The original of the matter created in the brain: you must first read this to see the artistry of Allah!

A mighty waterfall tumbling down from on high, the boundless oceans
and the glorious, stunning mountains are all matchless works of Allah.
The stars, clouds, birds and fish are all His miracles. Most people
are in no doubt that a green forest that blossoms once again,grows and
flourishes in the spring is one of the beautiful and glorious works of
Allah.
Some people, however, regard skyscrapers, airplanes,
laboratories and computers rather differently. The fact that these are
made and built by human beings deceives them. They imagine that
technology, civilization, scientific and technical progress are
independent of Allah (Allah forbid) and forget that the human beings
who are instrumental in their coming into existence are also created
by Him. They fail to think that Allah, Who has made clouds the cause
of rain and the Sun the cause of light, has also made man the cause of
technology and civilization. They make the error of thinking that
human beings have a power independent of Allah (Allah forbid) and that
human beings invented the Internet, that human beings cause planes to
fly, that human beings invented the tea spoon or biro, that human
beings build space craft and that human beings discovered the forces
responsible for keeping planes aloft. They imagine that plasma TVs, CD
players, carpets, lampshades, cars and the products of advanced
technology all appeared as the result of human intelligence
andability.
They make a terrible error in not regarding these as the artistry of
Allah, and forget that He created them out of His mercy.
The fact is, however, that all these things, just like theseas, trees,
flowers, fruits, the Sun and the boundless mountains, are all works of
Allah. Allah in His mercy makes human beings the cause of all these
things listed above. Allah has given human beings the intelligence and
ability for this. Our Lord inspired them to discover these things. But
it is certain that Allah has the power to have created them with no
direct cause.
And everything we see is in fact CREATED "SPECIALLY FOR US" AND
"INDEPENDENT OF NATURAL CAUSES" as Allah's sublime artistry.
In order to understand this, we need to know that the matter we see
and touch is an image created inour brains, that it is specially
created for us, specially and moment by moment, and that we can never
have direct experience of the originals on the outside.

Allah creates our world as images in the brain

Everything we see as matter in fact consists merely of photons for
us.Photons are light particles with varying wavelengths. These waves
reach us and turn into electrical signals when they strike the retina
in our eyes. The electrical signals move along a predetermined path
and eventually reach the visual center in the brain. And there they
assume meaning in a quite amazing way: We are sure that what we see is
really there, and that there really is a television or a skyscraper in
front of us.
No matter how convincing the image of a skyscraper may be, what you
perceive as matter in fact consists of nothing more than electrical
signals. And the image forms in your brain, not in front of you. The
real image of the skyscraper outside will never reach you. All you
perceive, as electrical signals, is the light waves emitted from it.
To put it anotherway, what you see is nothing more than light waves
and electrical signals. For that reason, throughout your life youonly
experience an illusory image of a skyscraper, never the original of
it. Despite being an illusion, however, it still has a perfectly clear
and flawless appearance. It isvery difficult for you to realize the
fact that it consists only of electricalsignals. The image is so
perfectly created in the brain that it is almost impossible to
distinguishit from the original. This is the immaculate artistry of
our Almighty Lord.
A miracle is created every day, every moment in the human brain.
Although only electrical signals reach the brain, and although the
interior of the brain is pitch black and although this region is only
a few square centimeters in size, all the mountains, seas, fields, the
sky, endless wastes, houses, televisions, people, treesand in short
everything we see are all in the brain. Everything there is colored.
But there is no color in the brain. Everything there is light and
bright, but there is no light in the brain, noreven outside it.
Everything there is noisy and accompanied by sound, but the interior
of the brain is completely silent. There is a depth to everything
there; the stars seem very far away, while a pencil we hold in our
hand seems very close. But in fact everything is on the same plane in
ourbrains and at the same distance. The Sun seems to be thousands of
kilometers away. But it isactually right next to us, inside our
brains. The reason why the Sun exists in our brains is simply and
solely electrical signals. A heavenly body we know to be thousands of
kilometers across is actually created in a space of just a few square
centimeters. And,to remind ourselves, it exists solely as an
electrical signal, that we cannot hold in our hands nor even really
know exists.
For that reason, the world we see is not the original of matter. We
can never have direct experience of the original of matter on
theoutside. Our world is limited to what we are shown on the screens
in our brains. Apart from that, we have no guarantee whether entities
really exist or not, just as we have no guarantee whether the world
created for us is the same as the real world on the outside.
The world we see is the world that Allah transmits to our souls. There
is no matter in that world; no hardness, softness, scent or color.
There are only electrical signals. Allah makes electrical signals the
causes of the bright and colorful world He shows our souls. And it is
the soul He created for human beings that perceives and interprets
these images, rejoices, grieves, doubts, feels joyand longing,
remembers, loves and feels excitement in that world.

The dajjal's plotting has come to an end - 1

The life of this world is a transient thing in which good and bad,
beauty and ugliness appear, by their actions in which human beings are
tested, and in which believers and non-believers are distinguished
from one another.Almighty Allah, Who has created all beings and this
testing, has also created an enemy in the form of a denier and
wrong-doer to confront believers as part of the test. This denier,
whoconfronted prophets, messengers and believers throughout the
history, at a time when the hadiths of the Prophet (saas) tell us the
Prophet 'Isa (as) is expected to return to Earth, in the End Timesin
other words, will be the "Dajjal," or the Antichrist.
Dajjal is an Arabic word, derived from the root "dajl." Dictionaries
define Dajjal as "liar, fraud, a seditious and damned person who
confuse the minds, hearts, good and bad, the right and the wrong,
who hides the real face of something by gilding it, who wanders
everywhere."
The hadiths refer to the Dajjal as the greatest negative force to
appear in the end of times. The Dajjal, who will attempt to rule the
system of satan by means on enmity towards the messenger of Allah in
the End Times when extraordinary events take place, is perhaps one of
the worst deniers of all time. Our Prophet (saas) describes the
dimension of the corruption of the Dajjal as follows:
"There would be no creation (creating more trouble) than the Dajjal
right from the creation of Adam to the Last Hour." [i]
It is narrated in traditions that the Dajjal is a deceiver who
portrays truth as falsity and falsity as truth, and good as bad and
bad as good. Aswe are told in the hadith" He will also have Paradise
and Hell with him. Though his Paradise will appear as Paradise, in
reality it will be Hell, and likewise, though his Hell will appear
like Hell, in reality it will be Paradise." [ii],everything he calls
beautiful is actually an evil that will inflict disaster on humanity.
And the values he depicts as evil are actually beneficial and in the
interests of humanity. Yet since some peopledo not look at events in
the lightof the moral values of the Qur'anand the Sunnah of the
Prophet (saas), they will be misled by thethings to which the Dajjal
invitesthem and will follow him, while heedlessly turning their backs
on the path of Allah, which they should actually follow. They will see
what a grave error that is thanks to the climate of oppression the
Dajjal will establish. It is for these reasons that our Prophet (saas)
has warned mankind and told people to act in the knowledge that what
the Dajjal portrays as evil is in fact good:
"T he Dajjal will appear .A nd there will be along with him water an
d fire .W hat the people will see as water will be burning fire .A nd
what will appear as fire will be water .A ny one of you who will see
that should plunge in that which he sees as fire for it will be
sweet, pure water ." [iii]
[i] Muslim, Fitan: 126
[ii] Sahih Muslim
[iii] Sahih Muslim

