Scourges stemming from Darwinism: communism, fascism, Satanism and terror II

Darwin Was a Racist Who Espoused the Elimination of Races He Regarded
As Inferior
RACISM, WHICH EQUATES AFRICANSWITH "APES"
This drawing reflects the theory of Social Darwinism which developed
in the 19th century. The branches of the tree containa chimpanzee, a
gorilla, an orangutang and an African. This villainous hatred of
black-skinned people was one of the founding principles of Nazism.
Charles Darwin, the founder of the theory of evolution, based the
development of living things and human beings on the concept ofthe
struggle for life. According to that view, there is a ruthless
struggle for life, a permanent state of conflict, in nature. Darwin
suggested that this struggle also appliedbetween human races and
claimed that it contributed to the progress of civilization by
eliminating (so-called) inferior races.Darwin's views on the Turkish
nation are described as follows in the book "The Life and Letters of
Charles Darwin," collected by hisson:
"I could show fight on natural selection having done and doing more
for the progress of civilization than you seem inclined to admit.
Remember what risk the nations of Europe ran, not so many centuries
ago of being overwhelmed by the Turks, and how ridiculous such an idea
now is! The more civilised so-called Caucasian races have beaten the
Turkish hollow in the struggle for existence. Looking tothe world at
no very distant date, what an endless number of the lower races will
have been eliminated by the higher civilised races throughout the
world." 1
Darwin also regarded negroes and native Australians as inferior races,
and even equated these civilized peoples with "gorillas."
At some future period, not very distant as measured by centuries, the
civilized races of man will almost certainlyexterminate, and replace,
the savage racesthroughout the world. Atthe same time the
anthropomorphous apes... will no doubt be exterminated. The
breakbetween man and his nearest allies will then be wider, for it
will intervene between man in a more civilized state, as we may hope,
even than the Caucasian, and some ape as low as a baboon, instead of
as now between the Negro or Australian and the gorilla. 2
Darwin's words are clear: he suggests that the races he regards as
inferior will soon be ELIMINATED by the Europeans. He describes the
Europeans he hopes will do this as "civilised races" and describes
other modern civilized societies as, in his eyes, "inferior races."
The terror that grew up within that Darwinian perspective is
responsible for World War II that cost the lives of millions of people
andto the scourge of terrorism that has killed thousands in so many
countries today. Therefore, it is DARWINISM and DARWINISM alone that
represents the key to theterrible scourges and problems facing the
world today. Darwin brought nothing but oppression, war, slaughter,
death, degeneration, terror and affliction to societies. Darwinism is
the worst mass deception in history and the basic foundation of all
bloody ideologies.
Scourges can only be brought to an end by anti-Darwinist education
That being the case, at a time when people, women, children and the
elderly, are being killed as a result of the terror nourished by
Darwinism, when heretical ideologies suchas communism and fascism were
responsiblefor the bloodiest period in history, it is incomprehensible
for people with materialist and Darwinist mindsets to come together
and publish many pages in praise of Darwin and blindly persist in
Darwinist propaganda. Itis very dangerous to use the state and
publications paid for by the taxpayer to defend Darwin, who described
civilized nations as "inferior races" and even went as far as to claim
they should be ELIMINATED, and Darwinism, the foundation behind
communism and fascism,scourges affecting the whole world, and behind
the PKK terror in Turkey.
Darwinism has today been refuted by all branches of science. More than
100 million fossils representing 250,000 different specieshave been
unearthed. BUT NOT ONE IS A TRANSITIONAL FOSSIL. Therefore, these 100
million fossils ALL REFUTE DARWINISM AND SUPPORTCREATION. All the
fossils discovered belong to perfect, flawless and unchanged life
forms. It has today been proved that it is impossible for even a
single protein to form by chance. The magnificent DNA molecule, that
we now know contains enough information to fill 1 million encyclopedia
pages, has demolished all Darwinist claims. It has been realized that
natural selection cannot add any new information to living things, and
that mutations only INFLICT HARM on living things. THERE IS NOT ONE
SINGLE PIECE OF EVIDENCE TO SUPPORT DARWINISM. Darwinists have been
shown, in the face of this lack of any evidence,to resort to FRAUD,
THE MANUFACTURE OF HOAX FOSSILS AND TO HIDING AWAY FOSSILS THAT
PROVECREATION. All Darwinist frauds have been exposed, but Darwinist
propaganda has been maintained with a huge deception DESPITE THIS LACK
OF ANY SCIENTIFIC EVIDENCE.
Avoiding any mention ofthese scientific facts, defending the heretical
religion that is Darwinism, the origin of bloody terror, and heaping
praise on Darwin, a racist fascist, merely wastes people's time.
People now know that Darwinism is a fraud, one that has
beenscientifically refuted. Trying to force people tobelieve in a
deception inthe face of all this certain scientific evidence is
pointless. What needs to be done is to admit that Darwinism, a
heretical religion, has collapsed inthe light of all the scientific
facts. Countries can only be freed from the scourge of terror that
afflicts them through anti-Darwinist education and propaganda.
_____________________________________________________
1 Francis Darwin, The Life and Letters of Charles Darwin, Vol. 1, New
York: D. Appleton and Co., 1888, pp. 285-286
2 Charles Darwin, Descent of Man, vol. 1, p. 201)
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Scourges stemming from Darwinism: communism, fascism, Satanism and terror I

Darwinism, communism, materialism, violence and terror are all
inseparable parts of a single whole. Since Darwinism regards human
beings as aimlessanimals, it leads people who adopt this perspective
in the direction of rebellion, conflict, anarchy, lovelessness,
selfishness and immorality.
People raised under Darwinist indoctrination, which turns them away
from the values that make human beings human and suggests that life is
a battleground, attach no importance to the family, religious moral
values or honor and virtue and are quite capable of turning toward any
heretical ideology or movement. Movements based on Darwinism were
responsible for the worst destruction, wars, acts of terrorism, mass
slaughter and genocide in the last century. Darwinism inflicted
communism, fascism andwar on the world as a whole and terrorism on
Turkey. Darwinism is the key to all the problems of all kinds that
have arisen over the last 150 years.
Darwinism Is Inextricably Linked to Communism and Terror
All ideologies rooted in materialism and Darwinism deny such concepts
as moral virtues and spiritual matters, and regard human beings as
solely material entities, as a kind of animal. Indeed, the bloody
communist and fascist dictators of the past based all their ideologies
and actions on Darwinism.
Karl Marx setout the link between Darwinism and communism as follows:
"Darwin's work is most important and suits my purpose in that it
provides a basis in natural science for the historical class
struggle."(Letters: Marx-Engels Correspondence, vol. 2, p. 126).
Lenin said:
"The whole theory of Marx is an application of the theory of
evolution—in its most consistent, complete, well-considered and
fruitful form—to modern capitalism." (V. I.Lenin, State and
Revolution, New York: International Publishers Co., Inc., 1932.).
Marx said:
"…this is the book that contains the natural-history foundation of our
view point." (Marx and Engels, Letters, p. 426)
The Chinese communist dictator Mao, who slaughtered vast masses of
people, openly described the heretical ideology he based himself on:
"CHINESE SOCIALISM IS BASED ON DARWIN AND HIS THEORY OF EVOLUTION."
(K. Mehnert, Kampf um Mao's Erbe, Deutsche Verlags-Anstalt,1977)
Stalin said:
"There are three things that we do to disabuse the minds of our
seminary students. We had to teach them the age of the earth, the
geologic origin, and Darwin's teachings." (Kent Hovind, The False
Religion of Evolution,
http://www.royalse.com/scroll/evolve/ndxng.html)
Terror is an effective method that separatist organizations rooted in
Darwinism employ to achieve their aims. Communist leaders have
recommended terror to their supporters as an indispensible weapon. The
actions of separatist terror organizations are all in line with the
recommendations of communist leaders and ideologues. The terror
instructions given by Lenin, one such leader, are particularly
striking:
"They must arm themselves as best they can (rifles, revolvers, bombs,
knives, knuckle-dusters, sticks, rags soaked in kerosene for starting
fires, ropes or rope ladders, shovels for building barricades,
pyroxylin cartridges, barbed wire, nails, etc., etc.). . . To launch
attacksunder favourable circumstances is not onlyevery revolutionary's
right, but his plain duty. The killing of spies, policemen, gendarmes,
the blowing up of policestations, the liberation of prisoners, the
seizure of government funds forthe needs of the uprising. . . every
detachment of the revolutionary army mustbe ready to start such
operations at a moment's notice." (LeninCollected Works, Progress
Publishers, 1972, Moscow, Vol. 9, pp.420-424.).
That same terror nourished by Darwinism is one of the greatest
scourges facing many countries of the world. Abdullah Öcalan, the
baby-killer and leader ofthe Kurdistan Workers' Party (PKK), a
terrorist organization responsiblefor the killing of countless
soldiers in Turkey over the years, is known for his admiration of
Darwin's heretical teachings:
"The natural process of evolution that goes on in all living entities
except for man is also continued in a consciousmanner, with its own
conception and expression, in human society. The leap in conception
that led to the present-day linguistic structure in thehuman species
Homo sapiens permitted a leapin deliberate social structures. During
the primitive social phase, human groups lived on the level of a kind
of developed animal society..."
"The PKK followed a development compatiblewith the
Marxist-Leninisttradition. It is clear that the next stage will take
place on this legacy, components inseparablefrom one another like
flesh and nail."
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The physical characteristics of Hazrat Mahdi (as)

