WHAT KIND OF RELATIONSHIP IS THERE BETWEEN CREATION AND SCIENCE?

As we have shown in all the questions we have considered so far, the
theory of evolution is completely at odds with scientific discoveries.
This theory, born of the primitive level of science in the
nineteenthcentury, has been completely invalidated by successive
scientific discoveries.
Those evolutionists who are blindly devoted to the theory look for a
solution in demagogy,since no scientific foundation is left to them.
The most frequently resorted to of these isthe clichéd slogan that
"creationis a faith, so it cannot be considered part of science." The
claim goes that evolution is a scientific theory, whereas creation is
just a belief. However,this repetition of "evolution is science,
creation is a belief" stems from a totally erroneous perspective.
Those who keep repeating that are confusing science and materialist
philosophy. They believe that science must remain within the borders
of materialism, and thatthose who are not materialist have no right to
make any statements at all. However, science itself completely rejects
materialism.
Studying matter is not the same as being a materialist
Like contemporary materialists, Democritus was deceived into thinking
that matter had existedforever, and that nothing existed but
matter.Let us first briefly define materialism in order to examine the
matter in more detail. Materialism is a philosophy that has existed
since Ancient Greece and is based on the idea that matter is all that
exists. According to materialist philosophy, matter has always existed
and will continue to do so for all time. Nothing exists apart from
matter. This is not a scientific claim, however, because it cannot be
subjected to experiment and observation. It is simply a belief, a
dogma.
However, this dogma became mixed up with science in the nineteenth
century, and even came to be the basic foundation of science. Yet
science is not compelled to accept materialism. Science studies nature
and the universe, and produces results without being limited by any
philosophical classification.
In the face of this, some materialists frequently take refuge in a
simple word game. They say, "Matter is the only subject of study for
science, so ithas to be materialist." Yes, science only studies
matter, but "studying matter" is very different from "being a
materialist." That is because when we study matter, we realise that
matter contains knowledge and design so great that they could never
have been produced by matter itself. We can understand that this
knowledge and design are the result of an intelligence, even if we
cannot see it directly.
For instance, let us imagine a cave. We do not know if anyone has been
in it before us. If, whenwe enter this cave, there is nothing in it
but dust, earth, andstones, we can infer that there isnothing but
randomly distributed matter there. However, if there are expertly
produced pictures in stunning colours on the walls, we may assume that
an intelligent entityhas been there before us. We may not be able to
see that entity directly, but we can infer its existence from what it
produces.
Science has refuted materialism
Science studies nature in the same way as shown in that example. If
all the design in nature could only be explained by material factors,
then science could confirm materialism. However, modern science has
revealed that there is design in nature that cannot be explained by
material factors, and that all matter contains a design brought into
being by a Creator.
For example, all experiments and observation prove that matter could
not by itself have given rise to life, for which reason life must stem
from a metaphysical creation. All evolutionist experiments in this
direction have ended in failure. Life can never have been created from
inanimate matter. The evolutionist biologist Andrew Scott makes the
following admission on the subject in the well-known journal New
Scientist:
Take some matter, heat while stirring and wait. That is the modern
version of Genesis. The "fundamental" forces of
gravity,electromagnetism and the strong and weak nuclear forces are
presumed to have done the rest... But how much of this neattale is
firmly established, and how much remains hopeful speculation? In
truth, the mechanism of almost every major step, from chemical
precursors up to the first recognizable cells, is the subject of
either controversy or complete bewilderment.1
If matter were capable of giving rise to life on its own, as
materialists claim, then it shouldbe possible to synthesise life in
laboratory conditions. However, not even one organelle in a cell can
be reproduced in the laboratory, let alone a complete cell.

PAST, PRESENT AND FUTURE; THEY ARE ALL THE SAME

All construction stages of these buildings as well as their
currentstate are in the sight of God. Every deed engaged in by the
former dwellers of these buildings is kept "right now" in the sight of
God.As has already been clarified, in the sight of God, all events,
which have occurred on earth sofar, take place at a single moment.
What the Prophets Moses, Abraham (Ibrahim), Noah, Solomon, and
Muhammad, together with all the other prophets, went through is
experienced in the time we actually live in. Likewise, the experiences
of our grandsons, of their grandsons, as well as of all the people who
will live until the Judgement Day take place at one and the same
moment. Among these people those who believe are now in heaven, while
the disbelievers are in hell, suffering agonies.
What our Prophet went through, too, will remain in the sight of God
forever. These events are presented to our sensations as if they
happened 1400 years ago. However, the truth is, right at this moment,
our Prophet Muhammad is ascending to heaven, right now, he is taking
refuge in the cave with his friend. Again, this is the moment our
Prophet is communicating the message of God to disbelievers. Actually
these are not events, which occurred in the past. On the contrary,
they are incidents doomed to exist for all eternity. The reason why we
do not see, witness or experience these events is simply because they
are not present in our memory.
The same thing holds true for allthe events that took place and the
people who appeared on earth throughout history. Philosophers in
ancient Greece, those Sumerian people who cuneiform writing,
Cleopatra, the Egyptian Queen, artists of the renaissance period,
scientists of the 19th century, dictators of the 20th century andall
other people, even your grandfather, his grandgrandfather and you are,
in reality, living at the same moment.
None of these events disappear; they continue to exist without
changing. The Crusades, the great migration, World Wars I and II,
though seemingly distinct historical events, are actually events
happening right at this moment and they will continue to do so for all
eternity.Likewise, Egyptian, ancient Mexican, Greek and Anatolian
civilisations all existed at the same moment.
The rain, which watered the field of a man who earned his living as a
farmer in 1000 BC in Mesopotamia, and the very moment this farmer got
wet in this rain are also present in the sight of God. A spider which
wove a net in the branches of a willow in the Akkadian period
is,likewise, weaving this net just now. The same spider, in a corner
of this net, is also waitingfor its prey right at this moment.
Furthermore, the very same moment you try to visualise this spider in
your mind, it is laying its eggs, collecting them on its back, and
also taking care of them. Also, atthis very moment, the eggs are
cracking and its many offspring are hatching.
Nothing is left out or forgotten; the creation of God serves various
purposes. So, nothing disappears, vanishes or is wasted. That people
do not see, know or experience these various occurrences does not mean
that they are not happening right now. As God is unbounded by time,
everything has already taken place and finished in His sight. However,
being bound by time, the experiences of an individual appear to be
arranged in a seriesof events the order of which is apparently based
on the criterion of the past, the presentand the future. However, as
also mentioned earlier, "events not yet experienced" are not "yet
experienced" for us. Past, future and present are all the same to God.
That is why God knows everything. This fact is also stated in the
following verse:
"My son!" (said Luqman), "Even ifsomething weighs as little as a
mustard-seed and is inside a rock or anywhere else in the heavens or
earth, God will bring it out. God is All-Pervading, All-Aware." (Surah
Luqman: 16)

ALL EVENTS ARE HAPPENING RIGHT AT THIS MOMENT!

