Birds That Deactivate Poison: Macaws

When a person is infected with poison, his only recourse is to take a
drug to counter the effects of the poison or to remove the poison from
his body through medical intervention. Otherwise, a person who lacks
specialized knowledge about poisons will be unable to cure himself
through using a plant or some other kind of counteractive substance.

Yet, some creatures innately have this knowledge that most people must
learn through education. Certain animals, which do not possess minds
to be educated, any intelligence and, in short, any consciousness at
all, can cure themselves very easily. The striking feature about the
methods animals use to cure themselves is that they know what to do
very well and have determined what is good for each particular
illness. Is it reallythe animals themselves who have determined these
things? How have animals come to possess such knowledge? Evolutionists
claim that most animal behavior such as this is instinctive. However,
they cannot explain the origin of these behaviors or how they
originally came to exist.

First of all, it is not possible for creatures to learn these
behaviors over time. An animal that is poisoned, for example, will die
right away. In this case, it is not possible for it to imagine how it
might remove the factor that caused it to be poisoned. Besides, we
should by no means forget that animals lack the consciousness capable
of thinking up such a solution.

Let us see, by giving an example, how animals display conscious
behavior while curing themselves. Macaws, which are akind of parrot,
are found in the tropical regions of Central and South America. One of
the most striking feature of these creatures, besides their truly
dazzling colors, is that they feed on poisonous seeds. These birds,who
can break even very tough shells with their hooked beaks, are experts
on the subject of poisonous seeds. This is a somewhat surprising
situation because, when the bird eats a poisonous seed, normally it
should suffer harm. Yet, amazingly, this does not happen. Immediately
after the bird eats the poisonous seeds, itflies directly towards a
rocky place and begins to gnaw and swallow the clayey rock pieces
there. The reason for this behavior is that the clayey rock pieces
absorb the toxins in the seeds, and so neutralize the effects of the
poison. In this way, the birds can digest the seeds without
experiencing any harm.

It is certainly impossible for macaws to know on their own how to
neutralize or counteract the poison found in the seeds they eat. It is
evident that such conscious behaviors in creatures do not originate
from themselves, and that their origin cannot be sought in some other
force or factor that exists in nature either. An invisible power
controls the behavior of all creatures and, in other words, inspires
them with what to do. This matchless power belongs to Allah. Allah,
Who is the ownerof a superior knowledge, is the Preserver of all
things.

WHY IS METAMORPHOSIS NOT EVIDENCE OF EVOLUTION?

SOME creatures undergo physicalchanges to allow them to survive and
adapt to different natural conditions at different times. This process
is known as metamorphosis. People with insufficient knowledge of
biology and evolutionist claims also sometimes try to portray the
process as evidence for the theory of evolution. Those sources which
cite metamorphosis as "an example of evolution" are superficial,
narrow-based works of propaganda which seek to mislead those who do
not possess sufficient information on the subject, juvenile
evolutionists, or a few ignorant Darwinist biology teachers.
Scientists who are considered experts on evolution, and who thus know
more about the dilemmas and contradictions inherent in the theory,
hesitate to even refer to this ridiculous claim. That is because they
knowhow senseless it is…
Some creatures that undergo metamorphosis: the frog, the butterfly,
the bee, the mosquito.Butterflies, flies, and bees are some of the
best-known creatures that undergo metamorphosis. Frogs, which start
life in water and then live on land, are another example. This has
nothing to do with evolution, because the theory tries to account for
the differentiation between living things in terms of chance
mutations. Metamorphosis, however, bears no similarity at all to that
claim, being a pre-planned process which has nothing to do with
mutation or chance. It is not chance that brings metamorphosis about,
but genetic data which are built-in in the creature from the moment it
is born. The frog, for example, possesses the genetic information to
allow it to live onland while it is still living underwater. Even
while still a larva, the mosquito possesses the genetic information
regarding its pupa and adult states. The same thing applies to all
creatures that undergo metamorphosis.
Metamorphosis is evidence for creationPeople who try to portray
metamorphosis as "evidence of evolution" know nothing about biology
and the theory of evolution. Metamorphosis is a "planned change"
encoded inside genetic information, and bears no similarity to
evolution, which means "coincidental change." Metamorphosis is an
example of "irreducible complexity," and is evidence that disproves
evolution.
Recent scientific research into metamorphosis has shown that it is a
complex process controlled by different genes. As regards the
metamorphosis of the frog, for instance, the relevant processes in the
tail alone are controlled by more than a dozen genes. This means that
this process comes about thanks to several components working
together. This is a biological process that bears thefeature of
"irreducible complexity," which shows that metamorphosis is proof of
creation.
Prof. Michael Behe"Irreducible complexity" is a concept that has been
given its place in the scientific literature by Professor Michael
Behe, a biochemist who is known for his research proving the
invalidity of the theory of evolution. What it means is that complex
organs and systems function by the working together of all the
component parts that make them up, and that if even the smallest part
ceases to function,so will the whole organ or system. It is impossible
for such complex structures to have emerged by chance, with tiny
changes over time, as the theoryof evolution maintains. That is what
happens in metamorphosis. The process of metamorphosis happens through
exceedingly sensitive balances and timings in hormones which are in
turn affected by different genes. The creature will pay for even the
tiniest error with its life. It is impossible to believe that such
acomplex process could have come about by chance and by stages. Since
even a tiny error will cost the animal its life, it is impossible to
speak in terms of a "trial and error mechanism," or natural selection,
as evolutionists maintain. No creature can hang around for millions of
years waiting for its missing components to come about by chance.
Bearing this fact in mind, it is also apparent that the subject
constitutes no evidence at all forevolution, as some people who are
ill-informed about metamorphosis assume it to do.On the contrary, when
the complexity of the process and the systems that control it are
taken into consideration, animals which undergo metamorphosis can be
seen to be clear evidence for creation.

