Distinguishing between atheist Zionism and Judaism

In the summer of 1982 there began a great savagery that caused
thewhole world to cry out in protest. The Israeli Army entered Lebanon
in a sudden attack, and moved forward destroying every target that
appeared before it. The Israelis surrounded the refugee camps, where
Palestinians lived who had fled the Israeli occupation years
before,and for two days used Lebanese Christian militias to slaughter
innocent civilians. Within a few days, thousands of innocent people
had been massacred.
This terrible Israeli terrorism outraged the whole world. The
interesting thing, however, is that some ofthe protests came from
Jews, even Israeli Jews. Professor Benjamin Cohen of Tel Aviv
University penned a statement on June 6, 1982, saying:
I am writing to you while listening to a transistor that has just
announced that 'we' are in the process of 'realizing our objectives'in
Lebanon: to insure 'peace' for the residents of Galilee. These lies
worthy of Goebbels make me mad. It is clear that this savage war, more
barbaric than any of those preceding it, has nothing to do with the
attempt in London or the security of Galilee... Jews, sons of
Abraham... Jews, victims themselves of so much cruelty, how can they
become so cruel? ... The greatest success of Zionism is the
'dejudaisation' of the Jews. 1
Benjamin Cohen was notthe only Israeli to oppose the Israeli
occupation of Lebanon. Many Jewish intellectualsliving in Israel
condemned the savagery carried out by their own state.
This attitude was not restricted to the occupation of Lebanon.
Israel's oppression of thePalestinians, its insistence on its policy
ofoccupation, and its links with the semi-fascist administrations in
the former racist regime in South Africa had been criticized for many
years by many prominent intellectuals in Israel. This Jewish criticism
wasaimed not just at the policies of Israel, but also at atheist
Zionism, its official ideology.
This situation is the expression of a very important truth: Israel's
policy of occupation andstate terrorism from 1967 up to the present
stems from the ideology of atheist Zionism, and many Jews in the world
are opposed to it.
For Muslims, therefore, the concepts that should be criticized are not
Judaism or the Jewish race, but Godless Zionism. In the same way that
an anti-Nazi can have no hatred for the German people, so he can have
none for theJewish race because he opposes atheist Zionism.
The Racist Roots of Atheist Zionism
After the Jews were expelled from Jerusalem in 70 AD, they began to
spread to different parts of the world. During this period of the
'diaspora,' which lasted up to the 19 th century, the vast majority of
Jews saw themselves as a religiousgroup. Over time, most Jews adopted
the religion of the countries they lived in. Jews in Germany, for
example, began to speak German, and those in Britain, English. Hebrew
was left as a sacred language used only in prayers and religious
texts. When certain social restrictionson Jews in European countries
were lifted in the 19th century, Jews began to assimilate withthe
societies they were living in. Most Jews saw themselves as a
'religious community,' not as a 'race' or 'nation.' They described
themselves as 'Jewish Germans,' 'Jewish Britons,' or 'Jewish
Americans.'
However, there was a huge rise in racism all over the world in the
19th century. Racist ideas, influenced in particular by Darwin's
theory of evolution, grew enormously and found many supporters
particularly in Western societies. Atheist Zionismwas the effect this
racist storm had among the Jews.
There are two varieties of Zionism today. The first of these is the
Zionist conception of thedevout Jewish people, who wish to live in
peace and security in Israel alongside Muslims,seeking peace and
wishing to worship in the lands of their forefathers and engage in
business. In that sense, Muslims support Zionism. We would fully back
the devout Jewish people living in peace and security in their own
lands, remembering God, worshipping in their synagogues and engaging
in science and trade in their own land.
The Zionist belief held bya devout Jew and based on the Torah does not
inany way conflict with the Qur'an. The Jews' living in that region is
indicated in the Qur'an, in which it is revealed that God has settled
the Children of Israel on it:
Remember when Moses said to his people, "My people! Remember
God'sblessing to you when He appointed prophets among you and
appointed kings for you,and gave you what He had not given to
anyoneelse in all the worlds! My people! Enter the Holy Land which God
has ordained for you. Do notturn back in your tracks and so become
transformed into losers."(Surat al-Ma'ida: 20-21)
It is the "irreligious, Godless Zionism" that weas Muslims condemn
andregard as a threat. TheseGodless Zionists, who do not defend the
existenceand oneness of God, but,on the contrary, encourage a
Darwinist, materialist perspective and thus engage in irreligious
propaganda, are also a threat to devout Jews. Godless Zionism is today
engaged in a struggle against peace, security and moral virtue, and
constantly produces strife and chaos and the shedding of blood.
Muslims and devout Jewsmust join forces to oppose this Godless Zionism
and encourage belief in God.
Judaism Is Not the Origin of Atheist Zionism
T he Jews who propagated the idea of Godless Zionism were people with
very weak religious beliefs, most of whom were atheists. They saw
Judaism as the name of a race, not as a community of belief. They
suggested that the Jews were a separate race from European nations,
that it was impossible for them to live together and that it was
essential they establish their own homeland. They did not rely on
religious thinking when deciding where that homeland should be.
Theodor Herzl, the founder of irreligious Zionism, oncethought of
Uganda, and this became known as the 'Uganda Plan.' The Zionists later
decided on Palestine. The reason forthis was Palestine was regarded as
'the Jews' historic homeland' rather than for any religious
significance it had for them.
The atheist Zionists made great efforts to get other Jews to accept
these non-religious ideas. In fact, the World Zionist Organization
thatwas set up for this purpose undertook vast propaganda work in all
countries with Jewish populations, and suggested that Jews could not
live peacefully with other nations and that they were a separate
'race,' for which reason they had to go and settle in Palestine. Most
Jewish communities ignored these calls.
In this way, atheist Zionism entered world politics as a racist
ideology which maintained that Jews should not live with other
nations. First of all,this mistaken idea created grave problems for
and pressure on Jewsliving in the diaspora. Then for the millions of
Muslims in the Middle East, it brought the Israeli policy of
occupation and annexation, together with bloodshed, death, poverty and
terror.
Many Jews today criticize this atheist and radical form of Zionist
ideology. Rabbi Hirsch, one of the foremost Jewish men of religion,
said, 'Zionism wants to define the Jewish peopleas a national entity
... which is a heresy.' 2
The famous French Muslim thinker Roger Garaudy wrote this on the subject:
The worst enemy of the prophetic Jewish faith is the nationalist,
racist and colonialist logic of tribal Zionism, born of the
nationalism, racism and colonialism of 19th century Europe. This logic
…inspired all the colonialisms of the West and all its wars of one
nationalism against another…There is no future or security for Israel
and no peace in the Middle East unless Israel becomes"dezionized" and
returns to the faith of Abraham, which is the spiritual, fraternal and
common heritage of the three revealed religions: Judaism, Christianity
andIslam. 3
For this reason, therefore, we must distinguish between devout Jews
and atheist Zionists. Not every Jew in the world holds such an
understanding of Zionism. In fact, atheist Zionists are a minority
inthe Jewish world. Moreover, there are a great many Jews who oppose
atheist Zionism's crimes against humanity,who want Israel to withdraw
at once from all the territory it has occupied, and say that instead
of being a racist 'Jewish state' Israel should be a free state where
all races and communities can live together in equality.
While Muslims rightfully oppose Israel and atheistZionism, they must
also bear these truths in mind, and remember that it is not the devout
Jews who are the problem, but atheist Zionism.
1 "Professor Leibowitz calls Israeli politics in Lebanon Judeo-Nazi"
Yediot Aharonoth , July 2, 1982
2 Washington Post , October 3, 1978
3 Roger Garaudy, "Right to Reply: Reply to the Media Lynching of Abbe
Pierre and Roger Garaudy", Samizdat , June 1996

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The sun's hydrogen and helium content

