Fathwa - Division of inheritance among a wife, mother, 2 daughters and 10 siblings

Question
Assalaamu 'Alaykum; Please calculate the inheritance according to the
following information -Does the deceased have male relatives who are
entitledto inherit: (A full brother)Number 4 -Does the deceased have
female relatives who are entitledto inherit : (A mother) (A daughter)
Number 2 (A wife) Number 1 (A full sister) Number 6
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
If the deceased did not leave any heir except those mentioned, then
the two daughters will get two-thirds of the estate as the Prophet ,
gave two thirds to the two daughters of Sa'd ibn Ar-Rabee' . [Ahmad,
Abu Daawood and At-Tirmithi]
The wife gets one-eighth due to the existence of the children of the
deceased for Allaah The Exalted says (what means): { But if you leave
a child, then for them [i.e., wives] is an eighth of what you leave,
after any bequest you [may have] made or debt. }[Quran 4:12]
The mother gets one-sixth due to the existence of the children (of the
deceased); Allaah The Exalted says (what means): { And for one's
parents, to each one of them is a sixth of his estate if he left
children. }[Quran 4:11]
The remainder will be divided among the brothers and sisters by
Ta'seeb (by virtue of having a paternal relation with the deceased and
not having an allotted share, so they get what is left after the
allotted shares have beendistributed); the male twice the share of the
female. The estate will bedivided into 336 shares: The two daughters
will get two-thirds, i.e. 224 shares; each of them will get 112
shares, one-sixth (56 shares) for the mother, one-eighth (42 shares)
for the wife, and 2 shares for each brother and one share for each
sister.
Here, we must inform the questioner that the matter of estates is a
veryserious and complex matter. It is not possible to be sufficed by
or to rely upon a mere Fatwa, prepared by one who simply received the
question. Rather, this matter must be raised to the legitimate courts
in order to be examined and resolved. There may be an heir that will
remain unknown until after an investigation. There may also be a will,
debts, or other rights about which the heirs do not know; and such
things take precedence over the right of the heirs regarding wealth.
Itis thus not correct to divide the estate withoutreferring to the
legitimate courts, if such courts exist, for the benefit of both the
living and the dead.
Allaah Knows best.

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Fathwa - Who should wife obey, her husband or her mother?

Question
Respected Sholar, I wouldlike to get an answer for the below question
as soon as possible. I am a working lady and motherof two kids (health
condition not that good).All my earnings of these many years is given
to myhusband who take cares of us and love us but spend a lot on his
family. Now my mother is really upset with all these especially when
she sees me working with poor health with no savings for me and kids.
My mother insists me to request my husband to give me half the share
of his house which is under his name. But his parents,sisters
(frequently), brother, brother's wife and kids all stays in this home
that he don't want to keep the share in my name. Moreover, his family
is much concernedfor his money than us. Because of which my mother
insist me to do this. Please let me know what I should do? Either
Ishould listen to my mother which will make my husband angry or listen
to my husband which will make my mother curse me. I am scare of Allah
and don't want to make my god angry. Please suggest what I should do?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
First of all, may Allaah reward you for helping your husband and there
is no doubt that this strengthens the marital relations and love
between you and him.
If the mentioned house isthe property of your husband while you have
no share in it, then you have no right to ask your husband for
anything from this house and your mother has no right to order you to
do so.
If we presume that you have a share in it, then you are not obliged to
obey your mother as on one hand she has no benefit in this matter, and
on the other hand, you might be harmed by raising this issue with your
husband. Obedienceto parents is not an obligation in such matters. For
more benefiton the limits of obedience to parents, please refer to
Fatwa 131695 .
Hence, we advise you to try to please your motherand to avoid her
anger asmuch as possible. In the future, it is better not to inform
your mother of your spending on your husband, and you may save some of
your moneyso that your mother will be comforted by you having some
money.
For more benefit, please refer to Fataawa 85012 and 31645 .
Allaah Knows best.

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Fathwa - It is permissible to offer prayer in trousers

Question
I read in an islamic book that the Prophet ( salilahu alayhi wasalam )
forbade praying in saraweel without a cloak over them. The reference
is Sunan Abu Dawood hadith number 594. So is it really impermissible
to pray in saraweel or did the Islamic book make a mistake?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The Hadeeth reported in Sunan Abu Daawood does not read like so;
rather, it states the prohibition of praying in Saraaweel (trousers)
without having Ridaa' which is the upper garment so that man's
shoulder may not become uncovered in prayer and that is something
prohibited. The Hadeeth does not prohibit offering prayer in
Saraaweel. Al-'Atheem Abaadi said in 'Awn Al-Ma'bood: " (The Prophet ,
prohibited) offering prayer in Saraaweel while having no Ridaa':
because one's shoulders will be exposed and they have tobe covered if
one is able to do so . The Prophet , said: " None of you should pray
in a single garment with nothing onhis shoulders. " [Al-Bukhaari] "
[End quote]
As for offering prayer in trousers, it is permissible,even if they are
tight though that is disliked according to some scholars.
For more benefit, please refer to Fatwa 81610 .
Allaah Knows best.