THE LIMITED MEMORY OF MAN AND THE ENDLESS MEMORY OF GOD

In the section related to timelessness, we mentioned that all our
information is in the memory. All the details pertaining to one's
life, everything one sees, hears, knows or feels are bits of memorized
information. So are our sensations about time. Now,we will deal with
the concept of memory more fully.
As mentioned in the preceding pages, we rely on our five sensesto
live. We perceive only what our senses allow and we can never succeed
in stepping out ofthe boundaries of our senses. The time and space we
live in is similarly perceived.If our brain cannot detect a being
through our five senses, we simply say that that being has
"disappeared." Accordingly, for us, events, images or sensations,which
are stored in our memory,exist, i.e., they are alive, while those that
are forgotten no longer exist. To put it another way, beings and
events, which are not in our memory, become past events for us;they
are simply dead and non-existent.
Yet, this holds true only for human beings; that is because itis only
human beings who have a limited memory. The memory of God, on the
other hand, is superior to everything.It is boundless and eternal. Yet
one point deserves mention here: the concept "the memory of God" is
used only for clarificationpurposes. It is definitely unlikely that
any comparison or similarity could be drawn between the memory of God
and the memory of a man. God is surely the One Who creates everything
from nothingness and Who knows everything down to the last detail.
God introduces Himself in His book through His attributes.One of them
is al- Hafiz (The Preserver), "He Who preserves allthings in detail".
Behind this attribute, there are very important hidden mysteries.
PEOPLE IN ETERNITY
God, the al-Khalig (the Creator), is the One Who creates everything
from nothing and Who creates all things with the knowledge of what
will happen to them. As a manifestation of this attribute of God, by
the timeHe creates man in his mother's womb, eternity has begun for
him. Surely, man does not recall the stages of his own development in
the womb. However, every moment of this progress is present in the
sight of God and they quite definitely never disappear. Similarly, it
is unlikely that those initial phases and developmental stages of a
human being remain in his memory. Unless informed by God, man never
manages to see these moments. Some moments, however, remain onlyas
memories. The moments we experience are purely sensationspresented to
our soul. Yet, in theinfinite memory of God, everything remains as it
is. Everything people encounter in life, all details pertaining to
one's experiences, are all created by God and they never disappear. As
stated in the following verse, everything down to its last detail
remains in the sight of God.
".... This is so you will know thatGod knows what is in the heavens
and in the earth and God has knowledge of all things." (Surat
al-Ma'idah: 97)
Let's take the Prophet Adam as an example; all the details pertaining
to Adam's creation in paradise before he was sent to earth, and the
way he was tested in paradise are all presentin the Main Book. Adam's
initial creation from clay, the angels' prostration to him, as well as
the moment he was sent to earth and all the events he experienced are
all vivid and existing right now. None of them has disappeared, they
all exist right now in the sight of God, right down to their finest
details.
As another example, let's think of someone who is sorry for the death
of his cat. In fact, the moment the cat died and the period that that
same cat was still a kitten, in fact, its entire development from the
moment of its birth are kept vivid in the memory of God. Besides, the
moments the owner of this cat when he was at work or all the moments
he did not spend with the cat are vividly stored in the sight of God.
Consequently, death does not put an end to the existence of a being.
For all eternity, everything exists in the sight of God.
Likewise, the moment the Prophet Solomon (Sulayman) caressed the legs
of his horse remains forever. The disappearance of these horses behind
a curtain, the letter the Prophet Solomon sent to the Queen of Saba,
the moment this letter is read by the Queen and her soldiers, how the
Queen is welcomed to the palace of Solomon, the moment she thought the
ground of the palace to be a lake and the words of the Queen:"I do now
submit in Islam, with Solomon, to the Lord of the Worlds." (Surat
an-Naml: 44)currently exist and will continue to exist for all
eternity.
These examples deserve a deeper and more detailed reflection. Assume
that in the time of the Prophet Noah (Nuh), a man's shirt became
unravelled and that after sometime a tailor sewed it up. This shirt,
the loom on which it was initially woven, the state of the shirt
before it became unravelled and the statein which it was sewed, and
even every second the tailor spent on using the needle to sew this
shirt, the process by which this shirt became utterly unusable,
inbrief, every stage, every second, every moment the shirt went
through are retained in the sightof God. Right at this moment, this
shirt is being woven, it is still sewn and it is still worn by its
owner who lived in the time of the Prophet Noah.
For someone who crosses the street from one side to the other, there
is a certain distance to be crossed. A person, however, who looks at
this street from a bird's eye view, feels no difficulty in seeing
every point in this street from one endto another.Let's also think
about the antique clock in your home. All the stages of manufacturing
which took place 200 years ago along with the manufacturing stages of
a single wire in the clock, the moment its hour and minute hand were
placed in it, the time this clock was sold to a shop and a customer
purchased it, then the moment the clock went out of order and was
givento a rag-and-bone man, the moment your grand-grandfatherpurchased
it from him and the time this clock was inherited first by your grand
father and then your father, and then you, the way you placed the
clock in your living roomand watched it with admiration, briefly,
every second in the history of the clock still remain in the sight of
God. In absolute terms, this clock is working right at this moment, it
has stopped again right now, it is being placed by you in your living
room and it is purchased by your grandfather at this moment. All these
happenings are present in the memory of God. Furthermore, not only
what the clock went through in the past but also its every
future-related moment — surely this is the "future" for you— is known
by God and is preserved in His sight. The way this clock will be
placed in your son's home in forty years' time and the collapse of the
clock in three hundred years' time is alsoincluded in the Mother of
the Book.
The verse"He knows what is in front of them and what is behind them.
But their knowledge does not encompass Him." (Surah Ta ha: 110) refers
to this fact (Surely God knows best). That is because God knows every
being moment by moment. He knows their previous states as well as
their latter states, that is, in the words of the Qur'an, "what is in
front of them and what is behind them", at all stages. In another
verse, God once again reminds us of the fact that everything is within
His Knowledge;
God - Him from Whom nothing is hidden, either on earth or in heaven.
(Surat Al 'Imran: 5)

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Fathwa - Reciting Durood and kissing the thumbs during Khutba is not allowed

Q:How is it to kiss thumbs during Khutba upon hearing the name of
Rasool ALLAH peace beupon him and reciting Durood upon hearing the
Ayat-e-Durood?
A:During Khutba it is notallowed to perform Namaz or speak. In
Darmukhtar with Shami on page 158 in part two it is mentioned that *1.
When hear the name of Rasool ALLAH peace be upon him and
Ayate-e-Durood neither kiss the thumb nor recite Darood Shrif because
it is Fard to keep tounge silent (speechless), instead recite Darod
Shreef in heart. This order is for only during Khutba on other
ocassions it is Mustahib to kiss thumbs upon hearing the respectable
name of Rasool Allah Sallallahu Alaihe Wasslam. In Behr-ul-Ra'iq on
page 155 in part two it is mentioned that *2. In the same book on page
156 it is mentioned that *3. In Fataw-e- Amjadia on page 286 in part
one with refrence of Hidaya it is mentioned that *4. The same is also
mentioned in Fatawa-e-Rizvia on page 741 and 759 in part three. Allah
Ta'ala Knows the best.

Fathwa - Folding pant's hems and performing Namaz in is not allowed

Q:If the pant's hems are at ankles can they be folded before performing Namaz?
A:If pant's bottoms are at ankle it is not allowedto fold them to
perform namaz, perform the Namaz without folding them. If pant's hems
are kept below ankles because of pride, it is HARAM, in this case
Namaz will be Makrooh-e-Tehreemi (Wajib to repeat Namaz) otherwise
it's only Makrooh-e-Tanzeehi which is Khilafe Aula in Namaz. Same is
written in Fatawa-e-Rizvia in part three on page 448. In case of
folding the pants hems in Namaz will definitely be Makrooh-e-Tehreemi
which will make it Wajibto perform the Namaz again. It's in Hadees *.
Rasool Allah Sallallahu Alaihe Wasslam said:" I was ordered that not
to fold hair and cloth (In Namaz)" ted in Darr-e-Mukhtar with Shami
Partone page 473. art one, Page 137)-Allah Ta'ala Knows the best.

Fathwa - To Perform Namaz (Salat) and Imamat wearing Metallic band watch is not allowed

Q:How is it to wear a watch with metallic band? Most of the Imamswear
such watches and take them off during Namaz, what is the verdict on
such Imam?
A:To wear a metallic band watch and performNamaz in it is not allowed.
Like Alahazrat Imam Ahmad Raza Muhaddis-e-Barelvi (Rehmatullah Alaih)
wrote: Watch's band of Gold and silver for Man isHARAM and of other
metals is prohibited. To perform Namaz or do Imamat wearing prohibited
things is Makrooh-e-Tehreemi (Must repeat Namaz)-(Ahkam-e-Shariat,
Part two, page170) and it's OK to perform Namaz behind Imams who wear
such watches but take them off during Namaz. HazratSadru-sh-Shariat
Alaih Rehma used to perform Namaz wearing a watch and for the question
on Imamat he said: If watch's band is of some metal like Gold, Silver,
Brass etc. then Namaaz will be Makrooh. Namaz should be performed
after removing them. (Fatawa-e-Amjadia, Part one, Page 137)--Allah
Ta'ala Knows the best.