The Sun is made up of 70% hydrogen (H) and 28% helium (He) atoms. i
Other substances make up less than 2%. Six hundred million tons of
hydrogen are converted into 596 million tons of helium in the Sun
every second. The remaining 4 million tons is given off as heat and
light energy. ii In that sense, the first thing that comes to mind
when the Sun is mentioned is the letters H (hydrogen) and He (helium)
that stand for the Sun. All the 15 verses in Surat ash-Shams of the
Qur'an (Shams meaning 'Sun'), end in the letters H and E. The Arabic
equivalent of these letters are:
The Arabic form of the verses in Surat ash-Shams and the final letters
thereof can be seen below:
As can be seen, all the verses in Surat ash-Shams end in the letters
He and Elif. The letter H stands for hydrogen and He for helium. No
other Surah in the Qur'an ends in theletters HE in every verse from
beginning to end. It is therefore extremely striking how only this
Surah in the Qur'an endsin such a sequence of letters. Surat
ash-Shams's number, 91, is also highly significant. Apart from
hydrogen, there are 91 other elements in the Periodic Table, and these
are made up of hydrogen elements. To put it another way, all atoms.
From hydrogen, the lightest element, to the heaviest are intra-atomic
combinations of hydrogen atoms. For that reason, the H (hydrogen) atom
in the Sun makes up the other 91 elements in nature. iii
Almighty Allah has created all the details in nature, and is still
creating them. All our knowledge about such details is permitted to
usin order for us to comprehend the omniscience of our Lord.In one
verse, we are told:
Allah, there is no god but Him, the Living, the Self-Sustaining. He is
notsubject to drowsiness or sleep. Everything in the heavens and the
earth belongs to Him. Who canintercede with Him except by His
permission? He knows what is before them andwhat is behind them
butthey cannot grasp any ofHis knowledge save what He wills. His
Footstool encompasses the heavens and the earth and their preservation
does not tire Him. He is the Most High, the Magnificent. (Surat
al-Baqara, 255)
____________________________
i http://observe.arc.nasa.gov/nasa/exhibits/sun/sun_2.html;
http://www.nineplanets.org/sol.html
ii http://observe.arc.nasa.gov/nasa/exhibits/sun/sun_5.html
iii http://periodic.lanl.gov/elements/1.html;William D. Harkins, "The
Abundance of the Elements in Relation to the Hydrogen-Helium Structure
of the Atoms", Proceedings of the National Academy of Sciences of USA
, April 1916, Vol. 4, pp. 216–224.

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Darwin's legacy confirmed on the 200th anniversary of his birth

In 1859, 150 years ago, Darwin said the following in his book the
Origin of Species :
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?
Innumerable transItIonal forms must have exIsted, why do wenot fInd
them embeddedIn countless numbers In the crust of the earth?
Why then is not every geological formation and every stratum full of
such intermediate links?
Geology assuredly does not reveal any such finely graduated organic
chain; 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)
Darwin's words he uttered 150 years agohave now come true!
N ow, as Darwin saidin the 19th century, there is actually NO SUCH
THING AS A TRANSITIONAL FORM.
More than 100 million fossils have been unearthed in the Earth's
crust. Yet NOT ONE OF THEM IS A TRANSITIONAL FORM.
These 100 million fossils unearthed reveal that NATURE IS NOT IN A
STATE OF CONFUSION, as Darwin anticipated, BUT IS RATHER FULL OF
COMPLETE, PERFECT, FLAWLESS LIVING THINGS WITH ALL THEIR PARTS INTACT.
IN NO GEOLOGICAL FORMATION or STRATUM IS THERE ONE TRANSITIONAL FORM
FOSSIL that shows the alleged connection between living things.
Above all, new sciences have shown that CELLS , CHROMOSOMESand
PROTEINS ARE EXTRAORDINARILY COMPLEX.
It has been discovered that DNA possesses ENOUGH INFORMATION TO FILL
ONE MILLION ENCYCLOPEDIA PAGES and it is IMPOSSIBLE for such a
marvelous structure TO HAVE COME INTO EXISTENCE BY CHANCE.
It has been realized that atoms – the most basic building blocks of
everything – HAVE A PERFECT ORDER AND COMPLEXITY.
This glorious order and unique, flawless artistry on Earth has been
revealed as, again just as Darwin said, THE GRAVEST OBJECTION THAT
WOULD BE RAISED AGAINST HIS THEORY.
Contemporary Darwinists have confirmed the truth of this legacy:
Niles Eldredge (Paleontologist at Harvard University):
Indeed, the sudden appearance of a varied, well-preserved array of
fossils, which geologists have used to mark the beginnings of the
Cambrian Period (theoldest division of the Paleozoic Era ) does pose a
fascinating intellectual challenge . [1]
Derek W. Ager (Paleontologist at University College, Swansea):
The point emerges that if we examine the fossil record in detail,
whetherat the level of orders or of species, we find – over and over
again – not gradual evolution , but the sudden explosion of one group
at the expense of another . [2]
Mark Czarnecki (Evolutionist paleontologist):
A major problem in proving the theory [of evolution] hasbeen the
fossil record, the imprints of vanished species preserved in the
Earth's geological formations. This record has never revealed traces
of Darwin's hypothetical intermediate variants — instead, species
appear and disappear abruptly , and this anomaly has fueled the
creationist argument that each species was created by God . [3]
Carlton E. Brett (Professor of Geology at the University of Cincinnati):
Did life on Earth change steadily and gradually through time? The
fossil record emphatically says "no. " [4]
Dr. Colin Patterson (Evolutionist Paleontologist and Curator of
London's Natural History Museum):
You say that I should at least "show a photo of the fossil from which
each type of organism was derived." Iwill lay it on the line — there
is not one such fossil for which one could make a watertightargument .
[5]
David B. Kitts (Professor of the History of Science at Oklahoma University):
Evolution requires intermediate forms between species, and
paleontology does not provide them . [6]
Mark Ridley (Zoologist at Oxford University):
In any case, no real evolutionist . . . uses the fossil record as
evidence in favor of the theory of evolution as opposed to special
creation. . . [7]
Steven M. Stanley (Professor of Paleontology at the University of
Hawaii at Manoa):
The known fossil record fails to document a single example of phyletic
evolution [the evolution of a species' entire population into a new
species] accomplishing amajor morphologic [structural] transition and
hence offers no evidence that the gradualistic model [of evolution]
can be valid . [8]
Hoimar Von Ditfurth (A German Professor of Neurology and Psychiatry
and Evolutionist Science Writer):
When we look back, we see there is no need to have been surprised at
our failure to find those transitionalforms searched for almost
painfully. Because the great likelihood is that such transitional
stages neverexisted . [9]
Tom Kemp (Curator of The Zoological Collections at Oxford University:
In no single adequately documented case is it possible to tracea
transition, species by species, from one genus to another. [10]
Dr. Colin Patterson (Evolutionist Paleontologist and Curator of
London's Natural History Museum):
[Stephen Jay] Gould [of Harvard] and the American Museum people are
hard to contradict when they say there are no transitional fossils .
[11]
We therefore congratulate Darwin!
From the scientific proofs of 21st century, it now appears that Darwin
was very foresighted indeed! 150 years ago, he said, "There is even
not one single transitional fossil." And now, millionsof fossil
specimens confirm that there is NOTONE SINGLE TRANSITIONALFORM FOSSIL
WHATSOEVER! Darwin's legacy has been proven right! On the 200th
anniversary of Darwin's birth, we congratulate Darwin on his prudence
and on this important prediction.
[1] Niles Eldredge The Monkey Business: A Scientist Looks at
Creationism, WashingtonSquare Press, New York, 1982, p.44
[2] Derek A. Ager, "The Nature of the Fossil Record," Proceedings of
the British Geological Association, Vol. 87, 1976, p. 133
[3] Mark Czarnecki, "The Revival of the Creationist Crusade,"
MacLean's, 19 January 1981, p. 56
[4] Carlton E. Brett, "Stasis: Life in the Balance." Geotimes, Vol.
40, Mar. 1995, p. 18
[5] From a letter dated 10 April, 1979, quoted in L. D. Sunderland's
Darwin's Enigma: Fossils and OtherProblems, 4th edition, Master Books,
1988
[6] David B]. Kitts, "Paleontology and Evolutionary Theory," Evolution
, Vol. 28, September 1974, p. 487
[7] Mark Ridley, "Who Doubts Evolution?," New Scientist, Vol. 90; June
25, 1981, p. 831
[8] Stanley, Stephen M., Macroevolution--Pattern and Process, San
Francisco: W.H. Freeman and Co., 1979, p. 39
[9] Hoimar Von Ditfurth, Dinozorların Sessiz Gecesi 2, ["The Silent
Night of the Dinosaurs 2"] p. 22.
[10] T homas S. Kemp, Mammal-Like Reptiles and the Origin of Mammals,
New York: Academic Press, 1982, p. 319
[11] Colin Patterson, letter to Luther Sunderland dated April 10,
1979, quoted in L.D. Sunderland Darwin's Enigma, p. 89

