"Ahle Bait"

Q 1: Which personages are included in "Ahl-e-Bait"?
A. Posterity of the Holy Prophet and his near relatives for whom
"Sadaqa"(propitiatory gift, alms) is unlawful, his pious wives
(revered mothers of believers), Hadrat Faatemah, Hadrat'Alee, Hadrat
Imaam Hasan and Hadrat ImaamHusain (may Allah be pleased with them
all) are included in Ahle Bait.
Q 2: What is the status of the Holy Prophet's wives?
A. It is proved by the Holy Qur-aan that the pious wives of the Holy
Prophet are superior to all women. No woman is like them in any way.
Their virtues and good deeds earned them more reward than other women
(i.e. twenty fold for them and ten fold forothers) owing to their
submission to and worship of Allah and their services and obedience to
the Holy Prophet.
Q 3: Which personages are called "Panj-tan-Pak"?
A. "Panj-tan-Pak (five revered personages) means the Holy Prophet
Hadrat Muhammad Mustafa(may Allah's choicest blessings & peace be upon
him), Hadrat Faatemah, Hadrat'Alee, Hadrat Imaam Hasan and Hadrat
ImaamHusain (may Allah be pleased with them all).
Q 4: What are the excellences of Ahle Bait?
A. The Qur-aanic verses and sayings of the Holy Prophet concerning
Ahl-e-Bait indicate that their excellences are numerous. Some of
themare:
1. Allah Almighty has cleansed them of impurity and purified them
well. They have been protected from such things which are
unbecoming of their status.
2. Hell-fire is Haraam (forbidden) for them.
3. Sadaqa (propitiatory gift, alms) is unlawful forthem because it is
dross of the property/ wealth.
4. The first group of believers for whom the Holy Prophet will
intercede on the Day of Judgement is of Ahle Bait.
5. To love them is one of the obligatory duties of Islaam and to
harbour ill-will or malice against them is hypocrisy.
6. The case of "Ahle Bait"is like Noah's Ark that the one who boarded
it was safe and annihilatedwas he who avoided it.
7. Believers have been emphasised upon to hold fast to the rope of Ahle Bait.
A tradition to this effect says: I am leaving amongyou two things i.e.
the Holy Qur-aan and my "Aal" (progeny), you willnever go astray
unless you abandon them. Another saying stresses the believers to
equip their off-spring with three qualities i.e. love of the Holy
Prophet, loveof Ahle Bait and regular recitation of the Holy Qur-aan.
Q 5: What are the excellences of Hadrat Faatemah (may Allah be pleased
with her)?
A. The Holy Prophet is reported to have said: (1). I have named my
daughter "Faatemah" because Allah Almighty has protected her and those
believers who loveher, against hell-fire. (2).Hadrat Faatemah is
chaste and hell is "Haraam" (forbidden) for her and for her posterity.
(3).She is from me. I like what she likes and dislike what she
dislikes. (4).Addressing Hadrat Faatemah, the Holy Prophet once said:
O' Faatemah! Allah's anger lies in your anger and His pleasure lies in
your pleasure. (5). On another occasion, he said: O' Faatemah! Are you
not pleased with thegrace that Allah has made you the leader of all
female believers in paradise. (6). The Holy Prophet said (Hadrat)
Faatemah is dearest to me of all my family members.
Q 6: What are the excellences of Hadrat Imaam Hasan and ImaamHusain
(may Allah be pleased with them)?
A. The Holy Prophet said: (1) [Hadrat]Hasan and Husain are my two
flowers in the world. (2).He who loves them actually loves me and he
who harbours malice against them actually harbours malice against me.
(3). [Hadrat]Hasan and Husain are the leader of all youths in
paradise. (4) He who loves me and loves Hasan and Husain and their
parents [Hadrat 'AHand Hadrat Faatemah] will be in paradise with me.
In short, the Ahle Bait are Muqtadaa (leader) of
Ahle-Sunnat-wa-Jama'at (true followers of Sunnah). He who does not
love them is, indeed, accursed one. Hadrat Imaam Hasan andImaam Husain
are the "martyrs of high rank". Denial of their martyrdom is
misguidance and disbelief.
Q 7: Will the love of Ahle Bait be of any avail to believers without
the love of Prophet's companions?
A. It is obligatory upon every believer to love and respect
"Aal-o-Ashaab" (progeny and companions) of the Holy Prophet. One is
not true believer unless he loves Aal-e-Rasool. Similarly one's belief
is also defective until he loves the Prophet's companions. If
Aal-e-Rasool is a boat for the Muslim Ummah, the companions are stars.
Sothe help of boat and stars is must to achieve the goal of Islaamic
faith. A tradition runs in this respect which says: "the love of
Hadrat 'Aleeand malice against Hadrat Abu Bakr Siddique and Hadrat
'Umar-e-Farooq can not stay together in the heart of a believer". It
means that it is against Islaamic faith to love onecompanion and to
hate the other.
Q 8: Who was Yazeed?
A. Yazeed belonged to Bani Umaie-yah family whose hands are
stainedwith the blood of HadratImaam Husain and his family members.
His crime will keep him earning hatred and scorn of the Muslim Ummah
till the end of time.
Yazeed was born to Hadrat Amir Mu'aawi-yah (may Allah be pleased with
him). He was awkwardly fatty, ill-tempered, drunkard, dissolute and
tyrant. He re-enforced usury and desecrated the Holy Ka'bah and Holy
Madinah.
Despite all these ill and blasphemous activities at his part,
believers should not call him "Kaafir" (infidel,disbeliever), as
Imaam-e-Azam Abu Hanifa's (may Allah be pleased with him) creed is
"Sukoot" (silence) to this effect which means that we can call him
"Faasiq-o-Faajir" (transgressor and sinful) but should neither call
him "Kaafir" nor Muslim.
Now-a-days some misguided people say that Hadrat Imaam Husain and
Yazeed were both princes and we got no right to speak about their
dispute, such people are Kharijites (those who dissented from Hadrat
Ali) and render themselves liable to be cast into hell-fire.
Q 9: Who are twelve Imaams of Ahle Bait?
A. Twelve Imaams (religious leaders) of Ahle Bait are: (1)Hadrat 'Alee
(2) Hadrat Imaam Hasan (3) Hadrat Imaam Husain (4) Hadrat
ImaamZain-ul-Abideen (5) Hd:Imaam Baqar (6) Hd:Imaam Jaffar Sadiq (7)
Hd:Imaam Musa Kazim (8) Hd:Imaam 'AleeMusa Raza (9) Hd:Imaam Muhammad
Taqi (10) Hd:Imaam Naqi (11) Hd:Imaam Hasan Askari and (12) Hd: Imaam
Mehdi who will come towards the end of the world.