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Bid’ah )Innovation( - I

The Islamic definition of Bid'ah:
Imaam Ash-Shaafi'isaid: "A Bid'ah is anything that has no basis in the
Quran, Sunnah or sayings of any of the companions."
Ibn Al-Jawzisaid: "A Bid'ah is any form of worship that did not exist
)at the time of the Prophet, sallallaahu alayhi wa sallm, and his
companions( then later itwas innovated."
Ibn Rajabsaid: "A Bid'ah is any form of worship which has no basis in
the Sharee'ah )Islamic Law(."
General rules to recognise a Bid'ah:
• Any act of worship which is based on a fabricated narration, like
the prayer in the month of Rajab which is called the prayer of
Raghaa'ib.
• Any act of worship which the Prophetdid not perform, although there
were no preventing factors, like uttering the intention before
beginning the prayer, calling Adhaan for any prayer other thanthe five
obligatory ones or praying after finishingSa'y between mount Safaa and
Marwah.
• Any habitual act performed with the intention of pleasing Allaah
which Islam did not consider as an act or worship, such as for
example: wearing coarse woollen clothes, continuous silence,
refraining from eating bread or meat, etc.
• Performing prohibitions acts with the intention of pleasing Allaah,
such as singing songs about Him.
Moreover, all acts of worship must be performed in exactly the same
manner as the Prophetdid them. Thiscannot be achieved unless the
following six conditions are fulfilled:
1. The act of worship must coincide with the Sharee'ah in the reason
for which it is done, or else it would be rejected. Therefore,
celebrating Al-Mawlid is a Bid'ah because it is performed as a
rewardable act, despite the fact that it has not been legislated.
2. The act of worship must coincide with the Sharee'ah in its
category.Therefore, it is not acceptable if a person were to slaughter
a horseinstead of a camel or goat as a sacrifice after Hajj.
3. The act of worship must coincide with the Sharee'ah in its
quantity. Therefore, if somebody were to add two Rak'ah to the Dhuhr
prayer, making a total of six Rak'ahs instead of four, this would be
unacceptable as it would not be coinciding with the Sharee'ah in its
quantity.
4. The act of worship must coincide with the Sharee'ah in the manner
in which it is performed. Therefore, if someone were to begin ablution
by washing his feet instead of his hands, thenthis act would be
unacceptable.
5. The act of worship must coincide with the Sharee'ah in the timing
of its performance. Therefore, praying noon prayer after sunset is
unacceptable.
6. The act of worship must coincide with the Sharee'ah in the place in
which it is performed. Therefore, one cannot perform stand on a
mountain other than 'Arafah during Hajj.
The dangers of Bid'ah and their evil effects:
• Bid'ah is a pre-cursor todisbelief.
• Making unfounded statements on behalf of Allaah.
• Correcting the Prophetor claiming that he had deficiencies.
• Dividing the Muslim nation.
• Abandoning the Sunnah.
• Igniting disputes among the Muslims.
• Accusing the Prophetof not completely conveying the message of Islam.
• Altering the religion.
Claimed 'evidences' of the Innovators and their refutations:
Claimed Evidence:
• The Prophetsaid:"Whoever introduces a good practice in Islam will
get the reward of performing it and that of all those who perform it
until the Day of Resurrection; Whoever introduces a bad practicein
Islam will get the punishment of performing it and that of all those
who do it until the Day of Resurrection."]Muslim[
Refutation:
• Imaam Ash-Shaatibianswered those who attempt to use this narration
as evidence of the permissibility of innovating by saying: "Using this
narration as an evidence )to nnovate( implies that different evidences
contradict one another )because in other narrations, the
Prophetunequivocally warnedagainst innovating(." Then he said: "The
context of this narration is that it was said in a situation where
charity was being given, and charity is something already legislated.
The proof of this is actually tobe found in the very same narration,
if you were to read it all, as Jareer Ibn 'Abdullaah Al-Bujalisaid:
"We were with the Prophet)in the mosque(, just after dawn one day when
some people entered barefooted and clad in woollen matting )or covered
with sleeveless woollen blankets( with their swords hung around their
necks. Most of them belonged to the tribe of Mudhar. The face of the
Prophetturned pale due to their wretched condition. Then, the
Prophetwent into his house, re-emerged and commanded Bilaal to call
the Adhaan, and the Iqaamah and then heled the prayer. After the
prayer, the Prophetstood up and addressed people saying )which
means(:"O mankind! Fearyour Lord, who created you from one soul and
created from it its mate and dispersed from both of them many men and
women. And fear Allaah, through whom you ask one another, and the
wombs. Indeed Allaah is ever, over you, an Observer."]Quran; 4:1["O
you who have believed! Fear Allaah. And let every soul look to what it
has put forth for tomorrow – and fear Allaah. Indeed, Allaah is
Acquainted with what you do."]Quran; 59:18[. Then, the Prophetsaid:
"Give in charity from )what you possess of( Deenaars )gold coins( and
Dirhams )silver oins( a Saa' )a small measure of weight( of wheat or
even a Saa' of dates." until hesaid: "Give, even if it as little
ashalf a date." Thereupon, a man from the Ansaar )residents of
Madeenah( came with a bag of food which was so heavy that it was
difficult for him to carry. Thereafter, people came successively until
I saw two huge piles of food and clothes, and theProphet'sface was
bright as a glittering golden coin )due to his happiness(. Then the
Messengersaid:"Whoever introduces a good practice in Islam will get
the reward of performing it and that of all those who perform it until
the Day of Resurrection; Whoever introduces a bad practicein Islam
will get the punishment of performing it and that of all those who do
it until the Day of Resurrection.""]Muslim[
Therefore, it is obvious that this narration refers to deeds that are
already legislated and proven to already exist in the religion, which
in this case was giving charity.