The dajjal's plotting has come to an end - 2

As can be seen from the many various signs in the hadiths, the period
we are in is the "End Times." It is clear from the hadiths of the
Prophet (saas)that the End Times are taking place now and, by Allah's
leave, the return to Earth of the Prophet 'Isa (as) is also to be
expected in this period. Just as we are told in the hadiths, the
Dajjal is making his corruption felt in the End Times we are living
in, and rebellion, evil, division and degeneration is spreading across
the world. Many people have gone along with the corruption of the
Dajjal,turned their backs on proper moral values and accepted a
devilish system based on denial.
The greatest corruption of the Dajjal, in ideological terms, in the
End Times is Darwinism. Darwinist ideology, the worst nonsense of the
19thcentury, was initially criticized. But it spread throughout
society during the 20thcentury under the influenceof the Dajjal,
misled vast masses of people into believing in it, gathered a great
deal of supportand found its way into school text books and the
scientific literature. Despite being a terrible lie and devoid of any
scientific evidence even though it claims to be scientific, it managed
to deceive the world under the influence of the Dajjal.Again under the
Dajjal's influence, people regarded something non-existent as actually
existing and adopted a theory with no scientific nature as "an
explanation of the origin of life." Children began learning about
Darwin's theory of evolution right from primary school, the
most-watched pro-Darwinian television channels emphasized false
scenarios of evolution as "scientific research," and university
professors espoused this fraud with all their might and main. This is
a false system of belief through and through. Darwinism emerged as a
false religion, huge efforts went into making people blindly believe
in it, and those who did not believein it were excluded and
silenced.There has been no scientific evidence in favor of the theory
for 1.5 centuries. And it is impossible for there to be any. But since
Darwinism is a false belief system, false evidence is constantly
produced to support the theory of evolution and the real scientific
evidence that repudiates evolution is covered up. The scale of this
fraud is truly enormous and, as a perverted and false belief
systembased on denial of Allah, it is a known plot of the Dajjal's,
and one expected in the End Times according to what is revealed in the
hadiths.
This false belief system, which claims that living things came into
being by chance, which maintains that apes are the ancestors of
humanbeings, which seeks to convince human beings they are animals
with no responsibilities, which has led to mass slaughter and has
initiated wars through the twisted idea that the strong must crush the
weak, and whichregards human beings as worthless and inferior, is
actually Darwinism, one of the Dajjal's worst plots. However, having
persisted for the last 150 years, it has finally been thwarted in the
early 21stcentury. The Dajjal's plot is over, and the Dajjal is dead.
Mass deception has come to an end. False religion has been crushed in
the face of the true faith of Allah. There is no doubt that Allah will
make His faith prevail. Our Lord reveals in one verse:
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)

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Fathwa - His job is based on a car he bought with ill-gottenmoney

Question
Salam aleykoum. I cheated on the examination of the driver's license
and I paidit with illicit money. I alsobought my car with illicit
money. Now I realize my work with my car and I got it working thanks
to the fact that I have a driving license. Is what I am in sin when I
drive? and the money I make at my job is illegal? Because I go every
day to my work with my car and I got this job due to the fact that I
dipose driver's license. Baraka Allah oufikoum
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
MuhammadisHis slave and Messenger.
If you drive well and do the work entrusted to you properly, then you
are not sinful for driving the car or for doing your work as we
clarified in Fatwa 87821.
Also, it is not forbidden for you to benefit from your car or from
anything else on which you spent the forbidden money, but you are
obligated to repent from cheating and you should become acquitted from
the ill-gotten money which you have consumed or which you possess at
hand.
If you took the ill-gotten money from specific people, then you have
to give it back to its owners,and if the money is from Riba
)usury/interest( or the like, then you should spend what you still
possess of ill-gotten money in the general interest of the Muslims and
give it to the poor and needy so that your remaining money will be
lawful. By doing this, youwill be acquitted from sin. In addition, you
mustregret what you had done and be determined not to do that again,
and seek forgiveness for it. For more benefit, please refer to Fataawa
86527and 169205.
Allaah Knows best.

Fathwa - Saying that evil is a lack of good

Question
Some people say that evilis not an entity by itself, but rather, it is
a lack of good. Is this notion correct?
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
MuhammadisHis slave and Messenger.
There are evil souls like the devils and the rebellious jinn, and acts
and incidents of evil, like disbelief, dissoluteness, disease and
epidemic and so on. Indeed, Allaah created good and evil, and He tests
His slaves with them, as Allaah says )what means(: }And We test you
with evil and with good as trial.{]Quran 21:35[ For more benefit,
please refer to Fatwa 2855.
There is good and wisdom in all what Allaahdoes, but evil takes place
in the acts of the creatures, and this is due to the lack of good in
their acts.
Ibn Abi Al-'Izz Al-Hanafidealt with this subject when he interpreted
Al-'Aqeedah At-Tahaawiyyah as he said: "Know that all evil is due to
nonexistence, i.e. the nonexistence of good and the causes that lead
to it; in this sense it becomes evil, but as regards its very
existence, there is no evil in it. Example: evil souls: their presence
is good in itself, but evil happened to them because of depriving them
from good matter, as in principle they were created dynamic, so if
they were helped with knowledge and the inspiration of good, they will
move towards good, but if they were left )without help(, they will
move by their nature to what is contrary to this."
Allaah Knows best.