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A Perfect Perceiver: Skin

You can hold and carry objects with smooth surfaces like a glass, for
example. You can feel softness when you touch a feather and hardness
when you hold a stone. Perceiving all this and sending necessary
signals toyour brain, your skin has the characteristics that enable
you to visualize the objects in your brain.
A great number of nerves exist in the fingertips. This provides you
with facility in movement and does not cause any inconvenience. On the
other hand, in "less important" regions, on a man's back for example,
there are fewer nerve endings present. This is a very important
advantage. Now, let's assume the opposite: Let's assume that our
fingertips are quite insensitive while nerves are arranged in greater
numbersat the back of our bodies. This, undoubtedly, would be very
troublesome. In such a situationwhile we could not use our hands
properly, we would feel the slightest object touching ourback, the
folding of our clothing,for example.
Human skin is a complex organ consisting of many layers, containing
nerves for perception, circulation canals, airing systems and heat and
moisture regulators which protect the body like a shield against the
rays of the sun. Because of this, a man can be in great danger if a
part of his skin is damaged. Under the skin is a layer consisting of
fat. This layer of fat serves as insulation against heat. Over this
layer is another one, most of which consists of proteins that give
theskin elasticity.
If we were to lift the skin and look just one centimeter below it, the
sight greeting us would be an unaesthetic, even frightful sight, where
fats and proteins and various blood vessels exist. By means of the
feature that enables it to cover these structures, the skin both
provides a very important aesthetic contribution and also enables us
to protect ourselves from outside factors. It will be sufficient to
remark upon a couple of the functions of the skin that makes it vital
for us and to ponder on them in order to understand the importance
ofits existence.
Human skin prevents the disturbance of the water balance of the body,
is strong and elastic, can repair itself, protect the body from
harmful rays, maintains contact with the outside world, and protect
the temperature of the body in cold or hot weather.
Human skin, which functions as a sensitive detector and an advanced
air-conditioner meeting all kinds of needs, is a blessing that has
been created by God, with the beauty it provides visually and the
features it has to protect man. The skin, about which many pages of
books have been written, once again displays God's magnificence in
creation to us.

WHY IS DENYING THE THEORY OF EVOLUTION PORTRAYED AS REJECTING DEVELOPMENT AND PROGRESS?

THE word "evolution" has been used in several senses in recent times.
A social aspect has been added to it, for instance, and theword has
come to mean human progress and technological development. There is
nothing wrong with the concept of "evolution" when it is used in this
sense. There is no doubt that man will use his intelligence,
knowledge, and strength to develop over time. The sum of human
knowledge will grow from generation to generation. In the same way
that this is not evidence for the theory of evolution itself, which
seeks to explain the emergence of life by chance, neither does it
conflict in any way with the fact of creation.
Yet evolutionists engage in a facile word game here, and confuse a
true concept with a false one. For example, it is true to state that
"On account of man's long years of living as a social being, his
knowledge, culture, and technology are in a constant state of
development." (We must remember, however, that there can be regression
over time as well as progress. Sociologically speaking, there have
been times of progress, as well as times of stagnation and
regression.) However, the claim that "In the same way as man has
developed and progressed, living species have also advancedand changed
over time" is completely false. Although it is perfectly logical and
scientific to say that, as a thinking being, man's knowledge has
increased and been passed on to subsequent generations, allowing
constant progress, it is utterly senseless to claim that living
species developed and evolved by chance and coincidence, in accordance
with uncontrolled and unconscious natural conditions.
The greatest names in the advancement of science were all creationists
No matter how much evolutionists try to identify themselves with
concepts such as innovation and progress, history has shown that the
real initiators of innovation and progress have always been faithful
scientists who have believed in divine creation.
We see the mark of such believing scientists at every point of
scientific progress. Leonardo da Vinci, Copernicus, Kepler, and
Galileo, who opened a new era in astronomy, Cuvier, the founder of
paleontology, Linnaeus, the founder of the modern classification
system forplants and animals, Isaac Newton, the discoverer of the law
of gravity, Edwin Hubble, who discovered the existence of the galaxies
and the expansion of the universe, and many othershave believed in God
and that life and the universe were created by Him.
One of the greatest scientists of the twentieth century, Albert Einstein, said:
I cannot conceive of a genuine scientist without that profound faith.
The situation may be expressed by an image: science without religion
is lame...1
The German Max Planck, who laid the foundations of modern physics, said:
Anybody who has been seriouslyengaged in scientific work of anykind
realises that over the entrance to the gates of the temple of science
are written the words: Ye must have faith. Itis a quality which the
scientist cannot dispense with.2
The history of science reveals that change and progress have been the
work of creationist scientists. On the other hand, of course,
scientific developments in the twentieth and twenty-first centuries
especially have allowed us to come by countlesspieces of evidence of
creation. Modern science and technology have allowed us to discover
the fact that the universe came into being from nothing, in other
words that it was "created." It isa fact accepted by the whole
scientific world that the universecame into being and developed as a
result of the explosion of one single point. In this way, themodel of
the infinite universe, with no beginning or end, maintained by
materialists under the primitive scientific conditions of the
nineteenth century has been destroyed. It has been realised that the
universe was created, as it says in the Qur'an, and that it has a
beginning and frontiers and has expanded over time. The Qur'an
expresses this fact thus:
Do those who disbelieve not seethat the heavens and the Earth were
sewn together and then We unstitched them and that We made from water
every living thing? So will they not believe? (Surat al-Anbiya,30)
It is We Who have built the universe with (Our Creative) power, and
verily, it is We Who are steadily expanding it. (Surat adh-Dhariyat,
47)
It was again twentieth century scientific progress that allowed us to
discover more evidence of the design in life. The electron microscope
revealed the structure of the cell, the smallest unit of life, as well
as the parts that comprise it. The discovery of DNA demonstrated the
infinite intelligence in the cell. Biochemical and physiological
advances have shown the flawless workings at the molecular level of
the body, and its superior design which cannot be explained by
anythingother than creation.
As opposed to all this, it was theprimitive state of science 150 years
ago that prepared the ground for the formation of the theory of
evolution.
In conclusion, it is impossible to consider those who believe in
creation, and who constantly provide new evidence of it, as being
opposed to progress, development, and science. On the contrary, such
people are their greatest supporters. Those who actually oppose
progress are those who turn their backs on all the scientific evidence
and defend the theory of evolution, which is nothing but an
unsubstantiated fantasy.
1. Science, Philosophy and Religion, A Symposium, published by the
Conference on Science, Philosophy and Religion in Their Relation to
the Democratic Way of Life, Inc., New York, 1941, (emphasis added)
2. Max Planck, Where Is Science Going?, Allen & Unwin, 1933, p.214,
(emphasis added)