Bid’ah )Innovation( - II

Claimed Evidence:
'Umar ibn Al-Khattaabremarked upon seeing people praying Taraaweeh in
congregation that: "This is a good Bid'ah." ]Al-Bukhaari[
Refutation:
Imaam Ibn Rajabsaid:"Any words from the Salaf )righteous predecessors(
considering something asa good Bid'ah were meant in the linguistic and
not the Islamic sense,such as the above quotedsaying of 'Umar.
Claimed Evidence:
Ibn Mas'oodsaid: "What the Muslims see asgood is good in the sight of
Allaah and what they see as bad is bad in the sight of Allaah."
]Ahmad[
Refutation:
As-Sindisaid: "It is obvious that he was referring to the companions
of the Prophetand he was talking exclusively about those things that
they had a unanimous consensus on, it does not include others. This is
besides the fact that these were the words of a companion and not
theProphet's."
Claimed Evidence:
Al-'Izz Ibn 'Abdus-Salaamdivided Bid'ah into five categories:
obligatory, recommended, permissible, disliked and prohibited.
Refutation:
Ash-Shaatibisaid: "This categorization of Bid'ah is something new
which has no supportive evidence to it, moreover, it contradicts the
definition of Bid'ah, because any deed which has an evidence which
legislates it to be obligatory, recommended or allowed is by
definition not an innovation, and it would have been included in the
general recommendation of gooddeeds. Therefore, considering a matter
to be a Bid'ah yet claiming the existence of an evidence to recommend
it is a contradiction in terms."
Reasons behind innovations:
• Ignorance about Islam.
• Following whims.
• Clinging to doubts.
• The sole use of ration with no reference to the Islamic texts )Quran
and Sunnah(.
• Islamic Scholars not fulfilling their expected role.
• Dependence on weak or fabricated narrations.
• Extreme reactions to others' errors.
• Blind imitation of the masses.
• Not following the instructions of sincere scholars.
Ways to eradicate Bid'ah:
• Warning against its dangers and evil effects.
• Calling people to adhere to the Quran and Sunnah.
• Distinguishing betweenweak and the authentic narrations.
• Spreading knowledge and correcting the people's understanding of
faith, worship, morals and deeds.
• Warning against the innovators.
• Receiving knowledge from the correct sources.
Related Quranic verses:
Allaah Says )what means(:"On the Day ]some[ faces will turn white and
]some[ faces will turn black, ]to them it will be said[: 'Did you
disbelieve ]i.e., reject faith[ after your belief? Then taste the
punishment for what you used to reject.'"]Quran 106[
Ibn 'Abbaascommended: "The faces of the people who adhered to the
Sunnah will turn white and bright, while the faces of the innovators
will turn black and gloomy."
Allaah Says )what means(:"And whoever opposes the Messenger after
guidance has become clear to him and follows other than the way of the
believers – We will give him whathe has taken ]i.e., make him
responsible for his choice[ and drive him into Hell, and evil it is as
a destination."]Quran 115[
Allaah Says )what means(:"…This day I have perfected for you your
religion and completed My favour upon you and have approved for you
Islam as a religion…"]Quran 5:3[
Allaah Says )what means(:"And ]moreover[, this is my path.Which is
straight, so follow it; and do not follow ]other[ ways, for you will
be separated from Hisway. This has He instructed you so that you may
become righteous."]Quran 6: 153[ Mujaahidcommended: "The other ways
mentioned are desires and innovations."
Allaah Says )what means(:"So let those beware who dissent from his
]i.e., the Prophet's[ order lest trials strike them or a painful
punishment."]Quran 24: 63[
Related Prophetic narrations:
The Prophetsaid:
·"Allaah does not accept the repentance of an innovator until he
abandons his innovation."]At-Tabaraani & Al- Bayhaqi[
·"He who lives long enough will see many things which he will not
recognize, therefore, hold on to my Sunnah and that of the rightly
guided caliphs who succeed me; bite onto it )i.e., my Sunnah( with
your molars. Stay away from innovations, because every innovation is
misguidance."]Ahmad & Abu Daawood[
·"He who does something which is not according to what we are upon,
then it is rejected."]Al-Bukhaari & Muslim[
·"I will be ahead of you in reaching my fountain, and there will be
people who will be prevented from reaching it, therefore, I will say:
'My Lord! These are my followers!' It will besaid: 'You do not know
what theyinnovated and altered after you.' )i.e., after your death(
Therefore, I will say: 'Let those who altered )the religion( be kept
away )in a humiliated place(."]Al-Bukhaari and Muslim[
Related words of the Salaf:
Ibn Mas'oodsaid: "Follow )the Sunnah( and do not innovate, because you
have been sufficed." ]Ad-Daarimi[ Healso said: "Practicing a little of
the Sunnah is far better than practicing many innovations."
]Al-Haakim[
Huthayfah Ibn Al-Yamaansaid: "Do not perform any act of worship
whichwas not practiced by the companions of the Prophetbecause the
early people did not leave anything unaddressed…so follow the way of
those who were before you."
Ibn 'Abbaassaid: "FearAllaah, follow )the Sunnah( and do not innovate."
Al-Fudhaylsaid: "Beware of the one who sits with innovators; he who
sits with innovators will not be granted wisdom; I wish there wasa
fortress of steel between me and the innovators."
Related stories:
Ibn 'Abbaaswas circumambulating the Ka'bah with Mu'aawiyah Ibn Abu
Sufyaanduring Mu'aawiyah's reign. Mu'aawiyah wouldtouch all four
corners of the Ka'bah while circumambulating and soIbn 'Abbaas
remarked: "The Prophetonly touched two corners )theblack stone and the
Yemeni corner(." Mu'aawiyah replied: "No part of the house of Allaah
should be neglected." Thereupon, Ibn 'Abbaas recited the verse )which
means(:"There has certainly been for you in the Messenger of Allaah an
excellent pattern )i.e., example tobe followed( for anyone whose hope
is in Allaah and the Last Day and ]who[ remembers Allaah often."]Quran
33:21[ Upon hearing this, Mu'aawiyahrefrained.
A man asked Imaam Maalik: "At which point do I initiate my state of
Ihraam?" He replied: "From Thul Hulayfah - where the Prophetdid so."
The man retorted: "I wish to do it from the area beside the grave of
the Prophet."
Imaam Maaliksaid: "Do not do that, for I fear that if you do so,
youwill be afflicted with trials." The man replied: "Why would I be
afflicted with trials? All I wanted was to do it froma place which is
only a few miles away from where you told me!" Imaam Maalik said upon
hearing this: "What can be more serious than feeling that you
performed a righteous deed that the Prophetfailed to do? I heard the
Saying of Allaah )which means(:"So let those beware who dissent from
his ]i.e., the Prophet's[ order lest trials strike them or a painful
punishment."]Quran 24:63[

