Testimony of Women

Allah, the Exalted, stated in the Glorious Qur'an:
(And get two witnesses out of your own men. And if there are not two
men (available), then a man and two women, such as you agree for
witnesses, so that if one of them (two women) errs,the other can
remind her.)
[2:282]
Allah clarifies to assure the rightsof others that testimonies will
not be valid unless two men, or one man and two women offer them.
Divine wisdom has granted women, in general, very sensitive emotions,
tender feelings, and a predisposition towards care and love of other
members of the family. This makes a woman capable of her natural task
of childbearing, nursing, taking careof all the needs of the young
child, etc. Based on these emotional characteristics of the woman, she
might very well follow her emotional inclinations and swerve from
harsh realities due to an emotional involvement in a case. A woman's
loving and kind feelings might overcome what she has witnessed, and
thus she may distort the story of her witness and testimony. At the
same time the biological changes that occur in her body due to menses,
pregnancy, child-birth and post-natal conditions reduce the sharpness
of her memory and may make her forget the details of the issue.
Therefore, a divine precautionary measure was established to eliminate
any shortcoming on a woman's part in any case of testimony. We would
like to point out here one of the essential principles of the legal
and judicial system in Islam, which states that the case is not valid
for proceedings if a doubt arises in the case. Therefore, the strength
of two female witnessesis intended to eliminate this doubt.
Besides testimony that involves other people's rights, Islam has
granted women full financial freedom in terms of independence and
financial decision-making, and made her exactly equal to men in that
regard. However, woman's natural role in life, in raising children and
caring for the family requires her to stay in the home for longer and
extended periods in comparison to men, thus limiting her knowledge and
experience to the affairs she stays involved in most of her life.
It is a false accusation to say that making the testimonies and
witnesses of two women equal to one man in certain cases is an insult
to the woman's intelligence and a dishonor to herintegrity. If that
were the case, a single woman's testimony would, likewise, not be
acceptable in the other affairs of women. Islamic jurisprudence
accepts a woman's testimony in all affairs that are private like in
confirming the virginity of a woman, delivery of a child,
clarification of female sexual defects, and other matters that mandate
examination due to a dispute. At the same time, it must be remembered
that Islamic law rejects a man's lone testimony in the least
significant financial matters such as lending or borrowing funds and
other transactions, since there must betwo. The critically serious
cases, wherein a woman's testimony must be doubled, is established in
order to preserve and prove the rights of individuals in the society
based on the reliability and irrefutability of that testimony.
Note that testimony in the Islamic law in itself is not a privilege
but a burden that many attempt to avoid, and for this reason Allah
(The Almighty) commanded people to offer theirtestimonies and not to
seek to escape or withhold it. Allah (The Almighty) stated in the
Glorious Qur'an:
(And the witnesses should not refuse when they are called on (for evidence).)
[2:281]
The address here is general for both male and female. Many people all
over the world try to avoid becoming a witness, and attempt to escape
involvement inoffering testimonies, because one is required to go to
the court, sit on the witness stand, take an oath to tell the truth,
be cross-examined and many other burdens. Financial and physical
burdens or threats may result from being a witness and offering
testimony. Islam therefore aims at eliminating many of these burdens
from the woman, unless she has a partner who witnesses as she does, in
matters involving many forms of testimony.
A man's single testimony is not acceptable in financial matters, since
there must be two male witnesses to prove the financial right of a
claimant, or one man and two women. We have never heard that anyone
considered this requirement an insult to man's intelligence or
contrary to his rights. This proves that the requirement is for the
protection against false accusations and mistakes. There are some
cases when the testimony of each is totally equal. For instance, the
testimony of a wife is exactly equal to the testimony of her husband
when a husband accuses his wife of committing adultery and he has no
evidence to prove his claim. Allah (The Almighty) stated in the
Glorious Qur'an:
(As for those who accuse their wives, but have no witnesses except
themselves, let them present their testimony four times, that by Allah
he is one of those who speak the truth. By the fifth (testimony, he
invokes) the Curse of Allah on himself, if he is of those who tell a
lie (against her) . She will avert the punishment (of stoning to
death)from her if she bears witness four times by Allah, that he (her
husband) is telling a lie. And the fifth (testimony) should be that
the Wrath of Allah be upon her if he (her husband) is speaking the
truth.)
[24:6-9] - - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Power to Divorce is with the Husband

In pre-Islamic times divorce was a weapon used against the woman
solely in a man's hands; when he wanted to harm the wife he would seek
to divorce herand then take her back as he pleased. There were no set
rules and the woman had no rights in the matter. So Allah Allah (The
Almighty) invalidated this injustice by revealing the verse which
says:
(Divorce is two times: then one may retain with goodness (and
reasonable terms), or let go with goodness (and reasonable terms).)
[2:229]
As a way to help preserve the marriage even when some differences
occur, a Muslim man following the Sunnah (way)of the Prophet (Peace be
upon Him) mayonly divorce his wife while she is clean from menses
wherein he has not had sexual relations withher in that month. Since
this requires some waiting period before the pronouncement of divorce,
this allows time for any anger to subside or misunderstandings to be
cleared up, and gives time to other familymembers or mediators to help
in reconciliation. If they continue onthe path towards divorce, then
she must wait three menstrual periods. During this time, he may take
her back honorably into marriage. This will be counted as the first
divorce and return. If thetime lapses and he lets her go her way, she
will be fully divorcedfor the first time, and is free to marry another
man.
Her first husband may remarry her with a new contract, if they both
choose that option. If he does, and he then again divorces her, he may
take her back her within the three menstrual periods, and this will be
two divorces and returns. After two divorces and returns, if he
divorces her a third time this is called the final and separating
divorce wherein they are not allowed to remarry unless she waits the
specified time of three menstrual cycles and then freely marries a
different man with no intention of availing herself to this means in
order to be able to lawfully marry her previous husband . If, for any
reason, she becomes divorced from that man, only then, and on the
condition that no shady pre-arranged dealings were made to circumvent
this rule, canshe re-marry her first husband. All these measures are
designed to help protect the family and sanctity of the marriage bond,
and the rights of the man and the woman. The waiting period isto
determine that she is free from pregnancy. In case of pregnancy, the
woman has to wait until after delivery before she marries a second
husband.
Divorce is ultimately allowed in Islam to escape from any harm caused
by the irreconcilable differences. It may become necessary in certain
cases. There are strict rules about divorce to protect the interests
and rights of the parties involved: the husband, wife and children.
Someof them have been mentioned above. Divorce might be forbidden in
the case where it would not solve the problem andcause undue harm to
one of the two marriage partners, without achieving a needed benefit.
Islamic jurisprudence obligates that in order to avoid divorce,
solutions should be sought whencritical disputes and differences occur
between husband and wife; Allah, the Exalted, states in the Glorious
Qur'an:
(And if a women fears cruelty or desertion from her husband, there is
no sin on both of them if they make terms of peace between themselves;
and makingpeace is better.)
[4:128]
Allah, the Exalted, also says:
(If you fear a breach between them appoint two arbitrators, one from
his family and the otherfrom her family: if the two of them both wish
for correction, Allah will cause their reconciliation. Indeed Allah is
Omniscient and Well-Acquainted with all things.)
[4:35]
One of the most natural and logical ways to help maintain a successful
marriage is to let the man have more control over the divorce process
than the woman because it is the man who is financially obliged to
take care of his wife, household and family, and has ultimate
responsibility oftheir welfare. Therefore, he must rationally assess
the situation, grave consequences, and huge financial and emotional
loss that will result from a divorce. The husband will lose the dowry
he spent for the marriage, and will have to pay the alimony and
childsupport, as well as any newly acquired expenses from a new
marriage on top of that. Thus, with all these considerations, he will
not act just out of quick anger, fickleness or passing emotion.
A man is more capable - at least theoretically - of controlling his
flitting emotions and personal reactions when upset about the smaller
issues in life, especially in terms of disputes with his wife. Divorce
should never be a quick reaction for some suffering,
misunderstandings, or differences of viewpoints, but only as a last
resort and final solution when life becomes dangerously problematic
and intolerable, wherein both spouse are afraid that they will not be
able to abide by the limits set by Allah and His Prophet about
respectable behavior with one another.
Islamic jurisprudence permits thewife to have her marriage nullified
upon her request if the husband abuses her physically or verbally. She
is also entitled to have the marriage nullified for the following
general reasons:
1.
if the husband is impotent and cannot perform his marital duties,
2.
or if the husband for any reason, refuses to have sexual relations
with his wife and fulfill her lawful needs,
3.
or is afflicted with a disabling terminal illness after the marriage,
4.
or contracts any type of venereal or reproductive disease that may
harm the wifeor make her lose her desire to be with her husband. Thus,
we see that the woman is given the right to seek separation from her
husband for legitimate reasons in many situations, exactly as the man
has the right to seek divorce. If a wife reaches the extreme limits of
patience and abhors her husband, feeling that life is unbearable, then
she has the right to divorce. This form of divorce is called
annulment, or "Khula" , wherein she pays compensation by returning her
dowry or some other property. A competent Muslim judge will look into
the individual case if the husband refuses to accept the wife's
request and if the request is considered sound and valid, will pass a
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Power of Guardianship in the Marriage Contract