HOW HAZRAT MAHDI (AS) WILL BE RECOGNISED? 2
Our Prophet (saas) has provided a great deal of identificatory
information in the hadiths regarding the moral and physical features
of the Hazrat Mahdi (as). He tells us that Hazrat Mahdi's (as) moral
values resemble his own, and praises those moral values and his fear
of Allah. Our Prophet (saas) has also stated that the Hazrat Mahdi
(as) is a most valuable individual who will be a means wherebypeople
attain salvation in this world and in the Hereafter.
The chaos, oppression, climate or war and terror, strife, famines and
earthquakes that have occurred in the lastfew decades are all portents
of the coming of the Hazrat Mahdi (as). Being aware of this encourages
all Muslims to learn more details about the signs of the coming of
Hazrat Mahdi (as) and about his titles. Each new piece of information
enhances their enthusiasm still further.
Our Prophet (saas) has provided Muslims with information about the
appearance of Hazrat Mahdi (as) in the End Times. As he said in
imparting this information to Muslims, "These are great glad tidings
that increase the excitement and enthusiasm of all Muslims." Together
with the hadiths of our Prophet (saas), Islamic scholars have also
transmitted the excitement and enthusiasm of these tidings in
manuscripts that have come down from their day to ours, and have
served as vehicles whereby the subject can be kept aliveand monitored
by the faithful. The portents that are taking place in our own time
show that the coming of Hazrat Mahdi (as) is close at hand.
The corruption, oppression, climate of war and terror, strife, famines
and earthquakes that have occurred in the last few decades are all
portents of the coming of the Hazrat Mahdi (as). Being aware of this
encourages all Muslims to learn more details about the signs of the
coming of the Hazrat Mahdi (as) and about histitles. Each new piece of
information will enhance their enthusiasm still further.
The hadiths of our Prophet Muhammad (saas) describe the physical
features of Hazrat Mahdi (as):
"Even if as little as a day is left of the life of the world, Allah
will send an individual from my people. He will fill the world with
justice, as it was (once) filled with cruelty (Sunan Abu Dawud, Vol.
14, p. 402)
He will be descended from our Prophet (saas)
All the prophets are related to one another. According to the
hadiths,the Hazrat Mahdi (as) will also be descended from that same
line. People descended from the Prophet (saas) are popularly known as
" sayyid ."
Some of the hadiths thatrefer to the Hazrat Mahdi(as) being descended
from the line of our Prophet (saas) read as follows:
It is related from the blessed Ali that the Prophet (saas) stated:
"Even if no more than a day remains until the Day of Judgement, Allah
will send an individual (the Hazrat Mahdi (as)) from my Ahl al-Bayt ."
(Sunan Abu Dawud, 5/92)
Days and nights will not end until one from my house rules the entire
world. (Al-Uqayli, An-Najmu's-saqib)
It is related from Said ibn al Musayyab that the Prophet (saas)
stated: "The Hazrat Mahdi (as) is from the line of my daughter,
Fatima." (Ibn Majah, 10/348)
Learn the glad tidings of Hazrat Mahdi (as). He is from the Quraish
and one of my house. (Al-Burhan fi `Alamat al-Mahdi Akhir az-Zaman, p.
13)
" Hazrat Mahdi (as) is oneof my children . His face is like a star
shining in the heavens." (Ali ibn Sultan Muhammad al-Qari al-Hanafi
"Risalat al- Mashrab al-Vardi fi mazhab al-Mahdi")
Our Prophet (saas) said:
Hazrat Mahdi (as) is a man of 40, from my line .His face is like a
star shining in the heavens. (Ali ibn Sultan Muhammad al-Qari
al-Hanafi "Risalat Mashrab al Vardi fi Mazhabi'l Mahdi")
The Prophet (saas) said:
"Hazrat Mahdi (as) is one of my children . His face is like a bright
star." (Al-Uqayli, An-Najmu's-saqib)
His Face Is Beautiful and Radiant
He (the Hazrat Mahdi (as)) is a beautiful youngman, with a beautiful
face. The light of his facerises to his head and the blackness of his
hair. (Mahdism and Imamiya, p. 153/ Ikdud, Dura)
His face is radiant like a shining star.
(Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntadhar, p. 33)
Our Prophet (saas) said: "Hazrat Mahdi (as) is a man of 40 from my
line. His face is like a star shining in the heavens ."
(Ali ibn Sultan Muhammad al-Kari al-Hanafi, "Risalat Mashrab al Vardi
fi Mazhabi'l Mahdi")
The Prophet (saas) said:
"Hazrat Mahdi (as) is oneof my children. His face is like a bright
star." (Al-Uqayli, An-Najmu's-saqib")
"He is beautiful of face. The light of his countenance bestows
grandeur on him" (Mar'iy ibn Yusuf ibn AbuBakr ibn Ahmad ibn Yusuf
al-Makdi's "FeraiduFevaidi'l Fikr Fi'l Imam Al-Mahdi Al-Muntadhar")
"He (Hazrat Mahdi (as)) isa young man of medium stature and a
beautiful face. His hair falls to his shoulders. The light of his
face, shines like day on the blackness of his hair, his beard and his
head and gives him greatness." (Al-Uqayli, An-Najmu's-saqib)
His face is like a bright star. (Mar'iy ibn Yusuf ibnAbu Bakr ibn
Ahmad ibn Yusuf al-Makdi'si "Fera Idu Fevaidi'l Fiqr Fi'l Imam
al-Mahdi al-Muntadhar")
His Teeth Are Bright
His teeth are bright …(Ali Ibn Husamaddin Al Muttaqi)
His Thighs Are Long
His thighs are long, and he is Arab in complexion . (Portents of the
Doomsday, Barzanji, p. 162-163)
There Is a Mole on His Cheek
Hazrat Mahdi (as) has a thick beard, his front teeth are bright, there
are moles on his face, and his brow is wide. (Mar'iy ibn Yusuf ibn
AbuBakr ibn Ahmad ibn Yusuf al-Makdi'si "Feraidu Fevaidi'l Fikr
Fi'lImam Al-Mahdi Al-Mundhazar")
There is a mole on his face .. (Ali Ibn Husamaddin Al Muttaqi)
There is a sign on his cheek, reminiscent of a pearl, that illuminates
his face like a star .
(Muhammad ibn Rasul Al-Husayni al Barzanji, Portents of Doomsday"
Pamuk Publishings, Trans: Naim Erdogan)
The Mark of Prophethood Is on His Shoulder
The mark of prophethood on our Prophet (saas) will be onthe Hazrat
Mahdi (as)'s shoulder.(Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi
al-Muntadhar, p. 41)
The sign of the Prophet (saas) is on his shoulder. (Al-Burhan fi
`Alamatal-Mahdi Akhir az-Zaman, p. 23)
The sign of the Prophet (saas) is on his shoulder. (Portents of
Doomsday, Barzanji, p. 163)
As can be seen from the hadiths, the "mark of prophethood," a clear
sign, will be between Hazrat Mahdi's (as) shoulders, as was the case
with the Prophet Muhammad (saas).
It is related from Jabir ibn Samura that: The mark of the Prophet
(saas) was round like a pigeon's egg. (Tirmidhi, 6/126)
It is related from that Ebu b Yezid that: "My eyes beheld the mark
between the Prophet's (saas) shoulders. " (Tirmidhi, 6/126)
He Has Black Hair
The light of his face risesto his head and the blackness of his hair.
(Mahdism and Imamiya, p. 153 / Ikdud Durar)
"He is a young man of medium stature. He has a beautiful face. His
hair hangs over his shoulders. The light of his face gives him
grandeur. He has black hair. He has a black beard." (Mar'iy ibn
Yusufibn Abu Bakr ibn Ahmad ibn Yusuf al-Makdi's, Fera Idu Fevaidi'l
Fiqr Fi'lImam al-Mahdi al-Muntadhar)
"He ( Hazrat Mahdi (as)) is a young man of medium stature and a
beautiful face. His hair hangs over his shoulder. The light of his
face shines like day day over the blackness his hair, beard and head ,
and gives him grandeur." (Al-Uqayli, An-Najmu's-saqib)
His General Appearance
As can be seen from the hadiths below, Hazrat Mahdi (as) has an
impressive, well-built and striking appearance:
The stature of the HazratMahdi (as) is like that of the people of
Israel . (Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p.
36-29)
Hazrat Mahdi (as) is like one of the people of Israel . (His
comportmentis like theirs, majestic and fearless.) (Al-Burhan fi
`Alamat al-Mahdi Akhiraz-Zaman, p. 23-30)
He is a majestic person … with a broad brow. (Ikdud Durar)
Hazrat Mahdi (as) has a body like an Israelite. It is as if Hazrat
Mahdi (as) were one of the people of Israel. (Ibn Hajar Al Makki)
His body is like an Israelite body. (Mar'iy ibn Yusuf ibn Abu Bakr ibn
Ahmad ibn Yusuf al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam
al-Mahdi al-Muntadhar")
(His external appearance) resembles that of a man of the people of
Israel. (Al-Uqayli, An-Najmu's-saqib")
He is broad of brow. (Mar'iy ibn Yusuf ibn AbuBakr ibn Ahmad ibn Yusuf
al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar")
His stomach is large … (Mar'iy Ibn Yusuf Ibn AbuBakr Ibn Ahmad ibn
Yusuf al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi
al-Muntadhar")
There is a space between his thighs … (Mar'iy ibn Yusuf ibn AbuBakr
ibn Ahmad ibn Yusuf al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam
al-Mahdi al-Muntadhar")