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The Virtues of Hijab

1.An act of obedience.
The hijab is an act of obedience to Allah and tohis prophet (pbuh),
Allah says in the Qur'an: `It is not for a believer, man orwoman, when
Allah and His messenger have decreed a matter that they should have an
option in their decision. And whoever disobeys Allah and His
Messenger, has indeed strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believing women to lower their gaze
(from looking at forbidden things) and protect their private parts
(from illegalsexual acts, etc) and not to show off their adornment
except what must (ordinarily) appear thereof, that they should draw
their veils over their Juyubihinna.'(S24:31).
Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous
predecessors) differed whether the veil cover of the body must include
the hands and face or not. Today, respected scholars say that the
hands and face must be covered. Other respected scholars say it is
preferable for women to cover their whole bodies.
2.The Hijab is IFFAH (Modesty).
Allah (subhana wa'atala) made the adherence to the hijab a
manifestationfor chastity and modesty. Allah says: 'O Prophet!
Tellyour wives and your daughters and the women of the believers to
draw their cloaks (veils) over their bodies (when outdoors). That is
most convenient that they should be known and not molested.' (S33:59).
In the above Ayaah there is an evidence that the recognition of the
apparent beauty of the woman is harmful to her.When the cause of
attraction ends, the restriction is removed. This is illustrated in
the case of elderly women who may have lost every aspect of
attraction. Allah(swt) made it permissible for them to lay aside their
outer garments andexpose their faces and hands reminding, however,
that is still better for them to keep their modesty.
3.The hijab is Tahara (Purity)
Allah (swt) had shown us the hikma (wisdom) behind the legislation of
the hijab: `And when youask them (the Prophet's wives) for anything
you want, ask them from behind a screen, that is purer for your hearts
andtheir hearts.' (S33:53).
The hijab makes for greater purity for the hearts of believing men and
women because it screens against the desire of the heart. Without the
hijab, the heart may or may not desire. That is why the heart is more
pure when the sight is blocked (by hijab) and thus the prevention of
fitna (evil actions is very much manifested. The hijab cuts off the
ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of
hypocrisy orevil desire for adultery, etc) should be moved with
desire, but speak in an honorable manner.' (S33:32)
4.The hijab is a Shield
The prophet (pbuh) said:"Allah, Most High, is Heaven, is Ha'yeii
(Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr
(Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who
takes off her clothes in other than her husband'shouse (to show off
for unlawful purposes), has broken Allah's shield upon her. "The
hadith demonstrates that depending upon the kindof action committed
there will be either reward (if good) or punishment (if bad).
5. The hijab is Taqwah (Righteousness)
Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed
raiment upon you to cover yourselves (screen your private parts, etc)
and as an adornment. But the raiment of righteousness,that is
better.'(S7:26). Thewidespread forms of dresses in the world today are
mostly for show off and hardly taken as a cover and shield of the
woman's body. To the believing women, however the purpose is to
safeguard their bodies and cover their private parts as a
manifestation of the order of Allah. It is an act of Taqwah
(righteousness).
6.The hijab is Eemaan (Belief or Faith)
Allah (swt) did not address His words about the hijab except to the
believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers
to the "the believing women". Aisha (RA), the wife of the prophet
(pbuh), addressed some women from the tribe of Banu Tameem who came to
visit her and had light clothes on them, they were improperly
dressed:"If indeed you are believing women, then truly this is not the
dress of the believing women, and if you are not believing women, then
enjoy it."
7. The hijab is Haya' (Bashfulness)
There are two authentic hadith which state: "Eachreligion has a
morality and the morality of Islam is haya'" AND"Bashfulness is from
belief, and belief is in Al-Jannah (paradise)". The hijab fits the
natural bashfulness which is a part of the nature of women.
8.The hijab is Gheerah
The hijab fits the natural feeling of Gheerah, which is intrinsic in
the straight man who does not like people to look at his wife or
daughters. Gheerah is a driving emotion that drives the straight man
to safeguard women who are related to him from strangers. The straight
MUSLIM man has Gheerahfor ALL MUSLIM women Inresponse to lust and
desire, men look (with desire) at other women while they do not mind
that other men do the same to their wives or daughters. The mixing of
sexes and absence of hijab destroys the Gheerain men. Islam considers
Gheerah an integral part of faith. The dignity of the wife or daughter
or any other Muslim womanmust be highly respected and defended.