In Islamic jurisprudence one requirement for a sound marriage is the
total agreement of the woman concerned.
The Prophet of Allah said (Peace be upon Him):
An "ayyim" (a divorcee or a widow) must not be wedded unless she is
asked, and gives herapproval. And a virgin must not be wedded unless
she is consulted."
It was asked: "O messenger of Allah, How is her permission?"
He said: "If she remains silent."
[Bukhari #4843 & Muslim #1419]
If a woman is coerced into accepting an undesired marriage,she is
entitled to present her casebefore a Muslim judge to seek annulment. A
woman by the name of al-Khansa bint Khadam, who had been previously
married(and was now divorced or widowed), came complaining to the
Messenger of Allah (Peace be upon Him) that her father had forced her
to marry a person she despised. He disapproved and invalidated
it.(Reported by Bukhari #6546)
Another requirement is that she does not give herself in marriage to
anyone without guardianship. Her father, or in case he is not alive,
her grandfather, paternal uncle, brother or even her mature son, or
the ruler of the State, must act as her guardian inthis affair to
assure her rights areprotected and to sign the marriage contract along
with hersignature. His role is to make sure that the groom is sincere
and of standard, that she has a proper dowry, and that two witnesses
testify to the contract which she willfully accepts. All these
measures are to protect her rights and the sanctity of marriage.
The Messenger of Allah (Peace be upon Him) made this perfectly clear
when he said:
"There is no marriage without a guardian."
[Abu Dawood #2058 & Tirmidhi#1101 and verified]
And in another version:
"There is no marriage without a guardian, and the ruler is the
guardian for those who have no guardian." [Ahmad #2260 & Ibn Majah
#1889 and verified ]
Therefore, if she elopes and marries herself, this marriage is
considered unlawful, as the Prophet (Peace be upon Him) declared:
"Any woman who marries without the consent of her guardian, then her
marriage is nullified, then her marriage is nullified, then her
marriage is nullified, and if he has consummated the marriage then she
must receive a dowry from him for what he has made lawful of her
private parts, and if they fall into dispute then the ruler is the
guardian for those who have no guardian."
[Abu Dawood #2083 & Tirmidhi#1102 and verified]
As mentioned above in the rights of daughters, whether a virgin or
otherwise, the right of a woman is to accept or reject any marriage
offer of her own free will. The institution of guardianship is only to
protect her interests. The fact that the ruler or governor becomes her
legal guardian to assure that all is in order and that no criminal
injustice is perpetrated reinforcesthe sacredness of the marriage
contract and the sanctity of her rights in Islam.
Since the woman remains in a position of natural weakness, Islamic
jurisprudence lays down principles and laws to protect herinterests
and welfare and preserve her rights. The father, the mother and other
concerned relatives, if need be, help select the right and most
suitable husband for her, since all seek her happiness and none wish
her to be victim of a failed marriage. The goal of marriage is to
establish an everlasting relationship between a male and a female and
a loving and beneficial home for the children, not mere gratification
of certain desires. Since women are, in general, more emotional than
men and more easily affected andtempted with appearances ratherthan
the deeper realities, Islamic jurisprudence gives the right to the
guardian to refuse and reject proposals if the suitor is not deemed a
sound and sincere match.
Male guardianship in this case is only natural given their role of
authority and responsibility. Moreover, it cannot be denied that men,
being of the same gender, have a better ability to perceive qualities
of other men incertain areas, and are more capable of finding those
characteristics of a man that suit his daughter or the woman under his
responsibility of guardianship. Of course he seeks counsel of the wife
and other concerned females in the processof selection of the
bridegroom. If an appropriate man proposed formarriage and the
guardian refused for no valid reason, then the guardianship can be
contested in the court of law. Theguardianship is then given to the
nearest responsible male relative of the woman, or, in case she hasno
responsible male relatives, theMuslim Judge assumes guardianship.
In the final analysis, the true measurement of a suitable matchin
marriage is the statement of the Prophet of Allah (Peace be upon Him):
"If a person comes to you to propose a marriage and you are pleased
with his religion and morals, then marry him. If you fail to do so,
great affliction will take place on earth, and corruption will be
widespread."
[Tirmidhi #1085 and verified ]
A man with a sound and good understanding of his Islamic commitment,
with good moral standards will honor his wife anddignify her, and
treat her justly with decency even if he does not love her

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Fathwa, - Offering the prayer on a ship is possible

Question
I am a young man who works on a ship. I start my work after the 'Asr
prayer and work until Fajr. I find no time to pray either Maghrib or
'Ishaa' so what should I do in this case? Please respond because we do
not know what to do.
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
isHis slave and Messenger.
Establishing the prayer is the second pillar of Islam so it is not
permissible forany Muslim to miss any prayer regardless of his
conditions. He is also not permitted to delay it after the prescribed
time.As for the mentioned case, it is easy to offer prayer as water is
available and it is easy to offer it on board the ship. Therefore,
there is no concession to postpone or combine theprayers unless your
traveling deserves the concession of shortening the prayer. In that
case, you may either make an advanced combining of prayers or delayed.
Ibn Umar narrated that the Messenger of Allaah , was asked about
offering prayer on board a ship. The man said: " How could I offer
prayer on a ship?" The Prophet , replied:"Offer it standing unless you
fear drowning. " [Al-Haakim and classed as Saheeh by Al-Albaani[
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Having sexual intercoursewith one’s wife in the direction of the Qiblah

Question
What is the ruling of having sexual intercoursewith one's wife in the
direction of the Qiblah?
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
isHis slave and Messenger.
There is nothing wrong with having sexual intercourse towards the
direction of the Qiblah for there is no evidence preventing one from
such an action and the permissibility is the basic rule here. However,
it is forbidden for Muslims to answer the call of nature towards or
against the direction of the Qiblah, based on the Hadeeth. The
majority of scholars confine this ruling (i.e. forbidding relieving
oneself towards or against the Qiblah's direction) to the outdoors but
it is permissible indoors.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - A praying person recitingAl-Faatihah after a short Surah

Question
Sometimes I forget to recite Al-Faatihah before the short Surah so I
reciteit afterwards. Is this permissible? If not, what should I do if
it occurred?
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
isHis slave and Messenger.
An individual who forgot to recite Al-Faatihah and then recited it
before theRukoo' is not obliged to do anything. However, he has to
recite some portion of the Quran after it since the portion he recited
before it did not meet its proper position.
Allaah Knows best.