Fathwa - A case of obsessive whispers about purification

Question
My question is ragading purity as i am very concious about
purity.There are certain things which i note from Day to Day affairs ,
pls aclarify them. If blood comes from someone mouth , how many times
he has to wash his mouthto purify it.If blood comes and someone is not
able to purify it and after some time pure saliva comes out does it
means that mouth is purified. Which of these things have same ruling
as earth like they are pure if dry and no smell or stain of impurity
remains. Walls Fixed Doors or Windows Fixed Bathroom fitting Ropes on
which cloths are hanged to dry in open place. i always instruct in my
house to wash my cloths in such a way that it becomes pure by noting
even the minute details.If some lapse is made during that washing
which my wife or mother do not note during washing and theythink that
the cloths are pure , will the cloths be rendered as pure. I always
advise my home members to wash their hands or cloths and sometimes ask
them to tell hw they done it and if found something wrong advise them
to repeat which annoys them.I think this is my wrong practise should i
discontinue that and whatever they do i sud deem as all things pure.
If something ipmure is washed with solid soap , will the next cloth
washed with it become impure. If sometimes something impure like cream
is usedon hands, then after washing with water oily feel remains on
body.What wud be the order then. What wud bethe order if we wash
faceof small kid who throw milk with wet hands, will it purify the
face contaminated with milk ejected. Some times we some drops of
impure water on shoes and they dry , after that we polish the shoes
and bottom of our pants get some color of shoe polish as it falls on
shoes.Does our cloths become impure.After washing color of that polish
do not go easily what wud br the ruling. If impure cloths given to
laundry and after washing we dont know that they have washed according
to principal or not what is ruling.
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.
You should know, dear brother, that what you feel is not keenness on
purity; rather, it is a form of obsessive whispers. We ask Allaah The
Almighty to cure you from it. You are suffering from a strong form of
insinuating whispers regarding purification and impurity.
Amongst the ways of treating the person who suffers from whispers
regarding purification and impurity is not to mention to him the
detailed Fiqh matters for they may only increase his whispers.
Experience has taught us that going along with the one who suffers
from whispers and answering all what he is asking about will never end
and will increase him in nothing but whispers, especially ifthe
problems that he suffers go against what sane people agreed upon.
Hence, what we can say to you in brief is that firstly you have to
stop going to extremes and making things difficult for your family
regardingwashing clothes and hands. In principle, the Muslim purifies
himself and does purification well from impurity and what you are
doing in this regard is blameworthy exaggeration that has nothing to
do with religion.
Dear brother, stop doing that, may Allaah have mercy upon you, and
give up that exaggeration regarding impurity for it is the habit of
the Jews who used to cut off their garments and skin due tothe
impurity of urine andthus the one who suffers that kind of insinuating
whispers imitates them.
Kindly refer to the Fataawa 87127and 91332which clarify that the basic
principle with regard to all matters is that all things are pure
unless the contrary is proved, and Fataawa 83401and 96089about warning
against insinuating whispers regarding purification.
Allaah Knows best.

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Dire consequences of injustice - II

Causes of Injustice
A- The devil: Allaah The Almighty Says )what means(:
}O you who have believed, enter into Islam completely ]and perfectly[
and do not follow the footsteps of Satan. Indeed, he is to you a clear
enemy.{]Quran 2:208[
}Satan has overcome them and made them forget the remembrance of
Allaah. Those are the party of Satan. Unquestionably, the party of
Satan - they will be the losers.{]Quran 58:19[
B- A persistent evil-enjoining soul; Allaah The Almighty Says )what
means(:}Indeed, the soul is a persistent enjoiner of evil.{]Quran
12:53[
C- Personal inclination; Allaah TheAlmighty Says )what means(:
}So follow not ]personal[ inclination, lest you not be just.{]Quran 4:135[
}But as for he who feared the position of his Lord and prevented the
soul from ]unlawful[ inclination, then indeed, Paradise will be ]his[
refuge.{]Quran 79:40, 41[
}…and do not obey one whose heart We have made heedless of Our
remembrance and who follows his desire.{]Quran 18:28[ There many other
similar verses.
Curing and Giving Up Injustice
1- Remembering that Allaah TheAlmighty never does injustice; He Says
)what means(:
}Whoever does righteousness - itis for his ]own[ soul; and whoever
does evil ]does so[ against it. And your Lord is not ever unjust to
]His[ servants.{]Quran 41:46[
}Indeed, Allaah does not do injustice, ]even[ as much as an atom's
weight{]Quran 4:40[
}Allaah wants no injustice to the worlds.{]Quran 3:108[
2- Considering the fateful destiny of unjust people: Allaah The
Almighty Says )what means(:
}And decidedly not one of you ]there is[, except that he will go
]herded[ down to it; that, for your Lord, has been a thing decreed, a
must. Thereafter, We will safely deliver the ones who were pious and
leave behind the unjust ]ones[, ]abjectly[ kneeling.{]Quran 19:71, 72[
}And your Lord would not have destroyed the cities unjustly while
their people were reformers.{]Quran 11:117[