Moment by moment, every picture above shows an image of the vehicle
crossing the bridge. A person travelling by this vehicle supposes that
a particular period of time is spentin crossing the bridge. However,
we can see all of these pictures at a single moment.An example will
lead us to a better understanding of the fact that, in the sight of
God, every incident takes place in a single moment. Assume that you
have the picture of a big city spread infront of you. Streets,
vehicles, buildings lined up side by side and people are clearly seen
in this picture. Let's also imagine that there is a man trying to
reach the other end of this city. From the point of view of this man,
there is a certain distance to be crossed from one end of this city to
another in a definite time. It surely takes some time for this man to
reach his destination.It is unlikely that he can be present at two
distinct places at the same time. Yet, this is not the case for a
person like you who looks at this picture from the outside. At a first
glance, you can see all the details of the city in a single moment.
Moreover, you do not even need a specific time in which to do this.
This state outlined in the above example also holds true for people
like us confined to a specific dimension. For us, reaching a
destination becomes possible only with the passage of time and by
expending some energy. However, for God, the Creator of all
dimensions, it takes only a single moment for all events to occur.
The second important fact is thesimultaneity of these events. As
stated earlier, in the sight of God, it is not possible to talk about
the notion of time; everything takes place and ends in a single
instant.
The Prophet Adam is created from clay right at this moment, angels are
prostrating themselves before the Prophet Adam right now. Likewise, he
is now being sent to earth. Furthermore, the "moment" we are talking
about is the "moment" you are reading these lines.
Another example will further clarify this explanation. Let's think
about the Prophet Moses (Musa). The moment his mother decided to place
the baby Moses in a box and set him adrift on the water is still
present; that moment never disappeared and will continue to exist
forever. The moment the Prophet Moses went to Pharaoh (Fir'awn) and
conveyed the message of God to him still exists. In reality, just at
this moment, the Prophet Mosesis inviting Pharaoh to accept the
religion of truth. It is a fact that this is also the moment the
Prophet Moses is receiving the revelations of God in the sacred valley
of Tuwa. It is also this instant the Prophet Moses is running away
from Pharaoh with his people, and at this moment the Red sea opens a
way for the Prophet Moses and his people to walk across. For
alleternity, this moment when the sea opens will remain and exist in
God's memory.
The moment Mary became pregnant, the moment she gave birth to Prophet
Jesus ('Isa) under a date palm, the moment she returned to her people,
the moment the Prophet Jesus talked to them while he was stillin his
cradle, as well as the moment he asked the question "Who will be my
helpers to God?" to his disciples, and was resurrected by God, are all
happening right at this moment.Indeed, not only the past events we are
familiar with, but also the ones of which we have no idea because they
will happen inthe future are, in reality, happening just at this
moment. Every second the Prophet Jesus spent in this world, his
communication of the message of God to his disciples, his returnto the
earth, every speech he delivered to call people to the path of God,
his death and his resurrection on the Day of Judgement as well as the
moments he will be greeted by angels in his entrance to Heaven are
actually happening at this moment.
The same also holds true for someone who lived 3,000 years ago. A man
who sat under a treeat noontime in 3000 BC, reflecting on a ladybird
perched on his finger and who therefore glorified the creation of God,
is actually performing these actions right at this moment.Moreover,
the moment the ladybird returned to its nest,as well as all the phases
the ladybird went through, from themoment it was in its egg to its
death, are all kept in the memory of God. Consequently, all these
happen in a single moment, at the very moment you are reading this
passage.
Each incident, each moment in timelessness exists simultan eously
everywhere and will continue to exist for all eternity. None of the
moments, none of the events, none of the living beings which existed
in the past have disappeared, nor will they ever disappear. The
Prophet Noah is building the ark right at this moment. The flood at
the time of Noah, too, is making its impact right now; everything,
every moment related to the flood is taking place during the time you
read these lines. These are certainly not the incidents ofthe past.
The ongoing events, as well as the aforementioned incidents, all
happen at the same time, since each one of them is fated to remain in
the memory of God for all eternity.
All these examples indicate, once again, an important fact: None of
the moments, none of the events, none of the living beings which
existed in the past ceased to exist and they will never disappear. A
film we watch on television is recorded on a filmstrip and the moving
pictures composing the film are not lost, whether we watch them or
not. The same thing also holds true for each and everything which has
to do with life relating to the past or future.
It is essential that this point should be well grasped. None of these
occurrences are similar to a memory, reminiscence or an image. They
are all vivid, everything being preserved as it is, and are just like
the moment we experience right now. We perceive them as incidents of
the past simply because God does not present these perceptions to us.
However, whenever He wills, God may display these images to us, making
us believe that we truly experience them.


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* How to Perform SALAATH?

How to perform SALATH - Prayer

Quranic illumination on the phenomenon of sexual deviance

The rally that was held inWashingtonin defense ofsexual deviance
raised anargument among people with regards to the nature of this
phenomenon and its significance. I have therefore thought it proper to
present the Quranic answers to the Muslim reader to some ofthe
questions, uncertainties, and claims which the demonstrators raised
regarding this phenomenon.
1.The perpetrators of thisshamelessness say that what they are seeking
is a new thing that was not known in different societies in the past,
because it was disapproved of. They claim that such disapproval is not
right for societies )like Western society( that have made great
strides in progress toward democratic freedom and the care for human
rights. But we know fromthe book of our Lord thatit is not a new thing
as they claim; all that they are seeking today was sought for and
carried out by the people of Loote )Lot(, as we will show. The Quran
teaches us that resemblances in personal conditions result in
resemblances in words and deeds; nationsresemble each other despite
the difference in time.
Allaah Almighty Says )what means(:"…Thus spoke those before them like
their words. Their hearts resemble each other…"]Quran 2: 118[
2.They claim that their deviant inclination is something they were
born with in their 'genetics' and nature - just as some people
wereborn with an inclination to the other sex, they were born with an
inclination to their own. But the Quran denies this when it tells us
that the people of Loote were thefirst to start this shamelessness.
Allaah Almighty Says )what means(:"And ]We hadsent[ Loote )Lot( when
he said to his people, "Do you commit such immorality as no one has
preceded you with from among the worlds ]i.e. People[? Indeed, you
approach men with desire, instead of women. Rather, you are a
transgressing people."]Quran 7: 80-81[
Were their statement a 'natural' one, some earlier people would have
been born with it, some human individuals at least. If it were a
natural thing, why wouldAllaah have condemned the practice of it? And
even if the basis of it were a natural inclination, they could not
possibly claim that practicing it openly is a natural state of
affairs. Because the heterosexualinclination is a natural state.
Practicing sexual activity openly, even withone's spouse, is not a
natural affair.
3. Just as these deviants today want to come out of the stage of
concealment into the stage of openness, so did the people of Loote.
Allaah Almighty Says )what means(:" Indeed, you approach men and
obstruct the road and commit in your meetings ]every[ evil. And the
answer of his people was not butthat they said, "Bring us the
punishment of Allaah, if you should be of the truthful."]Quran 29: 29[
What the people of this inclination are seeking is not to be compelled
by society to conceal themselves, despite their openly swerving away
from the straight way. Likewise, they seek to getwhat other people in
the society have, such as the right of marriage, respect, and
employmentin all sectors of the state, whether military, political,
educational, and diplomatic.
Why, they say, are you intruding into what I do in my bedroom? What is
the difference if a persondoes this with someone of the same type,
whether man or woman, or with the other type? It is merely a
hereditary affliction.
However, the fact is that they are not simply seeking to do what they
do privately, in their bedrooms. For, if they do it privately, a
matter needs no permission from contemporary Western societies. It is
not counted as a crime when it is consented to by both parties. What
they are seeking now is really the right to proclaim openly that
theyare of this type, and that society does not oppose their public
behavior which indicates that theyare on this deviation, justas it
does not oppose behavior that shows one to be "straight."
I say "straight" in quotation marks becausethe publicizing of some
sexual acts, even between men and women, even between married people,
is not customary for straight people, though it has become customary
in Western societies.
The open practice of vices is worse than concealing them, because it
offends straight people and tempts the weak ones among them to commit
what these deviants are doing openly.
4.But the state of the people of Loote – as our Lord has told the
story – shows that even this open publicizing is not the end of the
path; it is only the first stage followed by – when no one exists to
prevent them – the stage of supremacy.
When the deviants are predominant in the society, the righteous people
become constrained because theyhave to share the dwelling space in the
same town. Allaah Says )what means(:"But the answer of his people was
only that they said, 'Evict them from your city! Indeed, they are men
who keep themselves pure.'"]Quran 7: 82[
5.Yet they go further than this: they will help each other to force
righteous people to commit these vices with them, if they are able.
Thus, Allaah's Messenger Lootewas worried, when the angels in the form
of handsome-faced men came to him. He knew what would happen to them
with those people, who thought the guests were really men. So there
cameabout what he had dreaded, the people came rushing and
panting.Lotproposed marrying his daughters to them )whether that means
daughters of his own flesh and blood or just the daughters of his
people(. But they did not restrain themselves and they humiliated him
withhis guests:
Allaah Almighty Says )what means(:"And when Our messengers, ]the
angels[, came to Loote, he was anguishedfor them and felt for them
great discomfort and said, 'This is a trying day.' And his people came
hastening to him, and before ]this[ they had been doing evil deeds. He
said, 'O my people, these are my daughters; they are purer for you. So
fear Allaah and do not disgrace me concerning my guests. Is there not
among you a man of reason?" They said, "You have already known that
wehave not concerning your daughters ]i.e. women[ any claim]i.e.
desire[, and indeed, you know what we want." He said, 'If only I had
against you some power or could take refuge in a strong
support.'"]Quran 11: 77-80[
6. The perpetrators of this sexual deviation today want the law to
respect relations between two of them with the status of marriage, and
grant them all the rights that married people have. However, what we
recognize from the case of the people of Loote is that this vice is of
an absolutely licentious nature, with no commitment to a single
partner, or even a limitednumber of partners. When this behavior
takescontrol of one of them, he cannot recognize any boundary in his
actions. When he hears that to which his desires incite him, a sort of
madness befalls him, and he throws himself blindly into committing sin
with anyone, whether he likesthe person or not.
7. And it is a vice linked – contrary to what most people think – with
violence and aggression against others, an aggression which goes
beyond sexual aggression. The people of Loote who practiced this vice
in their councils were also highwaymen )robbers(. Allaah, the Most
High, Says )what means(:"Indeed, you approachmen and obstruct the road
and commit in your meetings ]every[ evil…"]Quran 29: 29[
8.Another thing the straight person finds oddis the confederation and
cooperation between themale and female deviants. Obviously one would
expect that one would dislike the other, as long as there is the
difference between themwith each side inclining to their own kind, and
wanting nothing to do with the other. However, the story of the people
ofLoote reminds us that some of the women wereimpressed by this
deviation among the men, and they liked it. One such was Loote's wife,
the sinner whom Allaah destroyed with herpeople while he saved
Looteand other members of his family.