He is large of body… (Al-Uqayli, An-Najmu's-Saqib)
His Eyebrows Are Curved
"His eyebrows are rounded." (Muhammad ibn Rasul Al-Husayni Al
Barzenci, Portents of Doomsday" Pamuk Publishings, , p. 163)
His Complexion
Hazrat Mahdi (as) is Arabin colouring… (Ibn Hajar Al Makki; "Al-Qawl
al-Mukhtasar fi `Alamat al-Mahdi al-Muntadhar", p. 15-75)
NOTE: Arabs are generally a reddish white in colouring.
Our Prophet (saas) was also reddish-white in colour. However, those
parts of his body that were exposed were darker because of such
factors as the Sun and wind. It appears from accounts that the
colouring of Hazrat Mahdi (as) will be the same as that of our Prophet
(saas). In one account the complexion of the prophet is described as
follows:
Anas ibn Malik said this about the Prophet's (saas) colouring: He was
white, but a darkish white.(Ibn Qasir, Shamai al-Rasul, p. 28)
He was a reddish white in colour. (Ibn Qasir, Shamail al-Rasul, p. 28)
He will be swarthy. Portents of Doomsday, p.163; Al-Qawl al-Mukhtasar
fi `Alamat al-Mahdi al-Muntadhar, p. 43)
It is related in hadiths that in addition to having a large head,
Hazrat Mahdi (as) will be broad and impressive:
Hazrat Mahdi (as) is one of my line. His brow is broad and wide. (Imam
Sharani "Death, the Hereafter and Portents of the End Times", Bedir
Publishing, p. 432-448)
As can be seen from the hadith, Hazrat Mahdi's (as) brow is quite
large, for which reason he has a large head.
His Age
The ages stated in hadiths are those at which Hazrat Mahdi (as) will
be sent, at which he starts work, and at which people will recognise
him and witness his activities.
He will be sent when he is between 30 and 40 years old… Hazrat Mahdi
(as) is one of my children. He is around 40.
(Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntadhar, p. 41)
Hazrat Mahdi (as) is one of my line. He is 40 years old. His face is
like a bright star … (Mar'iy ibn Yusuf ibn Abu Bakr ibn Ahmad ibn
Yusuf al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi
al-Muntadhar")
"He is a young man." (Mar'iy ibn Yusuf ibn AbuBakr ibn Ahmad ibn Yusuf
al-Makdi's, "Fera Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar")
His Nose
His brow will be wide, and his nose fine . (Tirmidhi / Great
AhadithCollection, Rudani Vol. 5, p. 365)
His brow is broad and his nose bright. (The Person The Century Has
been Waiting for: Hazrat Mahdi (as), Adil Gokbayrak, p. 28)
"…He has a small nose…" (Muhammad ibn Rasul Al-Husayni Al
Barzanji, Portents of Doomsday" Pamuk Publishings, Trans. Naim
Erdogan, p. 163)
His Beard
His beard will be thick and plentiful . (Al-Qawl al-Mukhtasar fi
`Alamat al-Mahdi al-Muntadhar, p. 23)
His beard is thick . (Portents of Doomsday, Barzanji, p. 163)
"He is a young man. Of medium stature. He has a beautiful face. His
hair hangs over his shoulders. The light of his face gives him
grandeur. He has a black beard .
(Mar'iy ibn Yusuf ibn Abu Bakr ibn Ahmad ibn Yusuf al-Makdi's, "Fera
Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar)
"He (the Hazrat Mahdi (as)) is a young man of medium stature and a
beautiful face. His hair falls to his shoulders. Thelight of his face,
shines like day on the blacknessof his hair, his beard and his head
and gives him greatness." (Al-Uqayli, An-Najmu's-saqib)
"Hazrat Mahdi (as) has a thick beard…"
(Mar'iy ibn Yusuf ibn Abu Bakr ibn Ahmad ibn Yusuf al-Makdi's, "Fera
Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar)
His Stature
Hazrat Mahdi (as) will be of medium stature. (Al-Qawl al-Mukhtasar fi
`Alamat al-Mahdi al-Muntadhar, p. 41)
We learn from accounts that our Prophet (saas) was also of medium
height, as we do from hadiths regarding the stature of the Hazrat
Mahdi (as):
It is related from Anas ibn Malik that: The Prophet (saas) was of
medium stature. The word "Rab" used in the hadith means normal and of
average stature. Yet there is a limit to normal height in comparison
to a tall person. Because normal height is that between someone of
that height and seven spans. (Tirmidhi, Shamail al-Sharif, p. 15)
HAZRAT MAHDI (AS) FROM VARIOUS SOURCES
When we look at sourcesother than of the Sunna we see that they
containsimilar information regarding the Hazrat Mahdi (as).
For example, it is reported that false Hazrat Mahdis (as) will emerge
before the genuine Hazrat Mahdi (as) and that these will enjoy no
prestige, that Hazrat Mahdi (as) will remain silent in the face of
this; that in the periodknown as the End Times there will be terrible
degeneration in people's moral values; that some people will
beauspicious and others not, and that some will be destroyed; that
there will be moral degeneration before he appears; that there will be
atheist rulers and perverted scholars, and people's earnings will
decline; that the Sufyan will appear, an army willbe buried, a voice
will be heard, someone fromthe Beni Abbas will be destroyed, and the
Bayda will collapse as portents of his coming; that these portents
will take place one after the other; that there will be a long period
when Hazrat Mahdi (as) disappears and some people will lose their
faith; that Hazrat Mahdi (as) will appear after all people hear a
voice fromthe skies; that after Hazrat Mahdi (as) is declared to have
come people will submit to his caliphate; that he will rule like the
prophets Sulayman and Dawud; that he will cause Islamicmoral values to
prevail and restore life to Islam; that he will fill the world, now
full of oppression and injustice,with justice and equality; that
Hazrat Mahdi (as) will follow in the path of our Prophet (saas) and in
the same way that the Prophet (saas) brought in religious moral
values, the Hazrat Mahdi (as) will eliminate false beliefs and
practices andrestore the religion to itsoriginal form; that Muslims
living in the time of our Prophet (saas) will wish to live in that of
the Hazrat Mahdi (as), and that a few more than 300 people will follow
the Hazrat Mahdi (as); that his helpmates will number 313; that he
will appear with sacred relics; that he will possess such moral values
that he fears no condemnation; that he will not make hisneeds clear,
but that people will stand in need of him; that he will be moderate
and wise; that he will be descended from the House of Muhammad; that
he will be impressive and dignified; that he will have a beautiful
face and hair; and that he will have a thin nose andwide face.
In other accounts it is reported that
" there is a mark on the Hazrat Mahdi' s (as) brow ." It is also stated that
" there is a mole on his right leg ."
" Hazrat Mahdi (as) is oneof my children. His face is bright like a star."
(Al-Uqayli, An-Najmu's-saqib)
CONCLUSION
Throughout this article we have been examining, in the light of the
hadiths of our Prophet (saas) certain characteristics that will enable
Hazrat Mahdi (as)to be recognised when he appears in the End Times.
Much identificatory information is provided in the hadiths of our
Prophet (saas) regardingboth his moral and physical attributes. He has
said that the moral values of Hazrat Mahdi (as) resemble his own, and
praised his fear of Allah and moral values. Our Prophet (saas) has
also stated that Hazrat Mahdi (as) will be a means whereby people
attain salvation in this world and in the Hereafter, and told people
to "join him, even by crawling over snow:"
Ibni Abi Shayba and Naim ibn Hammad drew from Ibn Majah in the work
Fitan, and Abu Naim drew from Ibn Mas'ud. He said that: "He (Hazrat
Mahdi (as)) will rule the world and fill it, which was filled with
opression and cruelty before him, with justice. Whoever of you lives
to see him, let him crawl over snow to him and join him. Because he is
the Hazrat Mahdi (as)." (Portents of the Mahdi ofthe End Times,
JalaladdinSuyuti, p. 14)
The period we are living in is when this historic event, awaited for
1400 years and revealed by our Prophet (saas), has approached. All
Muslims aware of this fact must read the contents of this article, the
information provided in the hadiths of our Prophet (saas), with great
care and seize every opportunity to be able to recognise this holy
individual. Because research into and investigation of these facts
will, by the will of Allah, be a means whereby this holy individual
can be properly known.
There is no doubt that Muslims have an important responsibility to
prepare the way for and assist such a holy personage who will be
ameans whereby Islam returns to its original form and the moral values
of the Qur'an prevail over all the world, and who will establish unity
among Muslims. It is a great blessing and honour for all believers to
be able tobe close to such a holy individual as Hazrat Mahdi (as), to
support him and assist him in his work which will benefit all mankind.

