The idea that Darwin made an important scientific discovery after his voyages is a deception

Darwinists may imagine that Darwin made stunning discoveries following
hisvoyages on HMS Beagle, and that he developed the idea of evolution
that way.
What Darwin actually did on the Beagle is this: Darwin embarked on a
naval adventure lasting several months, yelling out with drunken crew
members. He collected plants and insects, but did not go to the bother
of looking after them, and just set them to one side (One can find
detailsin his autobiography). What people think of as scientific
research is Darwin's naval trip spentdrinking with members of the
crew. Darwin laterproposed the twisted ideas of his grandfather,a
freemason, as if they were a great scientific discovery and led
massesof people to a pagan religion.
If Darwinists' claims were true, then the fossil record should contain
a large number of very strange life forms with several eye sockets,
noses in different places, a jaw in the back as well as in the front,
and abnormally developed skulls, as pictured here. Yet no such fossil
has ever been found after 150 years of research. On the contrary, all
thefossils unearthed to date show that all living things have been
flawless and fully formed since the moment they first came intobeing,
and never changed so long as they existed.
Neither during this voyage nor after it did Darwin have any scientific
discovery or evidence. He merely sought to maintain a heresy inherited
from his grandfather, ErasmusDarwin. Darwin at that time imagined that
the cell was a balloon full of water. He was ignorant of the science
of genetics. He was not even familiar with the electron microscope.
Theonly thing he knew was the need for transitional fossils if his
claims were to be confirmed as true. But he also knew that nosuch
thing existed. He therefore openly stated that "future generations"
would findthese as yet undiscovered imaginary transitional forms,
OTHERWISE HIS THEORY WOULD COLLAPSE. Darwin's exact words read:
... Why, if species have descended from other species by insensibly
finegradations, do we not everywhere see innumerable
transitionalforms? Why is not all nature in confusion instead of the
species being, as we see them, well defined?… But, as by this theory
innumerable transitionalforms must have existed,why do we not find
them embedded in countless numbers in thecrust of the earth?… Whythen
is not every geological formation and every stratum full of such
intermediate links? Geology assuredly does not reveal any such finely
graduated organicchain; and this, perhaps, is the most obvious and
gravest objection which can be urged against mytheory. (Charles
Darwin, The Origin of Species, pp. 172, 280)
At present, too, just as Darwin admitted, THERE IS NO SUCH THING AS A
TRANSITIONAL FOSSIL. Darwinists are in a state of shock. Darwin's
prophecy has come true. And what is more, science has revealed that
natural selection is not an evolutionary force, that the genetic
structures of living things are incredibly complex, that no random
process can produce such a perfect structure or add any new genetic
information, and that life can never emerge from inanimate substances.
These are other things Darwin did not know. After the fossilrecord,
perhaps the greatest blow to Darwinism came when THEY WERE UNABLE TO
MANUFACTURE EVEN A SINGLE PROTEIN. IT IS IMPOSSIBLE for the protein
that they cannot produce in the laboratory TO FORM BY CHANCE. These
facts have all led to Darwinism's collapse. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -

Darwinists are still trying to depict defunct Darwinism as scientific

Darwinists have recently been speaking about the theory of evolution
being oversimplified, in a deliberately provocative way, and being
described as "the facile nonsense that we were once apes and are now
human."
It will first be of great use to tell these people the following:
Darwin's theory of evolution is a false one, developed in the outdated
and very ignorant scientific climate in Darwin's time,that rests on no
scientificevidence whatsoever, and that was launched in order to
resurrect the pagan Sumerian and Egyptian faiths of the past. As
science subsequently advanced, and as the complexity of the cell in
particular emerged in the branchesof genetics and microbiology, and as
new fossils were discovered in paleontology, and as it was realized
that not a single such fossil represented a transitional form, the
theory of evolution was dealt a body blow and subsequently collapsed.
BUT DESPITE ALL THESE THINGS, a false theory has become
enshrined in national laws under the influence, pressure and
imposition of the DARWINIST DICTATORSHIP,has entered school text books
and become as issue whose validity is "indisputable." University
teachers have been threatened for opposing evolution, opponents of the
theory have been expelled fromtheir schools and lost their jobs, and
students have failed their exams for questioning evolution. This
extraordinarily illogical theory, which offers such a facile
explanationfor such an extraordinary and complex entity as man and
that accounts for all the glorious diversity of life on earth solely
in terms of "chance," now dominates the entire world through this
intense imposition.
But events have turned out exactly opposite to what Darwinists
intended. This theory, so facile thateven children would laugh at it,
was imposed on the world as if it were the scientific
truth.World-famous professorshave become adherents of this ludicrous
theory, and the world's best known publications have carried reports
of overtly fraudulent evidence of Darwinism for days on end. People at
the highest level of the state have become unable even to mention the
evolution deceit. Thepublic have been taken in by this deception for
acentury and a half, the Pope has been forced to hold conferences on
evolution on his very doorstep and as a result of unbelievable
pressure, churches have had to issue apologies toDarwin.
A nonsensical, facile and very run-of-the-mill deception was thus
turned into a false scientific taboo under the pressure from the
Darwinist dictatorship. A lie was imposed on people for long years.
For a century and a half, people were obliged to believe that lie.
Because Darwinism is a heretical religion, one which efforts are being
made to impose on the whole world under the influence of a community
largely madeup of freemasons. There is nothing scientific about it at
all.
It is therefore impossible to accept Darwinists' claims about "dumbing
down." On thecontrary, what we are looking at is a fraud being
disguised as science and turned into a mass deception. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -

Prayers of Muslims in the Qur’an

Surat al-Baqara, 200-202:
... There are some peoplewho say, 'Our Lord, give us good in
thisworld.' They will have no share in theHereafter.
And there are others who say, ' OUR LORD, GIVE US GOOD IN THIS WORLD,
AND GOOD IN THE HEREAFTER, AND SAFEGUARD US FROM THE PUNISHMENT OF THE
FIRE.' They will have a good share from what they have earned. Allah
is swift at reckoning.
Surat al-Baqara, 285:
The Messenger believes in what has been sent down to him from his
Lord, and so do the the believers. Each one believes in Allah and His
angels and His Books and His Messengers. WE DO NOT DIFFERENTIATE
BETWEEN ANY OF HIS MESSENGERS. THEY SAY, 'WE HEAR AND WE OBEY. FORGIVE
US, OUR LORD! YOU ARE OUR JOURNEY'S END.'
Surat al-Baqara, 286:
Allah does not impose onany self any more than itcan stand. For it is
what it has earned; against it, what it has merited. OUR LORD, DO NOT
TAKE US TO TASK IF WE FORGET OR MAKE A MISTAKE! OUR LORD, DO NOT PLACE
ON US A LOAD LIKE THE ONE YOU PLACED ON THOSE BEFORE US! OUR LORD, DO
NOT PLACE ON US A LOAD WE HAVE NOT THE STRENGTH TO BEAR! AND PARDON
US; AND FORGIVE US; AND HAVE MERCY ON US. YOU ARE OUR MASTER , SO HELP
US AGAINST THE UNBELIEVERS.
Surah Al 'Imran, 8:
'OUR LORD, DO NOT MAKE OUR HEARTS SWERVE ASIDE AFTER YOU HAVE GUIDED
US. AND GIVE US MERCY FROM YOU. YOU ARETHE EVER-GIVING.
Surah Al 'Imran, 9:
OUR LORD, YOU ARE THE GATHERER OF MANKIND TOA DAY OF WHICH THERE IS NO
DOUBT. ALLAH WILL NOT BREAK HIS PROMISE.'
Surah Al 'Imran, 16:
Those who say, 'OUR LORD, WE BELIEVE, SO FORGIVE US OUR WRONG ACTIONS
AND SAFEGUARD US FROM THE PUNISHMENTOF THE FIRE.'
Surah Al 'Imran, 147:
All they said was, 'OUR LORD, FORGIVE US OUR WRONG ACTIONS AND ANY
EXCESSES WE WENT TO IN WHAT WE DID AND MAKE OUR FEET FIRM AND HELP US
AGAINST UNBELIEVERS.'
Surah Al 'Imran, 191:
Those who remember Allah, standing, sitting and lying on their sides,
and reflect on the creation of the heavens and the Earth: 'OUR
LORD,YOU HAVE NOT CREATED THIS FOR NOTHING. GLORY BE TO YOU! SO
SAFEGUARD US FROM THE PUNISHMENTOF THE FIRE.'
Surah Al 'Imran, 192:
OUR LORD, THOSE YOU CAST INTO THE FIRE, YOU HAVE INDEED DISGRACED. THE
WRONGDOERS WILL HAVE NO HELPERS.
Surah Al 'Imran, 193:
OUR LORD, WE HEARD A CALLER CALLING US TO FAITH: "BELIEVE IN YOUR
LORD!" AND WE BELIEVED. OUR LORD, FORGIVE US OUR WRONG ACTIONS, ERASE
OUR BAD ACTIONS FROM US AND TAKE US BACK TO YOU WITH THOSE WHO ARE
TRULY GOOD.
Surah Al 'Imran, 194:
OUR LORD, GIVE US WHAT YOU PROMISED US THROUGH YOUR MESSENGERS, AND DO
NOT DISGRACE US ON THE DAY OF RESURRECTION. YOU DO NOT BREAK YOUR
PROMISE.'
Surat al-Ma'ida, 83:
When they listen to whathas been sent down to the Messenger, you see
their eyes overflowing with tears because of what they recognise of
the truth. They say, 'OUR LORD, WE BELIEVE! SO WRITE US DOWN AMONG THE
WITNESSES.'
Surat al-A'raf, 47:
When they turn their eyes towards the Companions of the Fire, they
will say, 'OUR LORD, DO NOT PLACE US WITH THE PEOPLE OF THE
WRONGDOERS!'
Surah Yunus, 85:
They said, 'WE HAVE PUT OUR TRUST IN ALLAH. OUR LORD, DO NOT MAKE US A
TARGET FOR THIS WRONGDOING PEOPLE.
Surah Yunus, 86:
'AND RESCUE US, BY YOUR MERCY, FROM THE UNBELIEVERS!'
Surat al-Isra', 107:
Say: 'Believe in it or do not believe in it.' Certainly, when it is
recited to them, those who were given knowledge before it fall on
their faces in prostration,
Surat al-Isra', 108:
Saying, 'GLORY BE TO OUR LORD! THE PROMISE OF OUR LORD IS TRULY FULFILLED!'
Surat al-Kahf, 10:
When the young men took refuge in the cave and said, 'OUR LORD, GIVE
US MERCY DIRECTLY FROM YOU AND OPEN THE WAY FOR US TO RIGHT GUIDANCE
IN OUR SITUATION.'
Surat al-Kahf, 23-24:
Never say about anything, 'I am doing that tomorrow,' without adding '
IF ALLAH WILLS .' Remember your Lord when you forget, and say, '
HOPEFULLY MY LORD WILL GUIDE ME TO SOMETHING CLOSER TO RIGHT GUIDANCE
THAN THIS .'
Surat al-Muminun, 109-110:
There was a group of Myservants who said, "OUR LORD, WE BELIEVE, SO
FORGIVE US AND HAVE MERCY ON US. YOU ARE THEBEST OF THE MERCIFUL." But
you made a mockeryof them so that they made you forget to remember Me
while you were laughing at them.
Surat al-Muminun, 118:
Say: 'MY LORD, FORGIVE AND BE MERCIFUL! YOU ARETHE BEST OF THE MERCIFUL.'
Surat an-Nur, 47:
They say, 'WE BELIEVE IN ALLAH AND IN THE MESSENGER AND WE OBEY.' Then
after that a group of them turn away. Such people are not believers.
Surat al-Furqan, 74:
Those who say, 'OUR LORD, GIVE US JOY IN OUR WIVES AND CHILDREN AND
MAKE US A GOOD EXAMPLE FOR THOSE WHO RESPECT AND FEAR ALLAH'
Surat al-Furqan, 65:
Those who say, 'OUR LORD, AVERT FROM US THE PUNISHMENT OF HELL, ITS
PUNISHMENT IS INESCAPABLE PAIN.'
Surat az-Zukhruf, 12-14:
It is He Who created all the species and gave youships and livestock
for you to ride, so that you might sit firmly on their backs and
remember your Lord's blessing while you are seated on them, saying
,'GLORY BE TO HIM WHO HAS SUBJECTED THIS TO US.WE COULD NEVER HAVE
DONE IT BY OURSELVES. INDEED WE ARE RETURNING TO OUR LORD!'
Surat al-Hashr, 10:
Those who have come after them say, 'OUR LORD, FORGIVE US AND OUR
BROTHERS WHO PRECEDED US IN FAITH ANDDO NOT PUT ANY ANCOUR IN OUR
HEARTS TOWARDS THOSE WHO BELIEVE.OUR LORD, YOU ARE ALL-GENTLE, MOST
MERCIFUL.'
Surat at-Tahrim, 8:
You who believe! Repentto Allah. It may be that your Lord will erase
yourbad actions from you and admit you into Gardens with rivers
flowing under them on the Day when Allah will not disgrace the
Prophetand those who believed along with him.Their light will stream
out ahead of them and on their right.They will say, 'OUR LORD, PERFECT
OUR LIGHT FOR US AND FORGIVE US! YOU HAVE POWER OVER ALL THINGS.'
Surat al-Falaq, 1-5:
Say: " I SEEK REFUGE WITH THE LORD OF DAYBREAK,
FROM THE EVIL OF WHAT HE HAS CREATED
AND FROM THE EVIL OF THEDARKNESS WHEN IT GATHERS
AND FROM THE EVIL OF WOMEN WHO BLOW ON KNOTS
AND FROM THE EVIL OF AN ENVIER WHEN HE ENVIES. "