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Consistency between the Quran and modern science –I

Cosmology
These theories involve a lot of very sophisticated mathematics for a
full understanding. Basically,they concern the laws of motion under
high speeds approaching the speed of light (special relativity) and
the impact of strong gravitational fields (general relativity) applied
to the explanation of cosmological phenomena. What is a wonder and an
indication of the universality of Islam is that several of the key
scientific findings in modern cosmology, according to some scientists,
seem to be reflected in the Noble Quran, revealed by Allaah to the
Prophet Muhammad , more than 1400 years ago.
These findings are: (a) the 'big bang theory' of how the universe
began; (b) the expansion of the universe and (c) relativityof time.
The Big Bang Theory and the Unity of Creation
Most cosmologists today have accepted the Big Bang Theory in
describing the origin of the universe. This theory states that the
universe began at a single hot, dense point, or 'singularity'. Out of
this point developed what is often referred to as 'cosmic soup', a
constant interchange between matter and energy with no separation
between stars and planets or the heavens and the Earth as we recognise
them.
The Noble Quran appears to be consistent with this theory; Allaah Says
(what means): "Have those who disbelieved not considered that the
heavens and the earth were ajoined entity, and We separated them..."
[Quran 21:30] This verse clearly describes the initial unity of all
creation and subsequent division of the universe into the phenomena we
observe. Abdullaah Yusuf Ali, in the notes to his English translation
of the twenty first Quranic chapter, points out, that as man acquires
more knowledge about the physical world, he is also bound to expand
his awareness of the overriding unity in the cosmos. As an example, he
cites the discovery of the direct correlation between measurements of
sunspot activity and changes in the Earth's magnetic field. There are
many other examples in our daily life, including the influence of the
moon on the tides and women's monthly cycle, the influence of the
Earth's magnetic field on the migration of birds, gravitational and
centrifugal forces that keep the solar system bound together in
harmony, preventing planets from flying away and crashing into each
other.
In essence, the initial unity of creation continues to exist, not in
the form of a singularity, but through various bonding relationships
that allow multiple forms of creation to maintain their linkage to the
initial'oneness' of the universe.
The Expansion and Structure of the Universe
The Quran points to the continued expansion of the universe in the
verse (which means): "And the heaven We constructed with strength, and
indeed, We are [its]expander." [Quran 51:47] In 1929, American
astronomer Edwin Hubble discovered that the farther a galaxy was from
the Earth, the greater the speed of its outward movement. In fact, he
found the movement of a galaxy to be directly proportional to its
distance. This means that if a galaxy is ten times as far away as
another galaxy, it is moving at ten times the speed.
Based on this discovery, and other observations, scientists have
concludedthat the universe is expanding. Furthermore, Dr. Haruk
Nurbaki, in his book 'Verses of the Koranand Facts of Science', states
that the Quran alsosuggests a structure of the universe which
corresponds to modern scientific findings. The Quran states (what
means): "[It is Allaah] who created the seven heavens in layers. "
[Quran 67: 3]
Dr. Nurbaki correlates thereference to the seven heavens with the
descriptions of cosmic regions by modern scientists. He states that
when one looks at space from Earth, he is surrounded by seven magnetic
fields extending into the infinity of space. These fields consist of
(i) the spatial field occupied by Earth and the rest of the solar
system; (ii) the spatial field of the Earth'sgalaxy, the Milky Way;
(iii) the spatial field occupied by a 'local cluster' of galaxies to
which the Milky Way belongs; (iv) the central magnetic field of the
universe represented by a collectivity of clustered galaxies; (v) the
band represented by quasars, which serve as 'star hatcheries'; (vi)
the field of the expanding universe, represented by the receding
galaxies; and (vii) the outermost field of space representing
infinity.
The Relativity of Time
Dr. Mansour Hassab-Elnaby, in a paper entitled: 'A New Astronomical
Quranic Method for the Determination of the Greatest Speed C', asserts
that the Quran establishes a time/space reference system, which is
indicative of the relativity of time and the constancy of the speed
oflight (represented by 'C' in scientific notation). Albert Einstein
used theseconcepts to establish his well-known 'field equations' which
providethe mathematical explanation for the interaction of matter,
energy, space and time inthe universe. The basis ofDr. Hassab-Elnaby's
paperis the Quranic verse (which means): "He arranges[each] matter
from the heaven tothe earth; then it will ascend to Him in a Day, the
extent of which is a thousand years of those which you count." [Quran
32:5]
Thus, the Quran suggests that time is not absolute in the universe, a
discovery made only in the early part of the twentieth century. The
abovementioned Quranicverse, according to Dr. Hassab-Elnaby, implies a
'cosmic affair' of extremely high speed, making it possible to travel,
in one day, the distance the moon travelsaround the Earth over a
period of 1,000 years. The use of the lunar calendar in reckoning
Earth time is explicitly stated in the following verse (which means):
"…[It is Allaah who made] the moon a derived light and determined for
it phases – that you may know the number of years and account [of
time]…" [Quran 10:5]
Furthermore, Dr. Hassab-Elnaby uses the mathematical relationship
given in this verse – one day of 'cosmic reckoning' equal to a
thousand years of 'Earth reckoning' – along with established
scientific data on the movements of the Earth and the moon to
calculate the speed which provides a linkage between the two systemsof
reckoning time. The resulting speed, he points out, is
299,792.458kilometres per second, which is exactly, to the decimal
point, the speed of light recorded by the United States National
Bureau of Standards.
The Quran as Part of Universal Order
The correlation between the findings of science in the past century
and the Quran highlights the importance of preservingthe written word,
emphasised in Islam because it bridges space and time, providing
inspiration and verification for those separated from direct contact
with the Prophet Muhammad and his companions . It has also led some
scientists totake a closer look at the Quran.
Dr. Maurice Bucaille of the French Academy of Science, author of 'The
Bible, the Koran and Science' , states that "…It comes as no surprise
to learn that religion and science have always beenconsidered to be
twin sisters by Islam and that today, at a time when science has taken
such great strides, they continue to be associated. Furthermore,
certain scientific data areused for a better understanding of the
Quranic text. What is more, in a century wherefor many scientific
truth has dealt a deathblow to religious belief, it is precisely the
discoveries of science that, in an objective examination of the
Islamic Revelation, have highlighted the supernatural character
ofcertain aspects of the revelation." Islam encourages man's search
for knowledge to both enhance appreciation of the cosmic order and
augment his capability toserve as a representative of Allaah in
governing the affairs of the Earth. The Quran seems to call attention
to the importance of observing the heavens in this search. It states
(what means): " And We made the skya protected ceiling, but they, from
its signs, turned away." [Quran 21:32]
Thus, important evidenceseems to be emerging in the modern world that
the Quran contains revelation which transcends space and time, forming
a part of the cosmic order to guidethe path of mankind and strengthen
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Consistency between the Quran and modern science -II