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Fathwa, - Repeating certain Surahs during the Taraaweeh prayer- A religious view

Question
We often offer the Taraaweeh prayer according to the following form:
twenty Rak'as, in each two Rak'as the Imaam recites from Surah
At-Takaathur until Surah Al-Masad. Then, in the second one he recites
Surah Al-Ikhlaas. This form is being quickly repeated every night. Is
it considered an aspect of aprohibited specification?
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 repeating certain Surahs in each Rak'ah,
especially if it is for a specific purpose. For instance, if the
people experience hardship when the Imaam recites long Surahs or if he
only memorized these Surahs. 'Aa'ishah reported that the Prophet ,
appointed a man in charge of an army unit. He used to lead them in the
prayer and conclude his recitation with Surah Al-Ikhlaas. Upon their
return to Al-Medeenah, the Companions mentioned this case to the
Messenger of Allaah , who said: " Ask him why he does so?" The man was
asked and then he said, "This Surah contains the Attributes ofAllaah,
The Most Merciful, and I like to recite it. Then the Prophet , said:
"Tell him that Allaah Loves him ". [Al-Bukhaari and Muslim].
Imaam Ibn Al-'Arabi said: " This Hadeeth indicates the permissibility
of repeating a specific Surah in each Rak'ah ."
However, it is better for aMuslim to recite any of the Surahs of the
Quran he has memorized with no specification. Hence, itis the practice
of the righteous predecessors.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Ruling on prayers offeredin a state of complete absentmindedness

Question
I suffer greatly from daydreaming to the extent that I am always
absentminded and never stop thinking. Therefore, sometimes I finish my
prayers whereas I am notconscious of it at all. Do I have to make up
my prayer whether the obligatory or the voluntary ones?
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 offering prayer has to concentratein his prayer so as to
attain contemplation as well as Khushoo' which isthe essence of the
prayer.The Muslim must not surrender himself to thoughts and
imaginations which only lead to the insinuations of the devil and
wasting time. However, contemplating the universal Signs of Allaah The
Exalted as well as occupying oneself with the remembrance of Allaah
The Exalted and the Quran are matters that are more worthy of time
being spent on them by a Muslim.
The individual who fulfilled the pillars and conditions of the prayer
but lacks Khushoo' is not obliged to make it up even though he was
almost unconscious of it. However, the reward decreases significantly
in the absence of reverence. 'Ammaar ibn Yaasir reported that the
Messenger of Allaah , said: " A person turns away from his prayer
whereas it is not written in his account except onetenth or one ninth
or oneeighth or one seventh or one sixth or one fifth or one fourth or
one third or half. " [Abu Daawood].
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Can one who is completing what he missed of a congregational prayer recite loudly?

Question
If an individual reached the Maghrib congregational prayer in the
third Rak'ah, should he recite in a low tone orout loud (as he makes
up the two missed Rak'ahs)? May Allaah Reward you.
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.
It is recommended for him to recite out loud in one of the two Rak'ahs
he makes up, being the second in order in such a case, and then to
recite in a low tone in the following one.
The questioner must pay attention that he is permitted to recite out
loud if he causes no confusion or noise to others who are offering
prayers around him whether they are obligatory or voluntary prayers.
Therefore, if he fears that he will cause confusion to others around
him, then he must recite in a low tone.
Allaah Knows best.