}Say, "Have you seen for yourselves? In case the torment of Allaah
comes up to you suddenly or openly, will any be perished except the
unjust people?"{]Quran 6:47[
3- Not to despair of the Mercy of Allaah The Almighty: He Says )what
means(:}Indeed, no one despairs of relief from Allaah except the
disbelieving people.{]Quran 12:87[. It was narrated on the authority
of Safwaan ibn Muhriz that a man asked Ibn Umar"What did you hear the
Messenger of Allaahsay in private?"Ibn 'Umar replied,"I heard the
Prophetsay:
A believer will be brought extremely close to his Lord on the Day of
Resurrection. Enveloping him in His Mercy; He will make him confess to
his sins by asking him: "Do you remember doing this sin and thatsin?"
He will reply: "Yes, my Lord, I remember." Then Allaah The Almighty
will Say, "I covered it upfor you in the worldly life, and I forgive
you for it today." Then therecord of his good deeds will be handed to
him. As for the disbelievers and hypocrites, their evil acts will be
exposed publicly}…and the witnesses will say, "These are the ones who
lied against their Lord." Unquestionably, the curse of Allaah is upon
the wrongdoers...{]Quran 11:18["]Muslim[
Moreover, theHadeethabout the story of the man who killed ninety-nine
people, as well as theone who said:"By Allaah, if my Lord takes hold
of me, He would torment me as He has not tormented anyone
else."]Al-Bukhaari and Muslim[, support the same meaning that
abeliever must not despair of the mercy of Allaah The Almighty.
4- Imagining the predicament ofreckoning and judgment on the Day of
Judgment; Allaah The Almighty Says )what means(:}Andthe earth will
shine with the lightof its Lord, and the record ]of deeds[ will be
placed, and the prophets and the witnesses will be brought, and it
will be judged between them in truth, and they will not be wronged.
And every soul will be fully compensated ]for[ what it did; and He is
most knowing of what they do.{]Quran 39:68-70[
5- Remembrance and mentioning of Allaah The Almighty and seeking His
forgiveness: Allaah The Almighty Says )what means(:}And those who,
when they commit an immorality or wrong themselves ]by transgression[,
remember Allaah and seek forgiveness for their sins - and who can
forgive sins except Allaah? - and ]who[ do not persist in what they
have done while they know.{]Quran 3:135[
6- Restraining oneself from doing injustice and returning rights to
their owners: Sincere repentance is to feel remorse in the heart, to
restrain oneself from disobeying Allaah The Exalted, to ask Him for
forgiveness by the tongue, and endeavor to return rights to
theirowners. Consequently, whoever has transgressed against his
brother's honor, property or anything else, then let him ask for his
forgiveness today before the time )the Day of esurrection( when there
will not be any dinars or dirhams and there will only good deeds and
evil deeds, as mentioned in the authenticHadeeth.
Consequences and Harms of Injustice
- Injustice incurs the anger of Allaah The Exalted.
- Allaah The Almighty makes an unjust person suffer all types of torment.
- Injustice destroys families and states.
- An unjust person will be deprived of all forms of the
intercession of the Prophet,.
- Letting unjust people go unpunished corrupts the entireUmmah)Nation(
- Injustice is a sign of the hardness and darkness of the heart.
- An unjust person is low and mean in the sight of Allaah The Exalted.
- Injustice causes one to lose the blessings of Allaah The
Almighty. The Quran tells us the story of the man who lost his two
gardens because of his injustice: Allaah The Almighty Says )what
means(:
}And he entered his garden whilehe was unjust to himself. He said,"I
do not think that this will perish - ever. And I do not think the Hour
will occur. And even if I should be brought back to my Lord, I will
surely find better thanthis as a return."{]Quran 18:35, 36[
Injustice was the only cause of the destruction of previous
kingdoms:}So the people that committed wrong were eliminated. And
praise to Allaah, Lord of the worlds.{]Quran 6:45[
}So We took him ]Pharaoh[ and his soldiers and threw them into the
sea. So see how was the end of the wrongdoers.{]Quran 28: 40[
Allaah The Almighty also tells us about the people of Loote
)Lut(Saying )What means(:}So when Our command came, We made the
highest part ]of the city[ its lowest and rained upon them stones of
layered hard clay, ]which were[ marked from your Lord. And Allaah's
punishment is not from the wrongdoers ]very[ far.{]Quran 11:82, 83[
Similarly, Allaah The Exalted destroyed the people of Nooh
)Noah(Thamood, 'Aad and the Companions of the Thicket. Allaah The
Almighty Says )what means(:}So each We seized for his sin; and among
them were those upon whom We sent a storm of stones, and among them
were those who were seized by the blast ]from the sky[,and among them
were those whom We caused the earth to swallow, and among them were
those whom We drowned. And Allaah would not have wronged them, but it
was they who were wronging themselves.{]Quran 29:40[
The remorse of unjust people is useless if it comes too late;}And the
Day that the unjust ]person[ will bite at both his hands, ]and[ say,
"Oh, would that I had taken to myself a way along with the
Messenger."{]Quran 25:27[
Injustice is one of the sins that cause one to be punished in this
world and in the Hereafter because it affects others. This is no
surprise, as the wronged person humbly and bitterly supplicates
against the person who did injustice to him, and Allaah The Exalted
answers his supplication, Saying:"By My Mightand Exaltedness, I shall
rescue you, even if it be after some time."
Hence, fear Allaah The Almighty; be just and return the rights to whom
they are due, before there comes a day when there will be no
repelling.