Embryology
The Quran is the last revelation, and a proof not only to the
paganArabs one thousand four hundred years ago, but also to the
scientists of today. Perhaps one of the most remarkable qualities of
the Quran for those living nowadays is the complete consistency
between it and manyof the discoveries of modern science.
One of the first Western scientiststo make a serious study of this
subject was Maurice Bucaille, who wrote a book called 'The Bible, the
Koran and Science'. In this book, he compared the statements
concerning natural and scientific data in the Bible and the Quran. He
concluded:
"The Quran is not only free from contradictions in its narrations, the
sign of the various human manipulations to be found in the gospels,
but provides a quality allof its own for those who examine it
objectively and in the light of science, i.e. its complete agreement
with modern scientific data."
Embryology, the issue to be discussed in this part, is one of the most
remarkable areas of description in the Noble Quran. The development of
the foetus is mentioned in the Quran in some detail. The early stages
of which could not have been known at the time of Prophet Muhammad
because the size of the foetusat these stages is too small to see with
the naked eye, rather a microscope is needed.
The Quran states (what means): "What is [the matter] with you that you
do not attribute to Allaah [due] grandeur. While He has created you in
stages?" [Quran 71:13-14] And also (what means): "And certainly did We
create man from an extract of clay. Then We placed him as a sperm-drop
(Nutfah) in a firm lodging [i.e., in the womb]. Then We made the sperm
drop into a clinging clot, and We made the clot into a lump [of
flesh], and We made [from] the lump, bones,and We covered the bones
with flesh; then We developed him into another creation. So blessed is
Allaah, the best of creators. " [Quran 23:12-14]
The use of the phrase (which means): "…Extract of clay…" means, in
other words, that we are made from the earth.
The word: "…Nutfah…" literally means a 'small drop'.
The description of the next stage as a "…Clinging clot…" accurately
represents the stage where the fertilised cell attaches itself to the
innermost layer of the uterus by hair-like projections. Another
meaning for the Arabic word 'Alaqah' which is used in the Quran,
(other than 'clinging clot'),is 'leech like'. This describes the
process of implantation in the first few days entirely correctly and
is so concise as to use just one word.
The word 'Alaqah' has been also translated as 'something that clings'.
This only identifies part of the descriptive accuracy of this word.The
word has a number of meanings: its root meaning is from the Arabic
verb 'Aliqa' whichmeans: "To hang, be suspended, dangle; to stick,
cling, cleave adhere to; to catch, get caught orstuck; to be attached,
affixed, subjoined." Other forms of the verb have related meanings,
suchas to be affectionately attached to someone. (Dictionary
definitions from Hans- Wehr)
The meanings apply ideally to theprocess through which the fertilised
ovum becomes lodged in the womb.
The noun 'Alaqah' carries the meaning of 'medical leech' and 'blood
clot'. The leech is an interesting little creature. The creature is a
parasite, which lives on blood, which it sucks out of the body of its
host. Not only is this a similar process to what happens to an embryo
in the earliest stages, but also in the earliest stages of the embryo
it looks remarkably like a leech.
The meaning of a clinging thing can easily be seen in this use of the
verbal noun. As for blood clot, it is first necessary to point out
that it is the process of clotting or coagulating which brings the
idea of clinging to this word and not blood. When bloodcoagulates, the
material is primarily known to be sticky which explains the use of
'Alaqah' for this material. What we have is also a living fluid half
way to becoming a soft solid, which is an accurate description of the
embryo as the cells which have multiplied until they form a fluid now
begin to form tissue structures.
The description of the: "…lump [of flesh]…" 'Mudhghah' is the Arabic
word, which also means (chewed flesh) implies somethinglike teeth
marks.
This accurately describes the Somite development. The Somites, as
Hamilton, Boyd and Mossman say, "Are conspicuous features of embryos
in the periodunder consideration and are readily seen in the surface
contour. They are bases from which the greater part of the axial
skeleton and musculature are developed".
The age of the embryo is referredto by the number of these Somites
since "They form one of its characteristic external features". These
features, along with the pharyngeal arches which also appear at this
period (four weeks), give the embryo theclear appearance of a chewed
lump in which the indentations of teeth are present.
The structure of the embryo, as itdevelops and gains its form, is
primarily skeletal at and before five weeks. That is, what you see in
pictures of embryos this age is the bones and a number of
semi-translucent organs.
The bones at this stage have structure and form and are easily the
most marked and visible feature of the embryo, but they are, of
course, not fully calcified (many bones are still in the final
calcifying stage into adulthood).
Over the next couple of weeks, a quite definite change takes place in
the appearance of an embryo. Instead of bones and organs, all that can
be seen now is (the fleshof) a naked body. The embryo begins to look
much more human. It is a reference to this, which seems most fitting
with the general tone and meaning of (this part of) the verse
mentionedabove (which means): "…And We covered the bones with flesh…"
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Bashfulness of the Prophets and Pious Predecessors

In Jaami' Al-'Uloom wal-Hikam , Ibn Rajab said, "Know that there are
two types of bashfulness: that which isinnate and not acquired. It is
one of the most sublime morals that Allaah The Almighty grants to the
slave. Therefore, it was narrated that the Messenger of Allaah said:
"Bashfulness brings only what is good." It prevents one from
committing evil deeds or adopting bad morals. On the other hand, it
urges adopting noble and sublime morals. Given this, bashfulness is
one ofthe characteristics of faith."
It was narrated on the authority of 'Umar that he said, "A person who
is bashful does not disobey Allaah The Almighty, and a person who is
pious will be saved."
Al-Jarraah ibn 'Abdullaah Al-Hakami the warriorof the people of
Ash-Shaam, said, "I abandoned sins for forty years out of bashfulness
and then I achieved piety." Then he added, "It was narrated in a
Mursal Hadeeth by Al-Hasan that the Prophet said: "Bashfulness has two
forms: a type that is part of faith and a type that is impotence."
This could bethe words of Al-Hasan .
Bishr ibn Ka'b Al-'Adawi said to 'Imraan ibn Husayn , "We find in some
books that a form of bashfulness is due to showing tranquility and
veneration towards Allaah The Almighty and aform of it is due to
weakness." 'Imraan became angry and said, "Inarrate to you from the
Messenger of Allaah and you object it!"
It is as 'Imraan said, the praiseworthy bashfulness meant in the words
of the Prophet, , is that moral which urges doing what is goodand
abandoning what is evil. As for weakness and impotence which entail
neglecting the rights of Allaah The Almighty or Hisslaves, this is not
a part ofbashfulness. Rather, it is weakness, debility, impotence and
meanness.
Bashfulness of the Prophets
Bashfulness of Moosa :
It was narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "Moosa was bashful and used to cover his body
completely out of his bashfulness." [Al-Bukhaari]
Bashfulness of the Messenger of Allaah, :
It was narrated on the authority of Abu Sa'eed Al-Khudri that he said,
"The Prophet was more bashful than a virgin in her private room. If he
saw a thing which he disliked, we would recognize that (feeling) in
his face." [Al-Bukhaari]
As for his bashfulness of his Lord, it was narrated on the authority
of Maalik ibn Sa'sa'ah that when prayer was obligated as fifty prayers
per day, the Prophet , kept going and coming between Moosa and his
Lord asking Him to reduce them until they finally became five. Moosa
further advisedhim to return to his Lord and ask Him to reduce the
prayers, but the Prophet, , responded: "I kept asking my Lord until I
became bashful. Rather, I will be satisfied and submit." [Al-Bukhaari]
It was narrated on the authority of 'Aa'ishah that she said, "A woman
asked the Prophet how to wash herself aftermenstruation. She mentioned
that he taught her how to take a bath and then told her totake a piece
of cotton with musk and purify herself. She said, "How should I purify
myself with that?" He (the Prophet ) said "Purify yourself with it,
Subhaan-Allaah (Glory be to Allah)!" and he coveredhis face with his
hand." 'Aa'ishah added , "I pulled her towards me for I understood
what the Prophet meant and, therefore, said, 'Follow (with the cotton)
the trace of the blood.'" [Muslim
Bashfulness of the Companions:
Bashfulness of Abu Bakr :
Once, As-Siddeeq addressed the Muslims and said, "O people! Show
Allaah His due reverence. Since I have given the Messenger of Allaah
the pledge of allegiance, by Allaah, I never went out to answer the
call of nature without having my head covered out of bashfulness of
Allaah The Almighty." ] Makaarim Al-Akhlaaq [
He also said, "A person who lacks bashfulness lacks piety; and if a
person lacks piety, his heart dies."
He also said, "A person who is bashful does not disobey (Allaah The
Almighty); a person who does not disobey is pious;and a person who is
pious will be saved."
Bashfulness of 'Uthmaan :
Talking about 'Uthmaan and his bashfulness, Al-Hasan Al-Basri said,
"He used to be alone at home with the door closed, and when he tookoff
his clothes to wash himself, his bashfulness prevented him from
standing up straight."
Bashfulness of Abu MoosaAl-Ash'ari :
It was narrated that he said: "I perform Ghusl (ritual bath) in the
house while the lights are out, nevertheless, I cannot stand upright
unless I puton my garment due to my bashfulness of my Lord." ] Az-Zuhd
by ImaamAhmad]
It was narrated on the authority of Qataadah that he said, "Abu Moosa
used to perform Ghusl in the house while the lights were out while
crouching and bending his back. He did not standupright until he put
on his clothes."
It was narrated on the authority of Anas that he said, "Abu Moosa
Al-Ash'ari used to wear his clothes when hewent to sleep out of fear
that his 'Awrah (private parts) would be exposed."
Bashfulness of Abu Muslim Al-Khawalaani :
Abu Muslim Al-Khawalaani said, "Itis from the favors of Allaah The
Almighty uponme that I have not done anything to make me bashful for
thirty years except for having sexual intercourse with my wife."
Bashfulness of Muhammad ibn Seereen :
Muhammad ibn Seereen said, "I have never had sexual intercourse with a
woman, neither while being awake or asleep (i.e.,in a dream) but with
Umm 'Abdullaah(i.e., his wife). If I saw a woman in a dream, I would
lower my gaze as soon as I knew that she isunlawful to me."
Therefore, one of the righteous predecessors, said, "I wish my reason
while I am awake was like that of Ibn Seereen during sleep."
Bashfulness of Abu 'Uqbah Al-Jarraah :
He was a brave hero, venerated, very tall, a noble worshipper and
reciter of the Quran. He said, "I abandoned sins for forty years out
of bashfulness and then I was granted piety." ] As-Siyar
Bashfulness of Al-Aswad ibn Yazeed :
When Al-Aswad ibn Yazeed was in the agonies of death, he wept. It was
said to him, "What is this impatience?" He replied, "Who is more
worthy to do so than I? By Allaah, if I will be given forgiveness from
Allaah The Almighty, I will be bashful of Him regarding my deeds. It
happens thata man does a little fault against another who pardons him,
nevertheless the first man is bashful of him."