The story of Prophet Eesaa -II

In the first part of the Story of Prophet 'Eesaa )Jesus(we highlighted
the most important events in his life: his miraculous birth, his
childhood, the opposition of the Jewish authorities to his mission,
his miracles, etc. Here we continue his story:
Prophet 'Eesaacontinued calling people to Almighty Allaah and laying
down for them what might be called the 'Law of the Spirit.' Once, when
standing on a mountain surrounded by his disciples, 'Eesaasaw that
those who believed in him were from among the poor, the wretched, and
the downtrodden, and their number was small. Some of the miracles
which 'Eesaaperformed had been requested by his disciples, such as
their wish for a 'holy table-spread' to be sent down from heaven.
Allaah the Exalted Says )what means(:"]And remember[ when the
disciples said: 'O 'Eesaa, Son of Maryam! Can your Lord send down to
us a table ]spread with food[ from theheaven?' ]'Eesaa[ said: 'Fear
Allaah, if you should be believers.'They said: 'We wish to eat from
itand let our hearts be reassured and know that you have been truthful
to us and be among its witnesses.' Said 'Eesaa, the son ofMaryam: 'O
Allaah, our Lord! Send down to us a table ]spread with food[ from the
heaven to be for us a festival for the first of us andthe last of us
and a sign from You. And provide for us, and You are the best of
providers.' Allaah said: 'Indeed, I will send it down to you, but
whoever disbelieves afterwards from among you - then indeed will I
punish him with a punishment by which I have not punished anyone among
the worlds.'"]Quran: 5:112-115[
'Eesaacommanded his disciples to fast for thirty days; at the end of
it, they asked 'Eesaato bring food from heaven to break their fast.
'Eesaaprayed to Allaah after his disciples had doubted Allaah's power.
The great table came down between twoclouds, one above and one below,
while the people watched. 'Eesaasaid: "O Lord! make it a mercy and not
a cause of distress." So it fell between 'Eesaa's hands, covered with
a napkin.
'Eesaasuddenly prostrated, and his disciples followed suit. They
sensed a fragrance, which they had never smelled before. 'Eesaasaid:
"The one who is themost devout and most righteous may uncover the
table, that we might eat of it to thank Allaah for it." They said: "O
Spiritof Allaah! You are the most deserving."
'Eesaastood up, performed ablution and prayed before uncovering the
table, and behold, there was a roasted fish. The disciplessaid: "O
Spirit of Allaah! Isthis the food of this world or ofParadise?"
'Eesaasaid to his disciples: "Did not Allaah forbid you to ask
questions? It is the divinepower of Allaah the Almighty, Who said:
'Be' and it was. It is a sign from Almighty Allaah warning of great
punishment for unbelieving mortals of the world. This is the kernel of
the matter."
It is said that thousands of people ate from it, andyet it was never
entirely consumed. A further miracle was that the blind and lepers
were cured by 'Eesaaby Allaah's leave.
The Day of the Table became one of the holy days for the disciples
andfollowers of 'Eesaa. Later, the disciples and followers who forgot
the real essence of the miracles, worshipped 'Eesaaas a god. Almighty
Allaah asserts )what means(:"And ]bewarethe Day[ when Allaah will say:
'O 'Eesaa, Son of Maryam! Did you say to the people: 'Take me and my
mother as deities besides Allaah?' He )i.e. 'Eesaa( will say: 'Exalted
are You! It was not for me to say that to which I have noright. If I
had said it, You would have known it. You know what is within myself,
and I do not know what is within Yourself. Indeed, itis You who is
Knower of the unseen'"]Quran: 5:116[
'Eesaawent on his mission, until the corrupted leaders and
hypocritical men of religious power felt his threat to them. So the
forces of evil accused himof magic, infringement of the Mosaic Law,
and allegiance with the devil; and when they saw that the poor people
followedhim, they began to scheme against him.
The Sanhedrin, the highest judicial and ecclesiastical council of the
Jews, began to plot against 'Eesaa. The plan took a new turn. When the
Jews failed to stop the call of 'Eesaathey decided to kill him. The
chief priests held secret meetings to agree on the best way of getting
rid of 'Eesaa. While they were in such ameeting, one of the twelve
apostles, Judas Iscariot, went to them and asked: "What will you give
me if I deliver him to you?" Judas bargained with them until they
agreed to give him thirty pieces of silver,known as shekels. The plot
was laid for the capture and murder of 'Eesaa.
The priests had no authority to pass the death sentence at that time,
so they convinced the Roman governor that'Eesaawas plotting against
the security of the Roman Empire and urged him to take immediate
action againsthim. The governor ordered that 'Eesaabe arrested and
crucified.
The Glorious Quran, contrary to the Gospels, affirms that Allaah, the
Exalted, did not permit the people ofIsraelto kill or crucify 'Eesaa.
Allaah saved him from hisenemies and raised him to heaven. They never
killed 'Eesaa; they killed someone else.
Allaah the Almighty declares )what means(:"And ]We cursed them for[
their saying: 'Indeed, we have killed the Messiah, 'Eesaa, the son of
Maryam, the messenger of Allaah.' And they did not kill him, nor did
they crucify him; but ]another[ was made to resemblehim to them. And
indeed, those who differ over it are in doubt about it. They have no
knowledgeof it except the following of assumption. And they did not
kill him, for certain. Rather, Allaah raised him to Himself. And ever
is Allaah Exalted in Might and Wise."]Quran: 4:157-158[
Almighty Allaah also revealed )what means(:"]Mention[ when Allaah
said: 'O 'Eesaa! Indeed I will take you and raise you to Myself and
purify ]i.e.,free[ you from those who disbelieve and make those who
follow you ]in submission to Allaah alone[ superior to those who
disbelieve until the Day of Resurrection. Then to Me is your return,
and I will judge between you concerning that in which youused to
differ.'"]Quran: 3:55[
Almighty Allaah refutes the claims of the Jews and the Christians many
times in the Glorious Quran. For example, He Says )what means(: "And
they say: 'The Most Merciful has taken ]for Himself[ a son.' You have
done an atrocious thing. The heavens almost rupture therefrom and the
earth splits open and the mountains collapse indevastation; That they
attribute to the Most Merciful a son. And it is not appropriate for
the Most Merciful that He should take a son. There is no one in the
heavens and earth but that he comes to the Most Merciful as a
servant."
In many verses, in addition to those alreadymentioned, Allaah, the
Almighty, affirmed His being highly above having a child, a wife, or a
partner, thus, refuting all such false allegations. Allaah, the
Almighty, revealed a separate Quranic chapter to affirmHis Unity and
Uniqueness.This chapter is the one-hundred and twelfth, the meaning of
which is:"Say: 'He is Allaah, ]who is[ One. Allaah, the Eternal
Refuge. He neither begets nor is born. Nor is there to Him any
equivalent.'"]Quran: 112:1-4[