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Women of Paradise

In the first issue, we learnt about the Black woman and her love for
Allaah. Once again we will take a trip back in time and visit another
great woman, Asmaa' bint Abi Bakr , one of the Sahabah (female
Companions) of the Prophet . This journey requires that we free our
minds from the ideas of modernists and pay special attention to the
life this blessed companion led, and compare it to our own lives. As
always, we will make this trip through the authentic narration from
the Scholars of Hadith. Brace yourselves as we now journey back in
time to the golden era at the time of the Prophet .
Asmaa' daughter of Abu Bakr said:"az-Zubair (Ibn al-`Awwam, the cousin
ofthe Prophet , through his aunt) married me. He had neither wealth,
slaveor anything else like it, except a camel (to get water) and a
horse. I used to graze his horse, [provide fodder to it and look after
it, and ground dates for his camel. Besides this, I grazed the camel],
made arrangements for providing [it with] water and patched up [his]
leather bucket and kneaded the flour. But I was not proficient in
baking the bread, so my female neighbors used tobake bread for me [and
they were sincere women]. And I used to carry on my head the stones
(seeds) of the d~tes from az-Zubair's land which Allaah's Messenger
had endowed him, and it wasat a distance of two miles(from Madinah).
"As I was one day carrying the stones of dates upon my head I happened
to meet Allaah's Messenger along with a group of hisCompanions. He
called me and said to the camel to sit down so that he should make me
ride behind him. I felt shy to go with men and I remembered az-Zuhair
and his gheerah (1) , and he was the man having the most gheerah. When
the Messenger of Allaah understood my shyness, he left. I came
toaz-Zubair and said: 'The Messenger of Allaah met me as I was
carrying the stones of the dates on my head, and there was with him a
group of his Companions, he said to the camel to sit down so that I
mount it, I felt shy from him, and remembered your gheerah.' Whereupon
he (az-Zubair) said: 'By Allaah, the carrying of dates' stone upon
your head is more severe a burden on me than riding with him.' [And I
led this life of hardship] until Abu Bakr sent afterwards a female
servant who took upon herself the responsibility of looking after the
horseand I felt as if she had emancipated me (2) ." Remember that
Asmaa' was the sister in law of the Prophet !
Asmaa' reported: "I performed the householdduties of az-Zubair and he
had a horse, I used to look after it. Nothing was(more) for me than
looking after the horse. I used to bring grass for it and looked after
it, then Igot a servant as Allaah's Messenger had some prisoners of
war in his possession. He gave me a female servant. She then began to
look after the horse and thus relieved me of this burden. A person
came and he said:'Mother of Abdullah, I am a destitute person and I
intend that I should start business under the shadow of your house.' I
(Asmaa') said: 'If I grant you permission, az Zubairmay not agree to
that, so you come and make a demand of it when az-Zubair is also
present there.'
He came accordingly and said: 'Mother of Abdullah,I am a destitute
person. I intend to start small business in the shadow of your house.
I said: 'Is there not in Madinah (any place for starting the business)
except my house?' Az-Zubair said: 'Why is it that you prohibit the
destitute man to start business here?' So he started business and he
(earned so much) that we sold our slave-girl to him. Az-Zubair came to
me while the money was in my lap. He said: 'Give this to me.' I said:
'(I intend) to spend it in charity.'" [Muslim] Notice how Asmaa' had
been in favorof allowing that person to start business under the
shadow of their house, but she did not like to do anything whichcould
be a source of annoyance or disgust to her husband. She, therefore,
posed a question in order to solicit the opinion of her husband and
when his reaction was found favorable, she agreed to this proposal.
Dear Sister, Allaah (T) has made you a protected jewel in Islam whom
the liberalists are trying to make an object of trade, and the
modernists [among Muslims] are trying to strip you of your modesty and
shyness. Read these ahadith carefully, over and over, and ponder on
them very deeply. They contain a gold mine for both women and men.
Asmaa' had thefollowing credits to her personality (among others):
*. She was one of the most noble women of Arabia at that time.
*. The daughter of the pure and the noble AbuBakr , the leader of his
tribe, and the first Caliph of Islam.
*. The sister-in-law of the best of mankind. Mohammad , who named her
"Thaatun-Nitaaqayn" (the one with two belts), for her heroic act
during the Hijrah [migration] of the Prophet and Abu Bakr , from
Makkah to Madinah.
*. The sister of the most knowledgeable woman, 'Aishah who is among
the only seven Companions of the Prophet who narrated more than a
thousand ahadith.
*. The wife of az-Zubair Ibn al-`Awwaam, one ofthe ten people promised
Paradise by the Messenger of Allaah . Az-Zubair was brave, courageous
and defended the Prophet with his sword.
*. The Mother of ameerul-mu'mineen 'Abdullah Ibn az-Zubair who was
given bay`a inHijaz and was killed by al-Hajjaaj (3) : and
*. the mother of 'Urwah, who when he entered in prayer he would forget
about this life It was 'Urwah who when his leg had to be cut, was told
to drink wine as an anesthesia but refused to drink wine and instead,
gave intructions to cut it while he was in prayer. They did, and he
did not feel anything until he woke up.
Asmaa', may Allaah (T) be pleased with her, was one of the most noble
personalities, yet was veiled and shy in front of men. She refused to
be with men, mingle with them, ride among them or go with them; and.
by Allaah, the men being talked about were no ordinary men! They
werethe Messenger of Allaah , and his Companions. She served her
husband as a true wife should, staying at home to take care of her
household. She was very careful at guarding and preserving her honor,
and the honorof her husband. Did she ever pressure az-Zubair by
reminding him of her honorable lineage as the daughter of the noble
Abu Bakr? She was patient for the hardship she went through, and was
loving and respectfultowards her husband. Can a woman be richer than
Asmaa'?
Her father, Abu Bakr , was a rich merchant. Yet, she carried stones of
dates on her head, and walked miles to get water and date seeds. She
also dealtwith horses and camels [which she did not do in her father'
s house], baked bread, pleased herhusband, yet would not takc
decisions without him, even if it were an obvious decision for the
pleasure of Allaah (T).
Dear sister, wake up! Realize that the modernists and liberalistsare
leading you to a pathother than the path of the Believers. Allaah (T)
says (the meaning (of which is): And whoever contends with, and
contradicts the Messenger after guidance has been clearly conveyed to
him, and chooses a path otherthan that of the Faithful Believers, We
shall leave him in the Path he has chosen and land him in Hell, what
an evil refuge!" [an Nisaa 4:115] (4) .
Which path leads you to happiness of this world and the hereafter, to
the pleasure of Allaah (T) andthe company of Asmaa' in Paradise? Is it
the path of tabarruj (5) and .sufoor (6) and Ikhtilaat (7) or the path
of Hijab and Modesty?
Remember the golden words of Asmaa' when she said:"I felt shy to go
with men, and I remembered az-Zubair and his gheerah." Remember also
what the Black woman said: "But I become uncovered, so please invoke
Allaah for me [make du'a to Allaah for me] that I may not become
uncovered." This illustrates what kind of a pure and clean society it
was, and what kind of amazing women they were. They were the followers
of the Qur'an and the Sunnah, the Salafthat we are proud to follow. We
ask you to think about this, and pray to Allaah (T) to makeus all
among the pure women and men whom Allaah (T) is pleased with,and whom
the Messengerof Allaah will be pleased and happy to meet in Paradise,
for theyfollowed his Sunnah. though they never met him: and they
followed the practice of his Companions, though theynever met them
either.
Imagine, dear sister. that you are among the blessed ones who
succeeded in passing over the Sirat (8) , and found in front of you
the Hawdh (pool) of the Prophet and you drank from it. Imagine
yourself entering Jannah? and findhlg RasoolAllaah who he ishappy to
see you. Imagine you are among those whom he called"my brethren" (9) .
Imagine yourself among the blessed ones when the veil will be
withdrawn, and the people of the Paradise"will not have known anything
dearer to them than looking upon the Countenance of their Lord."
[Muslim] Indeed, the reward of Allaah (T) isinvaluable; the reward
ofAllaah (T) is Paradise; its price is following and practicing the
Qur'an andthe Sunnah the way that Asmaa' and az-Zubair andall the
Sahabah did (may Allaah (T) be pleased withthem all).
Back home to the fifteenth century Hijrah [twentieth of the Christian era] ...
We hope and pray that after journeying throughthese authentic ahadith
with us, we can put into practice all that we have learnt. We remind
you that our happiness, the pleasure of our eyes and the comfort of
our heartsstart with you by your following of the Qur'an and the
Sunnah and the practice of the Salaf:
We hope to see you insha'Allaah in our next trip to the golden age
through some other ayahs of the Qur'an and the authentic ahadith.
(1) the feeling of honor a man has towards the female members of his family.
(2) al-Bukhari, Muslim and Ahmad; additional narration in brackets "[
]"are from Muslim.
(3) Abdullah Ibn az-Zubair (R) sought advice trom his mother Asmaa' in
fighting al Hajjaaj and hisameer AbdulMalik after these two called him
to surrender in peace. She replied: lf you went out [in fighting] to
revive theBook of Allaah (T) and the Sunnah of His Prophet, know that
the goat does not get tortured by slaughtering [i.e. once slain, it
does not feel anything when the skin is removed]. So die on the truth.
But if you went out seeking theworldly life, then there is no goodness
in you alive or dead. My Son! Die withhonor and dignity and do not
surrender. [Musnad al Haiku]. After this meeting with Asmaa'.Abdullah
went out to fight ...he was killed in Makkah ... May Allaah (T) have
Mercy on him and be pleased with him.
(4) The faithful believers are the Sahabah [the companions of the
Prophet ]. Shaikh-ul-lslam Ibn Taymeeyah commented on this verse"All
who contradict and oppose the Messenger after the right path has been
clearly shown to them. have followed other than the Path of the
believers: and all whofollow other than the Path of the believers have
contradicted and opposed the Messenger after the right Path has been
shown to them. If one thinks that he is following the Path of the
Faithful believers and is mistaken, he is in the same position as one
who thinks he is following the Messenger and is mistaken"
(5) Displaying one's beauty
(6) Revealing beauty
(7) Mingling with men
(8) The narrow bridge hanging over hell.
(9) Part of the hadith fromSahih Muslim which continues: '...the
Sahaabah replied "Aren't we your brethren?'' He said: "You are my
companions; my brethrenare people who come later, believe in me (and
obviously follow me), even though they did notsee me."' This hadith
will be the subject of one of our future articles, whereit will be
referenced appropriately. and mentioned in its entirety,insha'Allaah.