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Praised Manners, - Relationship of Sin and Attitude to Aqeedah.

Does falling into sin indicate that there is something wrong with
one's 'aqeedah (belief system)?
Praise be to Allaah.
Good attitudes – which are those that are obedience in and of
themselves or lead to obedience – are part of Islam, in fact they are
Islam. Allaah praised His Prophet Muhammad (peace and blessings of
Allaah be upon him) for being "on an exalted standard of character"
and Ibn 'Abbas interpreted khuluq (translated here as "character") as
meaning Islam.
Allaah says (interpretation of the meaning):
"And verily, you (O Muhammad) are on an exalted (standard of) character"
[al-Qalam 68:4]
Ibn 'Abbaas (may Allaah be pleased with him) said: You are on an
exalted standard of religion, which is Islam. Narrated by
al-Tabaraaniin his Tafseer (12/179).
The correct view is that character cannot be separated from religion.
Al-Fayroozabaadi said in his book Basaa'ir Dhawi'l-Tamyeez (2/568): It
should be noted that religion is all character. Whoever excels over
you in character will excel over you in religious commitment. End
quote.
Undoubtedly 'aqeedah (belief) has a strong connection to one's conduct
and character, negative or positive. That is clear from a number of
things, including the following:
1 – The Muslim who believes that Allaah can hear him and see him and
knows his secrets, and that belief is very strong in him, will be
affected by this and will not do anything that a person whose belief
in these matters is weak might do.
Among the evidence for this is the following:
(a) The verse in which Allaah says (interpretation of the meaning):
"But if you do good and keep away from evil, verily, Allaah is Ever
Well‑Acquainted with what you do"
[al-Nisa' 4:128]
(b) The verse in which Allaah says (interpretation of the meaning):
"O you who believe! Stand out firmly for justice, as witnesses to
Allaah, even though it beagainst yourselves, or your parents, or your
kin, be he rich or poor, Allaah is a Better Protector to both (than
you). So follow not the lusts (of your hearts), lestyou avoid justice;
and if you distort your witness or refuse to give it, verily, Allaah
is Ever Well‑Acquainted with what you do"
[al-Nisa' 4:135]
(c) The verse in which Allaah says (interpretation of the meaning):
"Verily, Allaah commandsthat you should render back the trusts to
those, to whom they are due; and that when you judge between men,
youjudge with justice. Verily, how excellent is the teaching which He
(Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer"
[al-Nisa' 4:58]
2 – The Muslim who believes in the promises and warnings of Allaah
will be motivated by thatbelief to do that which isbeloved to Allaah,
and tokeep away from everything that is hated by Him.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "The most perfect of the
believers in faith is the one who is best in attitude." Narrated by
al-Tirmidhi (1162) and he said: it is hasan saheeh. Also narrated by
Abu Dawood (4682).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is well known that the most beloved of His creation to Him are the
believers, and if the most perfect of them in faith are those who are
best in attitude, then themost beloved to him are those who are best
in attitude, and khuluq (character, attitude) is religion as Allaah
says (interpretation of the meaning): "And verily, you (O Muhammad)
are on an exalted (standard of) character" [al-Qalam 68:4]. Ibn
'Abbaas said: On a high standard of religion. It was also interpreted
thus by Sufyaan ibn 'Uyaynah, Ahmad ibn Hanbal and others, as we have
explained elsewhere. Al-Istiqaamah (p. 442).
Al-Mubaarakfoori (may Allaah have mercy on him) said: He said, "The
most perfect of the believers in faith is the one who is best in
attitude" because perfection of faith implies a good characterand good
treatment towards all people.
Tuhfat al-Ahwadhi (4/273).
3 – Strength of faith motivates one to do righteous deeds, and
prevents one from indulging in sin.
This is indicated by the following:
(a) It was narrated fromAbu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: "No adulterer is a believer at
the time when he is committing adultery; no thief is a believer at the
time when he is stealing;no drinker of wine is a believer at the time
when he is drinking it." Narrated by al-Bukhaari (2334) and Muslim
(57).
(b) It was narrated fromAbu Shurayh that the Prophet (peace and
blessings of Allaah be upon him) said: "By Allaah he does not believe,
by Allaah he does not believe, by Allaah he does not believe." It was
said: Who, O Messenger of Allaah? He said: "The onefrom whose harm his
neighbour is not safe." Narrated by al-Bukhaari (5670).
(c) It was narrated from'Abd-Allaah ibn 'Umar that the Messenger of
Allaah (peace and blessings of Allaah be upon him) passed by an
Ansaari man who was exhorting his brother to be modest. The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "Let him
be, for modesty is part of faith."Narrated by al-Bukhaari (24) and
Muslim (36).
Maalik ibn Dinar (may Allaah have mercy on him) said: Faith starts in
the heart weak and feeble like a plant. If its owner takes care of it
and nourishes it with beneficial knowledge and righteous deeds, and
keeps away from it weeds and things that will make it weak, then soon
it will grow and increase and will develop roots and branches, and
will bear fruit and provide shade endlessly, until it becomes like a
mountain. But if its owner neglects it and does not take care of it, a
goat will come and eatit, or a child will come and take it, and the
weeds will grow and overshadow it and destroy it. The same applies to
faith.
Khaythamah ibn 'Abd al-Rahmaan said: Faith grows strong in fertile
soil and grows weak in arid soil. Its fertile soil is righteous deeds
and its arid soil is sin and disobedience. Quoted byIbn Taymiyah in
al-Eemaan, p. 213.
4 – By the will and decree of Allaah, faith prevents many bad
attitudes and sins against which Islam issues stern warnings, such as
getting angry, rending one's garment, tearing out one's hair and
wailing. Faith also calls a person to acquire the best of attitudes,
such as patience, acceptance and seeking reward. It was narrated that
Suhayb al-Roomi (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "How
wonderful is the situation of the believer, for all his affairs are
good. If something good happens to him, he givesthanks for it and that
is good for him; if something bad happens to him, he bears it with
patience, and that is good for him. This does not apply to anyone but
the believer." Narrated by Muslim (2999).
In Sunan Abi Dawood (4700) it says: 'Ubaadah ibn al-Saamit said to his
son: You will never taste the reality of faith until you understand
that whatever befalls you would never have missed you, and whatever
misses you would never have befallen you. I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: "The first
thing that Allaah created was the Pen, and he said to it: 'Write.'
It said: 'O Lord, what should I write?'
He said: 'Write the decrees of all things until the Hour begins.'"
O my son, I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: "Whoever dies believing in something other
than this does not belong to me." Classed as saheeh (authentic) by
al-Albaani.
5 – Islam urges us to do agreat deal of good deeds, confirming their
connection to belief in Allaah and the Last Day, and it forbids sins
and deeds that incur punishment by reminding us of belief inAllaah and
the Last Day.
This is indicated by the following:
(a) It was narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Whoever believes in
Allaah and the Last Day, let him honour his neighbour; whoever
believes in Allaah and the Last Day, let him honour his guest; whoever
believes in Allaah and the Last Day, let him speak good or else remain
silent." Narrated by al-Bukhaari (5672) and Muslim (47).
(b) It was narrated from'Abd-Allah ibn 'Umar thatthe Prophet (peace
and blessings of Allaah be upon him) said: "It is notpermissible for a
womanwho believes in Allaah and the Last Day to travel for a distance
of three nights, unless she has a mahram (close male relative whom she
can never marry) with her." Narrated by al-Bukhaari (1036)and Muslim
(1338).
(c) It was narrated that Umm Habeebah said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: "It is not
permissible for a womenwho believes in Allaah and the Last Day to
mourn for more than three days for anyone who dies, except for a
husband, four months and ten days." Narrated by al-Bukhaari (1221) and
Muslim (1486).
6 –The Prophet (peace and blessings of Allaah be upon him) explained
in his Sunnah (propheticteachings) that false belief, such as
hypocrisy,leads to bad attitudes and bad deeds.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "The signs of the hypocrite are three:
when he speaks he lies, when he makes a promise he breaks it, and when
he isentrusted with something he betrays that trust." Narrated by
al-Bukhaari (33) and Muslim (59).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:Those
who go against the people of hadeeth (ahl al-sunnah-followers of the
Prophet) are those who are likely to have bad deeds, either because of
corrupt beliefs and hypocrisy, or because of a sickness in the heart
and weakness of faith. Among them arethose who neglect obligatory
duties, transgress the limits, take rights and duties lightly and are
hard hearted, as is clear to everyone. Most of their Shaykhs are
accused of major sins even if there are among them some who are known
for asceticism and worship. The asceticism and worship of some of the
common folk of Ahl al-Sunnah are better than what they do.
It is well known that knowledge is the basis of action, and sound
roots produce sound branches. A man does not do evil actions except
for two reasons, either need or ignorance. The one who is aware of the
abhorrence of a thing that he has no need of will not do it, unless
his whims and desires have overpowered his reason and led him to
commit sin, which is another matter altogether. Majmoo' al-Fataawa
(4/53).
We ask Allaah to set all our affairs straight and to guide us to the
best ofwords, deeds and attitudes.
And Allaah knows best. - - ▓███▓ Translator:->
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Praised Manners, - Praying for the one who treats you kindly by saying “Jazak Allaahu khayran”.