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The ranks of people in the Hereafter – II

Those who favour others over themselves:
The seventh rank is that of those who favour others over themselves,
spend in charity and benefit people with their wealth and other
resources. They are those about whom the Prophetsaid, as in the
narration of Ibn Mas'ood:"None except two )types of( people may be
envied: A manwhom Allaah giveswealth and who disposes of it
rightfullyin a good cause, and a man to whom Allaah has given wisdom
)i.e., knowledge( by which he judges between people and )with which(
he teaches others."]Al-Bukhaari & Muslim[
Note that 'envy' in this narration refers to the Arabic word
'Ghibtah', the equivalent of whichdoes not exist in the English
language, and its meaning is to wish to enjoy things that others
possess without wishing that they should be deprived of them for one's
exclusive benefit. These people are worthy of being looked up to and
richly deserve that others wish to have the qualities they do, because
they have fine qualities and great deeds, and also provide great
benefit to others.
The virtue of spending in the wayof Allaah:
These people who spend in charity are those about whom Allaah Says
what means:"Those who spend their wealth in the way of Allaah and then
do not follow up what they have spent with remainders ]of it[ or
]other[ injury will have their reward withtheir Lord, and their will
be no fear concerning them, nor will they grieve."]Quran 2: 262[
Allaah described the way they spend saying what means:"Those who spend
their wealth ]in Allaah's way[ by night and by day, secretly and
publicly…"]Quran 2: 274[
They do not like people to know what they do, and thus they spend
secretly; but when they have to do it openly in order to set a good
example for others and encourage them, they do so, such as the example
of the Companion who once brought a bag full of dates when the
Prophethad requested people to spend in charity, which encouraged
others to do likewiseafter having seen this, which is a praiseworthy
action.
Allaah encourages people to spend in charity saying what means:"Who is
it that would loan Allaah a goodly loan so He may multiply it for him
many times over? And it is Allaah who withholds and grants
abundance,and to Him you will be returned."]Quran 2: 245[
When a person asks to borrow money from one while the lenderknows he
is rich, it would be easier for him to lend, as opposed to the case if
he was poor, because one would feel secure that his money would be
paid back. Also, if one knows thata man is kind and trustworthy, and
that if he lends him money, he would invest it and make it grow in
multiples, then the desire for lending will increase. Moreover, if one
knows that he will also give one gift in addition to the loan and the
return on the investment, then would his desire to lend not be even
greater? This is exactly how Allaah deals with those who spend in
charity.
Note that the verse stated that the 'borrower' is Allaah.
Certainly,Allaah is the All-Rich and He is free of any need to borrow
money, but the term is used as a way of honouring those who spend in
charity. This type of loanis the type that brings benefit only to the
lender, because ultimately he is the only one whowill gain from the
deal, despite him being the one spending, because Allaah is beyond
need, but He tests people - and those who spend will be honoured by
Him.
Allaah informs us that there are two types of lenders: one who spends
from good wealth, and the other who spends from ill-gotten money, and
it is only the first type for whom Allaah will multiply the wealth.
Ill-gotten money is not accepted by Allaah; for example, Allaah
willnot accept charity from money obtained through Ribaa )i.e., usury
or interest(, stolen money and so on.
The type of charity which enablesa person to attain righteousness:
Additionally, Allaah will not reward those who spend their most
inferior type of wealth, like those who give worn-out clothes or old
furniture, in the same way he rewards those who spend from their
finest type of wealth or from wealth that they themselves are in need
of. This is why Allaah Says what means:"Never will you attain the good
]reward[ until you spend ]in the way of Allaah[ from that which you
love…"]Quran 3: 92[
Since people do not usually like old and worn out things, and liketo
keep the best of everything forthemselves, Allaah made reaching the
rank of righteousness subject to them spending from the best of their
wealth. What is the result of spending from one's dearest wealth?
Allaah informs in the following verse which means:"The example of
those who spend their wealth in the way of Allaah is like a seed ]of
grain[ which grows seven spikes; in each spike is a hundred grains.
Allaah multiplies ]His reward[ for whom He wills…"]Quran 2: 261[ This
means more than the seven hundred multiples mentioned in the beginning
of the verse.
Dispraising those who follow their charity with reminders:
Moreover, Allaah does not like that his slaves follow their
charitywith reminders to those whom they gave the charity to, because
some people may very well spendfrom the best of their wealth, butalso
have the psychological sickness of continuously reminding those whom
they gavecharity to; whenever they see them, they will say: "Did I not
give you such and such? Do you not remember that I gave you this and
that?" Or they will say: "How is such and such thing that I gave you?"
This type of people continues to make such statements until they
deprive themselves from the reward of what they spent.
'Abdur-Rahmaan ibn Ziyaadsaid: "My father used to tell me, `If you
give someone something in charity and you notice that greeting him
reminds him of it and embarrasses him, then do not greet him.`" This
is said because some people may not remind the person openly, but
would greet him in a way which makes the poor person feel that the
lender is trying to remind him of his favour.
One of the Salaf )predecessors(said: "When you do others a favour,
forget it; but when others do you a favour, never forget it." One
should forget it and keep its reward with Allaah, but when one is the
person for whom the favour was done, thenhe should never forget the
kindness of the person who did itfor him, because noble and
good-hearted people never forget the kindness and favours of others.
Theconditions of a goodly loan:
Therefore, a goodly loan for which Allaah multiplies the reward is
that which is firstly spent from the best type of wealth one
possesses, and secondly is not followed by reminder or harm to the
beneficiary. A third description of it is that it is continuously done
day and night; whenever a chance appears in the horizon, one should
spend and should try to do so as secretly as possible, unless the need
arises for doing it openly.