Dire consequences of Injustice - I

Injustice is deviation from justice and violation of the truth.
There are three broad types of injustice:
1-To be unjust towards Allaah The Almighty: The most heinous forms of
this type are disbelief, polytheism, and hypocrisy. Allaah The
Almighty Says )what means(:
·}And ]mention, O Muhammad[, when Luqmaan said to his son while he was
instructing him, "O my son, do not associate ]anything[ with Allaah.
Indeed, association ]with him[ is great injustice."{]Quran 31:13[
·}Indeed, the curse of Allaah is upon the unjust.{]Quran 11:18[
2-To be unjust towards other people: Allaah The Almighty Says )what means(:
·}And the recompense of an odious deed is an odious deed the like of
it; yet whoever is clement and acts righteously, then his reward is up
to Allaah. Surely, He does not love the unjust.{]Quran 42:40[
·}The cause is only against the ones who wrong the people and
tyrannize upon the earth withoutright. Those will have a painful
punishment.{]Quran 42:42[
3-To be unjust towards oneself: Allaah The Almighty Says )what means(:
·}Then we caused to inherit the Book those We have chosen of Our
servants; and among them is he who wrongs himself.{]Quran 35:32[
·}He ]Moosa[ said, "My Lord, indeed I have wronged myself, soforgive
me," and He forgave him. Indeed, He is the Forgiving, the
Merciful.{]Quran 28:16[
In fact, all three types are considered as doing injustice to oneself
as one wrongs oneself when one intends to do injustice.
Ath-Thahabimaintained thatinjustice is a major sin and said that doing
injustice to others may take the form of trespassing on their
property, abusing them physically or verbally, and attacking the weak.
He mentioned the Quranic verses and PropheticHadeethsthat threaten the
unjust. Then he reported that some of the righteous predecessors
said,"Do not wrong the weak so as not to be one of the evil strong
people."In addition to this, he mentionedsome forms of injustice that
he considered to be major sins:
-Devouring the property of orphans
-Procrastination in repaying debts despite the ability to repay at the due time.
-Denying a wife her rights such as dowry, clothing and provision.
-Denying a laborer his wage or salary
-Inaccurate divisions and valuation, which are considered major sins,
according to Ibn Hajar.
The Texts of theSharee'ahDispraise Injustice
Allaah The Almighty Says )what means(:
·}And those cities - We destroyedthem when they wronged, and We made
for their destruction anappointed time.{]Quran 18:59[
·} And in no way did We do injustice to them, but it is they who
were the unjust. { ]Quran 43:76[
·}Allaah does not love the unjust.{]Quran 3:57[
·}And your Lord does injustice to no one.{]Quran 18:49[
·}And your Lord is not ever unjust to ]His[ servants.{]Quran 41:46[
· } Verily the unjust are surely in perpetual torment. {]Quran 42:45[
In addition, there are many Quranic verses that speak about doing
injustice to oneself. These verses explain that this type of injustice
comes in two forms:Shirk)polytheism(, and disobeying Allaah The
Almighty.Shirkis the most heinous of sins; Allaah The Almighty Says
)what means(:}Then we caused to inherit the Book those We have chosen
of Our servants; and among them is he who wrongs himself, and among
them is he who is moderate, and among them is he who is foremost in
good deeds by permission of Allaah. That ]inheritance[ is what is the
great bounty.{]Quran 35:32[
Doing injustice to others throughaggression against their lives,
property or anything else, is dispraised in many Quranic versessuch as
the verse that reads )what means(:}The cause is onlyagainst the ones
who wrong the people and tyrannize upon the earth without right. Those
will have a painful punishment.{]Quran 42:42[
Similarly, theHadeethsof the Prophet,, dispraise injustice:
-It was narrated on the authorityof Abu Moosa Al-Ash'arithat the
Prophet,, said:"Indeed, Allaah gives respite to the oppressor, but
when He seizes him, He does not let him escape."'Then he recited:}And
thus is the taking away of your Lord when He takes away the towns
]while[ they are unjust; surely His taking away is painful ]and[
strict.{]Quran 11:102[ ]Al-Bukhaari and Muslim[
-The Prophet,, said:"Protect yourselves against doing injustice, for
injustice will be darkness on the Day of Resurrection."]Muslim[
-'Aa'ishahsaid to Abu Salamah ibn 'Abdur Rahmanwho was disputing with
some people over a piece of land,"O Abu Salamah, beware of seizing
land unjustly because the Prophetsaid,'Whoever seizes unlawfully a
hand-span of land, a collar of seven lands will be around his neck ]in
the Hereafter[.'"]Al-Bukhaari and Muslim[
-It was narrated on the authorityof Huthayfahthat the Prophet,,
said:"Do not be blind followers and say: 'If peopledo good, we do
good, and if people do injustice, we do injustice.' Adjust yourselves;
when people do good, do good, and when they wrong, do not do
injustice."]At-Tirmithi[
-It was narrated on the authorityof 'Abdullah ibn Mas'oodthatthe
Prophet,, said:"Whenever a person is murdered,there is a share of the
burden of the crime on the son of 'Aadam ]Adam[since he was the first
to commit murder."]Al-Bukhaari and Muslim[
-It was narrated on the authorityof Abu Hurayrahthat the Prophet,, said:
Do not envy one another; do not commit Najash ]to overbid against a
rival purchaser simply to harm him with no intention ofbuying the
merchandise[; do not hate one another; do not turn your backs on one
another; do not enter into commercial transactions when others have
entered into that ]transaction[; rather, be, O slaves of Allaah,
brothers. A Muslim is the brother of a Muslim; he does not do
injustice to him, he does not let him down, and he does not disdain
him. Piety is here, ]and hepointed to his chest three times[.It is
enough evil for a Muslim to disdain his brother Muslim. All of a
Muslim is inviolable for other Muslims: his blood ]life[, his property
and his honor.]Muslim[
The righteous predecessors also dispraised injustice in their sayings:
-'Ali ibn Abi Taalibsaid,"The day when the wronged will triumph over
the wrongdoer will be far severer than the day when the wrongdoer
wronged him."Mu'aawiyahwould say,"I would be terrified to wrong a
person who has none but Allaah The Exalted to seek His help against
me."
-Abu Al-'Aynaa'said,"I had some unjust enemies, and I complained about
them to Ahmad ibn Abi Daawood. I said tohim, 'They have become united
like a single hand against me!' He replied,'}The hand of Allaah is
over their hands.{]Qur'an 48:10['I said, 'They are cunning!' He
replied, '}The evil plot does not encompass except its own
people.{]Qur'an 35:43[' I said, 'They belong to a large company.'He
replied, '}How many a small company has overcome a large company by
permission of Allaah The Exalted.{]Qur'an 2:249['".
-Yoosuf ibn 'Asbaatsaid,"Whoever wishes an oppressor long life wants
Allaah The Exaltedto be disobeyed in His universe."
-Ibn Mas'oodsaid,"When thepunishment was removed from the people of
Yoonusthey allreturned the rights of others to the extent that a man
would pluck a stone out of the foundation of his house and return it
to its owner."
-Abu Thawr ibn Yazeedsaid,"Using an unlawfully acquired stone in a
building is considered the beginning of its destruction."
-A scholar said,"Had a single stone of injustice been used in building
Paradise, the House of Eternity, it would have been ruined."
-A sage said,"When you want to do injustice, remember the justice of
Allaah The Almighty that will be executed against you.When you want to
use your strength to wrong others, remember that Allaah The Exalted
has the strength to punish you. Never, be impressed by someone who
sheds blood, as his Assassin never dies."
-Yazeed ibn Haatim would say,"I fear nothing more than a person whom I
wronged while knowing that he has no supporter but Allaah The Exalted,
especially when he says, 'Allaah The Exalted is sufficient to judge
between meand you.'"
-One day, 'Ali ibn Al-Fudhayl wept, so he was asked why. He replied,"I
feel sorry for those who wronged me, because they will have nothing to
say to Allaah The Almighty as an excuse."
-While Sulaymaan ibn 'Abdul-Malik was on the pulpit, a man said to
him,"Remember the Day of Announcement!"Sulaymaan descended from the
pulpit and asked the man,"And what is the Day of Announcement?"The man
answered,"Allaah The Almighty Says )what means(:}Then an announcer
will announce between them, "The curse of Allaah be on the
unjust."{]Quran 7:44["
-Abu Ad-Dardaa'said,"Beware of the orphan's tears and the supplication
of a wronged person."
-Some scholars state that there are three types of injustice:
oUnforgivable injustice: This typerefers toShirk, from which we seek
refuge with Allaah The Exalted. Allaah The Almighty Says )what
means(:}Indeed, Allaah does not forgive association withHim, but He
forgives what is less than that for whom He wills.{]Quran 4:48[
oInjustice that cannot be waived:This type refers to doing injusticeto
the servants of Allaah The Almighty.
oForgivable Injustice: This type refers to wronging oneself.
-A man passed by a person whom Al-Hajjaaj hadcrucified, and said,"O
Allaah, your leniency with the oppressors has harmed the
oppressed."When the man slept that night he saw in a visionthat he
entered Paradise, and saw the man who had been crucified in the
highest ranks of Paradise; then he heard a caller say,"My leniency
with the oppressors has admitted the oppressed people to the highest
ranks in Paradise."
-It was said,"Whoever plunders others property, others will plunder
his property."
-It is said,"Whoever does injustice for long, loses power."
-'Umarsaid,"Beware of the supplication of an oppressed man, as it is answered."
-'Alisaid,"The previous nations were destroyed because they kept
denying people's rightsuntil this became rampant, and they spread
transgression until its rights were ransomed."
-It was said,"The most evil of all wrongdoers is the one who wrongs
some people for the benefit of others."
-Ibn Al-Jawzi said,"Injustice necessitates two sins: usurping others'
rights and defying Allaah The Exalted with disobedience. The sin of
doing injustice is more evil than other sins because it is usually
committed against the weak, who are powerless to fendfor themselves.
The cause of injustice is the darkness of the heart; a man whose heart
is lit with guidance would not commitinjustice."
-Ibn Taymiyyahsaid,"Peopleunanimously agree that the consequences of
injustice are direand that the outcomes of justice are good."He also
said that,"Allaah The Exalted grants victoryto a just state even if it
is a non-Islamic state, and lets an unjust state be defeated, even if
it is an Islamic state."