--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Fathwa, - Voluntary prayer between the two Athaans of Jumu‘ah prayer

Question
Is it permissible to perform voluntary prayerbetween the two
Athaans(i.e. call for prayer) of Jumu'ah prayer, given that it is said
that no voluntary prayer should be performed between the two Athaans
of Jumu'ah?
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 permissible to perform voluntary prayers before the Jumu'ah
Prayer, whether they have a specific reason such as the prayerof
Tahiyyat-ul-Masjid (i.e. salutation to the mosque)or other general
voluntary prayers that have no such reason. However, a worshipper
should not perform voluntary prayer before Jumu'ah prayer considering
it as a regular Sunnah with a fixed number of Rak'ahs. Such an act was
not reportedly done by the Prophet .
However, the Hanafi scholars and a group of Shaafi'i and Hanbali
scholars adopted thisopinion. They relied on the narration of Ibn
'Abbaas as he said, " The Prophet , used to perform four Rak'ahs
before Jumu'ah Prayer without separating them at all. " [Ibn Maajah].
This is a very weak narration. Imaam An-Nawawi said, " This weak
narration should not be relied upon as evidence; since it is very weak
. "
Shaykhul-Islam Ibn Taymiyyah elaboratedon this issue in his book,
Al-Fataawa. He said, "The Prophet , did not perform any voluntary
prayer before the Jumu'ah prayer (i.e. after the Athaan) and no one
reported that he did. During the lifetime of theProphet , the Athaan
was not called except after the Prophet , sat on the pulpit. No one
reported that the Prophet , used to perform any voluntary prayer in
his house before going to the mosque for Jumu'ah Prayer. There are no
sayings of the Prophet , about specific voluntaryprayers before the
Jumu'ah prayer. On the other hand, the words of the Prophet , merely
urged the Muslims to perform prayer in the mosque on Friday in general
without any specific timing. For instance, the Prophet , said: "
Whoever goes out early and walks and doesnot ride to the mosque and
prays what has been prescribed [by Allaah] forhim . "
And this is what was reported by the Companions that they used to
perform voluntary prayers as much as is easy for them when entering
the mosque for the Jumu'ah prayer.
Therefore, the majority of Muslim jurists agreed that there is no
fixed Sunnah prayer with a specific number of Rak'ahs before the
Jumu'ah prayer since thiscan only be proven by either the words or
actions of the Prophet . This is the opinion of the Maaliki and
Shaafi'i schools of Fiqh, held by many Shaafi'i scholars, and it is
the famous opinion in Imaam Ahmad 's school of Fiqh. A group of Muslim
scholars believed that there is a voluntary prayer before the Jumu'ah
prayer. Some believed that there is a two-Rak'ah Sunnah prayer before
the Jumu'ah prayer such as a group of Shaafi'i scholarsand Ahmad .
Others believed that there is a four-Rak'ah Sunnah prayer before the
Jumu'ah prayer such as the Hanafi scholars and a group of scholars
from the school of Fiqh ofImaam Ahmad .
Some people cite as proof of the Sunnah prayers before the Jumu'ah
prayer, the Hadeeth of the Prophet , as he said: " Between every two
Athaans (i.e. Athaan and Iqaamah) there is a prayer . "
Other scholars disagreed with this opinion and underlined that during
the lifetime of the Messenger of Allaah , the Athaan was not
calledfrom minarets like it is nowadays. 'Uthmaan ibn 'Affaan
commended Muslims to call the Athaanfrom minarets when the number of
Muslims increased (so that the Athaan would be heard by all people).
In the past,people used to hear the Athaan after the Prophet , would
go to the mosque and sit on the pulpit.
As 'Uthmaan ibn 'Affaan introduced this habit of raising the second
Athaan for the Jumu'ah prayer, it had become common and approved by
Muslim jurists.
In such a case, performing voluntary prayers between the twoAthaans on
Friday is permissible but not as a regular voluntary prayersjust like
performing voluntary prayer before Maghrib.
Therefore, people should not criticize anyone who performs voluntary
prayers before the Jumu'ah prayer or anyone who does not.
This is the opinion that is considered most likely to be true and the
words of Imaam Ahmad support it.
In such a case, it is better not to perform a Sunnah prayer before the
Jumu'ah prayer so that ignorant people would not mistake it for a
regular Sunnah or erroneously think that it is obligatory. One should
not perform this voluntary prayer so that people would not mistake it
for a fixed voluntary prayer or mistakenly think that it isobligatory,
especially if people performed it regularly.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Fathwa, - Voluntary prayer: out loud at night and in a low tone during the day