Is there anything wrong with saying "Jazak Allaahu khayran (may Allaah
reward you with good)" to the one from whom you take money?.
Praise be to Allaah.
Good manners dictate that you should reciprocate the one whodoes you a
favour. The Prophet (peace and blessings of Allaah be upon him)
enjoined thatand said: "Whoever doesyou a favour, then reciprocate,
and if you cannot find anything with which to reciprocate, then pray
for him until you think that you have reciprocated him." Narrated by
Abu Dawood (1672); classed as saheeh by al-Albaani.
Reciprocating kindness means choosing that which will make the onewho
did you a favour feel happy, just as he made you feel happy. So you
should strive to thank him in kind. Allaahsays (interpretation of the
meaning):
"Is there any reward for good other than good?"
[al-Rahmaan 55:60]
If you are not able to reciprocate with a gift, or helping with some
task, or offering some service, etc, then at least you can say du'aa'
for him, and this du'aa' may be a means of bringing him happiness in
this world and in the Hereafter.
One of the best forms of du'aa' for the one who has done you a favour
is that which is mentioned in the Sunnah:
It was narrated that Usaamah ibn Zayd (may Allaah be pleased with him)
said: The Messengerof Allaah (peace and blessings of Allaah be upon
him) said: "Whoever has a favour done for him and says tothe one who
did it, 'Jazak Allaahu khayran,' has done enough to thank him."
Narrated by al-Tirmidhi (1958) and by al-Nasaa'i in al-Sunan al-Kubra
(6/53); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This du'aa' is also narrated from the Prophet (peace and blessings of
Allaah be upon him) in a lengthy hadeeth in which it says:"You are the
Ansaar, mayAllaah reward you with good (jazaakum Allaahu khayran), for
you are decent and patient." Narrated by Ibn Hibbaan(7277) and
al-Haakim (4/79). He said: its isnaadis saheeh, and al-Dhahabi agreed
with him. Shaykh al-Albaani said in al-Silsilah al-Saheehah (3096): It
is as they said.
This phrase was often uttered by the Sahaabah(may Allaah be pleased with them).
It says in Musannaf Ibn Abi Shaybah (5/322): 'Umar ibn al-Khattaab
(may Allaah be pleased with him) said: If one of you knew what there
is in his saying to his brother, 'Jazaak Allaahu khayran', you would
say it a great deal to one another.
Usayd ibn al-Hudayr (may Allaah be pleased with him) said to 'Aa'ishah
(may Allaah be pleased with her): May Allaah reward you with good (O
'Aa'ishah), for by Allaah, you never have any problem but Allaah
grants you a way out and makes it a blessing for the Muslims. Narrated
by al-Bukhaari (336) and Muslim (367).
In Saheeh Muslim (1823) it is narrated that Ibn 'Umar (may Allaah be
pleased with him) said: I came to my father when he was wounded and
they praised him and said: May Allaah reward you with good, and he
said: I have hope and fear – meaning hope for that which is with
Allaahof reward and mercy, and fear of that which is with Him of
punishment.
What is meant by the phrase "Jazaak Allaahu khayran (May Allaah reward
with you good)" is asking Allaah to reward you with a great deal of
good.
Fayd al-Qadeer (1/410)
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Sharh
Riyaadh al-Saaliheen (4/22):
Reciprocation depends on the situation. With some people,
reciprocation may be by giving him something similar to what he gave
you, or more. With others it may be by praying for him and he would
not accept a gift of money, because if a great man who has a lot of
wealth and high status and honour among his people gives you something
and you give him a similar gift, he will think that you are failing to
give him his due, but for such a person you should pray to Allaah for
him. "And if you cannot find anything with which to reciprocate, then
pray for him until you think that you have reciprocated him." That may
be by saying to him,Jazaak Allaahu khayran. That is because if Allaah
rewards him with good, that will bring him happiness in this world and
in the Hereafter. Endquote.
And Allaah knows best. - - ▓███▓ Translator:->
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Praised Manners, - They are denouncing him for applying the Sunnah and saying that it divides the Muslims.