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Prophetic prohibition against economic monopolies

Monopoly, orIhtikaarin Arabic, is a prohibited practice in Islam
because it leads to injustice. The Prophet Muhammadhas made explicit
and specific statements about it. For example, he said:"Whoever
withholds food )in order to raise its price(, has certainly
erred!"]Muslim[ Also:"Whoever strives to increase the cost )of
products( for Muslims, Allaah, the Exalted, will seat him in the
center of the Fire on the Day of Resurrection."]Ahmad and al-Haakim[
Mu'aathsaid that he heard the Messenger of Allaahsaying:"What an evil
person is the one who withholds! If Allaah causes the prices to drop,
he would be saddened, and if He causes them to climb, he would be
excited."]Al-Bayhaqi[ There are also Hadeeths that prohibit buying
goods from trade caravans before reaching the city,and traditions that
prohibit selling goods to persons unfamiliar with the market. These
are types of monopolistic practices that have known negative effects
upon the economic infrastructure.
As to buying goods from trade caravan merchants )who are unaware of
current prices in the market(, this is most analogous to what is known
today as a "special monopolistic pact," under which consumers,
typically, are harmed most.
As for selling goods to persons unfamiliar with the market, this works
to create special markets in which the seller or supplier utilizes the
consumer's lack of knowledge of the market and prices to his own end.
Ibn Hajar al-Haythamisaid:"It is said the reason this type of
transaction is prohibited )i.e., buying goods from trade caravans( is
the concern that the buyer will withhold the goods he purchases from
others, and thereafter treat them unfairly and make it difficult for
them."
The jurists are at variance as to what a monopoly includes. Is it
specific to foods, or does it include everything?
The majority opinion, which is also most in line with the aims
)maqaasid( of the Sharee'ah, is that the prohibited monopoly is one
that inflicts harm on people and makes it difficult for them with the
monopolist's intention to sell when prices soar, and at the highest
possible price. Whoever does this would be considered a monopolist,
and his deed is unlawful.
Imam Maaliksaid:"Monopolyoccurs in everything, including food
products, jute, woolen or safflower products and the like; whatever,
if withheld, would harm people, the withholder should be prevented
from so doing, but if he is not harming )consumers( or their commerce,
there is nothing wrong with it.
Imaam Yahya an-Nawawisaid:"The wisdom behind prohibiting monopolistic
practices is to prevent the harm that would befall people as a result.
Scholars are in agreement that if a person possesses items that people
are in dire need of, and they can not find anyone elseto supply it, he
is to be forced to sell it in order to lessen the harm and remove
difficulty from people."
Dr. Robi has clarified the conditions of the prohibited monopoly. He
said:"After readingthrough judicial economic writings, we can conclude
that the conditions of the prohibited monopoly according to the
jurists' are as follows:
Increasing the price
Many traditions underline that the aim of the one who withholds is to
increase the price.This can be understood from an economic
perspective, since it is not feasible for withholder to undergo loss
in order to purchase and store the product while part of it perishes
besides the fact that he used his capital to purchase the products to
later on sell it at the same price! This individual increases the
price when people are in need of the product.
As for one who stores some products, to make them availableat a time
of need, and makes a small profit by increasing the prices, without
harming the people; this person would indeedhave brought about a good
service to others.
This is, therefore, a form of permitted monopoly. Thus increasing
prices of goods is not harmful in itself. In fact, prices of a product
usually fluctuate during normal times, and may change from day to day,
and can increase to meet normal inflationthat is typical for the
particular community the trading takes place in.
Monopolistic practice, on the other hand, manipulates a situation to
intentionally increaseprices suddenly and drastically.
Decreasing supply sufficiently
A known method, by which prices are increased, is increasingdemand for
a product so that this demand exceeds its supply, or, conversely,
decreasing supply at a rate greater than the decreasing demand.
Naturally, in this case, it is not feasible for the one who withholds
the product to increase the supply, unless he decreases its cost, and
he defeatshis purpose in so doing. In such acase, he would not be able
to make a profit unless he reduces its supply partially or totally for
a period of time. The jurists differentiated various cases:
A. Controlling the supply of a product should not be confused with
decreasing the supply. Controlling supply, which is lawful and occurs
under normal circumstances, usually when products are readily
available, is beneficial to both consumer and supplier, as is the case
with agricultural goods.
B. Keeping stock for use should not be confused with stock kept for
retail. Considering the jurists' definition of monopoly, we find that
they restricted its meaning to buying products which are later
withheld, with the intentionof retailing them. Therefore, stocking
products for personal use is lawful, for it does not disrupt the
supply of the product or lead to price increases.
C. Large markets should not be confused with less important markets.
The reason monopolies are prohibited is due to the harmand dangers
that arise from them. Therefore, if withholding a product in a large
market would cause harm, it would be considered a prohibited monopoly.
D. Importing goods should not be confused with withdrawing goods from
the market. The majority of jurists agree that the importer of goods
from distant markets is not a monopolist, as long as he does not cause
harm. It is clear from the conditions of prohibited monopoly and
textual proofs in the Sharee'ah that monopolies of all sorts would
fallunder the same ruling, for the following reasons:
1.The traditions that mention prohibition of monopoly are general, and
no distinction is made therein between food products and animals.
2.The prohibition of the Messenger of Allaahregarding monopolies
relating tofoods is a ruling given to a common item which is
monopolized. It does not mean that it is the only item that a monopoly
is prohibited in, nor are the general traditions concerning this
restricted by those traditions mentioning the prohibition of the
Messengerin foods.
3.The reason monopolies are prohibited is the harm that arisesfrom
them; whenever this reasonis present in food monopolies or other
monopolies they are to be prevented.
4.Restricting monopolies to foods alone allows monopolies initems that
aid in their produce, such as fertilizers, agricultural machinery, and
animals. By right, monopolies in these items should also be disallowed
because they lead to monopolies in foods. In addition, present day
economic conditions are more complex, specializations have broadened,
work details have been divided, people are dependant upon others to
fulfill many of their needs, and new products have been invented,
which if not readily available cause disorder, and if monopolized
cause harm.
For this reason, Abu Yousef, the great Hanafi juristwas of theopinion
that monopolies of all sorts are prohibited, as long as they harm
people. In the language of present day economics it can be said that
it isnot lawful to play with supply of a necessary product which has
nosubstitute.
Examples of monopoly
Monopoly cannot be restrictively and exhaustively defined due to its
many types, but it is possible to cite some of the examples the
jurists mentioned when they talked about monopoly.
1.Monopolizing the production ofa product, whether individually or by
a group, so as to control pricing, supply, and competitive production.
2.Monopolizing certain services and trades, such that a certain group
has the arrogation of a monopole. Thus they can preventothers from
providing that service or trade, or they will not provide their
services, while the Ummah is in a dire need of them.
Ibn Taymiyyahsaid: "If people are in need of farmers, tailors, or
construction services, this work is compulsory upon them if the ruler
forces them to do so, after they refuse to accept reasonable charges
in lieu of their services. It is not lawful for them to ask for more
than that sum for their services."
He said: "Moreover, if people are accustomed ]or, have restricted
access[ to foods and other products being sold only by certain people,
in such a case it isa must that pricing be controlled,such that they
can only sell at reasonable cost."
Ibnul Qayyimsaid: "A horrid form of oppression is the renting out of
shops on the sides of roads, or in villages, for a certain price and
with the condition that no one sells a certain product except the one
who rents out theshops. This oppression is prohibited upon the one who
rents the shop out and upon the one who rents it....So too ]is
theirprohibition[ when people are habituated to foods or other
products being sold only by certain people, and wholesalers sell only
to them, and these wholesalers then sell the products in retail at
their own prices, while anyone besides them who sells these products
are punished and prevented fromdoing so. This indeed is oppression and
corruption whichhas spread in the lands."
Some researchers have commented on this passage saying: "The matter
which Ibn al-Qayyim is considering here is exclusive commercial or
business representation, which is commonin Islamic countries."
3.Agreed monopoly, wherein buyers or sellers agree to monopolize an
industry. Ibnul Qayyimsaid:"Many scholars, such as Abu Haneefah and
his companions, have disallowed those who divide real estate and other
things for a fee, to unite under a coalition ]or cartel[, for if they
do so, and people are in need of their services, they will increase
their rate."Ibn Taymiyyahsaid:"'Also, buyers should be prevented from
agreeing to purchase what one of them purchases until nothing is left
in the market."Ad-Dusooqi,the Maliki juristdescribes another form of
price-fixing that occurs in auctions:"It is not lawful for a buyer to
secretly agree with others not to raise the price of a product for him
in an auction."