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Developing the Child's Sentiments - II

· Chastity and sincerity
Allaah The Almighty mentioned in His Book that one of the
characteristics of the faithful believers is their refraining from
committing whatis unlawful. He Says (what means): {…And they who guard
their private parts except from their wives or those their right hands
possess, for indeed, they will not be blamed.} [Quran 23:5-6] No
doubt, a chaste noble father begets chaste noble children like him.
Let the youth remember that the most precious wedding gift is chastity
prior and concomitant to marriage, along with sincerity to the spouse
afterwards.
Although some fathers during their youth were not chaste, they now
truly aspire and sincerely wish that their children would be saved
from immorality in this age of the AIDS epidemic.
So, parents should be a good model of chastity for their children, and
should not forget to clarify that in chastity, there is a promise of
happiness for those who have maintained their purityand controlled
their desires until they got married.
Of a surety, your comments on what they see in TV programs and serials
or read in books and articles should be studied, placing emphasis,
without ostentation, on the beauty of modesty and reverence for
religious commitment, and the outcomes of adherence to praiseworthy
manners, wherewith man, first, obtains thegood pleasure of Allaah The
Almighty, and, second, maintains his health, and becomes happy inthis
world and the Hereafter.
The rein of chastity is not intended to destroy man's freedom, as
alleged by those whofollow their whims. Nay! It is rather a tool to
benefit from, anddirect it for the good of people. In the absence of
the rein of chastity, it is, most likely, that theinstinct which is
lurking in the human depths, may be unleashedat any moment until it
ruins him and others along with him.
· Fulfillment of commitment
Always remind your child of the Quranic principle referred to by the
statement of Allaah The Almighty (what means): {…And fulfill [every]
commitment. Indeed, the commitment is ever [that about which one will
be] questioned.} [Quran 17:34]
Assure yourself as well as others, that you always fulfill your
promise and thus, are reliable. If you like to be worthy of others'
confidence, start with the simplest things: be exact in your
statements: tell a friend, for instance, that you would visit him at 7
pm, instead of the unspecified statement that you would pay him a
visit in the evening.
Tell your child that you would go no matter how busy you are because
you want to be with him while delivering his speech in the morning at
school; and thus, the children would keep their promises.
· Respect
The Messenger of Allaah, , said: "He is not one of my Ummah(nation),
who does not respect the old among us, nor have mercy upon the young
among us,nor estimate the right of the learned among us."
If we want to make our children respect others, we should first treat
them with respect, and make them feel that they are respected.
Unfortunately, a lot of fathers treat their children as objects and
not people, under the pretext that as long as the young are still
young, let them remain young. A father may say, for instance, "I told
you to do such and such a thing; and I am your father: do you
understand?"
Teach your child that respect is to behave politely, talk gently, and
hasten to obtain the contentment of the people after the good pleasure
of Allaah The Almighty.
I- Affection
It is due on you, O father, to clarify to your child that your
displeasure with his bad mannersdoes not affect your love for him.
Assure your children, again and again, and on every occasion, that you
love them all unconditionally. But this should not prevent you from
punishing anyone of them who deviates (from the right course),
neglects (his duties) and harms others, keeping in mind that punishing
him is intended to depreciate his disgraceful act but not to degrade
his person or indicate that you do not love him.
j- Favoring others over oneself ( Altruism)
Teach your children the significance of the Hadeeth (narration) of the
Messenger of Allaah, : "None of you shall have his faith (complete)
until he loves for his brother the same as he loves for himself."
Remind them that the men of Al-Madeenah Al-Munawwarah (the Ansaar )
were the masters of altruism in the past and present when they gave
shelter to and supported the Muhaajiroon who emigrated from Makkah,
and let them share with them all their possessions. Thereupon Allaah
The Almighty revealed in them Quranic verses to be recited to the Day
of Judgment in which He Says (what means): {And [also for]those who
were settled in Al-Madeenah and [adopted] the faith before them. They
love those who emigrated to them and find not any want in their
breasts of what the emigrants were given but give [them] preference
over themselves, even though they are in privation.} [Quran 59:9]
Teach them to feel the others' needs and that real happiness lies in
making others happy.
· Graciousness
Remind your children, from time to time, that the gentle well-mannered
polite person is closer to people's hearts and more ready to obtain
their affection and love.
Remind them of the Hadeeth ofthe Messenger of Allaah, : "The faithful
believer is he, who has affection (towards the people), and is loved
(by others); and there is no good in a believerwho neither has
affection (towards others), nor is loved (by others)."
Remind them also of the statement with which Allaah The Almighty
addressed His Prophet, (what means): {And if you hadbeen rude [in
speech] and harsh in heart, they would have disbanded from about you.
So pardon them.} [Quran 3:159]
Try to be affectionate and gracious with everyone including your
children, and say often the phrases of refinement like "Thankyou", "I
beg your pardon", and soon. Seek the aid of graciousness in all your
behavior.
· Justice
Be just between your children so that they would feel they are equal
in all things: none of them should be rewarded to the exclusion of
another, nor should anyone be punished apartfrom another.
In sum, it is not enough to plant those seeds in the hearts ofyour
children once in their lifetime: on the contrary, you have to look
after those plants within your children in order thatthey would grow
as they grow, and adhere to them throughout their life, perchance
anyone of them would become a good righteous child causing his
fatherto be happy in this World and after his death.