DEVOTED TO ALLAH

The Purpose Of A Believer's Life: The Approval Of Allah
… Allah will guide to the ways ofpeace those who follow what pleases
Him. He will bring them by His will from darkness to the light, and
will guide them to a straight path. (Surat al-Ma'ida: 16)
What makes a Muslim different from other people? Non-Muslimsmay answer
this question in a number of ways; They may talk about cultural and
moral differences, about "different outlooks on the world" or
valueswhich they deny outright. Alternatively, some may say the
difference has its roots in the different ideologies which Muslims
embrace. However, all these answers relate to "visible" differences
that appear to be theconsequences of a more fundamental one. Often,
they failto grasp the reasons underlying this difference. (In fact, if
they are not Muslims, it is because they have failed to grasp this
very difference.)
There is one point to be stressedbefore proceeding to explain thebasic
attribute that makes a Muslim different: When we talk about a
"Muslim," we are not referring to someone whose ID card has the word
"Muslim" written on it. Muslim is actually the name Allah gives to
those who adhere to His religion. The basic attribute, referred to in
theQur'an, that distinguishes Muslims from other people is their being
aware of Allah's infinite might. Awareness of Allah's infinite might
does not inall cases mean affirmation of theexistence of a Creator,
however. The Qur'an underlines this fact as follows:
Say: "Who provides for you out of heaven and earth? Who controls
hearing and sight? Whobrings forth the living from the dead and the
dead from the living? Who ordains all things?" They will reply,
"Allah." Say, "Then will you not fear Allah? Such is Allah, your Lord,
the Truth, and what is there after truth except misguidance? How then
can you turn away from Him?" (Surah Yunus: 31-32)
In the verse above, the questions are put to somebody who acknowledges
the existence of Allah, accepts His attributes yet, despite all these
attributes, has no fear of Allah and thus turns away from Him. (In
fact, Satan does not reject the existence of Allah either.)
Grasping Allah's might is not only a matter of verbal confirmation.
Believers are thosewho recognise Allah's existence and His greatness,
"are steadfastin their duty" to Him and re-orient all their deeds and
conduct in the light of this reality which has become apparent to
them. Others, on the other hand, are either those who deny Allah, or,
as in the case of the people depicted in the above verse, those who do
not perform their duty to Allah, despite their awareness of His
existence.
Throughout their lives, such people remain entirely oblivious of
Allah, the Creator of man. To whom they owe their life and how and why
they were granteda lifetime on earth are questionswith which they do
not care to concern themselves. They envision a kind of life entirely
separate from Allah and His religion. However, the following
comparison in the Qur'an makes it clear that such a life rests upon
vain and rotten bases and is doomed to destruction:
Who is better: someone who founds his building on fear of Allah and
His approval; or someone who founds his building on the brink of a
crumbling precipice, so that it collapses with him into the Fire of
Hell? Allah does not love wrongdoers. (Surat at Tawba: 109)
As the above verse also informs us, the lives of those who lack faith,
as described in the Qur'an, are founded on the brink of a "crumbling
precipice." The major goal to which unbelievers are committed is the
attainmentof happiness and peace "in this world." In this sense, what
they most want is to become rich. They do their best to achieve this
goal, making all-out physicaland mental efforts. For others, on the
other hand, becoming a respected and well-known person is the purpose
of life; they will do anything and make any sacrifices to earn public
respect. However, these are nothing but worldly goals that will vanish
once death comes upon them. Some of them may even elude their grasp
right herein this world.
A believer, however, is fully aware of Allah's existence and might. He
knows why Allah has created him and what His expectations are of him.
For this reason, his basic aim in life is to be a servant with whom
Allah is pleased. He employs all means to try to reach his goal, and
strives to do so. This being the case, he resolves the mystery of
death: for many it means nothing but the ultimate end but for him,
death is not extinction, but a phase of transition to the real life.
Disbelievers assume death, which they take to be an incident that puts
an end to their lives, to be a "self-generated accident," just as
theyassume life to have emerged coincidentally and spontaneously. The
fact is, however, that Allah creates life and likewise takes it away.
Death, which is by no means a coincidence or an accident, is an
incident that takes place by the law of Allah at a predestined moment
and place.
A Muslim is a person who graspsthat Allah has power over all things
and that death is not an end but a transition to the real abode of man
(the hereafter). Aware of these facts, he carefullyavoids building his
life on a "crumbling precipice." He turns to Allah, aware that He is
the real Owner and Creator of life, death and what lies beyond. In
this system created by Allah, he comprehends that wealth, socialstatus
or good looks are not the means that lead man to success;they are only
"causes" operatingunder the rules laid down by Allah, which are
effective for only a brief period of time.
The key to the system that Allah has created is the consent of Allah.
That is because Allah guides only those who seek His approval.
…Allah will guide to the ways of peace those who follow what pleases
Him. He will bring them by His will from darkness to the light, and
will guide them to a straight path. (Surat al-Ma'ida: 16)
A Muslim is a Muslim because he seeks Allah's approval. This is the
most important trait that makes a Muslim different from all other
people. Muslims see religion as a way to earn Allah's approval,
whereas the majority of people consider it to be a system of beliefs
which occupiesan insignificant portion of their lives.
Indeed, at this very point there emerges the distinction between real
Muslims and those who imitate them (hypocrites). Muslims embrace
religion as a path of guidance to the approvalof Allah. For
hypocrites, however, it is something from which they derive benefits.
That is why a hypocrite's prayers are of a "pretentious" nature (Surat
al-Ma'un: 6) while Muslims pray in humility (Surat al-Mu'minun: 1-2).
Similarly, while Muslims spend their money in Allah's cause,
hypocrites spend to impress people rather than to earn Allah's
approval.
You who believe! Do not nullify your almsgiving by demands for
gratitude or insulting words, like him who spends his wealth,showing
off to people and not having faith in Allah and the LastDay. He is
like a smooth rock coated with soil, which, when heavy rain falls on
it, is left stripped bare. They shall have no power over anything they
have earned. Allah does not guide the unbelievers. (Surat al-Baqara:
264

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Justice: Islam’s ultimate value

Allaah The Almighty Says )what means(:"And the heaven He raised and
imposed the balance. That you not transgress within the balance. And
establish weightin justice and do not make deficient the
balance."]Quran 55:7-9[
These verses of the Quran, which are mentioned in the
chapterAr-Rahmaan, or")God( the All-Merciful" stand out in their
emphasis of the importance of justice because they unite justice with
the important theological principle of Allaah'sKhalqandAmror His
"Creation and Command." These verses make justice both the basis of
the creation and its source of continuity )by commanding justice(.
This is true because, in essence, the balance is the symbol of justice
and its means of realization at the same time.
Heavens and earth were originallycreated with justice in a balancedway
and they can only )or were meant to( continue with it. Muslims
accepted this magnificent guidance and ultimate value of life, more
than 1400 years ago. The great Commentator of the Quran, Imaam Abu
Ja'far At-Tabari )d. 310 AH( expounded the aforementioned verses,
saying,"Allaah created Heavens and Earth by )and in( justice so that
all things in them exist )and interact( by )and in( justice."
And there is not a single nation, past or present, but that it has
asserted its claims of honoring justice and being just. Yet, the
justice they claimed, at times, meant nothing more than what the
"powers that be" wanted. Or sometimes justice represented what is
recognized and utilized by a majority or a certain religion or
ethnicity. What humans mean by justice, in other words, may differ in
its meaning and means from one nation to another. It is interesting to
note that Socrates )killed in 339 BC( defined justice as the, "Will of
the powerful," and it is also interesting that this applies the vast
majority of the time in situations when religious values are absent or
weak. It is even more interesting that some of the theories man has,
overtime, developed using 'rationality' and empiricism, and which
exceedingly tilt the balance of justice in favor of the powerful or
the rich, still flourish in modern times and continue to find
advocates or even unabashed supporters who will kill or die for them.
In one of the 100 or so verses which deal with theessentials of
justice and fairness, the Quran tells us of this perversion of justice
that sometimes occurs in the course of human events. Verse 25 of the
chapter )57(Al-Hadeed,"the Iron," pregnant with meanings and profusely
poignant, lay bear the reality about the roots of injustice among
people. Many people mention being motivated by hearing this verse
recited just once. Allaah Says )what means(:"We have already sent Our
messengers with clear evidences and sent down with them the Scripture
and the balance that the people may maintain ]their affairs[ in
justice. And We sent down iron, wherein is great military might and
benefits for the people, and so that Allaah may make evident those who
support Him and His messengers unseen. Indeed, Allaah is Powerful and
Exalted in Might."]Quran 57:25[ So many points of benefit, so much to
learn and liveby. For one, the balance of justiceis mentioned along
with the Books, guidance from Allaah, to indicate that true justice
needs a compass to save itself from relativism and free judgment from
personal drive. This also means that the interpretation of Allaah's
Guidance must be free from whims and ignorance, and this effort to
free one's self from whims and ignorance is what Muslim scholars—who
are the interpreters of Allaah's Final Message— termIjtihaad. Thepoint
is that Allaah's Guidance entails that only people of knowledge who
are able and honest may interpret Divine texts. Ignoring this
prerequisite has led—in many times and places—to gross justifications
and evil consequences. Without this guidance, man has done enough to
give Socrates' definition of justice precedence over any other.
Another point worthy of our attention here is the fact that Allaah is
reminding us that He has provided the messengers with iron to go along
with the guidance and the command to establish justice. Man has
known,for untold centuries, that he cannot institute justice in almost
any walk of life, or protect justicewhenever needed, without the power
of iron.
But the intent of the message of this verse is unambiguous.
Allmessengers from Allaah, who were sent to various nations throughout
history, came with the very same message.
The implication of this is so profound, especially for today's Muslims.
We must acknowledge and respect that loving and establishing justice
is a human trait, not an attribute of the Muslim Ummahalone. In fact,
our scholars have long asserted, based on the aforementioned verses
among many others, that Allaah grants supremacy to a justgovernment or
nation even though it may be disbelieving, and He takes away supremacy
from an unjust government or nation even though it may be believing.
This is how just the Islamic worldview is.
And a Muslim would not be completely truthful to his belief without
accepting this view. Muslims should support justice and those who seek
it and they should feel happy every time justice triumphs.
But judging by the current situation of most Muslim countries and
communities around the world, itis not difficult to see that we have
strayed from justice.
To lure itback home, we need to mend our ways and make them coincide
with the guidance of ourKitaab)the Quran( first.