The imam of our mosquesaid in a Friday khutbah that we should not be
strict in following the Sunnah of the Prophet (peace and blessings of
Allaah be upon him) because the Sunnah divides Muslims and we must be
united. He quoted as evidence the fact that a Bedouin cameto the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
said: O Messenger of Allaah, tell me of an action which, ifI do it, I
will enter Paradise. He said: Worship Allaah and do not associate
anything with Him, establish the prescribed prayers, pay the
obligatory zakaah and fast Ramadaan." He said: By the One in Whose
hand is my soul, I shall never do anything more or less than that.
When he turned to leave, the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever would like to look upon a man who is one of
the peopleof Paradise, let him look upon this man."
Is this correct? Please note that we are followers of the Sunnah, and
he calls the one whofollows the Sunnah an extremist.
Please advise us, may Allaah bless you.
Praise be to Allaah.
Firstly:
Your imam has said something that is wrongand false. What he should
have done was fear Allaah his Lord and refrain from speaking words
that involved sin.
The Prophetic Sunnah is the guidance of the Prophet (peace and
blessings of Allaah be upon him) and his wordsand deeds. How can the
Sunnah be dividing the Muslims?! What can unite them if the
Sunnahdivides them?
If this imam was sincere he would have said that the Sunnah is what
unites people, and brings them together.
Imam Abu'l-Muzaffar al-Sam'aani (may Allaah have mercy on him)
said:The reason why ahl al-hadeeth were united is that they learned
theirreligion from the Qur'aan and Sunnah andsound reports, which
united them and brought them together, whereas the followers
ofinnovation learned theirreligion by means of reasoning, which
divided them and made them differ. Al-Intisaar li Ahl al-Hadeeth (p.
47),
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The cause of unity and harmony is accepting the religion as a whole
and following all of it, which is worshipping Allaah alone with no
partner or associate, as He enjoined, both inwardly and outwardly.The
cause of division is failing to do some of that which is enjoined upon
a person, and transgression among different groups.
The result of unity is mercy from Allaah, His pleasure and blessings,
happiness in this world and in the Hereafter andbrightness of the
face, whereas the result of division is the punishment and curse
ofAllaah, darkness of the face and the disavowal of the Messenger.
Majmoo' al-Fataawa (1/17).
He (may Allaah have mercy on him) also said:
Accepting sound reports from the Prophet (peace and blessings of
Allaah be upon him) brings harmony, as was narrated from Maalik (may
Allaah have mercy on him) who said: When knowledge decreases harshness
will prevail and when there is little knowledge of hadeeth then whims
and desires will prevail.
Dar' al-Ta'aarud (1/149)
How can the follower of the Sunnah be called an extremist when the
Muslim is enjoined to follow it and take the guidance of the Prophet
(peace and blessings of Allaah be upon him) as his example? What would
this imam say about the deeds of the Sahaabah (may Allaah bepleased
with them) when they followed the Sunnah of their Prophet (peace and
blessings of Allaah be upon him) so closely? What would he say about
this event?
It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: Whilst the Messenger of Allaah (peace and blessings of
Allaah be upon him) wasleading his companions in prayer, he took off
hissandals and placed themto his left. When the people saw that, they
took off their sandals too. When the Messenger of Allaah (peace and
blessings of Allaah be upon him) finished the prayer he said: What
made you take off your sandals? They said: We saw you take off your
sandals so we took ours off too. The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: Jibreel (peace and blessings of
Allaah be upon him) came to me and told me that there was some dirt on
them. and he said: When one of you comes to the mosque, let him look
and if he sees any dirt (impurity) on his shoes, let him wipe it off
and pray in them."
Narrated by Abu Dawood (650); classed assaheeh by al-Albaani.
These companions of theProphet (peace and blessings of Allaah be upon
him) took off their shoes whilst praying simply because they saw their
Prophet (peace andblessings of Allaah be upon him) take off his shoes.
So what if it was aSunnah narrated from him or it was something that
he taught?
Secondly:
Criticizing the followers of the Sunnah of the Prophet (peace and
blessings of Allaah be upon him) and accusing them of being
extremistsor fanatics is offensive and is slander. Allaah hasissued a
warning to the one who does that, let alone the fact that it is an
imitation of the mushrikeen who did thisbefore him.
Allaah says (interpretation of the meaning):
"And those who annoy believing men and women undeservedly, they bear
(on themselves) the crime of slander and plain sin"
[al-Ahzaab 33:58]
"Verily, (during the worldly life) those who committed crimes used to
laugh at those who believed.
30. And, whenever they passed by them, used to wink one to another (in mockery).
31. And when they returned to their own people, they would return jesting;
32. And when they saw them, they said: 'Verily, these have indeed gone astray'"
[al-Mutaffifeen 83:29-32]
Shaykh al-'Uthaymeen (may Allaah have mercy on him) said:
"And when they saw them" means, when the sinners saw the believers, they said:
"Verily, these have indeed gone astray" i.e., gone astray from the
right path, and they are backward and narrow-minded and extreme, and
other such labels. Those people have their successors in our own
times. Some people say of good people that theyare regressive and
backward, and they say of the one who is religiously committed that he
is extremist and narrow-minded. Even worse than all of that, they said
of the Messengers that they were sorcerers or madmen. Allaah says
(interpretation of the meaning): "Likewise, no Messenger came to
thosebefore them but they said: 'A sorcerer or a madman!'"
[al-Dhaariyaat 51:52]. The heirs of the Messengers, who are
thescholars and those who are religiously committed encounter the same
from the enemies of the Messengers as the Messengers encountered, of
offensive labels and mockery, and so on. Among these accusationsthat
the followers of innovation and those who deny the attributes of
Allaah gave to those of the early generation who affirmed His
attributes was that they thought of Allaah as a physical being, and
other such negative accusations which put people off from the
rightway.
Liqaa'aat al-Baab il-Maftooh (no. 30).
Thirdly:
The kind of strictness in religious adherence which is to be
criticized is that which regards mustahabb things as obligatory and
makrooh things as haraam. The Prophet (peace and blessings of Allaah
be upon him) warned against going to extremes in religion, andhe also
warned against undue strictness. Extremism and strictness does not
mean applying the Sunnah, rather it means changing its rulings and
being too strict with regard to commands and prohibitions when that is
not the case.
Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, "Do not
be too strict with yourselves, for some people were strict on
themselves and Allaah was strict on them, and we see the remnants of
that in theirhermitages and monasteries." - :
Here the Prophet (peace and blessings of Allaah be upon him) forbade
being strict in religion by going beyond what isprescribed. Strictness
may sometimes means taking what is not obligatory or mustahabband
making it obligatoryor mustahabb with regard to acts of worship, and
sometimes it may mean taking something that is not haraam or makrooh
and making it haraam or makrooh with regard to things that are good.
The reason for that is that Allaah was very strict on those among the
Christians who were too strict on themselves, until it ended up in the
innovation of monasticism.
Thus it may be noted that the Prophet dislikedsuch things that the
Christians did, such as innovation of monasticism, even though many
devoted Muslims have fallen into the same trap on the basis of their
interpretation for which they may be excused, or they fell into this
trap with no justification.
It may also be noted thatbeing too strict with oneself in the
beginningmay lead to further strictness imposed by Allaah, either
through laws or through His decree. As for laws, this is what the
Prophet (peace and blessings of Allaah be upon him) feared during his
own time, of an increase in obligations or prohibitions such as
thatwhich he feared when they gathered to pay Taraweeh with him, and
when they asked about things that had not beenforbidden, and such as
the fact that when a person vows to do an actof worship it becomes
obligatory for him to do it even though he is forbidden to make
vows,and similarly expiations which become obligatory for specific
reasons.
As for the divine decree, we have often seen and heard that those who
goto extremes in some issues, will be caused to suffer in ways that
lead to things becoming more strict on him with regard to what is
obligatory and what is haraam, such as many ofthose who are affected
with waswaas about purification. When they do more than is prescribed,
they will endup suffering from things that lead to something that may
cause more hardship and harm to them.
Iqtida' al-Siraat al-Mustaqeem (103, 104).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, commenting
on the hadeeth of the Messenger (peace and blessings of Allaah be upon
him): "O people, beware of going to extremes in religious matters for
those who came before you were doomed because of going to extremes in
religious matters." Narrated by al-Nasaa'i (3059) and Ibn Maajah
(3029); classed as saheehby al-Albaani in Saheeh al-Nasaa'i:
In this hadeeth the Messenger (peace and blessings of Allaah be upon
him) warned his ummah against going toextremes and proved that going
to extremes isa cause of doom, because it is contrary to sharee'ah,
and because it led to the downfall of previous nations. So it may be
understood fromthis that going to extremes is haraam for two reasons:
1 –He (peace and blessings of Allaah be upon him) warned against it,
and a warning is a prohibition and more.
2 –It is the cause of nations' downfall as those who came before us
were destroyed, and whatever is the cause of doom is haraam.
With regard to worship, people may go to one of two extremes or be
moderate. Some are negligent, some exaggerate and some are moderate.
The proper way (as prescribed by Islam) is the middle way betweengoing
to extremes and being negligent. Being moderate and not inclining
towards either extreme is what is required. It is not permissible to
exaggerate and go to extremes in religious matters, or to be
carelessand not pay any heed. Rather we should tread a middle path
between both.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen (9/367, 368).
Fourthly:
The hadeeth which your imam quoted as evidence was narrated by
al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its
soundness, but he hasmisunderstood it. If he had studied its
narrations and what the scholars said, he would not have quoted it as
evidence in this manner.According to a report narrated by al-Bukhaari,
it says, "and taught him the laws of Islam." This wording includes all
other obligatory duties, and things that are recommended.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words "he was asking about Islam" mean, about the laws of Islam.
It may be understood that he asked about the realties of Islam. He did
not mention the Shahaadah to him because he knew that he already knew
it, or he knew that he was asking about practical laws, or he
mentioned it but the narrator did not transmit it because it is so
well known. And he did not mention Hajj either because it had notbeen
enjoined yet or because the narrator had shortened the report. This
second view is supported by the report narrated by the compiler –
i.e., al-Bukhaari – concerning fasting via Ismaa'eel ibn Ja'far from
Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) toldhim of the laws of Islam, and
he included all obligatory and recommended deeds in that.
"And the Messenger of Allaah (peace and blessings of Allaah be upon
him) mentioned zakaah" – in the report of Ismaa'eel ibn Ja'far it
says: He told me of what Allaah had enjoined upon me of zakaah. He
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) told him of the laws of Islam. This report shows that there were
things in the story that were told in brief form, such as explaining
the minimum thresholds for paying zakaah, which are not explained in
these two reports, and neither are the names of the prayers. It seems
that the reason for that is that these things were well known among
them, or that the purpose of the story wasto show that the one who
adheres to the obligatory duties will be saved even if he does not do
naafil actions.
With regard to him succeeding when he does not fall short in that,
this is clear, but how can he succeed if he does not add anything to
it? Al-Nawawi answered by saying that the hadeeth confirms that he
will succeed because he has done what he is required to do, and there
is nothing to suggest that if he does more than that he will not be
successful, because if he succeeds by doing what is obligatory, he is
more likely to succeed if he does recommended actions as well as
obligatory deeds.
Fath al-Baari (1/108)
We hope that the imam will think about the phrase "and he taught him
the laws of Islam", and we hope that he willthink about the last words
that we have quoted from al-Haafiz Ibn Hajar, in which he approved of
the words of Imam al-Nawawi, thatsuccess is more likely for the one
who does the obligatory duties and adds to them the recommended deeds.
Fifthly:
We advise you to adhereto the commands of Allaah, may He be exalted,
and His Messenger (peace and blessings of Allaah be upon him), and we
also advise you to adhere to the Sunnah and kept doing mustahabb
deeds,without going to extremes or exaggerating, and teach that to
people with wisdom and good methods. It is not permissible for you to
put people off by being too strict in matters that are broad in scope,
or bymaking mustahabb things obligatory, or by going to extremes in
denouncing people, especially the elite such as the imam of the mosque
or the mufti or one who holds a similar status in people's eyes.
Listen to this comprehensive advice from a great scholar:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
You must adhere to the Sunnah of the Messenger of Allaah (peace and
blessings of Allaah be upon him) and stick to it, and not pay any
attention to the criticism of those who criticize you or blame you for
that. If your parents criticize you for adhering to the Sunnah and
they want you to be heedless about that, then do not obey them with
regard to that, especially if these sunnahs are obligatory duties that
must be adhered to, and they arenot just mustahabb, so long as it does
not reach the level of being exaggeration. But if it means that you
are exaggerating, then that is not appropriate, rather you should be
balanced and moderate in applying the Sunnah and acting upon it,
without going to extremes or exaggerating, and without being careless
or heedless. This is what you should do. Whateverthe case, you will be
rewarded – in sha Allaah– and you must adhere to the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
try to convince those who are criticizing you about that, especially
your parents. You shouldencourage them to follow the Sunnah and
explain to them the reward and goodness that there is in that. Perhaps
they will drop these objections, and maybe this deed will cause them
to also adhere to the Sunnah, and you will be the one who called them
to Allaah, may He be glorified and exalted. Undoubtedly the one who
wants to call peopleto Allaah is obliged to begin with his relatives
and the closest of peopleto him, and one's parents are among the
closest of people to a person.
Whatever the case, if your adherence to the Sunnah does not go to
extremes of exaggeration, then it is something praiseworthy, and you
must continue in it, and call your parents and others to it. And
Allaah knows best.
Al-Muntaqa min Fataawaal-Shaykh al-Fawzaan (2/301, 302)
Finally: Just as it is blameworthy exaggeration to make mustahabb
things like obligatory deeds or makrooh things like haraam deeds, or
to oblige ourselves to do things that Allaah has not made obligatory
upon us, it is also ignorance of the basic principles of sharee'ah to
ignore the important general principle which is that harmony and
loveamong Muslims are essential, and we must be united in adhering
toIslam and protect the honour of the Muslim from criticism and shame,
let alone aggression and harm. It is ignorance to neglect all of that
just because someone adheres to something that is mustahabb but others
do not see it as such, or to something that he does not adhere to, and
respond by transgressing against the Muslim's honour or rights because
he neglects something that others adhere to. It is by such means that
the accursed enemy attains his goal among the believers, and it is
even worse when it happens in a foreign land where others see us as
representatives of Islam.
Imam Muslim narrated inhis Saheeh (2812) that Jaabir ibn 'Abd-Allaah
(may Allaah be pleased with him) said: I heard the Prophet (peace and
blessings of Allaah be upon him) say: "The Shaytaan has despaired of
being worshipped in the Arabian Peninsula, but he will sow seeds of
discord among them."
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
As for the description of prayer, one of its issues is the Basmalah
(saying Bismillaah…), and the people differ as to whether it is a
verse of the Qur'aan or not, and whether it is to be recited or not.
Both sideshave written books that show a great deal of ignorance and
wrongdoing, even though the issues is not that serious. Adhering
blindly to one's view in these and similar matters is one of the signs
of division and dissent which is forbidden for us. The reason for
discussing these controversial minor issues is to find out which view
is more sound, as these issues are among the least serious
controversial issues, but the shaytaan may play a role in creating
divisions among Muslims because of these minor issues.
Then he said: It is mustahabb for a man to try to reconcile people by
refraining from these mustahabb deeds, because the interests served by
reconciling people in Islam is greater than the interestserved by
doing such things. Similarly, the Prophet (peace and blessings of
Allaah be upon him) decided not to change the structure of the Ka'bah,
because leaving it as it was would reconcile people, and Ibn Mas'ood
criticized 'Uthmaan for offering prayers in full whilst travelling,
but he still prayed behind him when he offered the prayer in full, and
said: Dissent is evil.
Majmoo' al-Fataawa (22/405-407).
And Allaah knows best.