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Developing the Child's Sentiments - I

1- Teach values to your children:
The Islamic Sharee'ah (Islamic legislation) came to direct peopleto
the most upright way, and guide them to the straight path, which
conveys them to the happiness of both the World and the Hereafter. The
good manners mentioned and referred to by theQuran are beyond
calculation. Allaah The Almighty described HisMessenger Muhammad, , by
saying (what means): {And indeed, you are of a great moral character.}
[Quran 68:4]
It is out of His wisdom that Allaah The Almighty made Muhammad, , the
last of His Messengers, in this high rank of moral grandeur, for noble
humanmanners are the fruits of the faith in Allaah The Almighty, faith
in the resurrection and the Last Day. That is the significance of the
statement of the Prophet, sallallaahu 'alayhi wa salam : "I indeed
have been sent (as a Prophet) to perfect the noble manners."
Since this is the greatest attribute with which Allaah The Almighty
favored His Messenger, sallallaahu 'alayhi wa sal l am it becomes
incumbent upon us, as parents, to implant noble manners within our
children, andbring them up in accordance with these manners. We should
instruct them all the time and be good examples for them to follow.
But even then, there is no way to implant those virtues to be a part
of our children's conduct unless they are put into practice.
· Honesty
A parent should be fully truthful with his children: he has to answer
all their questions simply and truthfully. When watching a scene on
TV, clarify toyour children the consequences of deception, cheating
and stealing.
Remind your children of the statement of the Messenger of Allaah, :
"He has no faith who does not keep a trust, and he hasno faith who
does not respect hispledge." And the other statementof the Messenger,
: "Give back the trust to him who has entrusted you, and betray not
him who has betrayed you."
· Bravery
Praise your children for any attempt revealing praiseworthy enterprise
or courage, and reward the least initiative to bravery taken by anyone
of them,even if it appears during the first years (of childhood).
Demonstrate bravery in front of your children, and talk a lot about
it, and make your personality a model for them to imitate. It is good
to tell your children about the difficulties youhave faced throughout
your life, but not boastfully in so much as honestly in a way that
gives themthe impression that even older people face difficulties.
Teach them that bravery is to do what is correct and necessary, to
hasten to help others, to be careful to make the correct decision
before you confront any situation, and to seek the aid of Allaah The
Almighty before you start any task.
· Good treatment
Remind your children of the Quranic principle: {Repel [evil] by that
[deed] which is better; and thereupon the one whom between you and him
is enmity [will become] as though he was adevoted friend.} [Quran
41:34]
Teach them that had peopleadopted this principle, there would have
been neither disputes nor oppression, neither conflict nor quarrels
between them.
Teach them how to deal with people humbly and according to the basis
of forbearance and self-control; thatto behave humbly indicates power
rather than humiliation; and that the Messenger of Allaah, , commanded
us to behave humbly towards each other with neither mortification nor
transgression. He said: "Verily, Allaah revealed to me that 'You
should behave humbly, and transgress not against each other.'"
Furthermore, we should be lenient in all matters. In confirmation of
that, the Messenger of Allaah, , says: "No doubt, Allaah is lenient,
and He likes lenience, and Gives (as reward) for it what He does not
give for harshness."
Both quietness and self-control are among the supreme virtues, as
confirmed by the Messenger of Allaah, , in his statement: "Should I
not tell you from whom fire would be forbidden? The fire would be
forbidden from every tractable, well-mannered, lenient and easygoing
person." Teach them also that the Muslim, therefore, isloving and
loved by others.
By no means should the faithful believer be rude in speechand harsh in
heart, since Allaah The Almighty Says (what means): {And if you had
been rude [in speech] and harsh in heart, they would have disbanded
from about you.} [Quran 3:159]
Teach them, from their earlychildhood, that good treatment is
practical and real. If your child makes noise in front of you, or
raises his voice while asking you for anything pressingly, tell him to
keep quiet first, and beware ofyielding to his anger. Control
yourself, and keep quiet. Then, take him somewhere and make him sit on
a chair. If you are convinced that his anger has calmed down, then,
give him the thing he asked for, while telling him that it is good
treatment andpeacefulness, and not noise which helped him get what he
wanted, and that noise brings about no good, and has no benefit.
· Independence
Teach your children that it isdue upon a man to work earnestly, as
Allaah The Almighty Says (what means): {"Do [as you will], for Allaah
will see your deeds, and [so, will] His Messenger and the believers."}
[Quran 9:105] The Messenger of Allaah, , says in this respect: "No one
ever eats anything betterthan what he eats from the laborof his
hands."
Instruct them that children have to work seriously and energetically
in their study in order to depend on themselves when they grow up and
thus, be able to eat from the labor of theirown hands. Be a good
example for others to follow, and give them the impression that you
always seek to be better and higher not only in your work, but also in
all affairs of life.
Scrutinize your children and acknowledge their talents, and help them
detect their own selves. There is a fact admitted bythe educators, "
The children are not elastic dough which we couldmolded in anyway we
will." It is more correct to say that they are"but seedlings", which
have their characteristic properties: we can not transform the seed of
an oak tree into a pear tree, but we haveto endeavor to help each tree
grow according to its own properties.
Let your children break theirown records instead of comparing
themselves with others. For example, encourage them to get a higher
rank in theirschool year and be better than their achievement the year
before.
Praise every effort they exert, and teach them to say whenever they
fail to do a thing :"I am unable to do such and such; but I can do
such and such."
Make suggestions to your children more than commands asmuch as you
can, and ask whether they need your help, butdo not impose your help.
Try to make fewer decisions and give more encouragement toyour
children to help their talentsblossom. Do not tell your child,
atfirst, what to do, but let him know by himself what to do, and
remind him of what he could do, since reminder also benefits the
faithful believers.
Ask your child about his greatest point of weakness, and about his
biggest problem. Help him know that for every matter that worries him,
there is a certain solution, given the statement of Allaah The
Almighty(what means): {For indeed, with hardship [will be] ease.
Indeed, with hardship [will be] ease.} [Quran 94:5-6]
· Moderateness and temperance
Allaah The Almighty described the Muslim Ummah (nation) by saying
(what means): {And thus We have made you a just community.} [Quran
2:143]
Teach your children to be moderate in everything permissible as
regards food, drink, speech, sport, and pocket money. Teach them to
know the limits of the body and mind, and how to avoid extremism and
imbalance. Tell them the following:
- excess in eating makes you more fat.
- excess in playing may exhaustyou and tire your body.
- excess in watching TV may hinder you from study, let alone its other
negative effects.
- allow your children to spend their money by themselves.
- encourage your children to give in charity, even a small percentage
of their money to the poor and indigent.