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Women of Paradise

Part 1: 'The Black Woman'
Paradise is for believing men and women.
We often hear speakers in Friday prayer or in admonitions talking
about Paradise and all of us find our hearts, minds and thoughts tuned
on tothat 'frequency'. However, majority of the speakers talk about
Paradise as if it were a house for men only. Reality is not like that.
Paradise is for the believing men and women. The only price for it is
sound belief in Allaah, love of Allaah and His Messenger salla Allaahu
alaihi wa sallam, and obedience to Allaah and His Messenger salla
Allaahu alaihi wa sallam.
In what follows are the glad tidings given by the Messenger of Allaah
salla Allaahu alaihi wa sallam, to some of the women among his
companions.
*. Narrated 'Aisha radhiya Allaahu anha: I did not feel jealous of any
of the wives of the Prophet as much as I did of Khadija (although) she
died before he married me, for I often heard him mentioning her, and
Allaah had told him to give her the good tidings that she would have a
palace of Qasab (i.e. pipes of precious stones and pearls in
Paradise), and whenever he slaughtered a sheep, hewould send her
women-friends a good share of it. [Sahih al-Bukhari]
*. Anas reports that the Messenger of Allaah, salla Allaahu alaihi wa
sallam, said: ' The best women of mankind are four: Mariam daughter of
`Imraan, Assiya wife of Pharaoh, Khadija daughter of Khuwailid, and
Fatima the daughter of the Messenger of Allaah. ' [Bukhari and Muslim]
*. Narrated Abu Huraira: Jibreel (Gabriel) came to the Prophet and
said,'O Allaah's Apostle! This is Khadija coming to you with a dish
having meat soup (or some food or drink). When she reaches you, greet
her on behalf of her Lord (i.e. Allaah) and onmy behalf, and give
herthe glad tidings of having a Qasab (palace in Paradise) wherein
there will be neither any noise nor any fatigue (trouble).'
[al-Bukhari]
*. Narrated 'Ata bin Abi Rabah: Ibn 'Abbas said to me, 'Shall I show
you a woman of the people of Paradise?' I said, 'Yes.' He said, 'This
blackwoman came to the Prophet and said, 'I get attacks of epilepsy
and my body becomes uncovered; please invoke Allaah for me.' The
Prophet said (to her), ' If you wish, be patient and you will have
(enter) Paradise; and if you wish, I will invoke Allaah to cure you. '
She said, 'I will remain patient,' and added, 'but I become uncovered,
so please invoke Allaah for me that I may not become uncovered.' So he
invoked Allaah for her.' [al-Bukhari]
The aforementioned ahadeeth clearly state the stature of some of the
women given the glad tidings of Jannah (Paradise). What can the women
of today do in order to achieve that pinnacle of success, Paradise?
To do so one MUST learn how these women lived, how they behaved, how
they spoke, how they dressed, how they walked, etc. In this issue of
al-Mu'minah we will try to learn from the black woman mentioned in the
last Hadith, insha'Allaah. The black woman is not even known by her
name, or her exact whereabouts, rather she is known by her deeds, her
faith, her modesty, her chastity, and for her being an inmate of
Paradise. And, in the end, that is what matters most. When Abdullah
Ibn Abbas radhiya Allaahu anhu said 'this black woman', he did not
mean to point at her race or to belittle her in any way. Indeed, he
but meant to teach the people around him a great principle of Islam
which is mentioned in the verse, [in the meaning of] : ' O people! We
have created you from a man and a woman and made you into peoples and
tribes so that you may know each other, verily the most honorable
among you in the sight of Allaah are the most pious. '
The same principle is mentioned in the Hadith: ' Allaah does not look
at your pictures (shapes) and bodies but He looks at your hearts (and
your deeds). ' [Muslim] She (the black woman) was physically sick, yet
she sought cure in the du`a of the Messenger of Allaah, salla Allaahu
alaihiwa sallam. She knew thatthe one who cures, ash-Shaafee, is
Allaah, and Allaah would answerthe du`a of His Messengersalla Allaahu
alaihi wa sallam. We conclude fromthat that du`a heals all diseases be
they of the body or of the heart. When commenting on this Hadith,
al-Hafidh Ibn Hajar said: 'It is inferred from this hadith that the
cure of diseases through du`a and supplication to Allaah (wa
al-iltijaa' ilaa Allaah) is the most successful way of healing, but
this cannot be fulfilled unless two conditions are satisfied: pure
intention and sincere trust in the effectiveness of the du`a, and
righteousness and reliance on Allaah.
The fact that the Prophet salla Allaahu alaihi wa sallam said: ' If
you wish, be patient and you will have (enter) Paradise ' is a proof
for the virtue andreward of patience during sickness. In another
Hadith, he, salla Allaahu alaihi wa sallam, says: ' Whenever a
hardship affects the Muslim, he will be forgiven for it even whenhe is
picked by a spike. ' [Muslim]
And in another Hadith, also narrated by Muslim, Ummu as-Sa'ib cursed
fever, to which the Prophet salla Allaahu alaihi wa sallam told her: '
Do not curse fever, for it takes away the sins like the blaze [fire]
takes away the impurities of iron. ' The black women preferred the
suffering of this world to getting the eternal reward of Paradise! She
suffered from sickness, yet her pain and discomfort did not force her
to forego pleasing Allaah! And no matter who one is, if one is in the
path of Allaah, one will encounter difficulties, because Paradise is
rounded by hardships. If things are easy and life is rosy, then one
must check oneself; are we following the trueIslam? Especially in this
western environment it may be difficult for a young woman to wear the
dress of modesty, the hijab (even though it is mandatory), not to talk
to men and keep away from them (which is also mandatory), except if
necessary.
All these may be difficult to achieve for some in the beginning, but
when one overcomes herself for the sake of Allaah, then all the other
obstacles become baseless. So, how to overcome oneself? By knowing
Allaah by His names and attributes; by loving and obeying Allaah and
His Messenger,salla Allaahu alaihi wa sallam; and then the help of
Allaah will come, insha'Allaah. She (the black woman) preferred being
patient, but could not tolerate that her honor, her modesty and her
chastity be damaged or even touched, nor thatany part of her body be
uncovered, though she had no control over it. Indeed she was a real
slave and servant of Allaah; she was a faithful,a believer, a
Muslimah, a righteous and pious woman, a truthful woman, and she was
loyal to Allaah and His Messenger, salla Allaahu alaihi wa sallam. Not
onlyhaving these awe-inspiring qualities, she was also a wise and
agreat woman, as her memorable words rang...: '... but I become
uncovered, so please invoke Allaah for me that I may not become
uncovered.'
If words are to be written in Gold, these words should be written in
gold ... Remember this simple equation:
Iman + Suffering + Patience = Paradise
It can also be inferred that the righteous Muslimwoman inherently
loves to be covered, loves modesty and chastity andhates revealing her
body and her beauty. The black woman, radhiya Allaahu `anha could
sustain being so sick but could not bear to be uncovered in front of
people.
The issue, one must understand, is not of black or white or Arab or
non-Arab, rich or poor, noble[with lineage] or not, it is rather of a
creedso deeply rooted in the hearts of Muslims like blood flows in the
arteries and veins of people. They are those who are totally committed
to Islam. Fourteen Hundred years of history showed that Muslim women
could sustain hunger, poverty, sickness but could never sustain
disobeying Allaah. The wife would tell her husband when leaving for
work: 'Fear Allaah in us, for we can sustain hunger and thirst but we
cannot sustain Hell fire [i.e. do not acquire unlawful earning].'
Dear sisters, ask yourself what made Khadija radhiya Allaahu `anha be
greeted by Allaah Subhanahu wa Ta`ala and by Jibreel alaihi as-Salaam.
Ask yourself what made Khadija be rewarded a Palace in Jannah as no
one can imagine. Reading the biography of Khadija andothers like her
in greatness, one would wish to be at their service; to carry their
shoes, wash their clothes,to serve them in any possible way and get
du`a from them. It is sad that we just don't know the great
personalities ofthis Ummah. If only we strive to study the lives ofthe
righteous that preceded us, we would find in them immense guidance for
our existence, and if we know them and follow them we could be in the
forefront of mankind ...
It is said, 'Iman (faith) is not by hope, it is rather what occurs in
the heart and is proved by the deeds [maa waqa`a fil qalbi wa
saddaqahul-`amal].' We leave you to think about this and prayto Allaah
to make us all among the dwellers of Paradise and to bestow upon us
the faith and thepatience that lead us to Paradise. And to bless
thepresent Muslim Ummah with many women like the black woman, radhiya
Allaahu `anha (may Allaah be pleased with her), who help us focus on
the straight path ...