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The Key to Paradise

Imagine: There is a path to Paradise and as we move along the path,
with the very first step we find a huge signboard on which the
following is written:"Hijaab…the key to Paradise." Naturally, in order
to gain entry to Paradise, we have to know themerits and
characteristics of Hijaab (Islamic covering).
Hijaab fosters piety
Allaah The Almighty Says (what means): {O children of Adam, We have
bestowed upon you clothing to conceal your private parts and as
adornment. But the clothing of righteousness - that isbest. That is
from the signs of Allaah that perhaps they will remember.} [Quran
7:26]
It means that Allaah The Almighty sent two types of clothing: clothing
that covers your 'Awrah (private parts) and clothing that adorns and
beautifies you. The clothing of righteousness is the best. In other
words, religious prudence and fearing Allaah The Almighty provide the
best clothing that man can adorn himself with. Thatis because inner
purity is better than outer beauty, and the best clothing of man is
obedience to his Lord. There is no good in the one who disobeys Allaah
The Almighty.
Hijaab purifies the heart
Allaah The Almighty Says (what means): {And when you ask [his wives]
for something, ask them from behind a partition. That is purer for
your hearts and their hearts.} [Quran 33:53] It was narrated on the
authority of 'Aa'ishah that 'Umar ibn Al-Khattaab said, "O Messenger
of Allaah, when righteous and dissolute men [both] may enter upon your
wives, it would be better to orderthem to be veiled." On this
occasion, the verse of Hijaab was revealed, {And when you ask [his
wives] for something, ask them from behind a partition. That is purer
for your hearts and their hearts.} [Quran 33:53] This verse proves
that Hijaab is a barrier between the desires of the souls and
temptation of the hearts. It cuts the aspirations of those whohave
diseased hearts. So, Allaah The Almighty Says (what means): {Then do
not be soft in speech [to men], lest he in whose heart is disease
should covet.} [Quran 33:32]
Hijaab generates bashfulness
It was narrated on the authority of Abu Hurayrah that the Prophet
said: "Bashfulness is part of faith, and faith leads to Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh] There is no doubt that Hijaab makes
the woman realize her value in Islam and encourages her not to do
anything against the obligations of Islamic ethics and appearance.
Therefore, Hijaab leads the woman gradually to developing bashfulness
which itself requires her to wear Hijaab. In this way, every act of
worship leads the Muslim to another one. Our Mother 'Aa'ishah said,
I used to enter the house where the Prophet and my father were buried
putting aside my garment, saying that it is [only] my husband and
father. When 'Umar was buried there, I never entered except wearing
mygarment out of shyness of 'Umar . [Ahmad] [Al-Haakim:
Saheehaccording to the conditions stipulated by Al-Bukhaari and
Muslim]
Hijaab is a call to Sitr (covering and protection)
The Prophet said: "Any woman who takes off her clothesanywhere other
than her husband's house violates the Sitr (concealment and
protection) bestowed on her by Allaah The Almighty." [Ahmad]
[Al-Albaani: Saheeh] The woman who observes her Hijaab has attained
covering from Allaah The Almighty in this life and in the Hereafter
and she will be among the dwellers of Paradise which is the abode of
covering.
Hijaab is a Part of Fitrah
Hijaab and covering are part of the Fitrah (innate disposition) of the
woman. She, by nature, does not like anyone to look at her. Sometimes
a bashful Muslim woman may feel shy of her husband whom Allaah The
Almighty made lawful for her. Man's innate disposition calls himto
cover, whereas an animal's nature tends to nudity.
Hijaab is an act of worship
Hijaab is an act of worship offered to Allaah The Almighty since He is
the One who ordered the woman to wear it. Allaah TheAlmighty Says
(what means): {Andto wrap [a portion of] their head-covers over their
chests.} [Quran 24:31] The Muslim woman,who submits to the commands of
Allaah The Almighty, is the onewhose heart is filled with love
forAllaah The Almighty. The issue of Hijaab is not irrelevant to the
Sharee'ah (Islamic legislation) of Allaah and His laws in the
universe; rather, it is an issue that is firmly connected with the
creed and Sharee'ah at the same time.
Hijaab takes you to a good end
One of the righteous predecessors said, "If you want to know your
position in the sight of Allaah, see where He has placed you." If
Allaah has placed the Muslim woman in obedience and wearing Hijaab,
this would be her ultimate status in His sight. The Prophet said:
"'When Allaah wants to do good for one of his slaves, He utilizes
him." People asked, "How does Allaah utilize him?" He replied: "He
guides him to do a righteous deed before he dies, then takes away his
soul while performing it." [At-Tirmithi] [Al-Albaani: Saheeh] Thus, if
Allaah The Almighty guides you, O pure sister, to wear Hijaab until
the last moment of your life, He would be utilizing you, and you
should prostrate in gratitude to Allaah The Almighty.
Hijaab shields from sins
The Prophet said: "There are two groups of people who will enter Hell
but I have not seen them. One of them is a woman who is dressed but
appears to benaked." [Muslim] A woman who wears Hijaab keeps herself
away from the punishment of Allaah The Almighty.
Hijaab is the symbol of the Muslim woman
As-Suddi reported that dissolute men used to annoy and abuse women
when they went out at night. If they found a woman wearing Hijaab,
they would leave her and say that she is a free woman; if they found
herwithout Hijaab, they would say that she is a bondmaid and would
harm her. On this occasion, Allaah The Almighty Revealed (what means):
{O Prophet, tell your wives and your daughters and the women of the
believers to bring down over themselves [part] of their outer
garments. That is more suitable that they will be known and not be
abused. And ever is Allaah Forgiving and Merciful.} [Quran 33:59]
Hijaab is chastity
Allaah The Almighty addressed older women, whom men no longer desire,
Saying (what means): {And women of post-menstrual age who have no
desire for marriage -- there is no blame upon them for putting aside
their outer garments [but] not displaying adornment. But tomodestly
refrain [from that] is better for them. And Allaah is Hearing and
Knowing.} [Quran 24:60] It means that there is no blame or sin upon
them to put aside some of their clothes, such as the upper garment and
Jilbaab(garment worn over the clothes when going out), and appear
before men with their usual clothes that do not attract attention or
arouse sexual desires. So, the condition is that "{…not displaying
adornment}" for men to look at. After that Allaah The Almighty Says
(what means): {But to modestly refrain [from that] is better for
them}" meaning that covering themselves by wearing the Jilbaab and the
clothes of young women seeking comprehensive covering and chastity
would be better for them, and more honorable and purer in the sight of
Allaah The Almighty.
Hijaab is an address to every believing woman
Allaah The Almighty does not tell anyone to wear Hijaab except every
believing woman who believes in Him and the Last Day. Allaah The
Almighty Says (what means):
{…and women of the believers} [Quran 33:59]
{And tell the believing women…} [Quran 24:31]
This shows that this address is directed to a sincere believing woman
whose heart has been touched by faith and who submits to the command
of Allaah The Almighty. - - ▓███▓ Translator:->
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Sincerity in intention

Sincerity has been interpreted as being upright, sincere, truthful,
pure, distant from show and ostentation in one's intention and
conduct, and being closed to the things that cloud or foul one's
heart. Purity of intention, straightforwardness in thoughts,not
pursuing any worldly purposes in relations with Allaah,and loyalty in
servitude to Him are also included in the meaning of sincerity.
The Muslim believes in the great importance of intention and its
importance for the remainder of his deeds, both of this world and the
Hereafter. This is because all deeds are based on intention. Depending
on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed,
and the obligation to makethe intention proper, is based on Allaah's
Words (which mean): "And they were not commanded except to worship
Allaah (being) sincere to Him in religion, inclining to truth, and to
establish prayer and to give zakah (poor due). And that is the correct
religion." [Quran 98:5]
Allaah also said (what means): "Say (O Muhammad): 'Indeed, I have been
commanded to worship Allaah (being) sincere to Him in religion.'"
[Quran 39:11]
This belief is also based on the words of Allaah's Messenger :
"Verily, all actions are but driven by intention and for everyone is
what he intended." [Al-Bukhaari and Muslim]
Allaah's Messenger also said: "Certainly, Allaah does not look atyour
shapes (appearance) or wealth. But He only looks at your hearts and
deeds." [Al-Bukhaari and Muslim]
The one who has a sincere intention is rewarded for a good deed and
the one who has an evilintention will bear its burden, just like the
one who did a sinful deed. All of that is due to intention alone.
At the Battle of Tabook, Allaah's Messenger said: "There are people
concerning whom you do not travel any distance, nor do you spend
anything, nor do you pass any valley but they are with you in that
matter." The people said, "How is that?" He said,"They have been
restrained due to some excuse, but they are with us because of the
good intention." [Al-Bukhaari and Abu Daawood]
Sincere intention is what makes the non-combatant equal in reward to
the combatant. It is what makes the non-Mujahid receive a reward like
that of a Mujahid (one who fights for the sake of Allaah).
Allaah's Messenger has also said: "If two Muslims meet each other with
their swords, then both the killer and the killed will be in the
Hell-fire." Someone said,"O Allaah's Messenger, that is the case for
the killer but why shouldthat be the case for the killed?" He
answered, "Because he wanted to kill his companion." [Al-Bukhaari and
Muslim]
All of the above emphasize what a Muslim believes concerning the
seriousness of intention and its extreme importance. A Muslim should
base all of his deeds upon a pious intention. He also strives his best
not to perform any deed without an intention or with an impure
intention. The intention isthe soul of the deed and what determines
its value. The deed is sound if the intention is sound and the deed is
wicked if the intention is wicked. The one who performs deeds without
good intention is doing so out of disdainful show and pretence.
Furthermore, a Muslim believes that intention is an essential
component for the acceptance of deeds, and a condition for the
validity of the deed. He also knows that the intention is not simply a
statement of the tongue, "O Allaah, I intended such and such…" nor is
it simply athought in the mind.
Instead, it is the driving force in the heart towards performing a
deed that is in accordance with a sound goal -- of bringing benefit or
repelling harm, at present or in the future. The will also directsa
person to perform a deed for the sake of Allaah and to fulfill
HisCommands.
A Muslim, therefore, also believes that a permissible act may become
an act of obedience, worthy of reward and recompense. At the same
time, an act of worship, if it is done for the sake of other than
Allaah (void of a pious intention), then itbecomes an act of
disobedience worthy of punishment and burden. A Muslim also does not
believe that an act of disobedience can be changed into an act of
obedience simply due to a good intention.
For example, the one who backbites a person just to make another
person feel better, has disobeyed Allaah and has committed a sin. His
"good intention" will not benefit him at all in consideration with
Allaah. Similarly, the one who builds a Mosque with money from
prohibited sources will not be rewarded. One who attends singing and
dancing parties or who purchases raffle tickets to support good
purposes or for thesake of Jihad, is a sinner and will bear the burden
of his sin, instead of being rewarded for what he has done.
Similarly, anyone who builds a dome over the grave of a pious person,
slaughters an animal on his behalf or makes an oath on his behalf, all
in the name of having love for pious people, is disobeying Allaah and
earning a sin for what he has done.
These previously mentioned deeds are sins, even if it was done with a
pious intention. A deed is not transformed by a pious intention into
an act of obedience unless it was something permissible in the
Sharee'ah (Islamic law) in the first place. As for a forbidden act, it
never becomes an act of obedience under any circumstances.
Finally, sincerity in intention is a matter between man and his
Creator; nobody else can know the real intentions of people except
Allaah. A man who attainssincerity in intention does not consider
whether others will praise, accuse or exalt or abase him, be aware of
his deeds or not, or whether he will even gain reward or not in return
for his deeds. He considers only the pleasure of Allaah Who "…knows
the secret and what is (even) more hidden." [Quran 20:7] - - ▓███▓
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Early Childhood: The Best Period to Build Faith