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Seeking Knowledge

It has become one of the sources of social pride and the
characteristics of civilized familiesand high classes to send their
daughters without a Mahram (non-marriageable male) to studyin a
foreign country. They imbue this act with a religious form andsaid
that the Prophet, , said: "Seeking knowledge is an obligation upon
every Muslim." [Ibn Maajah (Al-Albaani: Saheeh )] They ignore the fact
that the knowledge meant in the Hadeeth (narration) is that knowledge
which draws the Muslim man andwoman nearer to Allaah The Almighty; not
the false knowledge which keeps them away from Him.
Some people nowadays have trespassed the limits of Sharee'ah (Islamic
legislation) and give the name "knowledge" to dancing, music, singing,
drama, cinema, theater, obscene stories and every means of immorality
and disbelief. Moreover, they call the study of means of Riba (usury)
and the sexual theories of Freud "knowledge"! They have become
impudent to the extent that they claim that the obligatory knowledge
meant in the Hadeeth of the Prophet, , is immoralitywhich is disguised
by the slogansof knowledge.
For the sake of clearing up any confusion, the knowledge meant in the
Hadeeth is what is necessary to know about religion; such as knowing
the two testimonies of faith and their meaning, prayer, fasting,
Zakaah (obligatory charity) for those who have the Nisaab (the minimum
taxable amount), Hajj for those who are able to perform it, the
rulings of transactions and trade for those who wish to trade, rulings
of Muzaara'ah (Crop Sharing) for those who wish to embark upon this
transaction; and by the sametoken everybody should learn therelevant
Sharee'ah (Islamic legislation) knowledge in his/her field.
This kind of knowledge is called "individual obligation" that every
Muslim must learn. Any additional knowledge is considered "communal
obligation" which when some Muslims learn, the other Muslims are not
required to learn. When no Muslims learn it, all of them bear guilt so
long as the branch of knowledge is needed. Allaah The Almighty Says
(what means): } And it is not for the believers to go forth [to
battle] all at once. For there should separate from every division of
them a group [remaining] to obtain understanding in the religion
andwarn their people when they return to them that they might be
cautious. { [Quran 9:122]
After teaching the children, boys and girls, the necessary knowledge
of religion; we shouldbring up each group according tothe needs of
natural disposition. The programs of teaching boys and girls cannot be
the same; otherwise, the matter would be like shoe factories whose
machines produce only one model. Unifying the educational programs of
boys and girls is the worst form of foolishness and ignorance. There
must be a difference in educational programs so that in the end we
would have mothers who are knowledgeable of how to raise their
children and manage their homes and families. They should also have
general knowledge about nursing, and some of themshould be specialized
in this branch of knowledge in order to nurse and treat women and
children. The girl should be aware of household management, sewing,
needle-work and cooking. She should learn how to bring up children in
a righteous manner.
These are the basics that every girl should master after knowing the
necessary matters of religion.Then, it is permissible for her to know
various branches of knowledge or become specializedin them if she has
the ability and desire. There is a wide sphere for this matter under
Sharee'ah as long as it remains within the limits of Sharee'ah and
there is nointermixing between the sexes, exposing of adornments or
spreading corruption and obscenity.
Dr. Alexis Carrel said that it is foolish to make the woman renounce
motherhood. Therefore, girls must not have the mental and material
training that the boys have. They must not be encouraged to have the
same goals as boys. Mentors must exert great effort and pay attention
to the physical and mental characteristics of the male and female and
their natural functions. There are differences between the sexes that
cannot be ignored. Therefore, it is inevitable that we take these
differences into account when building a civilized world.
He also said that it is a cause of wonder that programs of girls'
education do not include any detailed study of the young and their
mental and physiological characteristics. The natural function of the
woman must be returned to her. This function does not include
pregnancy only, but also includes taking care of her children.
Unfortunately, educational programs for girls and boys are similar all
over the world even in Arab and Islamic countries which,regrettably,
blindly follow the course of the West.
The words of Dr. Carrel with regard to the similarity of educational
programs offered to boys and girls and its danger to society are very
important because this approach leads to attempts to obliterate the
natural and biological differencesbetween boys and girls and their
ignorance of their role in life.