The ranks of people in the Hereafter – I

There is no doubt that onthe Day of Judgement, people will vary in
rank according to their status; they shall be classified according to
their deeds and standing.
The first six ranks in the Hereafterare:
1. The messengers with strong Will and Determination )i.e., the Ulil-'Azm(
As for the first and foremost rank, it belongs to the five Messengers
of Allaah with strong Will and Determination from amongst the
Messengers of Allaah, may Allaah exalt their mention, for they are the
most honourable of Allaah's creation. They are the dearest to Him and
the ones whom He has chosen; they are those upon whom He has sent
peace. Allaah Says what means:"And peace upon the Messengers."]Quran
37: 181[
It is sufficient to mention regarding their honour and virtuethat
Allaah has selected them for revelation and entrusted them with His
messages. Allaah has made them intercessors betweenHim and His
creation. Allaah has also favoured them with honourable gifts, such as
supernatural occurrences and abilities. Allaah has chosen some of them
as a Khaleel, or a close, intimate friend; He has directly spoken to
some of them, and elevated others to a lofty rank. Indeed Allaah has
rendered them to be the only means to reach Him; how could mankind
reach Allaah except through His Messengers? It would have been
impossible. Thus, the Messengersare those that have the closest
contact with Allaah from mankind.
2. The remaining messengers
The second rank consists of the remainder of the three-hundred and
sixty-five )365( Messengers, those who were sent by Allaah totheir
people with a new messageto deliver. The Messenger of Allaahhas
informed us that the number of Prophets, may Allaah exalt their
mention, was one-hundred and twenty-four thousand )124,000(, of which
three-hundred and sixty-five)365( were Messengers. This is so that
Allaah could establish His proof against mankind that they would have
no excuse not to worship Him. The seal of all the Prophets and
Messengers was Muhammad.
3. Prophets
The third rank consists of the Prophets those who were sent byAllaah
to their people but had no new message to deliver.
Therefore, this means that Messengers were of different ranks. Some
Messengers were favoured by Allaah over others, such as the five of
strong Will andDetermination as was mentionedabove, and these were:
MuhammadIbraaheem )Abraham(, Moosaa )Moses(, 'Eesaa )Jesus( and Nooh
)Noah(, may Allaah exalt their mention. These were the finest five of
all the Messengers, and the best andmost virtuous of these was
Muhammadthen Ibraaheem Al-Khaleel, then Moosaa Al-Kaleem )i.e. the one
whom Allaah spoke to directly(, then 'Eesaa and then Nooh, although
the people of knowledge differedas to which one of the last two was of
a higher calibre. Thus, thismakes up the first rank, while thesecond
rank consists of the rest of the three-hundred and sixty-five
Messengers, while the third rank consists of the Prophets.
4. Scholars
The fourth rank includes those who inherited the knowledge of the
Prophets, may Allaah exalt their mention, as well as their successors.
They are those who apply the message propagated bythe Messengers of
Allaah, may Allaah exalt their mention. These are the people who
possess knowledge, act upon it, and call others to it. This is the
finest class of mankind after the Messengers and Prophets; it is the
class of truthfulness, and Allaah has paralleled these people to His
Messengers. Allaah Says what means:"And whoever obeys Allaah and the
Messenger –those will be with the ones upon whom Allaah has bestowed
favour of the prophets, the steadfast affirmers of truth, the martyrs
and the righteous. And excellent are those as companions."]Quran 4:
69[
So, this is the next rank after those of the Messengers and Prophets,
may Allaah exalt their mention. So who does it include? It includes
the scholars who havelearnt the Islamic Sharee'ah and taught it to
others. This is the rank that follows those of the Prophets and
Messengers, may Allaah exalt their mention, and they are undoubtedly
their inheritors.
People in this category vary in their level of knowledge and
theirapplication of it.
The question arises: can the term"witness" be conferred to the
scholar? The answer is yes, because the scholar is Allaah's witness
over His creation. He will bear witness, through the knowledge that
Allaah has given him, over Allaah's creation. Thus, the scholar is
referred to as a witness from this perspective.
These steadfast affirmersare the ones who are literate regarding the
religion, act upon it, teach it to others and are patient with regard
to the trials that inflict them due to this; these scholars are of
high rank and distinct virtue. There can be nothing better for a
person than to be busy with his worldly work during his lifetime, or
even be lying in his grave while his limbs have decayed, while having
his good deeds increasing.
For such a person, good deeds are being added to his record constantly
and good actions are being awarded to him from where he would least
expect. All this is due to the fact that when the scholar teaches
people religious laws and they apply them, he will receive the same
reward as they do due to them applying the knowledge that he has
taught them. Hence, even if such a person is dead and in his grave,
his books and other writings remain a source of reward for him. He
procures rewards from them in his grave, despite being a collection of
dismembered body parts.
As a matter of fact, even if such a person is preoccupied with worldly
matters in his home, the fact that his sound Islamic judgements and
knowledge are being circulated among people means that the rewards for
this are being inscribed for him in his record of good deeds.
Some may say: 'These are the scholars, but we common peoplewill never
get any portion of suchrewards.' We say, No! Rather, whoever learns
something about the religion and passes it onto those he knows, such
as family, relatives, friends, neighbours, colleagues and others, then
he is rewarded for this knowledge that he has related. Moreover, he
continues to be rewarded for that piece of knowledge he has related
for as long as it is passed on.
This demonstrates the great virtue of learning the religion
andteaching it to others. It also confirms the necessity of that
knowledge being accurate, since if a person relates a fabricated
Hadeeth or an erroneous Fatwaa to people, then he continues to receive
the sin from it as long as it continues to circulate among others. On
the other hand, if he learns and relates sound knowledge, then he will
continueto be rewarded for it. It is for thisreason that Imaam
Ahmadmentioned regarding the people of knowledge:
"All praise is due to Allaah, who has rendered in between every time
interval of Messengers remainders from the people of knowledge. They
call the misguided to guidance and they patiently bear maltreatment
from them. They enlighten the religiously-blind by virtue of the light
of Allaah )i.e., the knowledge that they possess(. How many of those
whom Satan killed )i.e., killed his soul and spirit(, have they
brought back tolife? How many of the ignorant and misguided have they
guided?How excellent is their influence on people, and how repulsive
is their people's effect on themselves. They preserve the Book of
Allaah from the ignorant who seek to erroneously interpret its hidden
meanings; from the distortion of the extremists; and the plagiarism of
the fabricators."
5. Just rulers
The rank in the Hereafter which follows that of the scholars is that
of the justleaders and rulers. It is through them that the roads and
paths become safe and the world becomes upright. Through them the weak
receive support, the oppressors are humiliated, and the frightened
become secure. They are the oneswho enact the divine penalties and
repel corruption. They enjoin the good, forbid the evil, and implement
the Book of Allaah and the Sunnah of His Messenger. Theyextinguish the
fires of innovations and misguidance.
'Umar ibn 'Abdul Azeezwas one such just ruler. Allaah granted him
knowledge and commandment. He ruled with sound knowledge. He governed
the people for only years; he assumed leadership in 99A.H. and was
assassinated)through poisoning( two years later, in 101 A.H. Some of
his people could not stand him and so they poisoned him, which caused
him to die. He was, by the consensus of the Muslims,the fifth of the
rightly guided caliphs. In just two years, he accomplished much
morethan any of the Umayyid caliphs did in many years.
Justice was so widespread that even when charity money was being
circulated, there was nobody to be found who was in need of it – there
was not a single poor person left and thusthe alms were sent back to
treasury. Moreover, a shepherd in the desert whose goat had been
attacked and eaten by a wolf said: "Something has happened to the
chief of the believers )i.e., 'Umar ibn 'Abdul-Azeez(" and after he
inquired about it, he found that 'Umar had died that very day. So
thepeople asked him: "How did you know?" He replied: "We have come to
know of his justice that is so prevalent that even the wolves no
longer attack our flock, so when this wolf attacked, we realised that
something must have happened to 'Umar bin 'Abdul Azeez." His justice
had even influenced the aggressiveanimals, who ceased their aggression
due to it.
On the other hand, if an oppressive ruler reigns, then even the
whales, the scorpions in their burrows, and the other animals curse
him, as wasmentioned in the prophetic narration where the animals
curse the disobedient from the children of Aadam )i.e., people( due to
them being the cause of the hindrance of rain. Rainfall ceases from
the skies due to the oppression of such governors and rulers.
6. Mujaahideen )i.e., those who fight in the Way of Allaah(
The rank that follows the just rulers and governors are those who
fight in the way of Allaah. They are the soldiers of Allaah through
whom the religion is established, the enemies repelled, and the
influence of Islam and its essence protected. The power of the Muslims
and the essence of Islam are protected by whom? By the Mujaahideen –
they are the ones who fight the enemies of Allaah so that the whole
religion becomes solely for Allaah,and so that His word is supreme.