Slavery and freedom

The only option for man is to choose between two slaveries: slavery of
his Creator, or slavery of all else. The prevalent Western thought
today is essentially atheistic in nature, for it traces its origins to
a reaction against the Church authority in medievalEurope, which
subsequently became a reaction against religion in general. The effort
wasreally to formulate a philosophical basis independent of religion,
which was to becomethe foundation of the new scientific, political,
economic, social and psychological thought.
This does not imply that all the details of knowledge thus produced
are false, but that in essence, the foundation of all such knowledge
is frail.
Often we mistakenly isolate the Western thought from its original
environment and its secular and atheistic roots, considering it sound
human thought valid for all times and places. Quite often, we even
naively go on to claim, about one or another aspect of this thought,
that our own Deen )religion( asserts precisely the same, or at least
there is no contradiction.
In this article, I give an example of the concept of freedom, that
ismore or less agreed upon in the contemporary world that illustrates
my point.
A free person is one whose freedom is absolute with no bounds
whatsoever. He acts as hewills and does what he wills. However, any
act necessitates knowledge, motivation and ability. An absolutely free
man, thus, must possess absolute knowledge, perfect motivation and
limitless ability. This is outright impossible. No actor canpossess
absolute knowledge, motivation and ability unless he is totally
independent and self-sufficient of others and needs no knowledge or
skill fromothers, for that would violate absolute freedom.
Hence, the claim of the advocatesof democracy that man cannot befree
if he obeys a law that is not of his own making, is essentially
correct. However, they admit thatman must live in a society, and this
social life necessitates the existence of a State that commands,
prohibits and watches; and the laws whereby the State carries out all
these activities cannot be made by all the constituents of society.
Though the participation of individuals in a democratic system is
more, than in alternative systems, the enactment of laws is inevitably
the work of a minority of individuals who constitute the legislative
system. It follows that even in a democracy, the people are not really
free except to a small extent.
In fact, we argue that even participation in the enactment of laws is
not a guarantee, for individual freedom for the individuals will
invariably be dictated by the desires of their lower selves.
An individual who deprives himself of Divine guidance ends up doing
all that his lower desires demand or his lust dictates -- like
engaging in excessin food, drinking wine, drugs andobscenity. Such a
human being -- and the likes of this abound in the West today -- is
not free. True, he may not ostensibly be a slave of another human
being, but he is a slave of his own low desires.
What is the way out of this slavery? The kind of freedom demanded by
Western philosophies, in fact, is outright impossible. All people,
including the atheists, admit that man is not his own creator, or his
own sustainer; his knowledge is earned, not essential, and imperfect,
and that he must depend for his life on factors out of his control.
Sunlight comes from sun, water from rain, vegetation from the land,
and he needs all that, without controlling any of it. So how is
freedom possible? How can he beself-sufficient?
The faithful believe that Allaah is the Creator, the Omniscient and
Omnipotent, Who does as He pleases, and needs no one. Man, on the
other hand, is created, and by virtue of this, is owned by his
Creator. The one owned is a slave, not free. This essential fact of
creation points to man being aslave, not a free entity.
However, he is a slave of the Creator and not of creation like
himself. This slavery to his Creator is the very essence of his being,
whether he likes it or not. In all that he does, he is bound and
limited by the Will of his Creator.
True, man too has a will and freedom of action, but it is his Creator
who decided to give him this freedom of will. Man's will, therefore,
is not absolute, but limited by the Will of his Creator. If the
Creator has the absolute Will, man may will what does notactualize,
and may encounter what he does not like.
The Creator who made for His creation natural laws that are beyond the
domain of human will, also made the laws of Sharee'ah -- a code for a
life of willing submission to Allaah, without which true success --
worldly or heavenly -- is impossible.
Doing what you will against the will of Allaah even with your
ownproperty is a challenge to His authority, as mentioned in the Quran
)which means(:"They said: O Shu'ayb! Does your salaah )prayer( enjoin
you that we should forsake what our fathers worshipped or that we
should not do what we please with regard to our property?"]Quran
11:87[
Pharaoh also thought his opinionsuperior and dictated it to his
people, as mentioned in the Quran )which means(:"Pharaoh said: 'I do
only show you what I see, and I do but guide you to wise
policy'."]Quran 40:29[
But the Creator Lord says )what means(:"No just appraisal of Allaah do
they make when they say: 'Allaah sends down nothing to man )by way of
revelation(.'"]Quran 6:91[
And )what means(:"Does man think that he has been left aimless?"]Quran 75:38[
And )what means(:"Say: 'See what things Allaah has sent down to you
for sustenance? Yet you hold some things unlawful and others lawful
)without authority from Allaah(.' Say: 'Has Allaah indeed permitted
you, or do you attribute lies to Allaah?'"]Quran 10:59[
We conclude that the assertion that man is free or must be free, in
the absolute sense used widelyin the West, is utterly falsified by
reality. Furthermore, such an assertion negates belief that manis a
slave-servant to Allaah and must obey His decrees. Even some Christian
authors seem to have realized this, among them the famous English
author Lewis who said, roughly: 'I was not born to be free, rather to
listen and obey.'