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The Signs of the Hour

The Noble Quran and Prophetic narrations contain many references to
the Hour (Day of Judgement) and both the major and minor signs which
foretell itscoming. Herein is a brief summary of the signs of the Day
of Judgement. There are many books, articles, cassettes, etc., which
discuss these in greater detail. These Signs are roughly listed in a
chronological order, although this order is not necessarily precise,
especially for those to happen in the future.
May Almighty Allaah enable us to recognize and heed these Signs, and
strengthen us in the times oftribulation. Allaah Says (what means)
"Are they waiting for anything except the Hour, to come to them
suddenly? But its Signs have already come!" [Quran 47:18]
Past Sings:
· The splitting of the Moon.
· The prophethood of Muhammad .
· The death of the Prophet Muhammad .
· A form of death, which will kill thousands of Muslims. (Understood
to refer to the plague of Amwas during the caliphate of 'Umar Ibn
Al-Khattaab .
· A major fighting in Madeenah (understood to refer to the battleof
Al-Harrah during the caliphate of Yazeed 63 AH).
· A great fire in the Hijaz (in Saudi Arabia ), seen by the
inhabitants of Busra (in Syria ). This took placein 654 H (Hegira)
· The Muslim conquest of Jerusalem in 1187 AD.
· The Muslim conquest of Constantinople in 1453.
· Two large groups of Muslims fighting in war.
· A war between the Muslims and a reddish people with small eyes,
wearing sandals made of hair (understood to refer to the Mongol Tatar
invasion of the Islamic lands).
· A peace agreement between theMuslims and non-Muslims from the yellow
race (Chinese, Mongols, etc.)
· Thirty impostors will appear, each one claiming to be a prophet.
Present signs:
· Naked, destitute, barefoot shepherds will compete in building high buildings.
· The slave-woman will give birth to her master or mistress (this
refers to children disrespecting their mothers).
· A tribulation which will enter every Arab household (this may refer
to TVs, satellite dishes and the internet-when misused).
· Knowledge will be taken away (by the death of scholars), and
ignorance will prevail.
· Wine (intoxicants, alcohol) will be drunk in great quantities.
· Illegal sexual intercourse will become widespread.
· Earthquakes will increase.
· Time will pass more quickly.
· Tribulations will prevail.
· Bloodshed will increase.
· A man will pass by the grave of another and wish he was in the latter's place.
· Trustworthiness will be lost, i.e. when authority is given to those
who do not deserve it.
· People will gather for prayer, but will be unable to find an Imaam
(leader) to lead them in prayer.
Future Signs:
The following are signs that did not take place yet, but the listing
below does not reflect the sequence in which they will take place.
· The number of men will decrease, whilst the number of women will
increase, until each 50 women will be looked after byone man.
(According to a narration in the book of Imaam Al-Bukhaari (
· The Euphrates will reveal a treasure of gold, and many will die
fighting over it, each one hoping to be the one who gains the
treasure.
· The Romans (Europeans) will come to a place called A'maq or Wabiq,
and an army of the best people will go forth from Madeenah to face
them.
· The Muslim conquest of Rome .
· The Mahdi (guided one) will appear, and be the leader of the
Muslims. 'Eesaa (Jesus) will descend in Damascus, and pray behind the
Mahdi.
· Jesus will break the cross and kill the swine, i.e. destroy the
false Christianity.
· The Antichrist will appear, with all his tools of deception, and be
an immense trial. He will be followed by 70,000 Jews from Isfahan
(present-day Iran ).
· The appearance of Gog and Magog, and the associated tribulations.
· The emergence of the Beast who will speak to the people, telling
them they did not believe with certainty in the Divine Signs. This
sign is among the major signs, and the scholars say that itwill occur
in the day where the sun will rise from the west.
· A major war between the Muslims led by the Leader Al-Mahdi, and the
Jews plus othernon-Muslims led by the Antichrist.
· Jesus will kill the Antichrist at the gate of Ludd (Lod in
present-day Israel , site of an airport and a major Israeli military
base).
· A time of great peace and serenity during and after the remaining
lifetime of Jesus.
· Wealth will come so abundant that it will become difficult to find
someone to be eligible for alms (Zakaah).
· The Arabian Peninsula will become a land of gardens and rivers.
· Society will then decay.
· The buttocks of the women of the tribe of Daws will again sway in
circumambulating (Tawaaf) around the idol Thul-Khulasah.
· Three major armies will sink into the earth: one in the east, one in
the west, one in Arabia .
· An Abyssinian leader with thin shins will destroy the Ka'bah (Sacred
House in Makkah).
· The huge cloud of smoke.
· The sun will rise from the west (its place of setting).
· A gentle wind, which will take the souls of the believers.
· There is no one left on the earth saying, "Allaah, Allaah" or "There
is no god except Allaah."
· Eventually the Day of Judgment is established upon the worst of the
people, who copulate in public like donkeys.
· The blowing in the Trumpet by the Angel Israafeel upon which
everyone will die.
· The second blowing in the Trumpet, upon which everyone will be resurrected.

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Dought - clear - Ruling on calling out“Salaat al-‘Eid athaabakum Allaah (Eid prayer, may Allaah reward you)”.