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Explanation of Soorah al-Maa'oon

The verses:
In the name of Allaah, theMost Beneficent, the MostMerciful.
Almighty Allaah Says (what means): "Have you seen the one who denies
the Recompense? For that is the one who drives away the orphan.
Anddoes not encourage the feeding of the poor. So woe to those
whopray. [But] are heedless of their prayer – Those who make show [of
their deeds]. And withhold [simple] assistance." [Quran 107: 1-7]
Explanation:
"Have you seen the one who denies the Recompense?" [Quran107:1] Here,
Allaahthe Most High asks His Messenger if he has seen the one who
rejects the Deen - that is, the Appointed Time, the Requital and the
Reward .
"For that is the one who drives away the orphan." [Quran 107:2] That
is, he coerces and oppresses the orphan, denying him his rights, and
refusing to feed him, or give him anyaid .
" And does not encourage the feeding of the poor." [Quran 107:3] As
Allaah Says (what means) : "No! But you do not honour the orphan, And
you do not encourage one another to feed the poor." [Quran 89: 17-18]
That is, the one in need, who hasnothing, he does not support or
maintain him, or attend to his needs .
"So woe to those who pray. [But] are heedless of their prayer." [Quran
107:4-5] According to Ibn `Abbaas and others, this verse refers to the
hypocrites who pray in public but not in private, and for this reason
Allaah Says (what means): "…to those who pray" who are among those who
pray, but doesnot mean everyone who prays. These people, at first, are
steadfast in their prayers, then they become neglectful of them either
entirely, as stated by Ibn `Abbaas or they become careless about
praying on time until they pray after the prescribed time. `Ataa'
said: "All praise is due to Allaah who Says (what means): "…heedless
of their prayer" rather than neglectful in their prayers." However,
this verse is comprehensive and covers both meanings. Whoever is
neglectful by delaying hisprayers, is careless in implementing the
prescribed Sunnahs (recommended supererogatory acts) in prayer,
fulfilling its conditions, or does not pray with a fitting sense of
humility and does not reflect on the meaning may be considered a
hypocrite in his actions as confirmed by the Hadeeth (Prophetic
saying) that the Messenger of Allaah said: "This is the prayer of the
hypocrite, this is the prayer of the hypocrite: He sits and observes
the sun until it is between the horns of Satan (about to set), thenhe
quickly prays four Rak'ahs (units of prayer) in which he barely
mentions Allaah." [Al-Bukhaari & Muslim]
The prayer referred to is the 'Asr (afternoon) prayer and the delay is
until the end of the permitted time which is atime at which it is
despised to offer prayers,when the hypocrite rapidly performs his
prayer (so that his movements resemble the rapid pecking of a
chicken), hastily, without a fitting sense of humility. Likewise, the
one who prays in order to be seen by others, and not to gain the
pleasure of Allaah, is like the one who doesn't pray at all. Allaah
Says (what means) : " Indeed , the hypocrites [think to] deceive
Allaah, but He is deceiving them. And when they stand for prayer, they
stand lazily,showing [themselves to] the people and not remembering
Allaah except a little." [Quran 4:142] While Allaah says here what
means: "…Who are heedless of their prayer." [Quran 107:5]
"Those who make show [of their deeds]." [Quran 107:6]
Imaam At-Tabaraani stated: "The Messenger ofAllaah said: "Indeed, in
Hell there is a valley (which is so terrible) that the Hellfire
wishes, four hundred times a day, that it were not a part of it. It
has been prepared for those among the community of Muhammad who
perform deeds in order to be seen doing them..."
Imam Ahmad narrated that the Messenger of Allaah said: "Whoever
performs a (good) deed in order to gain a good reputation, Allaah will
make him despised and degraded." However, if a person sincerely
performs a good deed, solely for the sake of Allaah, that happens to
be seen by others and it pleases them, there is no sin for him in
this, and the proof for this is the narration of Abu Hurayrah who
said: "I was praying once when aman entered (the mosque), and this
pleased me, so I told the Messenger of Allaah about it, and he
said:"Two rewards have been written for you - the reward of praying in
secret and the reward of being seen."
Imaam Ibn Jareer saidthat the Messenger of Allaah said that:"Those
"Who are heedless of their prayer" are those who delay theirprayers
and do not pray them at the right time." Delaying the prayer may
simply mean praying it late, or it may mean not praying it at all, or
it may mean delaying the prayer until the prescribed time has expired
.
"And withhold [simple] assistance." [Quran 107:7]
These people do not behave well in worship, nor do they behave well
towards their fellow men; they will not even lend to those in need,
though it would be returned to them, nor do they like to pay Zakaah
(obligatory alms) or other forms of charity. Ibn Abu Nujayh said that
`Ali said that the word Al-Maa'oon means Zakaah, and this was
alsorelated by Imaam As-Suddi may Allaah havemercy on him. This was
also attributed by more than one person to Ibn `Umar .
Many narrations suggest that the word is more general than this and
even includes things commonly shared, such as buckets, spades and
axes, etc. It is narrated that the Messenger of Allaah was asked
whatAl-Maa`oon is, to which he replied: "The stone (i.e. pots and
pans, etc.), the iron (i.e. axes, spades etc.) and all such things."

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Virtues of reading the Quran