The story of Saba’

All perfect praise is due to Allaah; I testify that there is none
worthyof worship except Allaah and thatMuhammadis His Slave and
Messenger;as well as his family and all his companions.
Allaah Says )what means(:"There was for ]the tribe of[ Saba' in their
dwelling place a sign: two ]fields of[ gardens on the right and on the
left. ]They were told[: 'Eat from the provisions of your Lord and be
grateful to Him. A good land ]you have[, and a forgiving Lord.' But
they turned away ]refusing[, so We sent uponthem the flood of the dam
]i.e. the overwhelming flood that caused a break in their dam[, andWe
replaced their two ]fields of[ gardens with gardens of bitter fruit,
tamarisks and something ofsparse lote trees. ]By[ that We repaid them
because they disbelieved. And do We ]thus[ repay except the
ungrateful?AndWe placed between them and thecities which We had
blessed ]In the lands of what is now southern Syria and Palestine[
]many[ visible cities. And We determined between them the ]distances
of[ journey ]i.e., We placed the intermediate settlements at
calculated distances for the convenience of travellers.[, ]saying[:
'Travel between them by night or by day in safety.' But ]insolently[
they said: 'Our Lord! Lengthen the distance between our journeys,' and
wronged themselves, so We made them narrations ]i.e., their story
became a tale related amongst people to take an example from[ and
dispersed them in total dispersion. Indeed in that are signs for
everyone patient and grateful. And Satan had already confirmed through
them ]i.e. the people of Saba'[ hisassumption ]i.e., that mankind
could readily be misled by him.[, so they followed him, except for a
party of believers. And he had over them no authority except ]it was
decreed[ that We might make evident who believes in theHereafter from
who is thereof in doubt. And your Lord, over all things, is
Guardian."]Quran 34: 15-21[
The people ofSaba'were the kings of Yemen andBalqees,the wife
ofSulaymaanwas from them. The people ofSaba'lived happy and joyful
lives that were full of blessings; their sustenancewas abundant and
their trees and plants very fruitful. Allaah sent messengers to them,
instructing them to eat from what He had provided for them and show
gratitude towards Him,as well as to worship Him alone and believe in
His oneness. They adhered to these instructions for a while, but then
shunned His commandments, and were thus punished by a flood on their
land.
Ibn 'Abbaas,narrated that a man came to the Prophetandasked him
whetherSaba'was a name of a man, a woman or a land; the
Prophetanswered by saying:"It is the name of a man who had ten
children from his progeny, all of whom were Arab; six of them later
lived in Yemen and four in Shaam )i.e., ancient Syria(. The ones in
Yemen were later known as the tribes ofMathhij, Kindah, Al-Azd,
Al-Ashaa'iriyyoon, Anmaar and Himyar. As for the ones who livedin
Shaam, they were to be the known tribes of Lakhm, Juthaam,'Aamilah and
Ghassaan."]Ahmad[
ImaamIbn Katheer,said:"The meaning of the saying of the Prophet:"…who
had ten children from his progeny, all of whom were Arab"is that these
ten descended from his offspring,to whom all the Arab tribes
originate. It does not mean that they were his direct children,
because between him and some of them were two or three generations,
and more in some cases. After the flood of the dam hit their area,
some remained in their land, while others left to other locations."End
of quote.
The sign that Allaah gave to themrefers to their land, which was
blessed with fields of gardens, as well as being protected from
afflictions, all of which necessitated gratitude. These gardens
yielded enough fruits to suffice them, so they were overwhelmed by the
happiness ofbeing free from need. Allaah commanded them to express
gratitude for these favours, namely:
1.The abundant provision He provided for them from these two gardens.
2.Good land, a beautiful climate and few cases of sickness )i.e., they
rarely became sick due to the nice weather Allaah blessed them with(.
3.The forgiveness they were promised in return for expressinggratitude
towards Allaah.
Instead of continuing to be thankful, they turned away and shunned the
commandments of Allaah; they shunned monotheism and His worship,and
refused to be thankful; they began worshipping the sun instead of
Allaah, as the hoopoe bird informedSulaymaansaying, as Allaahinforms
us what means:"… 'I have come to you from Saba' with certain news.
Indeed, Ifound there a woman ruling them, and she has been givenof all
things, and she has a great throne. I found her and her people
prostrating to the sun instead of Allaah, and Satan has made their
deeds pleasing to them and averted them from ]His[way, so they are not
guided."]Quran27: 22-24[
The flood that Allaah sent upon them comprised of a huge amount of
water, which resulted in the total destruction of their gardens; their
fruitful trees were rendered into others that were useless, bearing
bitter fruits.
Look what happened to them! Look how their gardens, with their
fruitful trees, pleasant shade and fine natural views, were rendered
into thorns and trees with bitter fruits, all of which resulted from
their ungratefulness, their refusal of the truth and their association
with Allaah. What was the result?"…That We repaid them"meaning that
they were punished.
Allaah knew that these people needed to travel in order to conduct
trade with people of other villages, so He facilitated for them the
means to reach these places for trade in a very easy manner, without
them having to encounter any difficulties or feeling fearful in the
least whilst on their journeys.This was another of the favours that
Allaah had bestowed upon them. There were villages along their way
which were close in distance, so that they would not have to carry
much provision and water for their trips; also, the way to their
destination was simple and well-known so that they would not get lost.
Their travel was safe, regardless of whether they travelled during
theday or by night, as an additional bounty.
Nonetheless, they did not appreciate these bounties and favours from
Allaah, and instead of being grateful, they requested that Allaah make
their trips lengthy. They became very ungrateful and supplicated for
distances that demanded large amounts of provision for their trips;
therefore, their journeys became frightening ones, which also required
much effort to complete. These people acted just as the children of
Israel did with ProphetMoosaa,when they requested him to provide them
with green herbs, cucumbers, garlic, lentils and onions instead of
having the bountiful provisions and life that Allaah had provided them
with; this is why Allaah addressed the children of Israel sayingwhat
means:"…'Would you exchange what is better for what is less? Go into
]any[ settlement and indeed, you will have what you have asked.' And
they were covered with humiliation and poverty and returned with anger
from Allaah ]upon them[…"]Quran 2: 61[
The punishment that befell them was exemplary; an illustration
forpeople of how they would instigate the punishment of Allaah if they
were to ever act with ungratefulness. Also, it is a lesson for the
afflicted to persevere through hardships; it isalso proof that
punishment befalls the disobedient in this life prior to the one they
will face in the Hereafter.Mutarraf,used to say:"The best slave is he
who when blessed gives thanks and when afflicted, perseveres."
Suhayb ibn Sinaan,narrated that the Prophetsaid:"How wonderful is the
case of a believer! There is goodness for him in everything, and this
is not the case with anyone except for abeliever. If prosperity
attends him, he expresses gratitude to Allaah, and that is good for
him; and if adversity befalls him, he endures it patiently, and that
is also good for him."]Muslim[
Satan has taken a vow to misleadmankind, as Allaah informs us, saying
what means:"]Satan[ said:'By your might, I will surely mislead them
all. Except, among them, Your chosen servants.'"]Quran 38: 82-83[
Satan was not certain of what he would do, because he could not have
been; this is due to the fact that what would happen in the future was
something of the unknown and unseen for him, and thus it was merely an
assumption on his part. The people ofSaba'in general are amongst those
for whom Satan's assumption came true, and they indeed followed his
way. On the other hand, therewas a group of them who did notfollow
Satan, and these were thus included in the exception mentioned in the
abovementioned verses of ChapterSaad.
Allaah affirms that Satan has no power or authority over people to
force them to do anything;Imaam Al-Hasan Al-Basri,said:"I swear by
Allaah! Satan hasno stick with him with which he hits people to )force
them to( follow his way; this is nothing but whispers and
self-delusion on the part of people – he simply calls people, and they
respond."End of quote.
The wisdom behind allowing Satan to do what he does and whisper to
people is to test themand make evident those amongstthem who are
truthful, and thosewho are liars.
There are many lessons one can derive from this great story, the
following are but some of them:
·The people ofSaba'are a real life example to anyone who even
contemplates being rebellious to the commands of Allaah, or ungrateful
regarding His favours. Allaah warns people, especially the rich
amongst them, to not follow in the footsteps of the people ofSaba'or
imitate them, lest the same punishment befalls them.
·It is mentioned in many places in theQur'aanthat certain disbelievers
enjoyed gardens and fruits, but these gardens were squandered and
eventually faced destruction; this story is one suchexample. Another
example concerns Pharaoh and his people,about whom Allaah Says
)what means(:"So We removed them from gardens and springs. And
treasures and honourable station – Thus. And We caused to inherit it
the Children of Israel."]Quran 26: 57-59[
·Allaah is the only Provider and Sustainer.
·The punishment of Allaah follows very quickly when people are
rebellious and shun His commands. It is the way of Allaahthat whenever
people shun His commandments He sends punishment down upon them, and
there are numerous verses intheQur'aanaddressing this issue,such as
the saying of Allaah which means:"And Allaah presents an example: a
city ]i.e., Makkah[ which was safe and secure, its provision coming to
it in abundance from every location, but it denied the favours of
Allaah. So Allaah made it taste the envelopment of hunger and fear for
what they had been doing."]Quran 16: 112[
·If the slave does not thank Allaah for a favour, his punishment could
be through that very favour. Water was one of the favours that the
people ofSaba'had been bestowed with, and they were punished with it
when they were ungrateful for it and shunned the commands of Allaah.
·Allaah never punishes people without them being deserving of it due
to their sinning and disobedience, as Allaah Says whatmeans:"…And We
would not destroy the cities except while their people were
wrongdoers."]Quran 28: 59[
·Only those who persevere and are grateful would benefit from the
lessons of theQur'aanand the signs of Allaah, despite the fact that
all people observe these signs, yet the heedless never benefit from
them, as Allaah Says what means:"And how many a sign within the
heavens and the earth do they pass over while they, therefrom, are
turning away."]Quran 12: 105[
There are three types of perseverance:
·In performing acts of obedience
·In refraining from prohibitions
·During decrees of Allaah that arepainful
There are three ways of expressing gratitude to Allaah:
·By the heart: through having it devoted to the One bestowing the
favours, and acknowledging that He is the source of all favours.
·By the limbs: through continuously being obedient to Him and using
His favours in waysthat please Him.
·By the tongue: through the repeated mentioning, praising and
glorification of Him.