Sometimes they say, "Salaat al-'Eid athaabakum Allaah (Eid prayer, may
Allaah reward you)" before the prayer. What should onedo if they
persist in doing these things? Should he pray at home?May Allaah
reward you.
Praise be to Allaah.
Firstly:
The fuqaha' are unanimously agreed that it is not prescribed to give
the adhaan or iqaamah before Eid prayer.
In Saheeh Muslim (886) itsays that Ibn Jurayj said: 'Ata' told me that
that Ibn 'Abbaas and Jaabir ibn 'Abd-Allaah al-Ansaari said: There was
no adhaan on the day of al-Fitr or al-Adha.
Ibn Jurayj said: I asked him [i.e., 'Ata'] about that later on and he
said:Jaabir ibn 'Abd-Allaah al-Ansaari told me that there was no call
to prayer on the day of al-Fitr, either before the imam came out or
afterwards, and there was no adhaan or call oranything; no call to
prayer and no iqaamah.
They differed concerning calling people to prayer with other words,
such as saying "Al-Salaatu jaami'ah (prayer is about to begin)" or
"Salaat al-'Eid athaabakum Allaah (Eid prayer may Allaah have mercy on
you)" and so on. There are two opinions:
1 –
That it is not allowed. They said: They should not give any call, and
they should not say "Al-Salaatu jaami'ah" or anything else. This is
oneof the two views in the Maaliki and Hanbali madhhab.
Ibn Qudaamah (may Allaah have mercy on him) said:
It was narrated that 'Ata'said: Jaabir told me that there is no adhaan
on the day of al-Fitr until the imam comes out, and (no adhaan) after
the imam has come out, and no iqaamah, and no call, and nothing. There
was no call on that day and no iqaamah. Narrated by Muslim.
Some of our companionssaid: It may be called outfor it "Al-Salaatu
jaami'ah". This is the view of al-Shaafa'i. But the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him) is
more deserving of beingfollowed. End quote.
Al-Mughni (2/117).
Al-Hattaab al-Maaliki (may Allaah have mercy on him)said:
And it should not be called out "Al-Salaatu jaami'ah". Ibn Naaji said
in his commentary on the essay that we received from our Shaykh:
Phrases such as this are an innovation (bid'ah) because they are not
narrated (from the Prophet (peace and blessings of Allaah be upon
him)). End quote.
Shaykh Yoosuf ibn 'Umarsaid: There is nothing wrong with saying
"Al-Salaatu jaami'ah" even if it is an innovation.
In al-Tawdeeh, al-Shaamil and al-Jazooliit says that it may be called
out "Al-Salaatu jaami'ah". End quote.
Mawaahib al-Jaleel Sharh Mukhtasar Khaleel(2/191).
Ibn 'Aleesh al-Maaliki (may Allaah have mercy on him) said:
The call should not be made by saying things like "Al-Salaatu
jaami'ah" because it is makrooh, or it is contrary to what is
moreappropriate, because no report was narrated concerning that. It is
clearly stated that it is makrooh in al-Tawdeeh, al-Shaamil and
al-Jazooli.
Ibn Naaji, Ibn 'Umar and others clearly stated thatit is an innovation (bid'ah).
What al-Kharashi said about it being permissible is not correct, and
what he quoted of ahaadeeth concerning that is to be rejected, because
it was not narrated concerningEid; rather it was narrated concerning
the eclipse prayer, as it says in al-Tawdeeh, al-Mawaaq and other
books, quoting from al-Ikmaal.
Drawing an analogy between the Eid prayer and the eclipse prayer is
invalid because Eid is repeated and well known, whereas the eclipse
prayer is done rarely.
Yes, at the beginning of the chapter on the adhaan in al-Mawaaq it is
narrated that 'Ayaad liked the idea that for every prayer for which
there is no adhaan it may be said "Al-Salaatu jaami'ah", but the
author did not comment on that. End quote.
Minah al-Jaleel Sharh Mukhtasar Khaleel (1/460)
In Fataawa al-Lajnah al-Daa'imah it says:
When the imam stands up to offer the Eid prayer, he should start with
takbeerat al-ihraam, and he shouldnot say to the people beforehand "al
Al-Salaatu jaami'ah" or "salaat al-'eid" or any other phrase, because
there is no report which indicates that. Rather the words "Al-Salaatu
jaami'ah" are to be called out in the case of the eclipse prayer,
whether for a solar or lunar eclipse. End quote.
(8/314).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
Some of the scholars said: This is our view, that it may be called out
for istisqa' (prayers for rain) and for Eid prayer, "Al-Salaatu
jaami'ah". But this view is not correct, and it is not valid to make
an analogy with the eclipse prayer for two reasons:
(i) That eclipses happen suddenly, especially in
earlier times when people would be unaware of them until they
happened.
(ii) The Prophet (peace and blessings of Allaah be upon
him) did not give a call for prayers for rain or Eid prayers. In every
case where there could have been a reason for doing something at the
time ofthe Prophet (peace and blessings of Allaah be upon him) and he
did not do it, doing it is an innovation, because there was nothing to
prevent the Messenger (peace and blessings of Allaah be upon him) from
giving call. If a call may be given for this prayer, he would have
ordered the caller to give the call for it.
So the correct view is that there is no call for the Eid prayers and
prayers for rain. End quote.
Al-Sharh al-Mumti' (5/199).
This is the view favouredby Shaykh al-Sa'di (may Allaah have mercy on
him) as it says in al-Mukhtaaraat al-Jaliyyah (p. 53).
This view was previouslychosen, and was supported by comments from the
scholars in the answer to question no. 48972 .
2 –
That it is prescribed to call for them by saying "Al-Salaatu jaami'ah"
or "Al-salaah, yarhamukum Allaah (The prayer, may Allaah have mercy on
you)" and other words which signal that the prayer is about to begin.
This is the view of the Hanafis as it says in al-'Inaayah Sharh
al-Hidaayah (1/242), andit is the view of the Shaafa'is, and the
correct view according to the Hanbalis and the Zaahiri madhhab, as it
says in al-Muhalla (2/178).
Al-Nawawi (may Allaah have mercy on him) said:
Al-Shaafa'i and his companions said: It is mustahabb to say
"Al-Salaatu jaami'ah" because of what we have mentioned about the
analogy with the eclipse prayer. Al-Shaafa'i said in al-Umm: I prefer
for the imam to tell the muezzinto say on Eids and other occasions
when people gather to pray: "Al-Salaatu jaami'ah" or "al-salaah", If
he says "halumm ila al-salaah (come to prayer)" we do not regard that
as makrooh, and if he says "hayya 'ala al-salaah (come to prayer – the
phrase used in the adhaan)" there is nothing wrong with it, although I
would prefer to avoid that because these are the words of the adhaan,
and I prefer to avoid all the words of the adhaan. End quote.
Al-Majmoo' (5/20).
Al-Bahooti al-Hanbali (may Allaah have mercy on him) said:
It should be called out for Eid or the eclipse prayer or prayer for
rain: "Al-Salaatu jaami'ah" or "al-salaah".
It says in al-Furoo': It should be called out for the eclipse prayer
because that is in al-Saheehayn, and for prayers for rain, and for Eid
prayer, "al-salaatu jaami'ah" or "al-salaah." And it was said that it
should not be called out.And it was said that it should not be called
out for Eid prayer, as is also the case of the funeral prayer and
Taraweeh according to the more sound opinion concerning them. Ibn
'Abbaas and Jaabir said: "No adhaan was given on the day of al-Fitr
when the imam came out, or after he came out, and no iqaamah, and no
call, and nothing." Agreed upon. End quote.
Kashshaaf al-Qinaa' (1/233). See also al-Insaaf (1/428). It says in
(2/459): This is our view and that of most of our companions.
The more correct view, as stated above, is the first one, which is
that no call should be given for the Eid prayer at all. But if that
happens, there is no sin on the one who is present, because this is an
opinion that carries weight among some fuqaha'. Such matters should
not be a cause of division or splitting among the worshippers,
especially nowadays. Rather if it is possible to advise the people in
charge in a gentle and goodly manner to do that which is proven in the
Sunnah, all well and good, otherwise he may attend the prayer with
them and there is no blame on him in sha Allaah. But we should point
out that the one who wants to teach others the Sunnah concerning that
or to tellthem what is correct, should do so before the people gather
for prayer. But once the people have gathered, itis difficult at that
point to offer advice calmly and in a useful manner, and there is no
guarantee that it will not lead to provoking enmity and division, or
things that are even worse than that.
We ask Allaah to help us and you to do and say that which He loves and
with which He is pleased, and to help us and you to avoid fitan
(trouble, tribulation), both outward and inward.
And Allaah knows best.