The story of Prophet Eesaa -I

While Maryam )Mary(, may Allaah exalt her mention, was praying inher
place of worship, an angel in the form of a man appeared before her.
Filled with terror, she tried to flee, praying)what means(:"…'Indeed,
I seek refuge in the Most Merciful from you, ]soleave me[, if you
should be fearing of Allaah.' He said: 'I am only the messenger of
your Lord to give you ]news of[ a pure boy ]i.e., son[.' She said:
'How can I have a boy while no man has touched me and I have not been
unchaste?' He said: 'Thus ]it will be[; your Lord says: 'It is easy
for Me, and We will make him a sign to the people and a mercy from Us.
And it is a matter ]already[ decreed.''"]Quran: 19:18-21[
The angel's visit caused Maryam, may Allaah exalt her mention, great
anxiety, which increased as the months went by. How could she face
giving birth to a child without having a husband?
Later, she felt life kicking inside her. With a heavy heart, she left
the place of prayer and went toNazareth, the city in which she had
been born, where she settled in a simple farm house toavoid the
public.
But fear and anxiety did not leave her. She was from a noble and pious
family. Her father had notbeen an evil man nor washer mother an impure
woman. How could she prevent tongues from wagging about her honour?
After some months, she could bear the mental strain no longer.
Burdened with a heavy womb, she leftNazareth, not knowing where to go
to be away from this depressing atmosphere.
She had not gone far, when she was overtaken by the pains of
childbirth.She sat down against a dry palm tree, and here she gave
birth to a son. Looking at her beautiful baby, she was hurt that she
had brought him intothe world without a father. She exclaimed )what
means(: "…Oh, I wish I had died before this and was in oblivion,
forgotten." ]Quran: 19:23[
Suddenly, she heard a voice nearby saying)what means(:"…'Do not
grieve; your Lord has provided beneath you a stream. And shake toward
you the trunk of the palm tree; it will drop upon you ripe, fresh
dates. So eat and drink and be contented. And if you see from among
humanity anyone, say: 'Indeed, I have vowed to the MostMerciful
abstention, so I will not speak today to ]any[ man.'"]Quran: 19:24-26[
For a while she was comforted by Allaah's miracle, for it was a sure
sign of her innocence and purity. She decided to return to the city.
However, her fears also returned. What was she going to tell the
people?
As she had expected, her arrival in the city with a newborn baby in
her arms aroused the curiosity of the people. They scolded her: "This
is a terrible sin that you have committed!" She put her finger to her
lips and pointed to the child. They asked: "How can wespeak to a
newborn baby?" To their total amazement, the child began to speak
clearly, saying )what means(:"…'Indeed, I am the servant of Allaah. He
has given me the Scripture and made me a prophet. And He has made me
blessed wherever I am and has enjoined upon me prayer and Zakaah as
long as I remain alive. Allaah ]made me[ dutiful to my mother, and He
has not made mea wretched tyrant. And peace is on me the day I was
born and theday I will die and the day I am raised alive.'"]Quran:
19:30-33[
Most of the people realised that the baby was unique, for if Allaah
wills something, He merely says 'Be' and it happens. Of course,
therewere some who regarded the baby's speech as a strange trick, but
at least Maryam, may Allaah exalt her mention, could now stay in
Nazareth without being harassed.
It was said that Yoosuf )Joseph( the Carpenter was greatly surprised
when he knew the story, so he asked Maryam, mayAllaah exalt her
mention: "Can a tree come to grow without a seed?" She replied: "Yes,
the onewhich Allaah created for the first time." He asked her again:
"Is it possible to bear a child without a male partner?" She replied:
"Yes, Allaah, created Aadam without male or female!"
The Jewish priests felt this child )'Eesaa, or Jesus( was dangerous,
forthey felt that the people would turn their worshipto Allaah, the
Almighty, displacing the existing Jewish tenets. Consequently, they
wouldlose their authority over the people. Therefore, they kept the
miracle of 'Eesaa's speech in infancya secret and accused Maryam, may
Allaah exalt her mention, of a great misdeed.
As 'Eesaa, may Allah exalt his mention, grew, the signs of prophethood
began to increase. He could tell his friends what kind of supper
waited for them at home and what they had hidden and where. Whenhe was
twelve years old, he accompanied his mother toJerusalem. There, he
wandered into the temple and joined a crowd listening to the lecture
of the Rabbis )Jewish priests(. The audience was all adult, but he was
not afraid to sit with them. After listening intently, he asked
questions and expressed his opinion. The learned rabbis were disturbed
by the boy's boldness and puzzled by the questions he asked, for they
were unable to answer him. They tried tosilence him, but he ignored
their attempts and continued to expresshis views. 'Eesaabecame so
involved in this exchange that he forgot he was expected back home.
In the meantime, his mother went home, thinking that he might have
gone back with relatives or friends. Whenshe arrived, she discovered
that he was not there, so she returned to the city to look for him. At
last she found him in the temple, sitting among the learned,
conversing with them.
Maryam, may Allaah exalt her mention, became angry with him for
causing her worry. He tried to assure her that all the arguing and
debating with the learned had made him forget the time.
'Eesaagrew into manhood. It was the Sabbath )Saturday(, a dayof
complete rest for the Jews: no fire could be lit or extinguished, nor
could females plait their hair. It was a Jewish practice that Saturday
be dedicated to the worshipof Allaah. However, the wisdom behind the
Sabbath and its spirit hadgone, and only the letter remained in the
Jews' hearts. Also, they thoughtthat Sabbath was kept in heaven, and
that the People of Israel had beenchosen by Allaah only to observe the
Sabbath.
They made a hundred things unlawful on Saturday, even self-defence, or
calling a doctor to save a patient who was in poor condition. There
was, for example, a rule which prohibited a journey of more than one
thousand yards on the Sabbath day.
One day )on a Sabbath(, 'Eesaawas on his wayto the temple. He
reachedout his hand to pick two pieces of fruit to feed a hungry
child. This was considered to be a violation of the Sabbath law. He
made a fire for the old women to keep themselves warm from the
freezing air, which was considered another violation. He went to the
temple and looked around.
There were twenty thousand Jewish priests registered there who earned
their living from the temple. The rooms of the temple were full of
them. In the temple, the Pharisees and Sadducees acted as if it was a
market place, and these two groups always disagreed on everything.
'Eesaafollowed the scene with his eyes and observed that the poor
people who could not afford the price of the sheep or dove were swept
away like flies by the Pharisees and Sadducees. 'Eesaawasastonished.
Why did the priests burn so many offerings inside the temple, while
thousands of poor people were hungry outside it?
On this night, the two noble Prophets Yahyaa )John( and Zakariyyaa
)Zachariah(, may Allaah exalt their mention, wereexecuted by the
ruling authority. On the same night, the revelation descended upon
'Eesaa. Allaah, the Exalted, commanded him to begin his call to the
children ofIsrael. To 'Eesaathe life of ease was now closed, and the
page of worship and struggle had opened.
Like an opposing force, the message of 'Eesaacame to denounce the
practices of the Phariseesand to reinforce the Law of Moosaa. In the
face of a materialistic ageof luxury and worship of gold, 'Eesaacalled
his people to a nobler life by word and deed. This exemplary life was
the only way out of the wretchedness and diseases of his age.
'Eesaa's call, from the outset, was marked by itscomplete uprightness
and piety. He continued inviting people to Almighty Allaah. His call
was based on the principle that there is no mediation between the
Creator and His creatures.However, 'Eesaawas in conflict with the
Jews' superficial interpretationof the Torah. He said that he did not
come to abrogate the Torah, but to complete it by going to the spirit
of its substance to arrive at its essence.
He made the Jews understand that the Ten Commandments had more value
than they imagined. For instance, the fifth commandment does not only
prohibit physical killing, but all forms of killing: physical,
psychological, or spiritual. The sixth commandment does not prohibit
adultery only in the sense of unlawful physical contact betweena man
and a woman, but also prohibits all forms ofunlawful relations or
actsthat might lead to adultery. The eye commits adultery when itlooks
at anything with passion.
'Eesaawas, therefore, in confrontation with thematerialistic people.
He told them to desist from hypocrisy, showing off and false praise.
There was no need to hoard wealth in this life. They should not
preoccupy themselves with the goods of this passing world; rather they
must preoccupy themselves with the affairs of the coming world because
it would be everlasting. He told them that caring for this world is a
sin, not fit for pious worshippers. Asfor the believers, they know
that their sustenance is with Allaah,so they trust in Him and scorn
this world.
'Eesaacontinued to invite people to worship the Only Lord who is
without partner, and to purify the heart and soul.His teaching annoyed
thepriests, for every word of'Eesaawas a threat to them and their
position, exposing their misdeeds.
The priests started to plotagainst 'Eesaa. They wanted to embarrass
himand to prove that he had come to destroy the Mosaic Law. The Mosaic
Law provides that an adulteress be stoned to death. They brought him a
Jewish adulteress and asked 'Eesaa: "Does not the law stipulate the
stoning of the adulteress?" 'Eesaaanswered: "Yes." They said: "This
woman is an adulteress." 'Eesaalooked at the woman and then at the
priests. He knew that they were more sinful than she. They agreed that
she should be killed according to Mosaic Law, and they understood
thatif he was going to apply Mosaic Law, he would be destroying his
own rules of forgiveness and mercy.
'Eesaaunderstood their plan. He smiled and assented: "Whoever among
you is sinless can stone her." His voice rose in the middle of
theTemple, making a new law on adultery, for the sinless to judge sin.
Therewas none eligible; no mortal can judge sin, only Allaah the Most
Merciful.
He continued his mission,aided by divine miracles. Some Quranic
commentators said that 'Eesaabrought four people back from the dead: a
friend of his, an old woman's son, and a woman's only daughter. These
three had died during his lifetime. Whenthe Jews saw this, they said:
"You only resurrect those who have died recently; perhaps they simply
fainted." They therefore asked him to bring back to life Sam, the son
of Nooh.
When 'Eesaaasked them to show him his grave, the people accompanied
him there. 'Eesaainvoked Allaah the Exalted to bring him back to life
and behold, Sam came out from the grave grey-haired. 'Eesaaasked: "How
did you get grey hair, when therewas no ageing in your time?" He
answered: "O Spirit of Allaah! I thought that the Day of Resurrection
had come; from the fear of that Day my hair turned grey."