The execution of Khubayb bin 'Adiyy

The following is an incident that occurred during the era of the
Prophetand which exemplifies the great sacrifices that his
companionsmade for the sake of this religion.
The execution ofKhubaybhasbeen detailed in many books. Onesuch report
is whereAbu Hurayrahreported:"Allaah's Apostleonce sent a batch of ten
men as spies under the leadership of 'Aasim bin Thaabit Al-Ansaari,
who was the grandfather of 'Aasim bin 'Umar bin Al-Khattaab. They
proceeded until they reached Hadaa, which is an area between 'Asfaan
and Makkah, and news of their arrival there reached a branch of the
tribe of Huthayl named Bani Lihyaan. From this tribe, about
two-hundred men, who were all archers, hurriedly pursued their tracks
until they found the location where they had eaten the dates that they
had brought with them from Madeenah. Whenthey got there, they said:
'These are the dates of Yathrib )i.e. Madeenah(,' and continued
following the tracks. When 'Aasim and his companions saw their
pursuers, they climbed up to a high location, and the infidels
encircled them. The infidels said to them: 'Come down and surrender;
we promiseand guarantee to you that we will not kill any of you.'
'Aasim bin Thaabit, who was the leader of the group, said: 'I swear by
Allaah that we will not come down to be under the protection of
infidels. O Allaah! Convey our news to Your Prophet.' Then, the
infidels began throwing arrows at them until they martyred 'Aasim
along with six other men. The remaining three men were again reassured
by the infidels and given a guarantee that they would not be killed,
which they accepted, and then they came down. These three men were
Khubayb bin 'Adiyy Al-Ansaari, Zayd bin Dathinnah and another man.
When they came down however, the infidels captured them, undid the
strings of their bows, and tied them up with these strings. The third
)of the captives( exclaimed: 'This is the first betrayal. I swear by
Allaah that I will not come with you. There is no doubt that they
)i.e., his martyred colleagues( have seta good example for us.' So,
they dragged him and tried to compel him to accompany them, but as he
refused, they killed him. They then took Khubayb and Ibn Dathinnah
with them and sold them )as slaves( in Makkah )and all this took
place( after the battle of Badr. Khubayb was bought by the sons of
Al-Haarith bin 'Aamir bin Nawfal bin 'Abd Manaaf. It was Khubayb who
had killed Al-Haarith bin 'Aamir at the battle of Badr. So, Khubayb
remained a prisoner with those people."]Al-Bukhaari[
The sons ofAl-Haariththe infidel boughtKhubaybin order to execute him
and thereby avenge their father's death. They kept him captive until
they decided when the execution would take place. While hewas held
captive, he borrowed a razor from one of the daughters ofAl-Haarith,
as in the following narration:Abu Hurayrahnarrated:"The daughter of
Al-Haarith said: 'When the people gathered )to execute Khubayb( he
borrowed a razor from me so that he could shave his pubic hair. He
also took a son of mine who had come to him while I was unaware. I saw
him placing my son on his thigh while the razor was in his hand. I was
so terrified that Khubayb noticed this from my face. He said: 'Are you
afraid that I will kill him? No! I would never do so.' I swear by
Allaah that I have never seen a finer prisoner than Khubayb. I swear
by Allaah that I once saw him eating of a bunch of grapes that was in
his hand whilst he was in iron chains, and there wasno fruit at that
time in Makkah – it was nothing except provision provided by Allaah to
him. When they took him outside the Sanctuary )of Makkah( to kill him,
Khubayb requested them to allow him to offer two Rak'ahs )units of
prayer(. They gave him permission, and he did so. Then, he said to
them: 'Had I not fearedthat you would think that I was afraid )of
being executed(, I would have prolonged the prayer. O Allaah! Kill
them all, without exception.' Then 'Uqbah the son of Al-Haarith got up
and executed him. Therefore, it was Khubayb who set the tradition for
any Muslim sentenced to death in captivity to offer a two-Rak'ah
prayer )before being executed(. Later on, when some infidels of the
Quraysh were informed that 'Aasim had been killed, they sent some
people to fetch a part of his body )i.e. his head( by which he would
be recognisable. )This was because( 'Aasim had killed one of their
chiefs on the day )of the battle( of Badr. However, a swarm of wasps
resembling a shady cloud were sent to hover over 'Aasim and protect
him from their messenger, and thus they could not cut off anything
from his flesh.'"]Al-Bukhaari[
Overall, this story is about the battle ofAr-Rajee', which took place
at the end of the thirdHijriyear. The reason why this group,
with'Aasimas its chief, was dispatched was that the Prophetwished to
send them on an exploration mission to check upon the tribe ofQuraysh.
Their movements were discovered by the disbelievers from the tribe
ofLihyaanwho pursued them. These ten Companionsheaded by'Aasim,reached
the area ofAr-Rajee'just before dawn and ate dates which they had
brought with them fromAl-Madeenah. They dropped the seeds of the dates
unintentionally, as they were endeavouring to cover any trace of
theirs; as a matter of fact, this is why they were travelling at night
and settling during the day,lest anyone would see them and, therefore,
blow the cover on their mission.
However, the decree of Allaah must be fulfilled always, and it was
decreed that some of these Companions would be killed as martyrs.
Thus, these seeds fell from them and they were discovered.
A woman from theHuthayltribe who was grazing her flock of sheep
reached the location where they had eaten and discovered the date
seeds. These seeds were smaller than what people were used to in that
area, and so she immediately realised that these seeds must have been
from the dates ofAl-Madeenah. She therefore rushed to her tribesmen to
inform them.
The men went to where she found the seeds and began tracing the hoof
prints of the horses until they reached them. These Companionswere
taken by surprise when the men arrived and encircled them, so they
resorted to a high area, which seemed to be better for defending
themselves, but this tribe was known for their excellence in archery.
The disbelievers began negotiating with them and tried to deceive them
by promising them security and pledging not to harm them. The leader
of the group refused to accept this and justified his position by
stating that these disbelievers had no fear of Allaah and would
therefore have no problem in breaching their promise and pledge; so he
fought until hewas martyred along with six of his companions.
'Aasim bin Thaabitsaid before his death:"O Allaah! Convey our news to
Your Prophet."Allaah fulfilled the invocation of'Aasim bin Thaabit. On
that very day on which he was martyred, the Prophetinformed his
companions with the news of what had happened to them.
After these men betrayed the three remaining Companions, one of them
refused to go with them and was therefore killed by them. The
remaining two were then taken toMakkahas these men knew that
theMakkanswereenraged by the Muslims and would therefore easily buy