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Dought - clear - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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Dought - clear - A mistake in the direction of the qiblah .

One of my neighbours told me that the qiblah towards which I was
praying was wrong and was not in accordance with the qiblah of the
neighbouring mosque. Based on this, I changed the direction for a few
months, including last Ramadaan. Then I found out that the first
qiblah had been correct. What is the ruling on prayers that I did
facing the incorrect qiblah? I hope you can answer me because I am
confused. Thank you very much.
Praise be to Allaah.
Facing the qiblah is one of the conditions of prayer being valid.
Everyworshipper has to make sure he faces the qiblah in his prayer,
and strive to make sure he is facingin the right direction, whether by
means of natural signs or using a compass, if he is able to do that,
or by asking trustworthy people in that place who know in which
direction the qiblah is.
It seems most likely in the case that you describe that the deviation
from the qiblah was very slight. This slight deviation is something
that can happen when a person who lives in that area is a little
confused and people do not pay attention to this slight difference in
direction. Ifthat is the case, i.e., if the deviation from the qiblah
was slight, then itdoes not matter and it does not invalidate the
prayer, because those who are far away from the Ka'bah have to face in
its general direction; they do not have to face precisely in that
direction, because al-Tirmidhi (342) and IbnMaajah (1011) narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The
Messengerof Allaah (peace and blessings of Allaah be upon him) said:
"Whatever is between the east and the west is the qiblah." Classed as
saheeh by al-Albaani in al-Irwa'.
Al-San'aani (may Allaah have mercy on him) said in Subul al-Salaam
(1/260). This hadeeth indicates that what is required is to face in
that direction, and not towards the precise location of the Ka'bah
when one cannot see it.
Further evidence to this effect is to be seen in thereport narrated by
al-Bukhaari (144) and Muslim (264) from Abu Ayyoob (may Allaah be
pleased with him) who said that the Prophet (peace and blessings of
Allaah be upon him) said: "If you need to relieve yourself, then do
not face the qiblah or turn your back towards it, whether you are
urinating or defecating, rather face to the east orto the west."
Shaykh al-Islam (may Allaah have mercy on him) said in Sharh
al-'Umdah: This is statingthat facing any directionother than the east
or the west means that oneis either facing the qiblah or turning one's
back towards it. This wasaddressed to the people of Madeenah and
everyone who was in the same direction (in relation to Makkah),
because this was the consensus of the Sahaabah (may Allaah bepleased
with them). 'Umar said: Whatever is between the east and the west is
the qiblah except at the House. Andit was narrated that 'Uthmaan (may
Allaah bepleased with him) said: How can a man make a mistake in his
prayer when whatever is between the east and the west is the qiblah,
solong he does not turn towards the east deliberately.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: Thus we
know that the matter is broad in scope. So if we see a person praying
in a direction that is slightly off from the qiblah, that does not
matter, because he is facing in its general direction, and this is
what he is obliged to do.
Al-Sharh al-Mumti', 2/273
But if the deviation fromthe direction of the qiblah was very great,
sothat you were not praying in the direction of the qiblah at all,
such as if you were praying towards the east when the qiblah is
towards thewest or the north, for example, so long as you based your
action on thewords of someone who you know attaches greatimportance to
the prayer and you thought that they knew better about the direction
of the qiblah, then you do not have to do anything,and the prayers
which you offered are still valid, even if you faced the wrong
direction when you prayed, because if a person tries his best to get
it right, he has done what is required of him, as Allaah says
(interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
It says in Fataawa al-Lajnah al-Daa'imah (6/314): If a worshipper does
his best to figure out the direction of the qiblah and prays, then he
finds out that he was mistaken, his prayer is still valid.
In Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him) (10/421)
it says: If a believer does his best to figure out the direction of
the qiblah, when he isin the desert or is in a city in which he is not
sure where the qiblah is,and he prays on that basis, then he finds out
that he prayed in a direction other than the qiblah, then he should
continue to pray according to his latest estimate, if he believes that
it is more correct than his first estimate. His first prayer is still
valid because he did his best to work out the qiblah.