Question
I would like to perform a two-Rak'ah voluntary prayer; should it be
performed out loud or in a low tone?
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.
With regards to voluntaryprayers, the Sunnah of the Prophet , is that
voluntary prayers are performed in a low tone during the day and out
loud at night.
Mujaahid said, " Prayers in the daytime are in a low tone. " Hence,
worshippers should not perform prayers out loud during the daytime
except for the Jumu'ah prayer and the two 'Eid prayers.
Therefore, if you performthis two- Rak'ah voluntary prayer during the
daytime, the Sunnah is to perform it in a low tone. If you perform it
at night, you should perform it out loud.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Fathwa, - Performing prayer in a place where there are images

Question
Is it permissible to perform prayer in a placewhere there are images? Thank 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.
With regards to performing prayer in a house where there are images,
it is permissible due to the general wordsof the Prophet , as he said:
" Wherever you maybe at the time of prayer, you may pray, for all of
it (i.e. the earth) is a suitable place for prayer. " [Al-Bukhaari and
Muslim]
However, it is better to perform prayer in a placethat is clean, free
from images and other objectsthat might distract the worshipper from
concentrating in his prayer and observing Khushoo' (i.e. humble
submissiveness).
Allaah Knows best.

--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Discover the Reality of: {And you will never be able to be equal}