To reflect upon the verses of Allaah is a form of worship; it is
something that will draw one close to Allaah, Most High. This
reflection is not a reckless and wandering one, rather, it includes a
study of the classical Tafseer (exegesis) of the verses being pondered
over. Allaah, Most High, Says in the Quran (what means): " Then do
they notreflect upon the Quran? If it had been from [any] other than
Allaah, they would have found within it much contradiction. " [Quran:
4:82]
The Book of Allaah is unlike any other; it is the timeless Speech of
Allaah, and not a created thing. Itis the study guide for life, death,
and what follows. Therefore, it deserves a far more careful study than
anyone else's speech. It necessitates that its reader return to the
early narrations of those who witnessed its revelation and heard its
explanation by the one deputed by Allaah to rehearse and explain His
Words to humanity, Muhammad . For if one wouldtry to ponder over the
meanings of the verses without having done this study, then surely the
filth of the time that he lives in and his ignorance of the correct
application and understanding that the early Muslims had wouldcause
him to understand some things not intended by Allaah, Most High, and
therefore he would go astray, thinking to be worshipping Allaah. So,
let every sincere Muslim who hopes to earn Allaah's Love by reciting
and reflecting over Allaah's Book holdtight to the meanings explained
by the Prophet and those taught by the Companions and their immediate
followers, and the early scholars of Islam.
Dear Muslim brother and sister! Know that reciting and pondering over
the Book of Allaah and devoting regular time to its study and
implementation has tremendous benefits in this life and the next. Let
us now lookat just a few of them to attach ourselves more firmly to
the majestic Words of Allaah. Each benefit stands as enough of an
encouragement to shun any laziness we have and dedicate ourselves
wholly to the Quran.
Reading and Reflecting Over the Quran Fulfils an Islamic Duty
The Prophet summarised this religion with his statement: " Thereligion
(of Islaam) is naseehah (offering sincere advice)! " Tameem bin Aws
said: " We asked, 'To whom?' " He replied: " To Allaah, His Book, His
Messenger, the leaders of the people, and to their subjects. "
[Muslim] The sincerity that is due to the Book of Allaah includes its
regular recitation, learning the rules of Tajweed (the recitation of
the Quran, according to specified rules) and reciting it beautifully,
learning about its Tafseer and the reasons for its revelation,
affirming that it is the truth, the perfect Speech of Allaah and not
part of the creation, honouring it and defending it, abiding by the
orders and prohibitions found in it, and teaching it and calling to
it.
The Quran will be a Proof for or against Us on the Day of Judgement
This is due to the statement of the Messenger : " And the Quran is a
proof for you or against you. " [Muslim] So, one of two things will
occur with this proof, the Book of Allaah. It will either be in one's
favour, a proof for us on the Day when we will desperately need every
single good deed, or it will be something standing against us. The
very Speech of our Creator as a proof against us! Who could be saved
from the terrors of that Day if Allaah's own Speech is against Him?
Think carefully, dear Muslim brothers and sisters, about your position
with the Quran. Are you neglecting it, contradicting it, and being
heedless of its orders and prohibitions? Are you thinking deeply over
it? Will it be on your side on the Day of Judgement?
The Quran will Intercede for Us on the Day of Judgement
Abu Umaamah related that the Prophet said: " Read the Quran, for
indeed it will come on the Day of Standing (Judgement) as an
intercessor for its companions. " [Muslim]
The Quran Raises One's Status in this Life
In Saheeh Muslim, which is one ofthe two most authentic books of
prophetic narrations, we find a wonderful story about how a man from
the people of Paradise,'Umar bin Al-Khattaab understood this
principle. The story is that once, some men came to question him
during his reign as caliph regarding the leadership of Makkah. The men
asked: " Who do you use to govern Makkah? " He said: " Ibn Abzaa. "
They asked: " And who is Ibn Abzaa? " 'Umar replied: " A freed slave
from thosewe freed. " They remarked: " You left a freed slave in
command of the People of the Valley (the noble tribes of the Quraysh)?
" He replied: " Indeed he is a reciter of the Book of Allaah and is
knowledgeable about the obligations of the Muslims. Haven't you heard
the statement of your Messenger : "Verily Allaah raises some people by
this Book and lowers others by it" "?
The People of the Quran are from Best of People
'Uthmaan said that the Prophet said: " The best of you are those who
learn the Quran and teach it to others. " [Al-Bukhaari]
There are Ten Rewards for Every Letter Recited from the Quran
As a Hadeeth (prophetic statement) in At-Tirmithi proves: " Whoever
reads a letter from theBook of Allaah, he will have a reward, and this
reward will be multiplied by ten. I am not sayingthat 'Alif, Laam,
Meem' (a combination of letters frequently mentioned in the Holy
Quran) is a letter, rather I am saying that 'Alif' is a letter, 'Laam'
is a letter and 'Meem' is a letter. " [At-Tirmithi] So increase your
recitation of the Quran to gain these merits, as well as the following
ones.
The Reciters of the Quran Will Be in the Company of the Noble and
Obedient Angels
'Aa'ishah related that the Prophet said: " Indeed the one who recites
the Quran beautifully, smoothly, and precisely, will be in the company
of the noble and obedient angels.As for the one who recites with
difficulty, stammering or stumbling through its verses, then he will
have twice that reward. " [Al-Bukhaari and Muslim]
So dear brother or sister Muslim, do not let the Shaytaan (Satan) give
you false excuses, such as 'I am not an Arab.' or 'It is not in my
language.' This Hadeeth is a firm proof against these whisperings.
Dedicate yourself to the Book of Allaah, whether you are an Arab or
not! The excuses have been eliminated and the pathway has been cleared
for you to embrace the Book of Allaah without holding back or offering
excuses! Surely you will not hesitate to seek a teacher or a study
circle for the Quran once you hear the last and perhaps greatest
benefits of reading and contemplating over the Quran.
One's Position and Rank in Paradise is Determined by the Amount of
Quran He Memorised in this Life
'Abdullaah bin 'Amr bin Al-'Aas heard the Prophet saying:"It will be
said to the companion of the Quran: 'Read and elevate (through the
levels of Paradise) and beautify your voice as you didwhen you were in
the worldly life! For verily, your position in Paradise will be at the
last verse you recite!'" [Abu Daawood and At-Tirmithi]
The Quran Leads to Paradise
The Quran states (what means): " Indeed the Quran guides to that which
is most suitable and gives good tidings to the believers whodo
righteous deeds that they will have a great reward. " [Quran: 17:9]
The Prophet said: " The Quran is an intercessor - something given
permission to intercede, and it is rightfully believed in. Whoever
puts it in front of him, itwill lead him to Paradise; whoever puts it
behind him, it will steer him to the Hellfire. " [At-Tabaraani]
Know, dear brothers and sisters, that these nine benefits from the
numerous benefits available can only be attained by a sincere
commitment to the Book of Allaah, and not simply by an empty claim of
love for it. Rather,the heart must be sincerely attached to the Book
of Allaah and the limbs and tongue will follow suit in this
attachment. One must know that we only mentioned a few of the numerous
benefits of reading and reflecting over the Quran. There are many
other benefits that await your reading of the Quran and books of
Hadeeth, such as the chapter of the Quran that will plead on your
behalf in the grave, and that it is a physicalhealing, a source of
rest and relaxation for your heart, among many other things.

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Modesty is a part of faith

It was related on the authority of Abu Mas'ood Al-Badri that: "The
Messenger of Allaah said: "One of the admonitions of the previous
prophets which has been conveyed to people is that if you haveno
shame, you can do whatever you wish." [Al-Bukhaari]
Explanation of the Hadeeth:
The saying of the Messenger : "…If you feel no shame, you can do
whatever you wish" is in the command form, and can be looked at from
two angles, each conveying a distinct meaning:
(1) The first is that it is a form of threat and a challenge thrown
down against those who engage in inappropriate behaviour. Such people
have no shame in front of Allaah and therefore, no matter what course
they take, it would not make any real difference.In this case, it
would be as if the Hadeeth is stating: "If you do not feel any shame
from doing these prohibited acts, then do whatever you wish…" Modesty
is the quality that prevents one from immodest behaviour, and the lack
of it will only cause one to increase in distancing himself from
Allaah and make him indifferent to creed or deed.
(2) The second meaning pertains to doing that which is lawful. That
is, if the action that one is about to do is not within the category
of the unlawful, and we are notashamed of doing the actin front of
Allaah or the people, then we are free to do it. However, if we are
ashamed to do it, then we should not. The Hadeeth gives a measuring
stick by whichwe can evaluate actions, both privately and publicly.
Thus, the first explanation relates to a lack of consciousness
regarding Allaah and the second is regarding the opposite, which is to
be conscious of Allaah and of His watching over a person and his
actions.
The former explanation relates to an unbridled Nafs (base desires and
lower self), whereas the latter implies observance of due constraint
over it, so that it does not embark on the road to destruction.
Modesty is of two types:
Modesty is either natural or acquired. Natural modesty means that the
individual has this qualityby nature and does not need to exert any
effort to acquire it. Acquired modesty, on the other hand, is attained
by those who possess knowledge concerning Allaah, being cognisant
concerning His Greatness,Proximity and His Inspection of all that
theydo.
Points Related to Modesty:
1. Modesty is one of the most honourable attributes and is a
consistent virtue found inall the various laws sent down to each
prophet and messenger.
2. It is one of the most perfect and desirable characteristics to
possess and an excellent state to be in.
3. Modesty only brings good to individuals and is an indication of faith.
4. Bashfulness and shameis in direct opposition to indecency and shamelessness.
5. Modesty is an element of faith, and indecency has no relation to it.
6. Modesty adorns one's nature and personality and is indicative of
his being Islamically culturedand refined.
7. Indecency, on the other hand, shows that one lacks virtues and is
uncouth, dishonourable and uncultured.
8. We are obligated to guard ourselves against indecency and from
acting indecently or uncultured, as qualified by Islam.
9. We must never misconstrue bashfulness or shyness with cowardice -
Islamically they are far from synonymous.
10. Modesty, as mentioned, is a root virtue. One of the fruits of
modesty is chastity.
11. There is no modesty when it comes to teaching the laws of Islam or
searching for thetruth.

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Names and Attributes of Allaah - What is the meaning of Allaah’s name al-Rafeeq?.

What is the meaning of Allaah's name al-Rafeeq (the Most Kind)?
Praise be to Allaah.
Allaah is Kind to His slaves. He is Kind in His actions – He creates
all created beings in stages according to His wisdom and kindness,
although He is Able to create themall at once, in a single moment.
Whoever studies His laws and seeshow they came step by step, will see
that this bears testimony to His kindness, may He be glorified.
Allaah is Kind and He does not hasten, because the one who hastens is
the one who isafraid that he will miss something. But all thingsare
under His control and dominion, so he does not hasten.
Ibn al-Qayyim said:
He is Kind and loves people who are kind; by His kindness He gives
them more than they can wish for.
Sharh Asmaa ; Allaah taaala al-Husna by Dr. Hissah al-Sagheer, p. 134


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Names and Attributes of Allaah - The meaning of the pronoun “We” as used inthe Qur’an.