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Quran: Clear Truth - THE PROPORTION OF RAIN

One of the items of information given in the Quran about rain is that
it is sent down to Earth in due measure. This is mentioned in Surah
Zukhruf as follows;
"It is He who sends down water in due measure from the sky by which We
bring a dead land back to life. That is how you too will be raised
(from the dead)." (The Quran, 43:11)
This measured quantity in rain has again been discovered by modern
research. It is estimated that in one second, approximately 16 million
tons of water evaporates from the Earth. This figure amounts to 513
trillion tons of water in one year. This number is equal to the amount
of rain that falls on the Earth in a year. This means that water
continuously circulates in abalanced cycle, in a "measure". Life on
Earth depends on this water cycle. Even if people used all the
available technology in theworld, they would not be able to reproduce
this cycle artificially.
Even a minor deviation in this equilibrium would very soon give rise
to a major ecological imbalance that would bring about the end of life
on Earth. Yet, this never happens, and rain keeps falling every year
in exactly the same quantity just as revealed in the Quran.
Every year, the amount of water that evaporates and that falls back to
the Earth in the form of rain is "constant": 513 trillion tons. This
constant amount is declared in the Quran by the expression "sending
down water in due measure from the sky". The constancy of this
quantity is very important for the continuity of the ecological
balance, and therefore, life.

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Quran: Clear Truth - QURAN ON SEA WAVES

With regard to the many statements in the Quran concerning the sea,
some of these facts were not discovered until very recently, and many
of them are still unknown. For example, these facts were discovered
after hundreds of marine stations had been set up, and after images
had been taken by satellites. The one who said this was Professor
Schroeder, oneof the greatest oceanographers in West Germany. He used
to say that if science advanced, religion would have to retreat. But
when he heard the translation of the verses of the Quran, he was
stunned and said, "These could not be the words of a human being." And
Professor Dorjaro, a professor of oceanography, told us of the latest
developments on science, when he heard the verse:
"Or (the state of a disbeliever) is like the darkness in a vast deep
sea, overwhelmed with waves topped by waves, topped by dark clouds,
(layers of) darkness upon darkness: if a man stretches out his hand,
he can hardly see it! And he for whom Allah has not appointed light,
for him there is no light"(The Quran, 24:40 interpretation of the
meaning)
He said, "In the past, man could not dive to a depth of more than
twenty meters because he had no special equipment. But now we can dive
to the bottom of the ocean, using modern equipment, and we find
intense darkness at adepth of two hundred meters." The verse says a
vast deep sea. The discoveries in the depths of the sea give us an
understanding of the verse, (layers of) darkness upon darkness. It is
known that there are seven colours in the spectrum, including red,
yellow, blue, green, orange, etc. When we dive down into the depths of
the ocean, these colours disappear one after another, and the
disappearance of each colour results in more darkness. Red disappears
first, then orange, then yellow the last colour to disappear is blue,
at a depth of two hundred meters. Each colourthat disappears adds to
the darkness until it reaches total darkness. With regard to the
phrase waves topped by waves, ithas been proven scientifically that
there is a separation between the upper and lower parts of the ocean,
and that this separation is filled with waves, asif there are waves on
the edge of the dark, lower portion of the sea, which we do not see,
and there are waves on the shores of the sea, which we do see. So it
is as if there are waves above waves. This is a confirmed scientific
fact, hence Professor Dorjaro said concerning these Quranic verses,
that this cannot be human knowledge.
Taken from Islam-qa.comand al-Adillah al-Maadiyyah ala Wujood-Allaah
by Muhammad Mitwalli al-Sharaawi.

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