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Dought & clear - Prohibition on anticipating Ramadan byfasting one or two days before it begins.

I heard that it is not permissible for us to fastbefore Ramadaan. Is that true?.
Praise be to Allaah.
There are ahaadeeth narrated from the Prophet )peace and blessings of
Allaah be upon him( which forbid fasting in the second half of
Sha'baan, except in two cases:
1 – Those who have a habitual pattern of fasting, such as a man who
usually fasts on Mondays and Thursdays – he may continue to do so even
in the second half of Sha'baan.
2 – If he joins fasts in thesecond half of Ramadaan to the first half,
i.e., if he started to fast in the first half and continues to fast
until Ramadaan begins, this ispermissible. See question no. 13726.
These ahaadeeth includethe following:
Al-Bukhaari )1914( and Muslim )1082( narrated that Abu Hurayrah )may
Allaah be pleased with him( said: The Messengerof Allaah )peace and
blessings of Allaah be upon him( said: "Do not anticipate Ramadaan by
fasting one or two days before it begins, but if a man habitually
fasts, then let him fast."
Abu Dawood )3237(, al-Tirmidhi )738( and IbnMaajah )1651( narrated
from Abu Hurayrah )may Allaah be pleased with him( that the Messenger
of Allaah )peace and blessings of Allaah be upon him( said: "When
Sha'baan is half over, do not fast." Classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi, 590.
Al-Nawawi said:
The words of the Prophet )peace and blessings of Allaah be upon him(,
"Do not anticipate Ramadaan by fasting one or two days before it
begins, but if a man habitually fasts, then let him fast,"
clearlyindicate that it is not allowed to anticipate Ramadaan by
fasting one or two days before it begins, for those who do not have a
habitual pattern of fasting or who are not continuing to fast after
starting to fast before )in the first half of Sha'baan(. If one is not
continuing to fast or does not have a regular pattern of fasting, then
it is haraam.
Al-Tirmidhi )686( and al-Nasaa'i )2188( narrated that 'Ammaar ibn
Yaasir )may Allaah bepleased with him( said: "Whoever fasts on the day
concerning which there is doubt has disobeyed Abu'l-Qaasim )peace and
blessings of Allaah be upon him(." See Question no. 13711.
Al-Haafiz said in Fath al-Baari:
It was understood from this that it is haraam to fast the day of
doubt, because the Sahaabah would not say such a thing based on
personal opinion.
The day of doubt is the thirtieth of Sha'baan if the new moon cannot
be seen because of clouds etc. It is called theday of doubt because it
could be the thirtieth of Sha'baan, or it could be the first day of
Ramadaan. It is haraam to fast on this day, unlessit coincides with a
day on which a person habitually fasts.
Al-Nawawi said in al-Majmoo' )6/400( concerning the ruling onfasting
the day of doubt:
If a person observes a voluntary fast on this day, and he has a
reasonfor doing so, such as having the habit of fasting every day, or
of fasting alternate days, orfasting on particular days such as
Mondays, and it happens to coincide with that day, then it is
permissible for him to fast on this day; there is no difference of
opinion among our companions regarding that. The evidence for that is
the hadeeth of Abu Hurayrah: "Do not anticipate Ramadaan by fasting
one or two days before it begins, but if a man habitually fasts, then
let him fast." If he does not have a reason, then it is haraam for
himto fast on this day.
Shaykh Ibn 'Uthaymeen said in his commentary on the hadeeth "Do not
anticipate Ramadaan by fasting one or two days before it begins…":
The scholars )may Allaah have mercy on them( differed concerning this
prohibition and whetherit meant that this is haraam or makrooh.
Thecorrect view is that it means it is haraam, especially on the day
of doubt.
Sharh Riyaadh al-Saaliheen, 3/394.
Based on this, fasting in the second half of Sha'baan falls into two categories:
1- Fasting from the sixteenth until the twenty-eighth. This is
makrooh, except for those who have a habitual pattern of fasting.
2- Fasting on the day of doubt, or one or two days before Ramadaan
begins. This is haraam, except for one who has a habitual pattern of
fasting.
And Allaah knows best.

Dought & clear - She committed zina with a non-Muslim during the day in Ramadan a few years ago, then she regretted it. What should she do?.

One of my close friends committed zina during the day in Ramadan with
a non-Muslim young man when she was twenty years old. Now she is
twenty-nine and is very sad about what she did. She wants to know what
exactly she should do so that that mistake may be forgiven.
Praise be to Allah.
Firstly:
There is no doubt that zina )fornication( is a major sin and is
something that incurs the wrath and anger of Allah. If zina was
committed with a non-Muslim, the sin is greater, and if that was
during the day in Ramadan, that is even worse. If the person
whocommitted the sin does not repent sincerely from the bottom of his
heart, then his loss is complete.
Allah, may He be exalted,says )interpretation of the meaning(:
"And those who invoke not any other ilah )god( along with Allah, nor
kill such life as Allah has forbidden, except for just cause, nor
commit illegal sexual intercourseand whoever does this shall receive
the punishment.
The torment will be doubled to him on the Day of Resurrection, and he
will abide therein in disgrace;
Except those who repentand believe )in Islamic Monotheism(, and do
righteous deeds, for those, Allah will change their sins into good
deeds, and Allah is Oft-Forgiving, Most Merciful."
]Al-Furqaan 25:68-70[
"Say: O My slaves who have transgressed against themselves )by
committing evil deeds and sins(! Despair not of the Mercy of Allah,
verily Allah forgives all sins. Truly, He is Oft-Forgiving,Most
Merciful."
]az-Zumar 39:53[.
Despite the abhorrent nature and severity of the sin and the fact that
the one who committed it is exposed to the wrath and anger of Allah,
the mercy of Allah precedes His wrath, so He does not hasten to punish
His slave; rather He opens to him the gateof repentance and gives him
time to repent. If he repents and is sincere, Allah will forgive him,
nomatter what his sin was.
What this young woman must do is be sincere towards Allah in her
repentance, regret having committed this abhorrent action, resolve
never to commit this sin again, and do a lot of righteous deeds. She
should turn to her Lord, thinking positively of Him, being sincere
towards Him and repenting fully to Him. Allah accepts the repentance
of His slaves and grants pardon for bad deeds.
Secondly:
The one who committed zina during the day in Ramadan has to, along
with repenting, make upthat day's fast and offer the severe expiation,
which is to free a slave; if he cannot do that, then he must fast for
two consecutive months;and if he cannot do that,he must feed sixty
poor persons.
See also the answer to question no. 39734
The one who did that several years ago and has not made up the fasts
that he missed also,in addition to the above,has to offer expiation
for delaying the making up of that day's fast, which is to feed one
poor person; the amountto be given is half a saa' of the local staple
food, wheat or rice and so on. That is equivalent to oneand a half
kilograms.
The Standing Committee was asked:
What is the ruling on one who committed zinaduring the day in Ramadan?
That took place at the time when he was ignorant and now he is asking
Allah for forgiveness.
They replied:
The questioner has to repent and must offer expiation, which is to
free a slave; if he cannot do that, then he must fast for two
consecutive months; if he cannot do that, then he has to feed sixty
poor persons. He also has to make up the fast of that day on whichhe
broke the fast, and hehas to offer expiation for the delay in making
up that day's fast, which is one and a half kilograms of wheat.
End quote from Fataawa al-Lajnah ad-Daa'imah, 9/255
And Allah knows best.