The early years— we do not exaggerate if we say the early moments— of
the child's life are the best and most important periods to build up
the aspects of faith in the child and instill the creed of Tawheed
(Islamic Monotheism) and knowing Allaah The Almighty in him.
Therefore, the Prophet, instructed Muslims to let the words of the
Athaan (call to prayer) be the first thing heard by the newborn. These
words carry the meanings of pure Tawheed , worshipping Allaah The
Almighty aloneand disassociating from any other worshipped deity.
Ibn Al-Qayyim said,
The first words to be heard by the child are the words of the heavenly
call which include the Highness and Majesty of the Lord and the
testimony of faith which is the first step to embracing Islam. So,
this is considered like teaching the child the slogan of Islam when he
comes to life, as if he is asked to pronounce the testimony of faith.
It is also possible that the effect of the Athaan will reach the heart
of the child even if he does not realize it. Also, there is another
benefit that when the devil— who awaits the birth of the child— hears
the words of the Athaan, he runs away. So, he hears wordsthat weaken
and enrage him since the first moment of his being attached to the
child.
There is another meaning in saying the words of the Athaan in the ear
of the newborn baby that it is a call to Allaah, His religion and
worshipping Him that precedes the call of the devil as the pure Fitrah
(sound innate disposition) precedes thechanges that the devil makes
therein. There are many other rationales.
Due to the importance of this period in the child's life in terms of
learning the bases of faith; the Prophet, , ordered Muslims to make "
La ilaaha illa Allaah (None is truly worthy of worship but Allaah)"
the first words to be taught to thechild. Ibn 'Abbaas said that the
Prophet, , said: "Make the first wordto be heard by your children to
speak: La ilaaha illa Allaah (None is truly worthy of worship but
Allaah)."
The secret behind this injunction is to let the word of Tawheed and
thetestimony of embracing Islam be the first thing to be heard by the
child, thefirst thing to be uttered and the first words to be taught
to them. The Prophet , ordered parents and mentors to teach the
children the acts of worship when they are at the age of seven. 'Amr
ibn Al-'Aas said that the Prophet, said: "Command your children to
perform prayer when they are seven years old, and beatthem for (not
offering) it when they are ten, and separate them in beds."
On basis of this ruling, wedraw an analogy to train the child to fast
some days if he could bear fasting. This also applies to other acts of
worship.
Importance of attaching children to the Noble Quran from a tender age:
This should take place at a very young age once the child starts
speaking. This is the golden period for memorization, learning and
maximizing the psychological impact of what the child learns and
memorizes.
Therefore, the Prophet, , advised parents to maintain this. 'Ali, may
Allaah be Pleased with him, said that the Prophet, , said: "Train your
children to acquire three characteristics: loveof your Prophet, love
for the Prophet's household and reciting the Quran, for the bearers of
the Quran will be in the shade of the Throne of Allaah on the Day when
there will be no shade except His, with His Prophets and His chosen
ones." [At-Tabaraani]
The Companions of the Prophet, , pursued thispath. Sa'd ibn Abi
Waqqaas said: "We used to teach our children the battles of the
Messenger of Allaah just as we used to teach them the Surahs
(Chapters) of the Quran." Their keenness on teaching their children
the Quran came first; theyused it as a means to givean indication of
their intense interest and care.Al-Ghazaali advised Muslims — in his
book of Ihyaa' 'Uloom Ad-Deen — to teach children the Quran, the
Hadeeth (narrations) and the stories of the righteous people. In
Al-Muqadimmah, Ibn Khuldoon stressed theimportance of making children
learn and memorize the Quran. He pointed out that Quran is the basis
of education because it leads to establishing the sound creed and
implanting faith.
The Quran builds up the child's character:
Teaching the child the Quran effectively helps him build up the
components of faith in his personality. It also inculcates supreme
values in him and straightforward behavior. It forms his personality
and way of thinking in a way that is characterized by purity and
originality. It makes him eloquent and a sound-speaking person. It
increases his knowledge and strengthens his memory. There is a report
enhancing this meaning that states the following, "Whoever recites the
Quran while he is a believing youth, the Quran will be mixed with his
flesh and blood and Allaah The Almighty will make him with the noble
and dutiful messenger-angels."
Memorizing, learning and being attached to the Quran make the soulsof
children at peace, tranquil and connected to the Creator . Hence, they
will enjoy the company of Allaah The Almighty who will guard them from
the harm, evil and domination of the devils. Consequently, the Quran
will become indeed mixed with their flesh and blood, by virtueof
reciting its verses with their parents or teachers.Accordingly, they
would not tolerate abandoning their Mus-hafs (copies of the Quran) or
recorded tapes of the Quran. Even in times of illness and fever, their
tongues will utter what is instilled in their fresh hearts including
the words of Allaah The Almighty and their great attachment toit.

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He does not have any children and he wants togive his wealth to his wife and his brother’s daughter and donate the rest to charity.