Facts & misunderstandings aboutthe Bible

In the Quran Allaah informs us that He revealed a number of books,
including thepagesof Prophet Abraham )Ibraaheem(, thePsalmsof Prophet
David )Daawood(, theTorahof Prophet Moses )Moosaa(, theInjeel)Gospel(
of Prophet Jesus )'Eesaa(, and finally, theQuranof Prophet Muhammad.
Of these revealed texts only the Quran remains intact in its original
form. All of the others )ascomplete books( have been lost, their
remains have survived only as fragments or tampered with in some way
so as to make their authenticity doubtful. Nowhere in the Quran is the
Bible even mentioned, to say nothing of its being among the revealed
texts of Allah, or as Christian claim "The Word of God." Further, we
know from respected scholars that although some fragments ofthePsalms,
theTorah, and theInjeel)the teachings of Prophet Jesus( may be found
in the Bible, comprised of the Old and New Testaments, the Bible
cannot rightfully be called "The Word of God." Why is this so?
As one publisher )Tyndale House Publishers, Inc., Wheaton, llinois(
stated: "The Bible may look like one book, but it is actually
sixty-six books in one. Thirty-nine books make up what we call the Old
Testament, and twenty-seven make up the New Testament. It is possible
that more than forty writers were used by God to write all sixty-six
books." )Quoted from the "Holy Bible" – New Living Translation, Gift &
Award Edition, l997, p. vii(
So if the Bible is neither narrated by God nor written by Him, and, as
such, is not 'the word of God,' then what is it? By any objective
criteria, the Bible is a book containing a compilation of stories,
legends, folk tales, folk lore, myths, sagas, narratives, poetry,
fragments of scriptures )fragments from the Psalms, the Torah, and the
Injeel as already mentioned(, letters )esp. in New Testament(,
visions, dreams, accounts of events from doubtfulsources )not eye
witnesses(, editors' or scribes' notes, as well as human errors.
For those who believe in it, it is a book that has historical,
cultural, moral and ethical values, and a source of spiritual teaching
and guidance. It is a book held in highesteem, primarily by Christians
who see it as a divine book and the source of their religious beliefs.
But, in the final analysis it is only a book with many limitations
and imperfections which disqualify it from being called "The Word of
God." Whoever makes such a claim then the burden of proof rests with
him. On the contrary, the Glorious Quran is the Speech of Allaah and,
through the Angel Gabriel, was revealed to Prophet Muhammad; later
compiled into a book more than 14 centuries ago it remains preserved
in its original form until today.
Some common misunderstandings about the Bible include the following:
The Bible is one book, the Old Testament. The Bible contains sixty-six
books )or more depending upon the denomination one belongs to(.
The Old Testament )OT( is the Torah followed by the Jews. The OT
contains some fragments of the Torah which was lost and thePsalms, but
the Talmud is the book followed by the Jews and is totally unrelated
to the Bible.
The New Testament )NT( is the Gospel of Prophet Jesus, or the Injeel.
It is neither. It is made up of twenty-seven books, none of which was
narrated or written byProphet Jesus although the NT may contain
fragments of the Injeel )sayings and teachings of Prophet Jesus(. The
Injeel as revealed through Prophet Jesus has been lost. The fragments
which may be cited in the NT maynot be authentic or in their proper
context. So it is erroneousto equate the NT with the Injeel mentioned
in the Quran.
The Bible is a holy book, narrated,dictated by God and is infallible.
While this is a claim, this misconception has already been addressed.
Since the Bible is 'only' a book, there is no need to call it a
forgery, a corrupted text, etc. The Quran is the only authentic "Word
of God," His Speech, and Allah has promised to protect it from
distortion of any kind until the Day of Judgment and He has kept His
promise. Not one letter or syllable has been changed over the past l4
centuries.

Belief in the divine scriptures

The Holy Quran
The Holy Quran is the Divine Book - the miracle revealed to Muhammadfrom Allaah.
As Muslims, we say: "There is nothing worthy of worship except Allaah
and Muhammad is His Slave and Messenger." The Quran is a book that
could not have been compiled by any human being, nor could it have
been revealed by anyone but Allaah. Therefore, anyone who alleges that
Muhammadproduced the Quran is attributingdivinity to him, refusing to
acknowledge him as a Prophet and is virtually describing him as 'God'.
Allaah states in the Quran )what means(:"And you did not recite before
it ]i.e., the Quran[ any scripture, nor did you inscribe one with your
right hand. Then ]i.e., otherwise[ the falsifiers would have had cause
for doubt."]Quran 29:48[
Muhammadwas unlettered. He never went to school and could not read or
write; in fact, there was no school in his town at that time.
Furthermore, the country he was born in had not known much of
civilisation or progress. How, then, could such aperson produce a work
like the Holy Quran? He came from a village surrounded by dark
mountains and the wilderness of the desert – a remote place, unheard
of at that time. No one in that village had any knowledgeof the
philosophy of Greece and Rome, or of the literature of Indiaand
Persia. It was a village, devoid of any academic tradition and
activity. There was no one there with even a minimum level of
education and knowledge.
The Holy Quran excels in both its literary values and its unique
treatment of law. It contains an entire legal system which is perfect
in every detail. As for the theology therein, and the knowledge of the
unseen, it givesinformation which is not known to anyone - information
which the human intellect is unable to perceive. It reveals laws and
phenomena on the subject of nature which were previously unknown, and
not only during the time of the Prophet- some of these laws were
discovered thirteen hundred years later, while others still remain
undiscovered.
The Holy Quran challenges all humanity. Humanity and jinn are asked
to produce ten chapters, orat least one, like the chapters of the Holy
Quran, but they failed to produce even one chapter, as Allaah Almighty
Says )what means(:"Or do they say: 'He ]i.e., Muhammad[ invented it.?'
Say: 'Then bring ten chapters like it that have been invented and call
upon ]for assistance[ whomever you can besides Allaah, if you should
be truthful.'"]Quran 11:13[
There are more facts and information that still remain undiscovered,
yet are written about in the Holy Quran. Every now and then scholars
extract new information from it, and contribute to human knowledge in
general and to the better understanding of Islam in particular.
Faith in other revealed books
Muslims believe in the Holy Quran and all the other revealed Books
mentioned in it. These are: the Scrolls )of Ibraaheem(, the Psalms
)revealed to Prophet Daawood(, the Torah )revealed to Moosa( and
theGospel )revealed to 'Eesaa(.
The Holy Quran was revealed to confirm the true and original message,
as well as to expose the distortions made to the earlier messages;
Allaah Says )what means(:"And We have revealed to you, ]O Muhammad[,
the Book ]i.e., the Quran[ in truth,confirming that which preceded it
of the Scripture and as a criterion over it. …"]Quran 5:48[
We therefore believe in the other revealed books where they tie in
with what is said in the Holy Quran but reject all that is contrary to
it.
1- The Scrolls of Ibraaheem
Allaah informs us about what is mentioned in the Scrolls of Ibraaheem
and is repeated in the Scrolls of Moosaa; Allaah, the Most Exalted,
Says )what means(:"That no bearer of burdens will bear the burden of
another."]Quran 53:38[
The Quran refers to the Scrolls of Ibraaheemin the verse )which
means(:"But you prefer the worldly life, while the Hereafter is better
and more lasting. Indeed, this is in the former scriptures, the
scriptures of Ibraaheem and Moosaa."]Quran 87:16-18[
2- The Psalms )Zaboor(
Allaah Says )what means(:"…And to Daawood We gave the book ]of
Psalms[."]Quran 4:163[
It was mentioned in the Psalms that the righteous will inherit
theearth. Allaah Almighty Says in the Holy Quran )what means(:"And We
have already written in the book ]of Psalms[ after the ]previous[
mention ]i.e., the Torah[ that the righteous will inherit the
earth."]Quran 21:105[
The earth in this verse may perhaps mean Paradise, as is understood
from another verse )which means(:"And they will say: 'Praise to
Allaah, who has fulfilled for us His promise and made us inherit the
earth ]so[ wemay settle in Paradise wherever we will. And excellent is
the reward of ]righteous[ workers.'"]Quran 39:74[
3- The Torah
The Torah is also a book revealed by Allaah. It contained guidance for
people as well as Divine commandments; Allaah Says )what means(:"But
how is it that they come to you for judgement while they have the
Torah, in which is the judgement of Allaah?..."]Quran 5:43[
He Almighty also Says )what means(:"Indeed, We sent down the Torah, in
which was guidanceand light."]Quran 5:44[
And among the Divine commandments it contained were, as Allaah informs
us in the Quran )what means(:"And We ordained for them therein ]i.e.,
inthat Torah[: a life for a life, an eyefor an eye, a nose for a nose,
and an ear for an ear, a tooth for a tooth, and for wounds is legal
retribution …"]Quran 5:45[
The Torah also contained glad tidings about the coming of our Prophet
Muhammad. Allaah Says )what means(:"Those who follow the Messenger,
the unlettered prophet, whom they find written ]i.e., mentioned[ in
what they have of the Torah…"]Quran: 7:157[
The Torah described the believers, as Allaah gave reference in the
Quran Saying )what means(:"Muhammad is the Messenger of Allaah; and
those with him are forceful against the disbelievers, merciful amongst
themselves. You see them bowing and prostrating ]in prayer[, seeking
bounty from Allaah and ]His[ pleasure. Their mark ]i.e., sign[ is on
their faces ]i.e., foreheads[ from the trace ofprostration. That is
their description in the Torah..."]Quran48:29[
4- The Injeel )Gospel(
Regarding the Injeel, Allaah Says )what means(:"…And We gave him
]i.e., 'Eesaa Son of Maryam[ the Gospel, in which was guidance and
light and confirming that which preceded it of the Torah…"]Quran 5:46[
Allaah also confirms that the Injeel contained Divine Laws by Saying
)what means(:"And let thepeople of the Gospel judge by what Allaah has
revealed therein."]Quran 5:47[
We are also informed that the Injeel comprises the amended laws of the
Torah; Allaah Says )what means(:"And ]I have come[ confirming what was
before me of the Torah and to make lawful for you some of what was
forbidden to you…"]Quran 3:50[
The Injeel, like the Torah, conveyed glad tidings of the advent of
Muhammadand a description of the believers. Thus,we believe in all the
books that the Almighty has revealed and werespect all the prophets,
may Allaah exalt their mention, and believe that the only one of all
Divine Books that remained preserved in its original form is the
Quran.