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* How to Perform SALAATH?

How to perform SALATH - Prayer

Prophet Yusuf reunitedwith his family

As their caravan was leaving Egypt, Ya'qub (alayhis salam), still at
home, smelled the perfume of Prophet Yusuf(alayhis salam), but his
household said he was getting senile. When the caravan arrived home
with the shirt, Ya'qub's (alayhis salam) sight was restored. Then the
entire family moved to Egypt. Prophet Yusuf (alayhis salam) raised his
parents up on the throne to sit with him and they all bowed down in
obedience to him. In this way, Prophet Yusuf's (alayhis salam)
childhoodvision of the eleven planets and the sun and the moon
prostrating themselves before him came true. This is how the
Israelites came to settle in Egypt and lived there for many
generations. The entire story of Prophet Yusuf (alayhis salam) can be
found in Surah 12 of the Qur'an.

Prophet Yusuf

Prophet Yusuf meets his brothers
As Prophet Yusuf(alayhis salam) had predicted, seven years of famine
followed seven years of good harvest, but the storehouses of Egypt
were full because ofProphet Yusuf's skillful management. People from
all over flocked to Egypt to buy grain duringthe famine. Among them
wereProphet Yusuf's (alayhis salam) brothers.
Prophet Yusuf(alayhis salam) knew his brothers at once but they did
not recognize him. He gave them the grain which they had come to buy
butwarned them that they would get no more unless they brought a
brother of theirs to him from their father. They agreed that they
would try to convince their father to let them take their younger
brother with them the next time they came. Then Prophet Yusuf (alayhis
salam) had his servants put their money which they had used to
purchase the grain back into the saddlebags of their camels so that
they would find it when they returned home and would be sure to return
for more grain when they saw how generouslyProphet Yusuf (alayhis
salam) had treated them.
Ya'qub (alayhis salam), who still felt deeply the loss of his son
Prophet Yusuf (alayhis salam), wasreluctant to let the brothers take
his other young son. He made them pledge in the name of Allahthat they
would bring him back home unless they were made physically powerless
to do so. He also cautioned them to enter the city in Egypt by
different gates, perhaps so they wouldn'tlook like a gang of
troublemakers. However, he knew that their fate depended on Allah's
will and no precautions couldgo against what was willed by Allah.
When the brothers had returned to Prophet Yusuf (alayhis salam) for
more provisions, ProphetYusuf (alayhis salam) lodged his younger
brother with himself, andrevealed his identity to him. But he had to
think of a way in which to keep his younger brotherwith him when the
others returned home. Allah inspired him with the following plan.
When the brothers' camels had been loaded with grain, Prophet
Yusuf(alayhis salam) had a cup placed in his younger brother's
saddlebag. Then a cry was raised that someone had stolen the king's
cup. The brothers denied that theyhad stolen anything. When asked what
should happen if it were to prove otherwise, they said that they would
hand over the person in whose possession the cup was found. A search
of the saddlebags revealed the cup in the younger brother's bag. Then
the big brothers said that it wasn't really surprising, because the
boy's brother (i.e. Prophet Yusuf (alayhis salam)) had also been a
thief. But still Prophet Yusuf (alayhis salam) did not reveal his
identity to them. The brothers askedthat one of them be allowed to
stay in the younger brother's place, so that their father would not
grieve, but Prophet Yusuf (alayhis salam) replied that it would be
unjust to keep back anyone except him in whose possession the cup had
been.
The brothers returned to their father with the story of the theft, and
his eyes turned white with grief from suppressing his sorrow. He sent
them away to search for Prophet Yusuf (alayhis salam) and his brother,
so they returned to Prophet Yusuf (alayhis salam) and asked for more
grain, although they had but little money left. Then Prophet Yusuf
(alayhis salam) revealed his identity to them and forgave them and
asked Allah's forgiveness for all the wrong they had doneto him and
his brother. Then he gave them his shirt to place over his father's
face to recover his sight. He told them to go home and return to Egypt
with all of their families.

Prophet Musa

The story continues, some time after Prophet Musahad completed his
contract with his father-in-law. He was traveling somewhere with his
family when he saw a fire in the distance. He went to explore in the
hope that he might get information or be able tobring back a firebrand
for his family to use.
When Prophet Musa approached the bush that was burning, he heard a
voice coming from it. The voice commanded Prophet Musa to remove his
shoesbecause he was in a sacred valley. The voice identified itself as
Allah, and reminded Prophet Musa to serve Him and to keep up his
prayers. The voice told Prophet Musa that Allah had made him one of
the chosen ones.
Allah then ordered Prophet Musa to throw down his staff, which he used
as a walking stick and to beat down branches for his flocks. When the
staff was flung down, it turned into a serpent. Allah instructed
Prophet Musa to pick the serpent up, and it again turned into a stick.
The voice commanded Prophet Musa to thrust his hand under his armpit,
and when he removed it the hand was glowing white, yet it did not hurt
Prophet Musa . Allah informed Prophet Musa that these two signs, the
staff and the hand, would be signs for the Pharoah, to show that
Prophet Musa had truly been sent from Allah. Allah wanted Prophet Musa
to go to the Pharoah because the Pharoah and his people had strayed
far from the acceptable ways of Allah. He also wanted Prophet Musa to
lead the children of Israel away from the Pharoah's influence.
Prophet Musa pointed out that he had killed an Egyptian and that he
himself would be killed ifhe returned to Egypt. He was also unsure of
his ability to communicate with the Pharoah. He wasnot a good speaker
and asked for the help of his brother, Harun , who wasmuch more
eloquent. Allah reassured Prophet Musa on both counts. He promised
that Prophet Musa would come to no harm at the hands of the Egyptians.
And He agreedboth to aid Prophet Musain addressing the Pharoah and to
send along Harun to help out.
In this manner Prophet Musa was called to prophethood, and set outto
free the people of Israel from their bondageunder the people of Egypt.
Insha Allah in the next issue we shall tell of his meetings with the
Pharoah.
You can read about this part of the story of Musain the Quran 20:9-36,
42-48; 26:10-17; and 28:29-35.

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