Some people may think that there is a contradiction between the two
noble verses in which Allaah The Almighty says (what means):
· } And if you fear that youwill not deal justly with the orphan
girls, then marry those that please you of [other] women, two or three
or four. { [Quran 4:3] and
· } And you will never be able to be equal [in feeling] between wives,
even if you should strive [to do so]. { [Quran 4:129]
We say that as long as these texts come from one source, it cannot be
imagined that there could be a contradiction between them.
Those who oppose polygyny give 'evidence' of its impermissibility with
this verse: } And you will never be able to be equal [in feeling]
between wives, even if you should strive [to do so]. { [Quran 4:129]
They conclude that the verse states the inability to be fair and
equal, and thus, it becomes impermissible. This is a refutable
malicious allegation. The Quranic verses do not contradict each other
so that something would be permissible in one verse and impermissible
in another. The Quran enjoins man to treat his wives fairly. Allaah
The Almighty Says (what means): {And if you fear that you will not
deal justly with the orphan girls, then marry those that please you of
[other]women, two or three or four. But if you fear that you will not
be just, then [marry only] one} [Quran 4:3] The Prophet, , said: "If a
man has two wives and he favors one of them, he will come on the Day
of Judgment witha slanting side."
There is no contradiction between the obligatory fairness and the
negationof its possibility of being fulfilled in the verse in which
Allaah The Almighty Says (what means): } And you will never be able to
be equal[in feeling] between wives, even if you should strive [to do
so]. { [Quran 4:129]
This is because the required equality is in terms of expenditure,
residence, and night stay.This is the apparent and attainable
equality. It does not mean equality in terms of love and sexual
intercourse because no man is able to achieve this. Muhammad ibn
Seereen said, "I asked 'Abeedah about the meaning of this verse. He
said, 'Fairness with regard to love and sexualintercourse.'" Abu Bakr
ibn Al-'Arabi said, "He ('Abeedah) spoke the truth because this
(equality in love) is not possible because his heart is between two
Fingers [1] of Allaah which He disposes as He wills. Similarly, it is
not possible to achieve this equality in sexual intercourse because
the husband may be ready to have it with one of his wives and not the
other. As long as he does not do so deliberately,he is not faulted for
something that he cannot do. Accordingly, there is no obligation upon
him in this regard."
'Aa'ishah said that the Messenger of Allaah, , would treat his wives
fairly, saying: "O Allaah, this is my division concerning what I
possess, so do not blame me concerning what You possess and I do not."
He meant here the love and inclination of the heart. There is no
equality conditioned in this regard. This meaning is expressed in the
verse in which Allaah The Almighty Says (what means): } And you will
never be able to be equal[in feeling] between wives, even if you
should strive [to do so]. { [Quran 4:129]
According to Abu Daawood and others this means that one cannot be fair
in terms ofthe heart's inclination as man cannot control his heart.
All of us know that the Messenger of Allaah, , who was the fairest
person and the mentor ofhumanity, would love 'Aa'ishah more than
others because the heart is between two Fingers [2] of the Fingers of
the Most Merciful. When he was asked about the dearest person to him,
he replied: "'Aa'ishah." When the questioner asked who was the dearest
man, the Prophet, , replied: "Her father (Abu Bakr)."
Although the Messenger of Allaah, , knew that he loved 'A a ishah
more, he would be fair with all his wives in giving, financial
maintenance and night stay. He would draw lots among his wives before
his travel and battles to choose which of them would travel with him.
This is the fairness withinone's ability.
To sum up, the noble verse (what means): } Andyou will never be able
to be equal [in feeling] between wives, even if you should strive [to
do so]. { [Quran 4:129] meansthat it is impossible to love all wives
equally. Nonetheless, the husbandshould not incline completely towards
one wife leaving the other wife hanging, without divorce. Rather, he
should be kind to her to regain her amiability.
The Prophet, , had the same understanding of this verse; therefore, he
would be fair with all his wives and say: "O Allaah, this is my
division concerning what I possess, so do not blame me concerning what
You possess and I do not posses." He meant here his heart's
inclination to 'Aa'ishah more than tohis other wives.
[1] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation.
[2] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -

Financial Rights of Women

In Islam, greater financialsecurity is assured for women. Women in
Islam have been given more financial security, as compared to the men.
They are entitled to receive marital gifts, to keep present and
future properties and income for their own security. Nomarried woman
is required to spend a penny from her property and income on the
household. She is entitledto full financial support during marriage
and during her 'Iddah (waiting period after divorce) in case of
divorce- and if she has children, she is also entitled for child
support.
No Financial Responsibility:
A w om a n in Islam does not shoulder any financial obligations; it is
the man who shoulders this responsibility in the family. It is the
duty of the father or the brother,before she is married to look after
her lodging, boarding, clothing and financial aspects, and it becomes
the duty of her husband or her son, aftershe is married.
If a Woman works, whichshe is not forced to – all earnings she makes
are absolutely her property. She is not obliged to spend from it on
the household, unless she wants to do so with her free will.
Irrespective how rich the wife is, the duty to give lodging, boarding,
clothing and look after the financial aspects of the wife remains that
of the husband.
Her property as a Wife:
Since its advent, Islam has granted married women the independent
personality. In Islam, the bride and her family are under no
obligation whatsoever to present a gift to the groom. It is thegroom
who must presentthe bride with a marriage gift. This gift is
considered her property and neither the groom nor the bride's family
have any share in or control over it. The bride retains her marriage
giftseven if she is later divorced. The husband is not allowed any
share in his wife's property except what she offers him with her free
consent. The Quran has stated the Islamic position on this issue quite
clearly in the verse (which means): "And givethe women [upon marriage]
their [bridal] gifts graciously. But if they give up willingly to you
anything of it, then take it in satisfaction andease" [Quran 4:4]
The wife's property and earnings are under her full control and for
her use alone since her, and the children's, maintenance is her
husband's responsibility. No matter how rich the wife might be, she is
not obliged to act as a co-provider for the family unless she herself
voluntarily chooses to do so. Spouses do inherit from one another.
Moreover, a married woman in Islam retains her independent legal
personality and her family name.
Inheritance:
Centuries ago, Islam gavethe right of inheritance to women. If one
reads the Quran - in several verses in Chapters like [Quran 4], [Quran
2] and [Quran 5], it is mentionedthat a woman has a right to inherit,
regardless of her status; whether she isa wife, a mother, a sister, or
a daughter.
Generally, a Muslim woman is guaranteed support in all stages of her
life, as a daughter, wife, mother, or sister. These additional
advantages of women over men are somewhat balanced by the provisions
of the inheritance which allow the male, in most cases, to inherit
twice as much as the female. This meansthat the male inherits more but
is responsible financially for other females: daughters, wives,
mother, and sisters, while the female (i.e., a wife) inherits less but
keeps it all for investment and financial security without any
obligation to spend any part of it even for her own sustenance (food,
clothing, housing, medication, etc.).
One of the most important differences between the Quran and other
faiths is the attitude towards female inheritance of the property of a
deceased relative. Islam abolished all unjust customs and gave all the
female relatives inheritance shares, unlike other faiths. In The
Quran, Allaah Says (what means): "From what is left by parents and
those nearest related there is a share for men and a share for women,
whether the property be small or large --a determinate share"
[Quran4:7]
Muslim mothers, wives, daughters, and sisters had received inheritance
rights thirteen hundred years before Europe recognized that these
rights even existed. The division of inheritance is a vast subject
with an enormous amount of details in different versesin the Quran,
such as [Quran 4:7,11,12,176].
Rational justification of shares:
The general rule is that the female share is half the male's except
the cases in which the mother receives equal share to that of the
father. This general rule, if taken in isolation from other
legislations concerning men and women, may seem unfair. In order to
understand the rationale behind this rule, one must take into account
the fact that the financialobligations of men in Islam far exceed
those of women, as we stated earlier.
A bridegroom must provide his bride with a marriage gift, which
becomes her exclusive property and remains so even if she is later
divorced. The bride is under no obligation to present any gifts to her
groom. Moreover, the Muslim husband is charged with the maintenance of
his wife and children. The wife, on the other hand, is not obliged to
help him in this regard. Her property and earnings are for her use
alone except what she may voluntarily offer her husband.
Besides, one has to realize that Islam fervently advocates family
life. It strongly encourages youth to get married, discourages
divorce, and does not regard celibacy as a virtue. Therefore, in a
truly Islamic society, family life is the norm and single life is the
rare exception. That is, almost all marriage-aged women and men are
married in an Islamic society. In light of these facts, one would
appreciate that Muslim men, in general, have greater financial
burdensthan Muslim women and thus inheritance rules aremeant to offset
this imbalance so that the society lives free of all gender or class
wars. After a simple comparison between the financial rights and
duties of Muslim women, one can safely state that Islam has treated
women not only fairly but generously.
Compulsory Marital Gift for a Woman:
When a woman gets married, she is on the receiving end. She receives
a gift - she receives a marital gift, which, in Arabic, is called
Mahr. This is mentioned in the Quran in the verse which says (what
means): "And give the women (on marriage) their dower as a free gift;
but if they, Of their own good pleasure, remit any part of it to you,
take it and enjoy it with right good cheer" [Quran 4:4]
For a marriage to solemnize in Islam, Mahr is compulsory. However, in
Islam, there is no lower-limit, nor is there an upper limit for Mahr -
but Islam encourages lower Mahr, because an inflated Mahr would burden
the couple (and not only the husband) and makes them start their lives
with a negative balance, or at least financially exhausted.
There are various cultures which have creptinto the Muslim societies,
which reversed the issue and made the financial obligations of the
marriage lie on the shoulder of the wife (to be) and her family.
Demanding dowry from the wife, directly or indirectly is prohibited
inIslam. Nonetheless, if the parents of the girl give her something
out of their own free will, then this is accepted - But demanding or
forcing directly or indirectly, it is prohibited in Islam. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Women Travelling Without Mahrams