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Meaning of tafweed with regard to the names and attributes of Allah )i.e., thinking that only Allah knows what ismeant(.

Praise be to Allah, I know what is meant by these four things ]with
regard to the names andattributes of Allah[: tahreef )distorting the
meaning(, ta'teel )denying the apparent meaning(, tawqeef )refraining
from discussing the meaning( and tamtheel )likening Allah to His
creation(. Butsome scholars also speakof a fifth matter, namely
tafweed )thinking that only Allah knows what ismeant(, and I do not
know what tafweed is. Can you please explain to me what it means
andthe evidence for it?
Praise be to Allah.
Firstly:
Tafweed with regard to the names and attributesof Allah, may He be
exalted, has two meanings:
1.
A correct meaning, which is affirming the wording and the meaning to
which is points, then leaving knowledge of how it is to Allah. So we
affirm the beautiful names and sublime attributes of Allah, and we
acknowledge and believe in their meanings, but we do notknow how they
are.
So we believe that Allah, may He be exalted, rose over the Throne in a
realsense as befits His Majesty, in a manner that is not like this
action on the part of human beings, but how that occurred is unknown
to us. Hence we leave knowledge of how it occurred to Allah, as Imam
Maalik and others said when asked about this rising over )istiwa'(:
The rising overis known but how is unknown.
See: Majmoo' al-Fataawaby Shaykh al-Islam ]Ibn Taymiyah[, 3/25
This is the view of Ahl as-Sunnah wa'l-Jamaa'ah: We affirm the
attributes of Allah, may He be exalted,without likening Him to His
creation or discussing how. Allah, may He be exalted, says
)interpretation of the meaning(: "There is nothing like unto Him, and
He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Ibn 'Abd al-Barr )may Allah have mercy on him( said: Ahl as-Sunnah are
unanimously agreed on affirming the attributes that are mentioned in
the Qur'an and Sunnah, and interpreting them as they appear to mean,
not metaphorically. But they do not discuss how any of them are.
Al-'Uluw li'l-'Aliy al-Ghaffaar, p.250
2.
The second meaning of tafweed, which is an incorrect meaning, is
affirming the wording without understanding what it means. So they
affirm the words only, "The Most Beneficent )Allah( Istawa )rose over(
the )Mighty( Throne" ]Ta-Ha 20:5[, then they say: We do notknow what
it means or what Allah meant by it!
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
With regard to tafweed, it is known that Allah, may He be exalted, has
commanded us to ponder the Qur'an and urged us to understand it. So
how can it be possible that we are expected to turn away from
understanding it, knowing it and pondering it?
Moreover, the text )of the Qur'an( is intended to guide us, explain to
usand bring us forth from darkness into light. But if there are parts
of this text the apparent meaning of which is falsehood and disbelief,
and we are not expectedto understand the apparent meaning or the
hidden meaning, or we are expected to understand the hidden meaning
without any reference to that hiddenmeaning in the text, in either
case the text that is addressed to us does not explain the truth, and
we do not know whether the apparent meaning of the text is falsehood
and disbelief.
In fact what these people say about the One Who addressed these words
to us, that He did not make the truth clear to us and He did not
explain it to us, yet He instructed us to believe in it; and that what
He addressed us with and commanded usto follow and refer to does not
explain the truth or disclose it, and rather the apparent meaning of
these verses may lead to disbelief and falsehood; and that He wanted
us to understand from these texts or to conclude fromthem something
for which there is no supporting evidence– allof that amounts to
something that it is known from the basic teachings of Islam that
Allah and His Messenger are above such a thing and that this tafweed
is akin to the views of the distorters and heretics. … Thus it is
clear that the view of those who promote tafweed and claim that they
are following the Sunnah and the early generations of the ummah is one
of the worst views of innovation and heresy. End quote.
Dar' at-Ta'aarud, 1/115
Shaykh Saalih al-Fawzaan )may Allah preserve him( said:
The view of the early generations was not tafweed; rather their way
was to believe in these texts as they were revealed and to affirm the
apparent meaning that is indicated by thesewords and their linguistic
usage. At the same time, they did not liken any of these )divine(
attributes to the attributes of His creation, as Allah, may He be
exalted, says )interpretation of the meaning(: "There is nothing like
unto Him, and He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Al-Muntaqa min Fataawaal-Fawzaan, 25/1
Shaykh Ibn Jibreen )may Allah have mercy on him( said:
The correct view is to refrain from interpreting the texts in a way
other than the apparent meaning and to affirm the divine attributes
that are mentioned in these textsaccording to the apparent meanings
indicated in these texts, yet refraining from discussion of their
nature, leaving knowledge thereof to Allah, and also believing that
they are not to be understood in a manner that likens the Lord or any
of His attributes to any of His creation. So we should not liken any
of His attributes to those of any of His creation or interpret them in
a way other than the way they are meant to be understood. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 64/41
Shaykh 'Abd ar-Razzaaq 'Afeefi )may Allah have mercy on him( said:
The view of the salaf is that tafweed applies only to the nature of
the divine attributes, not themeaning. End quote.
Fataawa ash-Shaykh 'Abd ar-Razzaaq 'Afeefi, p. 104
Shaykh Ibn Baaz )may Allah have mercy on him( said:
Ahmad said concerning those who promote tafweed: They are worsethan
the Jahamis. Tafweed means saying: Only Allah knows what it means.
This is not permissible because the meaning is known to thescholars.
Maalik )may Allah have mercy on him( said: Istiwa' )rising over( is
known, but how it occurred is unknown. This was narrated from Imam
Rabee'ah ibn Abi 'Abd ar-Rahmaan and from other scholars. The meanings
of the divine attributes are known to and understood by Ahl as-Sunnah
wa'l-Jamaa'ah, such as pleasure, anger, love, rising over, smiling and
so on. These are meanings that are distinct from other meanings.
Smiling is something other than pleasure; pleasure is something other
than anger; anger is something other than love; hearing is something
other than seeing. All of them are known to be attributes of Allah,
may He be exalted, but they cannot be likened to the attributes of
created beings. End quote.
Fataawa Noor 'ala ad-Darb by Ibn Baaz, p. 65
He also said:
Imam Ahmad )may Allah have mercy on him( and other leading scholars
ofthe early generations denounced those who promoted tafweed and
regarded them as innovators because what their view implied was that
Allah, may He be exalted, addressed to His slaves something the
meaning of which they could not understand or know what He meant by
it. But Allah, may He be glorified and exalted, is far above such a
thing and Ahl as-Sunnah wa'l-Jamaa'ah know what He, may He be
glorified, meant by His words; they ascribe to Him what is implied by
His names and attributesand they declare Him to be above anything that
is not befitting to Him. They know from His words and from the words
of His Messenger )blessings and peace of Allah be upon him( that He
has the attribute of absolute perfection in allthat He has told us
Himself or that His Messenger )blessings and peace of Allah be upon
him( has told us about Him. End quote.
Majmoo' Fataawa Ibn Baaz, 3/55
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
Tafweed is of two types; one has to do with the meaning and the other
has to do with discussing how.
Ahl as-Sunnah wa'l-Jamaa'ah refrain from discussing how, but they do
not reject the meaning; rather theyaffirm it and explain it. Anyone
who claims that Ahl as-Sunnah are the ones who promote tafweed in the
sense of saying that only Allah knows the meaning is telling lies
about them. End quote.
Liqa' al-Baab al-Maftooh.67/24
Secondly:
Some people think that the view of the salaf is tafweed; they
misunderstand that fromwhat the salaf said about the hadeeths which
speak of the divine attributes: "Let them pass as they came without
discussing how."
But this is an incorrect understanding; rather the view narrated from
the salaf indicates that they affirmed the divine attributes according
to their meanings, but theystated that they did not know how those
attributes were.
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
The words of Rabee'ah and Maalik, "The rising over )istiwa'( is not
unknown, how cannot be comprehended and belief in it is
obligatory",are in accordance with the words of the others, "Let them
pass as they came without discussinghow." They only stated that it is
not possible to know the nature of the attribute; they did not deny
the attribute itself.
If the scholars had believed in the mere wording, without any
understanding of the meaning in a manner that is befitting to Allah,
they would not have said "The rising over )istiwa'( is not unknownand
how cannot be comprehended", and they would not have said "Let them
pass as they came without discussing how." In that case the rising
over would not have been known; rather it would have been unknown.
Moreover, there would be no need to deny comprehension of the nature
of the attribute ifhe did not understand any meaning from the wording;
rather there would be a need to denycomprehension of the nature of the
divine attributes when the attributes are affirmed.
Moreover, the one who denies the divine attributes does not needto say
"without discussing how". The one who says that Allah is not on the
Throne does not need to say "without discussing how". Therefore if the
way of the salaf was to deny the divine attributes in end of
themselves, they would not have said "without discussing how".
Moreover, their saying "Let them pass as they came without
discussinghow" implies acceptanceof the apparent meaning of the
attributes. As these words refer to certain meanings, if the meanings
referred to are not what was intended, then they should have said: Let
these words pass whilst believing that what theyindicate is not the
intended meaning, or: Let these words pass whilst believing that Allah
is not to be described by what these words indicate. In that case they
would not be allowed to pass as they came, and in that case it would
not be said "without discussing how", because denying the nature of an
attribute that is not proven is meaningless.
End quote from al-Fataawa al-Hamawiyyah, 5/41
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said something similar:
It is well known that the salaf said some things in general terms and
made other statements that were more specific concerning the verses
and hadeeths that speakof the divine attributes. An example of a
general statement is: "Let them pass as they came without discussing
how."
This was narrated from Makhool, az-Zuhri, Maalik ibn Anas,
Sufyaanath-Thawri, al-Layth ibn Sa'd and al-Awzaa'i.
This phrase is a refutation of those who denied the divine attributes
)ta'teel( and those who likened Allah to His creation )tamtheel(. The
words "Let them pass as they came" are a refutation of those who
denied thedivine attributes, and the words "without discussing how"
are a refutation of those who likened Allah's attributesto those of
His creation.
This also indicates that the salaf attributed sound meanings to the
texts which speak of the divine attributes, in a manner that is
befitting to Allah. This is indicatedin two ways:
1.
Their saying "Let them pass as they came". Whatis meant is accepting
themeaning indicated by these words. There is no doubt that this
wording affirms the concept in a manner that is befitting to Allah,
may He be exalted. If they did not believe that these words)that speak
of the divine attributes( had a meaning, they would have said: Let
this wording pass and do notdiscuss its meaning, and the like.
2.
Their saying: "without discussing how". It is obvious that they
affirmed the meanings of these words, because if they did not accept
themeanings of these words they would not have needed to say, Do not
discuss how. That which is denied does notexist in the first place,
soto say that we should not discuss how is meaningless. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 4/32
And Allah knows best.