I am 72 years old. I have 5 brothers and 2 sisters. Ihave a wife. I do
not have children. I have adopted my brothers daughter. we 6 brothers
are partners in a running company since 1962 and doing
businesstogether.
My share is 20% in the partnership company.
As my adopted daughter is helping me, I have the intention to gift 60%
of my wealth to my adopted daughter & 25% to my wife during my life
time and 15% for charity purpose after mylife time.
For this purpose, I have written a Hiba to donate60% of my wealth to
my daughter and 25% to mywife during my life time.
In this context, I have also asked for a letter in writing from my 5
brothers &2 sisters that they will forsake their share in my wealth
after my lifetime.
Should I ask them to forsake their wealth before my lifetime
Can I ask them to forsaketheir wealth after my lifetime.
Can I give 60% as gift to my adopted daughter during my lifetime.
Can I write a will to give 60% as gift to my adopter after my lifetime
Is what I am doing is correct according to the shariah?
If not, what is the best solution to share my wealth with the
adopteddaughter and advice Islamic methodology to divide my share.
Praise be to Allah.
Firstly:
If what you mean by adoption is that this girl has become like your
daughter, in the sense that she is named after you and carries you
name, this is haraam andis not permissible. Allah declared it invalid
in the verse (interpretation of the meaning):
"nor has He made your adopted sons your real sons. That is but your
saying with your mouths. But Allah says the truth, and He guides to
the (Right) Way.
Call them (adopted sons) by (the names of) their fathers, that is more
just with Allah. But if you know not their fathers (names, call them)
your brothers in faith and Mawaleekum (your freed slaves)"
[al-Ahzaab 33:4-5].
But if what you mean by adoption is that you have taken her in and are
looking after her and treating her kindly by spending on her and
raising her, this is something that is encouraged (mustahabb) and --
in your case -- it comes under the heading of upholding ties of
kinship, because your brother's daughter is one of your relatives with
whom you are obliged to uphold ties. Itis well known that acts of
kindness towards relatives are superior to acts of kindness
towardsstrangers. An-Nasaa'i (2582), at-Tirmidhi (658) and Ibn Maajah
(1844) narrated from Salmaan ibn 'Aamir (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Charity given to the poor is charity, and that given to a relative is
two things: charity and upholding the ties of kinship."
Classed as saheeh by al-Albaani in Saheeh an-Nasaa'i.
With regard to what youwant to give to your brother's daughter and
your wife, if you want togive this gift to them when you are still
alive, there is nothing wrong that that, subject to certain
conditions:
1.
That you do that when you are in good health, not when you are sick
and there is the fear thatyou may die, because a gift given in the
latter case comes under the same ruling as inheritance, in that it is
not valid if given to an heir (one who automatically inherits
according to the rules oninheritance), or to a stranger (non-relative)
ifit is more than one third of the wealth, unless the heirs agree to
that.
Shaykh 'Abdullah ibn Jibreen said: It is permissible for the husband,
when he is stillin good health and still alive, to give whatever he
wants to his wife in return for her patience or help, or what he
owesher of the mahr (dowry) or other wealth, so long as he does not do
that inorder to harm the other heirs. He may give her whatever he
wants and it is not limited to one-quarter of his wealth.
The same applies to the wife: she may give her husband whatever she
wants of her wealth or dowry, because Allah says (interpretation of
the meaning):
"but if they, of their owngood pleasure, remit anypart of it to you,
take it, and enjoy it without fear of any harm (as Allah has made it
lawful)"
[an-Nisa' 4:4].
But that is not permissible in the event of illness, because then itis
regarded as a bequest to an heir.
End quote from Fataawa Islamiyyah, 3/29
The scholars have discussed guidelines on illness in which there is
the fear that the individual may die. Shaykh Ibn 'Uthaymeen (may Allah
have mercy on him) said: The illness in which there is the fear that
the individual may die is that in which if the individual dies, it is
not regarded as something rare; in other words, it is nothing strange
if the individual dies from that illness. And it was said that it
refers to that in which it is thought likely that he will die. The
illness in which there is no fear that the individual will die is that
in which if theindividual dies, it is something rare.
End quote from ash-Sharh al-Mumti' 'ala Zaad al-Mustaqni', 11/101
2.
That the purpose of giving this gift should not be to harm the heirs
or deprive them of their inheritance. We have previously explained
that giving gift with the intention of causing harm to the heirs is
haraam and is not permissible. Please see fatwa no. 182290
In fact, what clearly appears to be the case from your question is
that you want to depriveyour brothers and sistersof their inheritance,
hence you want them to give you a guarantee that they will not demand
their rights to the inheritance after youdie. This is undoubtedly
something haraam. It is also haraam for you to do anything with the
intention of harming some of the heirs or depriving them of their
inheritance.
3.
The gift that you want togive to your brother's daughter or to your
wifeshould be handed over during your lifetime, so that they are
incompletecontrol of it and are fullyable to dispose of it as any
owner is able to dispose of his property.
But if you gave this wealth to them on the condition that it would be
handed over to them and come under their control and they would be
able to dispose of it after your death, then this is a bequest, not a
gift. It is not permissible to make a bequest to one's wife, because
she is an heir (who is automatically entitled to a share of the estate
according to sharee'ah), and there can be no bequest to an heir,
because of the report narrated by Abu Dawood(2870), at-Tirmidhi
(2120), an-Nasaa'i (4641), and Ibn Maajah (2713) from Abu Umaamah (may
Allah be pleased with him) who said: I heard the Messenger of Allah
(blessings and peace of Allah be upon him) say: "Allaah has given each
person who has rights his rights, and there is no bequest for an
heir."
Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.
But if it so happens that the deceased had made a bequest to one of
the heirs, and the other heirs approved of that bequest, then it may
be executed, because the Messenger (blessings and peace of Allah be
upon him) said: "It is notpermissible to make a bequest to an heir
unlessthe other heirs agree."
Narrated by ad-Daaraqutni; classed as hasan by al-Haafiz IbnHajar in
Buloogh al-Maraam
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (6/59):
If he makes a bequest to one of his heirs, and the other heirs did not
agree to it, then it is not valid, and there is no difference of
scholarly opinion on thismatter. Ibn al-Mundhir and Ibn 'Abd al-Barr
said: The scholars are unanimously agreed on that, and there are
reports from the Messenger of Allah (blessings and peace of Allah be
upon him) to that effect. Abu Umaamah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Allaah has
given each person who has rights his rights, and there is no bequest
for an heir."
Narrated by Abu Dawood, Ibn Maajah andat-Tirmidhi. But if they (the
other heirs) agree to it, then it is permissible according tothe
majority of scholars. End quote.
With regard to the bequest to your brother's daughter, it is
permissible as she is not one of the heirs. In this case the bequest
to her is regarded as Islamicallyacceptable, so as to ensure that she
will get the money after you die.But it is not permissible to bequeath
to her or to anyone else anything but one third or less, no more than
that. The Messenger (blessings and peace of Allah be upon him) forbade
Sa'd ibn Abi Waqqaas (may Allah be pleased with him) to bequeath more
than one third. al-Bukhaari (2742) and Muslim (1628) narrated that
Sa'd ibn Abi Waqqaas said: O Messenger of Allah, can I bequeath all my
wealth? He said: "No." I said: Then one half? He said: "No." I said:
One third? He said: "Yes, but one third is a lot. If you leaveyour
family well off that is better than leaving them asking of people."
It says in Fataawa al-Lajnah ad-Daa'imah (16/317): It is not
permissible to bequeath more than one third, and a bequest to an heir
is not valid unless the other heirs agree, because of the words of the
Prophet (blessings and peace of Allah be upon him) said: "Allah has
given each person who has rights his rights, and there is no bequest
for an heir." Narrated by Ahmad, Abu Dawood, at-Tirmidhi, IbnMaajah,
and ad-Daaraqutni, who added at the end of it: "unless the [other]
heirs agree." End quote.
Many of the scholars regard it as mustahabb or encouraged for the one
who makes a bequest to bequeath lessthan one third. It says in
al-Kaafi fi Fiqh Ibn Hanbal (2/265): Ibn 'Abbaas said: I wish that
people would bequeath less than one third, because the Messenger of
Allah (blessings and peace of Allah be upon him) said "… but one third
is a lot." Agreed upon. Abu Bakr bequeathed one fifth and said: I am
pleased with what Allah is pleased with for Himself.'Ali said:
Bequeathing one fifth is dearer to me then bequeathing one third. End
quote.
However it should be pointed out that makinga bequest with the aim of
harming the heirs is not permissible, as we have explained in fatwa
no. 74974 .
With regard to your request from your siblings to give up their shares
of what you leavebehind, we do not advise you to do that forseveral
reasons:
1. This instruction is indicative of the intention to deprive them
of their legitimate shar'i rights, and it is well known that this is a
haraam purpose. We have explained above that bequests and gifts aimed
at harming the heirs or denying them their legitimate shar'i right to
inheritance is forbidden in Islam.
2. This instruction could cause alienation and resentment between
you and your siblings. The Shaytaan could take advantage of it to
spoil the relationship between you; he could whisper (waswaas) to your
siblings and instil in their minds the idea thatyou hate them and do
not want them to benefit from your wealth after you are gone.
3. They may agree andgive up their share of the inheritance
unwillingly, out of shyness and embarrassment. It is wellknown that it
is not permissible to use embarrassment to take people's rights away
from them. It says in al-Fataawa al-Fiqhiyyah al-Kubra (3/30):
Do you not see that there is scholarly consensus on the fact that if
something is taken from a person by means of embarrassment, when there
is no willingness on his part, the one whotakes it does not gain
possession of it. The scholars explained that as involving compulsion
using the weapon of embarrassment, which islike compulsion using a
real weapon. In fact many people would accept the real sword and put
up with the injuries it causes when they would not accept the sword of
embarrassment, out of fear for their dignity andstanding which to
whichwise people give precedence and fear greatly for it. End quote.
With regard to the Islamic ruling on the estate, it is as follows.
Firstly:
The costs of preparing the deceased, namely ghusl, shrouding and
burying, should come from his estate. It says in Saheeh al-Bukhaari
(2/77): Ibraaheem said: First of all comes (the cost of) the shroud,
then paying of debts, then bequests. Sufyaan said: The cost of the
grave and ghusl come under the heading of shrouding. End quote.
Secondly:
After preparation of the deceased, his debts should be paid off from
his estate, if the deceased owes any debts. Then any bequests that he
made should be given, up to a limit of one third or less, because
Allah, may He beexalted, says (interpretation of the meaning): "…after
the payment of legacies he may have bequeathed ordebts" [an-Nisa'
4:11].
Thirdly:
The estate is to be divided among the heirs according to the rulings
of sharee'ah. With regard to your estate in particular, the
inheritance is to be divided among your wife and your siblings, ifyou
die before them. Your wife is entitled to one quarter of the
estatebecause you have no children to inherit from you. Allah, may He
be exalted, says (interpretation of the meaning):
"their (your wives) shareis a fourth if you leave no child; but if you
leavea child, they get an eighth of that which youleave after payment
of legacies that you may have bequeathed or debts"
[an-Nisa' 4:12].
The rest of the estate goes to your siblings, with each male getting
the share of two females; in other words, the brother gets twice
asmuch as the sister.
To sum up:
What we advise you to do is to make a bequest to your brother's
daughter whom you have adopted, giving her something from your legacy
that is no more than one third, which she will receive after your
death, or you can give it to her whilst you are still alive.
Your wife is entitled to one quarter of your estate on the basis of
inheritance. If you are afraid that she will not be given her rights
after you die, then you can give that to her whilst you are still
alive.
If you want to denote some of your wealth to charity whilst you are
still alive, and you are not suffering from illnessthat is likely to
lead to your death, then you may donate whatever you want, but do not
neglect the rights of your heirs who will come after you or deprive
them of taking some of your wealth.
And Allah knows best.