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Dought - clear - When is expiation required for one who broke the fast in Ramadaan without an excuse?.

I would like to ask about what makes making up missed days of fasting
in Ramadan aswell as expiation obligatory? I have searched about the
answer and found that there are two opinions:
1- Only intercourse requires making up missed day of fasting as well
as expiating. The evidence for this is known from the Sunnah.
2- Intercourse and also taking anything that reaches the stomach
intentionally, makes making up missed days and expiating obligatory. I
did not findan evidence for this from Quraan or Sunnah.
Please provide us with a detailed answer clarifying the evidence from
Quraan and Sunnah.
Praise be to Allaah.
The Prophet )peace and blessings of Allaah be upon him( stated that a
Bedouin was obliged to offer expiation because he had intercourse with
his wife deliberately during the day in Ramadaan whilst fasting. Thus
he )peace and blessings of Allaah be upon him( explained the basis for
the ruling and stated the reason for it. The fuqaha' are unanimously
agreed that his being a Bedouinwas merely a descriptionand does not
affect the ruling. So it is also obligatory for a Turk or Persian to
offer expiation if they have intercourse with their wives. They are
also agreed that the fact that the woman with whom he had intercourse
was his wife was also merely a description and does not affect the
ruling, so expiation must also be offered for intercourse with a slave
woman or zina. They are also agreed that the fact that the man
regretted it hadnothing to do with making expiation obligatory, so it
has nothing to do with the basis of the ruling. But they differed as
to whether intercourse wasthe only reason why expiation was required
because the fast was invalidated only by that, or is the issue that
the sanctity of Ramadaan was violated, even if it was done by breaking
the fast deliberately by eating or drinking? Al-Shaafa'i and Ahmad
held the former view, and Abu Haneefah, Maalik and those who agreed
with them held the latter view. The difference between the two groups
stems from their understanding of the basis of the ruling: is the
ruling based on the violation of the sanctity of the Ramadaan fast
violated by intercourse only or the violation of the sanctity of the
Ramadaan fast by the spoiling of the fast in all cases, even if it is
by eating or drinking? The correct view is the former, based on the
apparent meaning of the text, and because the basic principle is
thatthere is no expiation unless there is a clear text to prove that
it is required.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta )10/300, 301(.

Dought - clear - He cannot do without nose drops in Ramadan.

I use nose drops, which Ihave been using for more than twenty years
when fasting, because I suffer from difficulty in breathing. Now I
have found out that they break the fast; what do I have to do now?
Praise be to Allah.
Firstly:
If the nose drops do not reach the throat, they donot break the fast.
But if they do reach the throat,then they do break the fast. We have
discussed this previously in the answer to question no. 93531
Secondly:
If these drops reach the throat, in the sense that the sick person can
detect their taste in his throat, and he is not able to do without
them during the day in Ramadan, and he does not have any suitable
alternative, and his sickness is one from which there is no hope of
recovery, then in that case he comes under thesame ruling as an old
man )who is unable to fast(, and he has to feed the poor only, because
Allah, may He be exalted,says )interpretation of the meaning(: "And as
for those who can fast with difficulty, )e.g. an old man(, they have
)a choice either to fast or( to feed a Miskeen )poor person( )for
every day(" ]al-Baqarah 2:184[.
Ibn Qudaamah )may Allah have mercy on him( said: In the case of the
sick person who has no hope of recovery, he may not fast and should
feed one poor person for each day, because hecomes under the same
ruling as an old man.
End quote from al-Mughni, 4/396
With regard to the days you have fasted in the past, then we hope that
by the grace of Allah thatwill be accepted from you, and you do not
have to do anything, especially since you usedthose nose drops when
you were unaware that they break the fast; moreover this ruling is one
concerning which there is a difference of opinion among the scholars.
The correct scholarly view is that if a person does one of the things
that break the fast not knowing that it breaks the fast, he does not
have to do anything.
That has been discussed previously in the answerto question no. 93866
We ask Allah to grant you a speedy recovery.
And Allah knows best.

Dought - clear - He does not pray in theProphet’s Mosque so thathe can pray behind an imam who he thinks helps him to have better khushoo‘ )focus( in his prayer.