any of them who had been captured.
The sons ofAl-Haarith,who was killed byKhubaybwaited until the sacred
months had completed, then they took him outside the sacred sanctuary
in order to execute him. During the time he was imprisoned, he was
initially mistreated, until he said to his captors:"Honourable and
dignified people do not treat their prisoners this way."This made them
stop and treat him decently; they also appointed a woman )one of their
sisters( to guard him.
Khubayb,requested a razor to shave his pubic hair with. While the
guard woman was unaware, her son walked up to him and sat on his lap,
which terrified the woman. In normal cases, a person would have used
this as a means of getting back atthose who were imprisoning him, or
use the situation in order to free himself, but as a Muslim, this is
not permitted, as this boy had not committed any crime.
AfterKhubaybprayed the twoRak'ahshe supplicated against his captors,
as in one of the narrations:"O Allaah! Destroy them all, kill them,
scatter them, and do not leave a single one of them."In another
narration, there is the addition:"O Allaah! I do not have anyone to
convey mySalaam to Your Messenger, so convey my Salaam to
him."Therefore the angelJibreelconveyed the news ofKhubaybto the
Prophet.
There are many benefits and lessons that can be derived from this
story, such as:
·The great sacrifice that these Companions made, despite the dangerous
predicament they were in. They went on this mission for the sake of
Allaah whilst knowing that it was a verydangerous one.
·The scholars differed regarding the permissibility of surrenderingto
one's enemies.Those who hold that it is permissible state that one is
nevertheless not to surrender unlesshe foresees a benefit from
surrendering; otherwise, he has to resist until he is killed.
·A Muslim is not allowed to kill the children of the disbelievers.
·TheKaraamaat)i.e. supernaturalevents or abilities( of the devout and
pious are means that Allaah facilitates to support them, such as the
grapes thatKhubaybwas eating off season, as well as the bees that
protected the body of'Aasim. Another one of theseKaraamaatis the news
of these Companions reaching the Prophetthat same day. Also, in some
battles in Islaamic history, the Muslim army's horseswere enabled by
Allaah to walk on the surface of the sea. One might ask if there is a
difference between theseKaraamaatand the actions of magicians, or are
they consideredKaraamaatalso? The answer is thatKaraamaatareonly
granted to people who are devoutly obedient to Allaah, who adhere to
His commands, have sound faith, and who refrain from His prohibitions.
Conversely, magicians associate with Allaah in worship and have
corrupt faith; they deal with the devils and never pray, and some of
them also consume intoxicants and commit adultery and fornication. One
should not be deceived by these people and their acts, even if they do
perform certain supernatural feats, because theDajjaal)antichrist(
will also have supernatural abilities despite being a disbeliever. A
pious person to whom certain supernatural powers are granted would not
openly inform others about them; he would conceal these matters in the
fear that his intention would become corrupted and that he would
therefore fall into ostentation. Quite the opposite of this is whatthe
magicians do; they love to show such feats to others and always
exaggerate their abilities. Additionally, in most cases, the
supernatural abilities that these people claim are the result of
assistance from jinns, such as when they are able to stab themselves
with knives, strike their heads with axes, and so on, without
inflicting any harm upon themselves.
·Allaah tests His slaves however, whenever and with whatever He
pleases. Having ten Companions killed is not an easy matter to endure,
but Allaah is the All Wise,although people do not comprehend the
wisdom behind His actions; Allaah Says what means:"..And ]that He may[
take to Himself from among you martyrs…"]Quran 3: 140[ Allaah wished
to honour these people by granting them martyrdom andadmitting them
into Paradise, and this is certainly superior to remaining alive.
Remaining alive entails continuously struggling inthis life, whilst
after martyrdom aperson would enjoy an eternal joyful life; his grave
would be illuminated and he would have a gate from Paradise opened
towards himself whilst still in his grave. Therefore, the love of
Allaah for His devout slaves is the reason for them leaving this life
as martyrs, as well as a way of Him honouring them.
·Shaving the pubic hair is one of the natural dispositions of the
human, and this is whatKhubaybwanted to do prior to being killed when
he requested the razor.
·Spying on the enemy before fighting a battle is something that the
Prophetwould do as it is a worldly means that should be utilised.
·A Muslim should be careful not to leave any trace behind him that
could lead his enemies to him.
·A Muslim should act with dignityand pride and should not surrender
himself to his enemies,just as'Aasimdid when he refused to go down and
surrender to the disbelievers.
·Strength lies in one mastering archery, or sniping in our time.`Uqbah
bin `Aamir Al-Juhanireported:"I heard the Messenger of Allaahsaying
from the pulpit,"Prepare to meet them )i.e. the enemy( with as much
strength as you can afford. Indeed strength is in archery, strength is
in archery, strength is in archery.""]Muslim[
·One should reflect the merits of Islaam by behaving nobly with
others.Khubaybdid so by notharming the woman's boy.
·Allaah provides for whom He wills, however He wills.
·The infidels ofQurayshhonouredthe sanctity ofMakkahand refused to
killKhubaybuntil they took him outside its boundaries, and after the
sacred months had finished. Quite the opposite of this is what some
contemporary Muslims do by following women inside the sacred mosque
)i.e.Al-Haram( and committing other prohibitions whilst in it, thereby
neglecting its sanctity.
·It is recommended to offer a twoRak'ahsprayer before being executed.
·It is recommended to supplicateagainst the disbelievers using
thewording thatKhubaybused. This is quite unlike those who suffer from
defeatism and spinelessness and who therefore propagate the notion of
'Interfaith', which states that all religions are from Allaah and
thatwe Muslims should therefore neither curse nor supplicate against
non-Muslims. They claim that we Muslims should not fight the
disbelievers, whilst Allaah Says what means:"Fight those who do not
believe in Allaah or inthe Last Day and who do not consider unlawful
what Allaah and His Messenger have made unlawful and who do not adopt
the religion of truth ]i.e. Islaam[ from those who were given the
Scripture - ]fight[ until they give the jizyah ]i.e. protection taxes
paid by the disbelievers[ willingly while they are humbled."]Quran 9:
29[ This call of Interfaith is a masonic one and is one of the worst
forms of disbelief. How canone dare to believe that those who claim
Allaah has a son, or that He is one of three )i.e. the trinity( are
the same as the Muslims? Muslims can never meethalf way with these
disbelievers.
·A dead person is not harmed by what his enemies do to him afterkilling him.