Why does the Quran use the term "we" in its ayats?
Many non-believers believe that this may be in reference to Jesus?
Praise be to Allaah.
It is a feature of literary style in Arabic that a person may refer to
himself by the pronoun nahnu (we) for respect or glorification. He may
also use the word ana (I), indicating one person, or the third person
huwa (he). All three styles are used in the Qur'an, where
Allaahaddresses the Arabs in their own tongue. (Fataawa al-Lajnah
al-Daa'imah, 4/143).
"Allaah, may He be glorified and exalted, sometimes refers to Himself
in the singular, by name or by use of a pronoun, and sometimesby use
of the plural, as inthe phrase (interpretation of the meaning):
'Verily, We have given you a manifest victory" [al-Fath 48:1], and
other similar phrases. But Allaah never refers to Himself by use of
the dual, because the plural refers to the respect thatHe deserves,
and may refer to His names and attributes, whereas the dual refers to
a specific number (and nothing else), and He is far abovethat."
(Al-'Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75).
These words, innaa ("Verily We") and nahnu ("We"), and other forms of
the plural, may be used by one person speaking on behalf of a group,
or they may be used by one person for purposes of respect or
glorification, as is done by some monarchs whenthey issue statements
or decrees in which they say "We have decided…" etc. [This is known in
English as "The Royal We" – Translator]. In such cases, only one
person is speaking but the plural is used for respect. The One Who is
more deserving of respect than any other isAllaah, may He be glorified
and exalted, so when He says in the Qur'an innaa ("Verily We") and
nahnu ("We"), it is for respect and glorification, not to indicate
plurality of numbers. If an aayah of this type is causing confusion,
it is essential to refer to the clear, unambiguous aayaat
forclarification, and if a Christian, for example, insists on taking
ayaat such as "Verily, We: it is We Who have sent downthe Dhikr (i.e.,
the Qur'an)" [al-Hijr 15:9 – interpretation of the meaning] as proof
of divine plurality, we may refute this claim by quoting such clear
and unambiguous aayaat as (interpretation of the meanings): "And your
god is One God, there is none who has the right to be worshipped but
He, the Most Beneficent, the Most Merciful" [al-Baqarah 2:163] and
"Say: He is Allaah, the One" [al-Ikhlaas 112:1] – and other aayaat
which can only be interpreted in one way. Thus confusion will be
dispelled for the one who is seeking the truth.Every time Allaah uses
the plural to refer to Himself, it is based on the respect and honour
that He deserves, and on the great number of His names and attributes,
and on the great number of His troops and angels." (Reference:
Al-'Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 109).
And Allaah knows best.

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Names and Attributes of Allaah - Commentary on the verse “so wherever you turn (yourselves or your faces) there is the Face of Allaah” .

Could you explain the following ayaah? If Allahis above the heavens,
why is Allah face there wherever you face?
I am only asking this because I was explainingthat Allah was above the
heavens to somebody, and he qouted this ayah;I could not respond to
him after that.
Al-Baqarah - 2:115
And to Allâh belong the east and the west, so wherever you turn
yourselves or your faces there is the Face of Allâh (and He is High
above, over His Throne). Surely! Allâh
is All-Sufficient for His creatures' needs, All-Knowing.
Praise be to Allaah.
Firstly:
We are obliged to believe that Allaah has risen above His throne ina
manner that befits His majesty, not in a mannerthat resembles human
movement, and to believe that Allaah has a Face that is not like the
faces of His creation.
So we should not go astray when interpreting verses and we must not
distort theirmeanings; we should follow the views of the righteous
salaf concerning that.
With regard to the tafseer (commentary) onthis verse, Shaykh Ibn
'Uthaymeen said:
If you ask whether everymention of the wajh (face) with reference to
Allaah means the Face of Allaah which is one of His attributes, the
answer is that this is the basic principle. Allaah says
(interpretation of the meaning):
"And turn not away those who invoke their Lord, morning and afternoon
seeking His Face"
[al-An'aam 6:52].
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High.
He surely, will be pleased(when he will enter Paradise)"
[al-Layl 92:19-21]
And there are other similar verses.
The basic principle is that what is meant by wajh is the Face of
Allaah which is one of His attributes. But there is a verse concerning
which the mufassireen differed, which is this verse (interpretation of
the meaning):
"And to Allaah belong the east and the west, sowherever you turn
(yourselves or your faces) there is the Face of Allaah"
[al-Baqarah 2:115] Some of them said that what is meant by wajh here
is direction, because Allaah says (interpretation of the meaning):
"For every nation there is a direction to which they face (in their prayers)"
[al-Baqarah 2:148]
So what is meant by wajh here is direction, so "there is the wajh of
Allaah" means there is the direction of prayer which Allaah accepts.
They said: because whentravelling, if a person offers naafil prayers
he can pray in whatever direction he is facing.
But the correct view is that what is meant by wajh here is the Face of
Allaah. So wherever you turn there is the Face of Allaah, because
Allaah encompasses all things, and because it was proven from the
Prophet(peace and blessings of Allaah be upon him) thatwhen the
worshipper stands to pray, Allaah in front of him. Hence it is
forbidden for the worshipper to spit in front of him, because Allaah
is in front of him. So if you pray in a place where you do not know
where the qiblah is, but you do your best to figure it out and pray,
and the qiblah is in fact behind you, then Allaah is in front of you
even in this situation.
This is the correct meaning which is in accordance with the apparent
meaning of the verse, and the first meaning does not in factcontradict
it.
So the two meanings do not contradict one another.
It should be noted that this mighty Face which isdescribed in terms of
majesty and honour cannot be fully encompassed by human descriptions
and imagination. Rather everything that you can think of, Allaah is
above that and is greater.
"but they will never compass anything of His Knowledge"
[Ta-Ha 20:110 – interpretation of the meaning]
With regard to the verse (interpretation of the meaning):
"Everything will perish save His Face"
[al-Qasas 28:88]
What this means is that everything will perish except His Essence of
which s His Face is one ofthe attributes.
Sharh al-'Aqeedah al-Waasitiyyah by Ibn 'Uthaymeen, 1/243-245.
We should not compare the Creator to His creation and imagine Him in
terms of His creation, for Allaah is as He has said of Himself
(interpretation of the meaning):
"There is nothing like Him"
[al-Shoora 42:11]
So Allaah has risen above His Throne, and He faces the worshipper when
he prays, and there is no contradictionbetween them with regard to
Allaah.
Some people were similarly confused about the issue of Allaah
descending during the last third of the night to the lowest heaven.
They said that the night is not the same throughout theearth, so how
can Allaah descend during the night and day at the same time?
Shaykh Ibn 'Uthaymeen said:
Later generations who knew that the earth is round and that the sun
revolves around the earth said: how can He descend during the last
third of the night, when the last third of the night moves from the
Kingdom of Saudi Arabiaand goes to Europe and areas nearby? We say:
now you are comparing the attributes of Allaah to the attributes of
created beings. If you believe it you do not have to do anything
beyond that, so do not ask how.
Rather say: When it is the last third of the night in the Kingdom of
Saudi Arabia, then Allaahdescends, and when it is the last third of
the night in America, Allaah descends then as well.
So our attitude is that we believe what has reached us via Muhammad
(peace and blessings of Allaah be upon him), and that Allaah descends
to the lowest heaven when there is one third of the night left, and
says, "Who will call upon Me, that I may answer him? Who will ask of
Me, that Imay give him? Who will ask My forgiveness that I may forgive
him?"
Sharh al-Waasitiyyah, 2/437.
And Allaah knows best.

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Quran: Clear Truth - MODERN MEANS OF TRANSPORTATION

"And (He) has made horses, mules, and donkeys for you to ride, and as
an adornment, and He has created (other) things of which you have no
knowledge."(The Quran, 16:8)
During the time this verse was revealed, mankind had no idea that in
the future things other than animals could be used for transportation.
That is why Allah states in this verse: He has created (other) things
of which you have no knowledge. In fact, the history shows that
mankind has continuously discovered new methods of transportation. At
any given point of time, a few means of transportation were always
unknown. This verse thus is true for all generations of mankind.
Source: 130 Evident Miracles of the Quran by Dr. Mazhar U. Kazi.

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Quran: Clear Truth - THE SOURCE OF MILK

"Verily in cattle, there is lesson for you; We give you to drink of
what is inside their bellies coming from a conjunction between the
contents of the intestine and blood, a milk, pure and pleasant for
those who drinkit." (The Quran, 16:66, translation by Maurice
Bucaille)
The Holy Quran here describes thebiological process in the mammals
which brings together the contents of the intestine and the blood at
the level of the intestinal wall, which produces milk. This is in
perfect harmony with recent discoveries made in physiology of the
digestive system of mammals. Such minuteand specific knowledge was
totally unknown to mankind when the Holy Quran was revealed!

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