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Dought and clear - When making up missed fasts, it is essential to form the intention the night before, as is required in the case of the original fast .

I wasnt aware that ramadan fasts missed due to menstruation had to be
made up before nafl ones and I started keeping some nafl ones so is it
possiblefor me to change the intention of the previousnafl ones I have
kept or to change the intention of fast during the day? Because the
one I kept today for example I started off with the intention of
keeping a nafl fast but can I now change this to the intention of
making up the ones I missed in ramadan?
Praise be to Allah.
Firstly:
It is not valid to change the intention of observing the voluntary
fast that one has completed in order to make it a fast to make up for
a day of Ramadanwhich one did not fast, because when making up missed
fasts, it is essential to form the intention the night before, because
making up missed fasts comes under the same ruling asthe original
fast. The Prophet )blessings and peace of Allah be upon him( said:
"Whoever does not intend to fast before dawn, his fast does not
count." Narrated by at-Tirmidhi, 730; classed as saheeh byal-Albaani
in Saheeh at-Tirmidhi. At-Tirmidhi said after quoting it: What is
meant, according to the scholars, is that the fast does not count for
the one who did not form the intention to fast before dawn broke in
Ramadan or when making up a missed Ramadan fast or when fasting in
fulfilment of a vow. If he did not form the intention to fast from the
night before, then it does not count. As for voluntary fasts, it is
permissible for him to form the intention after dawn breaks. This is
the view of ash-Shaafa'i, Ahmad and Ishaaq. End quote.
an-Nawawi )may Allah have mercy on him( said:
A Ramadan fast or making up a fast or an expiatory fast or a fast
offered as fidyat al-Hajj )compensation for mistakes in Hajj( or other
obligatory fasts are not valid if the intention is made duringthe day.
There is no difference of opinion onthis matter.
End quote from al-Majmoo', 6/289
See: al-Mughni by Ibn Qudaamah, 3/26
That is because changing the intention after finishing an act of
worship does not have any impact.
As-Suyooti )may Allah have mercy on him( said in al-Ashbaah
wa'n-Nazaa'ir, p. 37:
If a person intends to end his prayer after completing it, that does
not render it invalid, according to scholarly consensus. The same
applies to all other acts of worship. End quote.
So the fast that was done with the intention of observing a voluntary
fast cannot count as a fast observed to make up for )a missed
obligatory fast(.
And because if he started observing it as a voluntary fast, then he
decided during the day to change it into a fast observed to make up
for)a missed obligatory fast(, then he would have fasted part of that
obligatory day on the basis that it was voluntary, so it cannot make
up for an obligatory fast, because actions are but by intentions, and
he fastedpart of the day with the intention of it being voluntary.
And because he changedthe intention from a general fast to a specific
fast, and that is not valid.
And Allah knows best.
For more information, see the answer to question no. 39689
But we should point out to you that observing naafil fasts is not
disallowed for the one who still has to make up Ramadan fasts, as
mentioned in the question. Rather the correct opinion is that if a
person wants to observe a voluntary fast when he owes an obligatory
fast, such as making up missed days from Ramadan and the like, his
fast is valid so long as he still has enough time to make upwhat he
owes before the next Ramadan begins. But what is not allowed is to
fast the six days of Shawwaal before making up what he owes from
Ramadan. However this is a matter concerning which the scholars
differed.