We were staying close to the Prophet's Mosquein Madinah during the
last ten nights of last Ramadan. One of the young men used to pray all
the obligatory prayers in the Haram except for 'Isha' prayer, Taraweeh
and qiyaam, which he prayed elsewhere on the basis that he could not
focus on the prayer or feel at ease because of the voice of one of the
imams of the Haram. He says that he did not want to waste the last ten
nights of Ramadan, and the most important thing to him was his
spirituality. One of those who were observing i'tikaaf said: "I am
observing i'tikaaf for all of the day, except at the time of 'Isha'
and qiyaam, which I pray outside the Prophet's Mosque." What do you
think, may Allah preserve you?
Praise be to Allah.
Prayers offered in the Prophet's Mosque bring a greatly multiplied reward.
Al-Bukhaari )1190( and Muslim )1394( narrated from Abu Hurayrah )may
Allah be pleased with him( that the Prophet )blessings and peace of
Allah be upon him( said: "One prayer in this mosque of mine is
betterthan a thousand prayers anywhere else, except al-Masjid
al-Haraam."
This hadeeth includes both obligatory prayers and naafil prayers that
itis mustahabb )recommended( to offerin congregation in the mosques,
such as Taraweeh.
The scholars of the Standing Committee for Issuing Fatwas said:
It is mustahabb to offer naafil prayers at home, whether they are
regular Sunnah prayers )ar-rawaatib( or otherwise, except those which
Allah has prescribed should be offered in the mosque, such as the two
rak'ahs offered when entering the mosque )tahiyyat al-masjid or
greeting themosque(; those which Allah has prescribed should be
offered in congregation, such as Taraweeh and the eclipse prayer,
which should be offered in the mosque; and Eid prayers and prayers for
rain )istisqa'(, which should be offered in the musalla)prayer place(.
End quote from Fataawa al-Lajnah ad-Daa'imah, 7/239
With regard to your companion not praying Taraweeh in the Prophet's
Mosque for thereasons you mentioned, undoubtedly khushoo' )proper
focus( in prayer and presence of mind in prayer is something to be
sought, and a beautiful voice in recitation of the Qur'an helps with
that and has an impact on the listener. If your companion was going
topray in another mosque and that would help himto have better focus,
then there is no blame on him. He may have forsaken the virtue of the
place and been keento attain a virtue that has to do with the prayer
itself, namely khushoo'. If there is a conflict between two virtues –
as is the case with your companion – then precedence should be given
to the virtue that has to do with the act of worship itself.
Shaykh Ibn Jibreen said:
A beautiful voice and good recitation have an impact on the heart and
help to bring about presence of mind and physical stillness, and
enable one to be affected by the words of Allah, may He be exalted,and
to enjoy listening to them, which may be a means of understanding
them, comprehending their meaning and appreciating their miraculous
nature, eloquence and style. All of that is in turn leads acting upon
them and accepting their guidance. So the one who looks for a reciter
with a beautiful voice who recites the Qur'an well, has memorised it,
whose recitation helps him to focus and is unhurried in his prayer is
not to be criticized. One should look for suchan imam to pray
behind,even if the place is far away, and this imam is to be preferred
over onewho does not recite well, or makes many mistakes, or does not
have a pleasant voice, ordoes not make his voice beautiful when
reciting Qur'an, or who recites too quickly, or is not unhurried in
his prayer, or does not sound focused in his recitation,even if his
mosque is nearby. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 24/28
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
The questioner asked whether it is better to observe i'tikaaf in
al-Masjid al-Haraam or elsewhere.
The answer is: Yes, observing i'tikaaf in al-Masjid al-Haraam is
better than observing i'tikaaf in other mosques. The next best is
observing i'tikaaf in the Prophet's Mosque, then doing so in al-Masjid
al-Aqsa, then other mosques, the next best then the next best.
But here there is an issue that we should highlight, which is that
paying attention to the act of worship itself is more important than
paying attention to its time and place. In other words, the virtues
pertaining to the act of worship itself are more important than the
virtues pertaining to its time or place. That is, if aperson's
i'tikaaf in a mosque other than the three mosques will be more
perfect, with a stronger focus on humility before Allah, may He be
glorified and exalted, in his worship, then observing i'tikaaf in
those mosques is preferable, because this advantage has to do with the
act of worship itself.
The scholars think that being able to walk rapidly )raml( in tawaaf
al-qudoom )tawaaf of arrival, in the first three circuits( is more
important than getting close to the Ka'bah. Theyexplained that by
notingthat walking at a rapid pace is a virtue that has to do with the
act of worship itself, whereas getting close to the Ka'bah is a virtue
that has to do with the place;paying attention to matters that have to
do with the act of worship itself is more important than that which
has to do with the place. This isa point which people, especially
seekers of knowledge, should pay attention to, namely focusing on the
virtue ofthe act of worship itself more than focusing on the place or
time. End quote.
Fataawa Noor 'ala ad-Darb, 205/4-5
The shaykh also said:
Undoubtedly i'tikaaf observed in one of the three mosques to which
journeys may be made isbetter, and there is no difference of scholarly
opinion on this point, except if observing i 'tikaaf in his own mosque
will lead to greater khushoo' and focus of mind, and he will be safe
from noise and disturbance, and seeing inappropriate scenes. In that
case, we say that his own mosqueis preferable. End quote.
Sharh al-Kaafi, 4/159
What appears to us to bethe case is that there is nothing wrong with
what your companion did, even though the imams of the Haramayn are
carefully selected from among those who recite well and have pleasant
voices.
With regard to one of those who are observingi'tikaaf going out to
pray 'Isha' and qiyaam outside of the Prophet's Mosque, his i'tikaaf
is not valid, because he hasgone out of the mosque unnecessarily.
What he should do is either observe i'tikaaf for all of the last ten
days in the Prophet's Mosque, and not go out except in the case of
necessity, which is best;
Or he should observe i'tikaaf in the mosque where he is going to pray,
so that he will attain the reward of observing i'tikaaf in the last
ten days, and thus he will have followed the example of the Prophet
)blessings and peace of Allah be upon him(.
And Allah knows best.

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scientific miracles

Dhu Mukhammar said, "The Prophet (pbuh) said, 'You will make a
peace-treaty with the Romans, and together you will invade an
enemybeyond Rome. You will be victorious and take much booty. Then you
will camp in a hilly pasture; one of the Roman men will come and raise
a cross and say "Victory to the Cross", so one of the Muslims will
come and kill him. Then the Romans will break the treaty, and there
will be a battle. They will gather an army against you and come
against you with eighty banners, each
banner followed by 10,000 men.' "
(Ahmad, Abu Dawud, Ibn Majah.)

Is it the sign?

Abu Dawud narrated from 'Abdullah ibn Hawalah [radhiyallahu 'anhu]
that he said: "The Messenger of Allah [sallallahu 'alayhi wa-sallam]
said:
"Matters will run their course until you become three armies: an army
in Sham, an army in 'Iraq, and an army in the Yemen." I said: "O
Messenger of Allah, choose which one I should join." He said: "You
should go to Sham, for it is the best of Allah's lands, and the best
of His slaves will be drawn there. And if you refuse, then you should
go to the Yemen and drink from its
wells. *For Allah has guaranteed me that He will look after Sham and
its people."

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