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Islamic Stories, - Don't abandon this jewel

'Umar (RA) became unconscious after he was stabbed, and according to
Al Miswar bin Makhramah, it was said: "Nothing would wake him up
except the call to prayer, if he is stillalive." They said to him,"The
prayer has finished,O Chief of the Faithful!" He woke up and said,"The
prayer, by Allah! Verily, there is no share in Islam for whoever
abandons the prayer." He performed the prayerwhile his wound was
bleeding. [Sifat as Safwah 2/131, As Siyar 5/220]
After ar-Rabi` bin Khaytham became partially paralyzed, he used to go
to the mosque helped by two men. He was told: "O AbuYazid! You have
been given permission to prayat home." He said, "You have said the
truth, but Iheard the caller hearld, 'Hayya `ala al-Falah (Come to
success)', and I thought that whoever hears this call should answer it
even by crawling." [Hilyat al Awliya 2/113]
O Muslims! Do not leave Salah. Do not lose the value of vowing down
infront of your Lord to tell Him that nothing is greater than You, oh
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Islamic Stories, - The brand new sky

Once we attended a speech given by a brother who came from France. The
speech was very heart warming and good to our imaan. I willshare a
little bit of what he was saying. He said that our heart is filled so
much with what we see. Nice houses, cars, dollars, cclothes, etc.
These are just little little creations of mankind and get used up very
soon. He told us not to fill our hearts with these small creations of
men but to fill our hearts with the Greatness of Allah by looking at
His uncomparable creations.He told us to look at the sky. It's
billions of years old but everyday it looksbrand new. He told us to
look at the birds, they only have one dress and they don't even do
laundry. But even after 20 years, you look at their feathers and they
still shine. Allahu Akbar! Let us empty our hearts of all the
materials, and bring only Allah into it.
"Everyone shall taste death. And only on the Day of Resurrection shall
you be paid your wages in full. And whoever is removed away from the
Fire and admitted to Paradise, he indeed is successful. The life of
thisworld is only the enjoyment of deception (a deceiving thing)." Al
Qur'an 3:185

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