How strong is your belief,Muslim sister, in the Hadeeth (narration)
wherein the Prophet, , said: " Let no woman travel except with a
Mahram (non-marriageable men)." ? [Ahmad and Al-Bayhaqi: Authentic
chain of narrators]
Chaste sister, do not be deceived by some strange indulgent opinions
that are not founded on evidence, like the opinion that permits the
woman to travel with a trustworthy group of women. This is because the
Sharee'ah (Islamic legislation) ruling cannot be taken from
reason-based opinions whose holders have been influenced by the
pressure of reality and a multitude of personal inclinations, so they
were keen on producing juristic rulingsthat suit people's dispositions
even if theserulings oppose evidence. Thus, Sharee'ah rulings cannot
be taken from such points of view.
This matter is related to religion and religion is the greatest and
the mostprecious thing that the Muslim owns. Hence, religion should
not be taken from the people who have methodologiesthat think of
facilitation in the saying of the Prophet, : "Make things easy, and do
not make things difficult." as indicating compliance with weak
statements and irregular opinions. These people will not remove the
sin from you when you follow their opinions.
As a Muslim, however, you should hold firmly to the Quran and the
Sunnah (tradition) in matters like this one, even if you behave
against your desires, so as to maintain the integrity of your
religious commitment. The Prophet, , exempted a man from performing
Jihaad (armed struggle) in the cause of Allaah The Almighty to allow
him to travel with his wife to perform Hajj . If it had been
permissible for the woman to travel, unaccompanied by a Mahram , with
other women, then the Prophet, , would have granted her a concession
to do so. Ibn 'Abbaas was reported to have heard the Prophet, ,
delivering a Khutbah (sermon) saying: "'No man should be alone with a
woman unless her Mahram is present, and no woman should travel unless
she has a Mahram with her.' A man stood upand said, 'O Messenger of
Allaah, my wife has set out for Hajj, and I have enlisted for
such-and-such battle.' He said : 'Go and perform Hajj with your
wife.'" [Al-Bukhaari and Muslim]
Since this man was exempted from performing Jihaad to travel with his
wife to perform Hajj , how could the Muslim woman allow herself to
travel unaccompanied by a Mahram without a reasonor even for a trivial
reason? Since the Sharee'ah has forbidden Muslim women from traveling
to do an act of obedience such as Hajj without a Mahram , how could
she be allowed to travel on a picnic or a visit or for other general
purposes? It was narrated on the authorityof Ibn 'Abbaas that
theProphet, , said: "Let no woman perform Hajj unless her husband is
with her." [Ad-Daaraqutni] [Abu 'Awaanah: Saheeh [
In short, one's attitude confirms the deeds of theheart. No one can
differentiate between their attitude and what isconcealed in the
heart. Hence, the Prophet, , combined both of them in explaining the
criterion by which Allaah The Almighty judges the deeds of His slaves
by saying: "Allaah does not look at your outward appearances or
wealth; rather, He looks at your hearts and deeds." [Ahmad, Muslim and
Ibn Maajah]
The fact that Allaah The Almighty looks at our hearts and deeds
indicates that the deeds of the hearts are not separated from the
deedsof the organs in the sightof Allaah The Almighty.
Dear sister, do you not agree with me now that one's attitude confirms
the deeds of the heart? Do you not further agree that each minor or
major deed that you perform and each form that you assume when you go
out -- whether it is sanctioned by the religion of Allaah The Almighty
or not -- is a living, evident, and tangible reflection of the faith
and the feelings of love, glorification and exaltation of Allaah The
Almighty that are concealed in your heart?
If you say that you do notagree with me, then you should seek help
from Allaah The Almighty and ask Him to guide you to the right course.
You should also refer to the Quran and check it because it is full of
evidence on this fact. If your answer, however, is that you agree with
me, and I do expect that – Allaah willing – then all perfect praise is
due to Allaah The Almighty. I supplicate Allaah The Almighty to keep
my heart and yours steadfastin the truth. In reality, steadfastness in
the truthand consistent observance of it is a great blessing.