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Dough & clear - They are fasting Ramadan reluctantly andthey wish it would end, because of the hardship they face during it!.

We are fasting Ramadan, but we wish that it would end, because of the
hardship we face when fasting. Is this regarded as a sin from which we
must repent? What is your advice to us?
Praise be to Allah.
Fasting is one of the greatest acts of worship and one of the best
means of drawing close to Allah. Al-Bukhaari )1904( and Muslim
narrated that Abu Hurayrah )may Allah be pleased with him( said: The
Messenger of Allah )blessings and peace of Allah be upon him( said:
"Allah says: 'Every deed of the son of Adam is for him, except
fasting. It is for Me and I shall rewardfor it. Fasting is a shield,
so when it is a day whenone of you is fasting, let him not utter any
obscene speech that day or raise his voice. If anyone reviles him or
tries to fight with him, let him say: I am a man who is fasting. By
the One in Whose hand is the soul of Muhammad, the smell of the mouth
of the fasting person willbe better before Allah onthe Day of
Resurrection than the fragrance of musk. The fasting personhas two
moments of joy that he enjoys: when he breaks his fast he rejoices,
and when he meets his Lord he will rejoice because of his fasting.'"
This clearly points to the great status and importance of fasting in
the religion of Allah, andto the virtue of those who fast and the
greatness of their reward.
Shaykh Ibn Sa'di )may Allah have mercy on him( said:
These are two rewards, one in this world and one in the Hereafter.
The reward in this worldis seen when the fasting person breaks his
fast; he rejoices in the blessings that Allah has bestowed upon him by
enabling him to complete the fast, and he rejoices at fulfilling his
desires that he refrained from during the day.
The reward in the hereafter will be his joy when he meets his Lord and
He is pleased with him and honours him. This later joy is a reflection
of the earlier joy in this world, for Allah will grant both to the
fasting person.
It also indicates that when the time of breaking the fast comes near,
and the fasting person experiences this joy, it is in return for what
he has endured during the day of the hardship of forsaking hisdesires.
This comes under the heading of encouraging and motivating the
individual to do good.
End quote from Bahjat Quloob al-Abraar, 96. Seealso: Fath al-Baari by
Ibn Hajar, 4/118
Hence you will find that the Muslim for whom fasting is difficult but
he is able to put up with it rejoices at the time of breaking his
fast, not because the difficulty has ended but because Allah may He be
exalted, has helped him to put upwith it and complete theact of
worship to Him, may he be glorified. His focus was not on the
hardship, waiting for relief, rather his focus was on the act of
worship and his determination to complete it. According tothe saheeh
hadeeth narrated by Abu Hurayrah, the Prophet )blessings and peace of
Allah be upon him( said: "Would you like to strivehard in du'aa'
)supplication(? Say: Allahumma a'inna 'ala shukrika wa dhikrika
wahusni 'ibaadatika )O Allah, help us to give thanks to You, to
remember You and to worship You properly(." Narrated by Ahmad, 7922;
classed as saheeh by al-Albaani in as-Saheehah, 844.
You can hardly find anyone who feels distressed during this blessed
month, except those who are more concerned about worldly matters so
that they may indulge in desires and pleasures, and do not like to
keep away from them.
The one who encountershardship and tiredness because of fasting is
oneof two types:
Either he has an excuse, such as sickness, travel and the like, in
which case he may avail himself of the concessions granted by Allah
and break the fast;
or he encounters bearable hardship, so hecompletes his fast and is
patient in putting up with this hardship, seeking the pleasure of
Allah.
As for the one who encounters hardship anddislikes fasting, and wishes
that the month would end and never come again, this is undoubtedly
inappropriate; this is a person who dislikes worship and is not
patient in adhering to the commands of Allah.
And Allah knows best.

Dough & clear - 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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The gist of Islamic beliefs

THE GIST OF ISLAMIC BELIEFS
1. Allah is the One indeed. He has absolutely no partner. He alone is
worthy of being worshipped. He is all Independent and depends on none.
All theworlds and creatures aresubservient to Him.
2. We believe in all Apostles, Messengers andProphets whom Allah
Almighty sent for the guidance of humanity. Itis obligatory upon every
believer to respect and revere all Messengers and consider them as
Allah's "loved ones". Our kind lord and master Hadrat Muhammad (may
the choicest blessings & peace of Allah be upon him) is the leader and
highest of all the Apostles, Messengers andProphets.
3. Allah Almighty has revealed books to some Messengers which are
"Kalaam Allah"(speech of Allah). Belief in all the revealed books and
in their contents is essential. Of all the revealed books, the
Glorious Qur-aan which was gifted to the Beloved Prophet (Hadrat)
Muhammad is the best and Allah Almighty Himself has taken up the
responsibility of its protection.
4. Angels are "Noori"(ethereal, luminous) creature of Allah. They are
neither male nor female. They are innocent and obedient servants of
Allah. They do what Allah commandsthem. They subsist on worship and
remembrance of Allah.
5. Genies have been created of fire. They live and die like
humanbeings. There are believers, disbelievers, good and bad in them.
Disbelieving and mischievous genies are called devils.
6. One day everything (angels, mountains, animals, the earth, the sky)
will perish like humanbeings. There willremain nothing in existence
but Allah alone. Then all things will be re-created and dead ones
resurrected from their graves. All willbe made to gather in a
particular field that is called "Hashar" (resurrection). The Balance
will be installed and doings of all will be weighed therein. Everyone
will get the nemesis of his/her misdeeds and sins and reward of
virtuous acts. Believers will be enteredinto paradise and infidels and
disbelievers will be cast into Hell.
7. The Hell has a bridge over it which leads to heavens. It is called
"Siraat"(straight pathway). It is thinner than a hair and sharper than
a sword. All people will have to cross this "Siraat". It is the only
pathway to reach heavens.
8. What had to happen in the world and what one had to do Allah
Almighty wrote all that with His eternally infinite knowledge. And
whatever has been decreed will certainly happen sans the slightest
change. This is called "Taqdeer" (predestination).

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