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Prophets (a.s) of ALLAH (s.w.t) -

"I believe in ALLAH, in His Angels, His Scriptures, His Prophets, the
Day of Judgment, and in the factthat every thing good or bad (in the
world) is pre-destined by ALLAH the Exalted, and in the resurrection
after death."
Belief in all the Messengers of ALLAH for aMuslim is:
The Prophets were people from among mankind who were given the message
of Allah directly from the Angel Jibreel. According to a saying of
Prophet Muhammad (s.a.w.w), there are one hundred and twenty four
thousand (1,24,000) Prophets (a.s) who have ever been sent down on
earth. Only the main oneshave been mentioned in the Holy Quran.
Prophet Muhammad (s.a.w.w) was the seal of the prophets. After him no
new prophet is to be. TheMuslims believe that although his soul was
thefirst to have been createdby ALLAH, he was the last of all the
prophets to be sent down on earth. If a person doesn't believe in any
of the Prophet (a.s), is not a Muslim. All the prophets were people of
merit and patience, belief and certainty, truthfulness and
religiousness, chastity and impeccability, intelligence and
brilliance, trustworthiness; and conveyance of the message. The
Prophets (a.s) were numerous, the first of them was Adam (a.s), who
was created from clay as an unimpaired human in thebest of forms.
After Him among his offspring are; Sheesh, Idrees, Nuh, Huud, Salih,
Shoaib, Ibrahim, Lut, Ismail, Ishaq, Yaqub, Yusuf, Musa, Haroon,
Yeshua, Yunus, Ayyub, Dhu-l-Kifl, Ilyas, Alyasa, Daood, Sulayman,
Zakariyya, Yahya, Eesa, (a.s), and many others. The ALLAH's Messengers
(a.s) are human beings, and ALLAH's servants. ALLAH appointed them to
convey His messages to the other human beings. They were truthful;
neverlie, and did not commit sin. They showed miracles on Allah's
commands; convey His messages in full, without adding, or leaving out
anything from the ordersof ALLAH. Nor did they withhold any of His
messages. The Prophets (a.s) were also human beings, and ALLAH's
servants, they convey the commands of ALLAH to Hisbeings; were
truthful andnever told a lie, nor committed any sins. They did not
subtract or add anything in the commands of ALLAH, nor did they hide
any Divine orders. There is a minor difference between a Messenger
(a.s), and a Prophet (a.s). A Rasool is that Messenger, who is given a
new Shariat (Divine law) and a new Book. All Messengers are also known
as Prophets (a.s), whether or not theyare given a new Shariat (Divine
law). Thus, a Nabi may followed the previous Shariat and the Book. The
prophet were appointed only by ALLAH's choice; meaning that there were
no role for human effort, or intentions in this regard. This bestow,
solely, depends on ALLAH's will. Many Messengers and Prophets (a.s)
came to this world only ALLAH knows their exact number. A Muslim
should believe and testify that all of them were true andright
Messengers of ALLAH. The first Prophet was Prophet Adam (a.s), the
last Prophet was Holy Prophet Muhammad (s.a.w.w). The Muslims believe
that the appointment of the Prophets and Messengers(a.s) ended with
the Holy Prophet Muhammad (s.a.w.w). No new Prophet will come until
the Day of Judgment. After Prophet Muhammad(s.a.w.w), whosoever claims
to be a prophet, is a liar. Prophet Muhammad (s.a.w.w) is the most
exalted and glorious of all the Messengers and Prophets(a.s). He, too,
is ALLAH's servant and obedient to Him. He is the most exalted after
ALLAH, the Almighty. As the end of the Prophethood lasted by the death
of Prophet Muhammad (s.a.w.w), thechain of "Wahi", the messages sent
through Jibreel from ALLAH, was also ended. There should be not any
doubt for an Muslim to accept this fact.The one who says or deny it,
is a non believer.

Signs of Qayamat-the last day of the world

Signs of Qayamat{the last day of the world}
Signs of Qayamat "I believe in ALLAH, in His Angels, His Scriptures,
His Prophets, the Day of Judgment, and in the fact that every thing
good or bad (in the world) is pre-destined by ALLAH the Exalted, and
in the resurrection after death." "The Clatterer. What is the
Clatterer?. And what teaches thee what the Clatterer is?. The day that
men shall be like scattered moths. And the mountains shall be like
carded wool. Then as for him whose scales are heavy. He shall be ina
pleasing life. And as for him whose scales are light. His abode shall
be the Abyss. And what teaches thee whatit is?. A blazing Fire". ( 101
: 1-11 ) Al-Quran. The belief on the Signs near the Day of Judgment
for a Muslim is: Sayings of Prophet Muhammad (s.a.w.w): 1.Bani Israel
were been divided in 72 sects and my Ummah will be divided in 73
sects. All the sects will go in Hell except one. Companions (r.a)
asked:Oh Prophet Muhammad (s.a.w.w)!, which sect will be on the right
path?. Prophet Muhammad (s.a.w.w) said: The one who follows My
(Sunnah) and My Companion's (Sunnah). (Mishkawt) 2. There will appear,
at the end of time, people who will be called Rafdhi [Shia
(Rejecters)], they will reject the Islam. (Musnad Ahmed) 3. There will
be, at the end of the time, people who are called Rafdhi (Shia), they
will reject the Islam and spit it out.Thus, Kill Them for they are
polytheist. (Majma-u-Zawaid) Sayings of Hazrat Ali Murtaza (r.a): 1.
With regard to me, two categories of people will be ruined, namely he
who loves me too much and the love takes him away from rightfulness,
and he who hates me too much and the hatred takes him away from
rightfulness. The best man with regard to me is he who is on the
middle course. So be with him and be with the great majority (of
Muslims) because Allah'shand (of protection) is on keeping unity.
(Nahj-ul-Balagah) 2. Thebest one after the Messenger of ALLAH
(s.a.w.w) is Abu Bakr. And the best one after Abu Bakr is Umar." He
also whipped those who claimed that he is better than Abu Bakr and
Umar. (Ibn-e-Majah) So it is the duty of all Muslims to be aware of
this sign of Qayamat near us. We see this nation is in a minority as
told by the Hadith and have not only rejected the Islam but even had
cut the roots of the belief of a Muslim. The Jihad against them is the
most prior (in peace and in war) to upkeep the religion of ALLAH. The
one who fights back against them in any sense is being noted by ALLAH
who will give the unlimited reward just not for the defense in the
name of Him (s.w.t), Prophet Muhammad (s.a.w.w), Companions (r.a),
Ummahat-ul-Momineen (r.a) and the true Islam (the Islam of the
Sunni's) but also for thesacrificing the lives and the utmost
blood-shedding. May ALLAH keep away me, you andall Muslim Ummah from
this biggest "Shar". Ameen!

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