--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Dought & Clear, - - Striving and migrating for the sake of Allaah, - Moving away from places of shirk.

We have decided to buy a new house to live in, inBaghdad. But my
father refuses to live anywhere except the area in whichhe grew up,
which is a Shi'i area where rituals of shirk are done every year and
the people whip themselves with chains in mourning for al-Husayn, or
so they say.Now we, the sons, are confused: should we go against our
father and prevent him from buying a house in this area, or should we
give in to what he wants out of obedience to him even though we are
ableto stop him from doing that?
Does this come under the heading of moving away from places of shirk?
What are its conditions and obligations? Please note that my father is
a religiously committed man, but he is influenced by the place where
he grew up.
Praise be to Allaah.
Parents have to understand that Allah, may He be exalted, has made
them shepherds oftheir families and they will be responsible for them
on the Day of Resurrection, as it was narrated that 'Abd-Allah ibn
'Umar said: I heard the Messenger of Allah (blessings and peace of
Allah be upon him) say: "Each of you is a shepherd and each of you is
responsible for hisflock. The ruler of the people is a shepherd and is
responsible for hisflock. A man is the shepherd of his household and
is responsible for his flock…" Narrated by al-Bukhaari, 853;
Muslim,1829.
Allah, may He be exalted,has instructed the believers to protect
themselves and their families from the Fire of Hell, as He says
(interpretation of the meaning):
"O you who believe! Ward off yourselves and your families against a
Fire (Hell) whose fuel is men and stones, over which are (appointed)
angels stern (and) severe…"
[al-Tahreem 66:6].
Hence we can say to the good father that staying among people of
extreme innovation and corrupt beliefs poses a danger to you and your
family in terms being influenced by their beliefs. If the father is
religiously committed and feels safe, in sha Allah, against their
misguidance and innovations, and if you are likewise, the danger still
exists for your offspring and children.
Because we know that those innovators are the Raafidis, then our
warning to you is further emphasized because there is the fearfor you
and your family that they may cause you real harm, and real life
events in your country testify to that. So you should not let emotion
take precedence over reason and religious commitment; rather you
should reconsider the idea of your staying among those who carry out
rituals of shirk and revile the best of this ummah, namely the
Companions of the Messenger of Allah (blessings and peace of Allah be
upon him). The scholars have stated thatif the believer does not feel
that he or his family are safe from fitnah or that he cannot openly
practice his religion, then he has to leave his home and migrate, and
it makes no difference whether his land is a land of evildoing,
innovation or shirk. If the Muslim is in such a land, then he has to
leave it, so how about if he chooses to go and live in the land and
among those people who openly practise shirk in the name of Islam and
revile the Sahaabah (may Allah be pleased with them) and denounce Ahl
al-Sunnah as disbelievers?!
Ibn al-'Arabi al-Maaliki (may Allah have mercy on him) said,
describing the types of migration:
… The second is migration from the land of innovation. Ibn al-Qaasim
said: I heard Maalik say: It is not permissible for anyone to stay in
a land in whichthe salaf (early generations of Muslims) are reviled.
And this is true. If the one who objects to evil is not able to change
it then he should keep away from it. Allah, may He be exalted, says
(interpretation of the meaning):
"And when you (Muhammad) see those who engage in a false conversation
about Our Verses (of the Qur'ân) by mocking at them, stay away from
them till they turn to another topic. And if Shaitân (Satan) causes
you to forget, then after the remembrance sit not youin the company of
those people who are the Zâlimûn (polytheists and wrong-doers)"
[al-An'aam 6:68].
End quote from Ahkaam al-Qur'aan, 2/412, 413
What we think is that your father should avoidliving among the people
of that deviant sect, for the reasons mentioned above.
If your father insists on living in that place, after you have tried
to advise him in the best way, thatyou have to beware of the plots and
the evil of the Raafidis and take precautions to protect your
religious commitment against the fitnah of their religious practices;
try to ensure that your closest neighbours are Sunnis who live in that
area.
What we suggest to you is do not buy a house or land in that place;
rathertry to make your stay there temporary in the hope that Allah
will guide your father and he will become convinced to keep away from
that place and choose somewhere better than it.And Allah knows best.
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Dought & Clear, - - Striving and migrating for the sake of Allaah, - Is it obligatory for him to migrate from the West when his mother and family need him?.