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* The wisdom behind theProphet’s marrying morethan four wives.

*
Why did the Messenger (blessings and peace of Allah be upon him) marry
a number of women?
Praise be to Allah.
Allah's wisdom is great, and part of His wisdom is that He has
permitted men, in previous divine laws and in the sharee'ah of our
ProphetMuhammad (blessings and peace of Allah be upon him), to marry
more than one wife. Plural marriage was not something done only by our
Prophet Muhammad (blessings and peace of Allah be upon him). Ya'qoob
(peace be upon him) had two wives. Sulaymaan ibn Dawood (peace be upon
him) had one hundred less one wives; he went around to all of them in
a single night, hoping that Allah would bless each one of them with a
boy who would fight forthe sake of Allah.
This is not something that is limited to Islam and it is not contrary
to reason or the natural inclinations of man; rather it is what wisdom
dictates. Women are more numerous than men, according to what is
indicated by ongoing statistics, and a man mayhave the strength that
prompts him to marry more than one woman so as to fulfil his desires
in permissible ways, instead of fulfilling themin haraam ways or
suppressing them. A woman may fall ill or there may be reasons that
prevent her from engaging in intercourse,such as menses and nifaas
(post-partum bleeding); this prevents a man from fulfilling his desire
with her, so he needs to have another wife with whom he can fulfil his
desires instead of suppressing them or committing immoral actions. So
plural marriage is permissible and is justifiable in terms of reason,
natural human inclinations and laws. It is something thatwas done by
the earlier Prophets and in some cases it may be dictated by necessity
or need. So it should come as no surprise that this was done by our
Prophet Muhammad (blessings and peace of Allah be upon him). And there
are other reasons for his having several wives, which have been
discussed by the scholars. These include the following:
· Strengthening the ties between him and some tribes, in the
hope that this would make Islam stronger and help to spread it,
because tiesof marriage increase thebonds of friendship, loveand
brotherhood.
· Taking care of somewidows and compensating them withsomething
better than what they had lost, because this would bring peace of mind
andconsolation at times of calamity. It also set a precedent for the
ummah of how to show kindness to those whosehusbands were killed in
jihad and so on.
· Hoping to increase the numbers of offspring, which is in
accordance with human inclinations, increasing the numbers of the
ummah and supporting it with those who it is hoped will support and
spread the religion.
· Increasing the number of female teachers who would convey to
the ummah what they had learned from the Messenger of Allah (blessings
and peace of Allah be upon him) and what they knew of his private
life.
The motive for him having more than one wife was not mere desire,
because it is proven that the Prophet (blessings and peace of Allah be
upon him) did not marry any virgin or young woman apart from 'Aa'ishah
(may Allah be pleased with her). The rest of his wives were previously
married women. If he had been controlled by his desires and that is
what had motivated himto have many wives, he would have chosen young
virgins in order tofulfil his desires, especially after he migrated
and began to engage in jihad, and theIslamic state was established and
the Muslims grew stronger and more numerous, in addition to the fact
that every family would have welcomed ties through marriage with him.
But he did not do that; rather he married for noble and sublime
reasons, which are clear to anyone who studies the circumstances of
his marriage to each of his wives.
Moreover, if he had been a man driven by desires, that would have been
known from his life during the days when he was young andstrong, at
which time he had only one wife, Khadeejah bint Khuwaylid, who was
older than him. (If he had been a man driven by desires), he would
also have been known to show favouritism and be unfair in dividing his
time among his wives, who varied in their ages and degree of beauty.
But he is known only to have been completely chaste and honourable in
his conduct, both in his youth and when he grew older, which is
indicative of his complete decency and sublime character, and his
upright nature in all his affairs. In fact he waswell-known for that
even among his enemies.
And Allah is the source ofstrength. May Allah send blessings and peace
upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Baaz, Shaykh 'Abd ar-Razzaaq
'Afeefi, Shaykh 'Abdullahibn Qa'ood, Shaykh 'Abdullah ibn Ghadyaan
Fataawa al-Lajanah ad-Daa'imah, 19/171-173

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Islamic Stories, - The Fisherman

An investment banker was at the pier of a smallcoastal village when a
small boat with just one fisherman docked. Inside the small boat were
several large yellow fin tuna. The investment banker complimented the
fisherman on the qualityof his fish and asked how long it took to
catch them.
The fisherman replied,"Only a little while."
The investment banker then asked, "Why didn't you stay out longer and
catch more fish?"
The fisherman said,"With this I have more than enough to support my
family's needs."
The investment banker then asked, "But what do you do with the rest of
your time?"
The fisherman said, "I sleep late, fish a little, play with my
children, take siesta with my wife,stroll into the village each
evening and spend time with my family, I have a full and busy life."
The investment banker scoffed, "I am a Harvard MBA and could help you.
You should spend more time fishing; and with the proceeds, buy a
bigger boat: With the proceeds from the bigger boat you could buy
several boats. Eventually you would have a fleet of fishing boats.
Instead of selling your catch to a middleman you would sell directly
to the processor; eventually opening your own cannery. You would
control the product, processing and distribution. You would need to
leave this small coastal fishing village and move to a big town and
eventually to the thecity where you will run your ever-expanding
enterprise."
The fisherman asked,"But, how long will this all take?"
To which the investmentbanker replied, "15 to 20years."
"But what then?" asked the fisherman.
The investment banker laughed and said that's the best part. "When the
time is right you would announce an IPO and sellyour company stock to
the public and become very rich, you would make millions."
"Millions?...Then what?"
The investment banker said, "Then you would retire. Move to a small
coastal fishing village where you would sleep late, fish a little,
play with your kids, take siesta with your wife, stroll to the village
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Islamic Stories, - Thirst for Learning

Hadhrat Abdullah bin Abbas (may Allah be pleased with him) says:
"After the passing away of the Prophet (peace beupon him), I said to
an Ansari friend of mine: 'The Prophet is not now with us. But a large
number of Sahabah are still among us. Let us go to them and get
knowledge of the Islamic practices.' He said: ' Who is going to
approach you for learning a regulation in the presence of these
eminent Sahabah?' I wasnot discouraged. I kept up my quest for
knowledge and approached every person who was supposed to have heard
something from the Prophet. I managed to gather substantial
information from the Ansar. If on my visit to someone of the Sahabah,
I found him asleep, I spread my shawl at the gate and satwaiting.
Sometimes my face and body would getcovered with dust, but I kept
sitting till they woke and I was able to contact them. Some of them
said: 'Abdullah you are the cousin of the Prophet; you could have sent
for us. Why did you take the trouble of coming to our places?' I said
to them: 'I must come to you, for I am a student and you are my
teachers.' Some people for whom I had waited said: 'Since when have
you been waiting for us?' I informed them that I had been sitting
there for a pretty long time. They said: 'What a pity! You could have
awakened us from our sleep.' I said: 'I did not like to disturb you
for my own sake.' I thus carried on my pursuits, till there came a
time when people began to flock to me for learning. My Ansari friend
realizedthis at that time and remarked: 'This boy has surely proved
himself more sensible than us.'"
Source: From the book"Stories of the Sahabah" by Shaikh Muhammad
Zakariyya Kaandhlawi.
Besides our quest for knowledge to earn a livelihood in this world, we
must as well gain sufficient knowledge of Islam. No matter what age
group we belong to at this moment, we should atleast have that much
Islamic knowledgewith which we can turn our 24 hours life into
worship. Those with knowledge and practice will be exalted in this
world and in the hereafter.

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