I need some good advice. Praise be to Allah, I am in a situation where
it is possible for me to go to the Kingdomof Saudi Arabia and
fulfilthe obligation of Hajj. I have two master's degrees and also a
bachelor's in teaching English as a foreign language, and the Kingdom
of Saudi Arabiawill accept me as an English-language teacher, in sha
Allah. I have got some good offers and I am about to leave.
But my mother is ill with fourth stage cancer and my father travels a
great deal for his work. I have younger brothers and a sister, but
they are very young and cannot help my mother and meet herneeds. My
mother loves my wife and my child and she wants to be always near
them, but my mother does not want to live in Saudi Arabia; she wants
to complete her treatment here in the USA, and she hates "the Arab
race"! I do not want to live in the USA more than that, because I fear
for my religious commitment. If I stay I will work in a mixed high
school whichis a source of fitnah (temptation). I am very anxious
because they could prevent me from praying Jumu'ah. There is a Muslim
community very near my family (Masjid at-Tawheed in Atlanta), but I do
not want to live in the West any more. I also have a debt (student
loan) that Ihave repay and I know that it will be impossible to pay it
in this country, but in Saudi Arabia I maybe able to save money insha
Allah.
What should I do?.
Praise be to Allaah.
Firstly:
We ask Allah to make you and your family steadfast in adhering to
Islam and to enable you to obey Him. The one who is able to adhere to
his religion in these days– especially in the West –is like one who is
holding onto a hot coal. You have to fear Allah in secret and in
public, and hasten to do good. Ask Allah a great deal to make you
steadfast and Allah will help you and protect you.
The Muslim has to migrate for the sake of his religion from the lands
of kufr and shirk. This life is very short andno one knows when his
time will be up and death will come to him.
It was narrated that Jareer ibn 'Abdullah said:The Messenger of Allah
(blessings and peace of Allah be upon him) said: "I have nothing to do
with any Muslim who settled among the mushrikeen."
Narrated by at-Tirmidhi, 1604; Abu Dawood, 2645. Classed as saheeh by
al-Albaani in Saheeh at-Tirmidhi.
For more information onthis topic, please see the answer to question no. 27211 .
What appears to be the case is that there is nothing wrong with
youremaining in that country, at least during this period, until your
mother's treatment is over or you convince herto move with you, or
sheno longer needs to have you beside her. That will fulfil a number
of purposes, in sha Allah, namely:
1. Pleasing your mother, which is in accordance with Islamic
teachings to treat one's mother kindly, take care of her and honour
her. Allah says (interpretationof the meaning): "And your Lord has
decreed that you worship none but Him. And that you bedutiful to your
parents. If one of them or both ofthem attain old age in your life,
say not to thema word of disrespect, norshout at them but address them
in terms ofhonour. And lower unto them the wing of submission and
humility through mercy, and say: My Lord! Bestow on them Your Mercy as
they did bring me up when I was small" [al-Isra' 17:23-24].
2. Being in charge of treatment for your mother. Perhaps you
willnot be able to find anyone who could take care of her and look
after her affairs except yourself, and perhaps your absence would make
her grief, pain andsickness even worse. This action is a kind of
jihad. It was narrated that 'Abdullah ibn 'Amr said: A man came to the
Prophet (blessings and peace of Allah be upon him) and asked him for
permission to go for jihad. He said: "Are your parents alive?" He
said: Yes. He said: "Then your jihad is with them." Narrated by
al-Bukhaari,2842; Muslim, 2549.
3. Your staying is also in the best interests of your younger
brothers and sisters, because theyneed constant care and advice. They
are far removed from temptation at present, and they need someone to
teach them to adhere to righteousness and chastity.
With regard to what yousaid about the debts thatyou owe, whoever gives
up something for the sake of Allah, Allah will compensate him with
something better than it.Allah, may He be exalted,says (interpretation
of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allaah, then He will suffice him"
[al-Talaaq 65:2-3].
See also the answers to questions no. 5046 , 169551
Secondly:
What matters is not the amount of money; rather it is the barakah
[blessing] that Allah instils in it. If Allah blesses a small amount,
it will suffice you, but if He takes the barakah away from a large
amount, you will be poor.
You do not have to workin a place in which thereis mixing; rather try
to find work in an Islamic centre, for example, or serving the Muslim
community, or other types of work that free of things that are not
allowed.
You should move to the Muslim community that is close to your family,
asyou mentioned. That willbe good for you and for your family.
All of this applies if it is too difficult for you to convince your
mother and father to migrate. If you can do that, then do not hesitate
to leave andmigrate, so as to protect your religious commitment,
yourself and your honour.
There is nothing wrong with your taking them for 'Umrah or Hajj; this
may open the door to good for you and for them. It may make them
change their minds about living in the country and it may change their
opinion about "the Arab race." We ask Allah to choose good for you and
to helpyou to attain it.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Bare Minimum

If we ponder upon our lives we will find that we do not suffice with
only the bare necessities required to make ends meet. We toil and
sweat to attain the luxuries as well.
From our house to our car, everything has to be up to date and well
ornamented. Despite our worldly existence being transitory we strive
to attain everything of the best quality.
Yet when it comes to deen, we suffice with theminimum required and do
only those actions which are necessary and compulsory.
We completely discard and abandon those desirable actions which help
beautify and fortify a person's Iman and spirituality.- -
[Saturday, May 18, 2013
Rajab 8, 1434]

--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -