The Hero Of An Unusual Birth Story: The Kangaroo

The reproductive system of kangaroos is quite different from that of
other mammals. The kangaroo embryo goes through some stages outside
the womb, which normally occur in the womb.
Soon after fertilization, the blindkangaroo offspring, which is
approximately a centimeter, comes into the world. Usually, only one is
born at a time. At this stage, it is called "neonate." While all
mammals go through this stage in the mother's womb, the kangaroo
offspring comes into the world when it is only one centimeter long. It
has still not developed: its fore feet are indefinite and its hind
feet are comprised of small projections.
No doubt, the offspring cannot leave its mother in such a state.
Coming out of the womb, the neonate starts to move up in its mother's
fur with its fore legs and reaches to its mother's pouch after a
three-minute journey. To the little kangaroo, the pouch means the same
as the womb means to other mammals. Yet, there is an important
difference. While others come into the world as babies, the kangaroo
is merely an embryo when it comes out ofthe womb. Its feet, face and
many other organs have not yet taken their final shapes.
The offspring reaching the mother's pouch attaches itself to one of
the four nipples there, and starts to suckle.
At this stage, the mother goes through another ovulation period and a
new egg forms in its womb. The female copulates once more and the new
egg is fertilized.
This time the egg does not start to develop immediately. If drought
rages in Middle Australia, as is often the case, the fertilized egg in
the womb remains undeveloped until the drought is over. If, however,
heavy rains fall and if there are rich pastures available, then the
development of the egg restarts.
At this stage, we are faced with the question: who makes this
calculation; who arranges the development of the egg according to the
conditions outside? The egg cannot by any means make this arrangement
itself; it is not a complete living being, it has no consciousness,
and it is totally unaware of the weather conditions outside. The
mother cannot make this arrangement, because, like all other living
things, it has no control over the developments taking place in its
body. This extraordinary event is definitely controlled by God, Who
has created both the egg and the mother.
When weather conditions are convenient, thirty-three days after
fertilization, the new neonate, only as big as a bean, creeps up from
the mouth of thewomb and reaches the pouch just like its sibling did.
In the meantime, the first neonate in the pouch has grownconsiderably.
It leads its life without doing any harm to its sibling, which is only
one centimeter long. When it is 190 days old, it has grown mature
enough to make its first journey outside the pouch. From then on, it
starts to spend most of its time outside the pouch and leaves the
pouch for good on the 235th day after its birth.
Soon after the birth of its secondoffspring, the female copulates
again. Consequently, the female has three offspring all dependent on
her. The first can feed on grass but occasionally comes back to its
mother to suckle; the second younger offspring is still developing by
suckling; the third is the neonate, which is the youngest.
What is more astonishing than that all three offspring, each in
adifferent stage of development, are dependent on the mother, isthat
all three offspring are fed by different types of milk according to
their sizes.
While the milk the offspring suckles as soon as it reaches the nipple
in the pouch is transparent and colorless, it increasingly turns
whiter and starts to look like real milk. The amount of fat and other
ingredients in the milk increasesin parallel with the developmentof
the baby.
As this young one keeps on suckling the milk prepared for its own
needs, a more easily digestible milk issues from the nipple that the
second baby reaches. Thus, the body of the mother simultaneously
produces two types of milk withdifferent ingredients. When the third
is born, the number of milktypes produced with different ingredients
becomes three: highly nutritious milk for the older, and relatively
less fatty and nutritious types of milk for the younger. Another point
to note here is that each offspring finds the nipple specially
prepared for itself. Otherwise, it would suckle milk with an
ingredient likely to be harmful to its body, and the milk it suckles
would harm it.
This feeding system is very remarkable and it is obviously a special
product of creation. The mother cannot, by any means, arrange all
these consciously. How can an animal specify the ingredients of milk
needed by itsyoung of different sizes? Even if it did, how could it
produce it in its own body? How could it distribute these through
three different channels?
Doubtless, the kangaroo is not capable of doing any of these. It is
not even aware that the milk delivered by its body is of three
different types. This wonderful process is unquestionably an outcome
of the created nature of this animal.

WHY ARE WISDOM TEETH NOT EVIDENCE OF EVOLUTION?

ONE of the theory of evolution's important deceptions is its
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320

PROTECTION OF ORPHANS AND THE POOR IN THE QUR'AN

The mercifulness of believers may also be observed in their approach
to orphans. The noblest of attitudes that must be shown to orphans,
who needthe care and interest of others because they have lost their
parents, are made explicit in the Qur'an. One of the exemplary
attitudes believers meticulously adopt is "to do good" to orphans and
"never to treat them harshly".
In societies in which the values of the Qur'an are not observed, no
system has been devised to protect the rights of orphans or to secure
their future. Protection, such as it is, dependsupon the conscience of
the people. For this reason, some ill-intentioned individuals may try
to benefit from the lack of experience and ignorance of these
children. Indeed, having no one to protect their rights, orphans can
readily become subject to abusive treatment at the hands of those who
have taken it upon themselves to carefor them. Such people may expect
orphans to feel gratitude because they have taken them under their
wing or they may reproachfully remind them of the kindnesses they have
done them. On the other hand, subjecting them to a different kind of
treatment, they may oppress these children in both the physical and
the spiritual sense. Nevertheless, Allah prohibits subjecting orphans
to harsh treatment and condemns those who mistreat them:
Have you seen him who denies the religion? He is the one who harshly
rebuffs the orphan and does not urge the feeding of thepoor. So woe to
those who do prayer, and are forgetful of theirprayer, those who show
off and deny help to others. (Surat al-Ma'un: 1-7)
Contrary to such offensive treatment, Qur'anic morality demands
tolerant and compassionate treatment of orphans as expressed in the
verse,"(be good to) orphans andthe very poor. And speak good words to
people". (Surat al-Baqara: 83)Believers meticulously observe this
command. Their conscience and understanding of humanity entail the
protection of orphans who need help and care, and themeeting of all
their spiritual and material needs. Believers never oppress orphans,
expect them to appreciate their kindness or strive to obtain any
material or spiritual benefits from them. On the contrary, they
protect their rights and adopt the best possible attitude. Their
strong sense of what is right, their profound fear of Allah and their
compassion account for this meticulousness.
Improving the situation in life oforphans and bringing them up as
decent individuals:
…They will ask you about the property of orphans. Say, "Managing it in
their best interests is best". If you mix your property with theirs,
they are your brothers… (Surat al-Baqara: 220)
As is implied in the above verse, Allah advises believers to bring
orphans up as decent individuals. Believers show keenness to take this
responsibility upon themselves and do their best to educate them in
the best way possible.
However, the most important responsibility of a person who takes a
child under his protection is to instill in him the noble values of
the Qur'an and to make him regard Allah with due appreciation. That is
because these are the most important issues that guide the individual
to truth and salvation.A child develops moral sense in the light of
the knowledge he acquires in his early years and is accordingly
prepared for his eternal life in the hereafter. For this reason, this
is the most important issue to which a believer pays attention while
an orphan under his care is being educated. He does his utmost to
ensure that he or she has superior values as a believer. No doubt,
this is only made possibleby his living by the values of the Qur'an
himself. Abiding by Islamic ethics ensures that orphans grow up into
decent, intelligent, hard-working individuals.
Allah issues a stern warning to those who misappropriate the wealth of orphans:
People who consume the property of orphans wrongfully consume nothing
in their belliesexcept fire. They will roast in a Searing Blaze.
(Surat an-Nisa': 10)
In compliance with the above verse, believers who assume the
responsibility for an orphan do not spend that orphan's personal
wealth for their own needs or expect anything in return. On the
contrary, giving them priority over all others, they protect the
rights and wealth of such orphans as are entrusted to them by Allah.
Being meticulous about protecting the wealth of an orphan entrusted to
one's care is something peculiar to those who are sincere in their
faith, who have a high standard of morality and who grasp the
understanding of mercy described in the Qur'an, especially since a
guardian is granted the authority to spend the wealth of an orphan.
Not spending a penny for one's own personal needs out of a
propertyentrusted to one—despite having the authority to spend from it
is truly a matter of conscience. In the Qur'an, Allah advises the
wealthy guardian to behave decently in this matter. Ifthe guardian in
question is poor,then he is allowed to spend within the due limits
specified inthe Qur'an. Allah warns that, "devouring" the wealth of
the orphan is a grave sin.
Give orphans their property, anddo not substitute bad things forgood.
Do not assimilate their property into your own. Doing that is a
serious crime. (Surat an-Nisa': 2)
Fearing Allah and His grievous punishment in the hereafter, believers
carefully conserve the wealth of orphans until they reach intellectual
maturity. When orphans grow old and mature enough to exercise rational
and healthy judgement, believers hand over their property to them. The
conditions of this are specified in the Qur'an as follows:
Keep a close check on orphans until they reach a marriageable age,
then if you perceive that they have sound judgement hand over their
property to them. Do not consume it extravagantly and precipitately
before they come of age. Those who are wealthy should abstain from it
altogether. Those who are poor should use it sensibly and correctly.
When you hand over their property to them ensure that there are
witnesses on their behalf. Allah suffices as a Reckoner. (Surat
an-Nisa': 6)

Fathwa - Her maternal uncle didher marriage contract inthe presence of her brother without the knowledge of her fatherwho does not pray

Question:
A young man proposed to a girl, but when the marriage contract was
done, the girl's father had a disagreement with his daughter's fiancé,
and refused to do the marriage contract. But the girl, her mother and
her brother wanted the marriage to go ahead, so they left their house
and rented an apartment, and they left the father who refused to do
the marriage contract, and the marriage contract was done; the
maternal uncleof the girl was the one who acted as her guardian (wali)
in this marriage contract, in thepresence of her brother. They argued
that the father does not pray andthey did not want him tobe the wali
of his daughter. How valid is this marriage contract?
Answer:
Praise be to Allah.
Firstly:
In order for the marriage contract to be valid, it is stipulated
thatit should be done by the woman's wali (guardian) or wakeel
(proxy), because of the hadeeth in which the Prophet (blessings and
peace of Allah be upon him) said: "There is no marriage except with a
wali."
Narrated by Abu Dawood, 2085; at-Tirmidhi, 1101; Ibn Maajah 1881 –
from the hadeeth of Abu Moosa al-Ash'ari; classed as saheeh by
al-Albaani in Saheeh at-Tirmidhi. He also said: "Any woman who gets
married without the permission of her wali, her marriage is invalid,
her marriage is invalid, her marriage is invalid."
Narrated by Ahmad, 24417; Abu Dawood, 2083; at-Tirmidhi, 1102; classed
as saheeh by al-Albaani in Saheeh al-Jaami', 2709
The wali of the woman is her father, then his father (paternal
grandfather), then her son, then his son (this is if she has
children), thenher brother through her father and mother (full
brother); then her brother through her father only (half brother),
then their (brothers') sons, then the paternal uncles, thentheir sons,
then the paternal uncles of the father, then the ruler.
See al-Mughni, 9/355
Secondly:
With regard to the one who does not pray, if he does not pray at all,
thenhe is a kaafir according to the more correct of the two scholarly
opinions. See the answer to questions no. 2182and 5208
Based on that, it is not valid for him to be a walifor marriage,
because the kaafir cannot be a wali in the marriage of aMuslim woman,
according to scholarly consensus.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
kaafir, he has no wilaayah (guardianship)over a Muslim woman under any
circumstances, accordingto the consensus of the scholars, including
Maalik, ash-Shaafa'i, Abu'Ubayd and ashaab ar-ra'y. Ibn al-Mundhir
said: All of the scholars from whom we acquiredknowledge are
unanimously agreed on that.
End quote from al-Mughni, 9/377
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If he does
not pray, it is not permissible for him to do the marriage contractfor
any of his daughters. If he does so, then the marriage contract is
invalid, because one of the conditions of being the wali (guardian) of
a Muslim woman is that heshould be a Muslim.
End quote from Fataawa Noor 'ala ad-Darb
Thirdly:
If her brother was an adult of sound mind, then he is her wali. If he
appointed her maternal uncle to do the marriagecontract, then the
marriage is valid. However the maternal uncle is not one of the 'asbah
(male relatives onthe father's side), so he cannot be the wali in
thecase of marriage and his giving the woman in marriage is not valid
except in two cases:
(i) If the wali appointed him as his representative. If
he did not appoint him, but he was present when the marriage contract
was done and he approved of it, then perhaps this takes the place of
(explicit) appointment and permission, becausesilence in such a
situation constitutes approval.
(ii) if the marriage contract has been done and was
officially documented in a Muslim country that adopts the [scholarly]
view that it is permissible for the maternal uncle to give his
sister's daughter in marriage, or the view that it is permissible to
do the marriage contractwithout a wali, then the marriage contract is
valid, because the ruling of the judge in matters that are subject to
differences of scholarly opinion is to be implemented and not
annulled.
And Allah knows best.

Fathwa - She is going to go to Jeddah and she does nothave any firm intention ...

Question:
I am currently living in Canada for the purpose of study, but my
permanent place of residence is between Jeddah and Amman. When I
stayed in Ammanduring the summer break, I decided to go toJeddah to
deal with some official papers, andI intended to do 'umrah if Allah
made that possible for me and if I had a mahram and enough time to do
'umrah. I intended to do 'umrah from Jeddah because my mahram would be
there. But because I was not certain that I would be able to do
'umrah, on the day I travelled by plane I did not do ghusl, because I
was menstruating and I had not yet decided to do 'umrah. When I got
there on the second day I did ghusl and formed the intention to do
'umrah from Jeddah, and I did it.
My questions are:
Is my ihram from the miqaat of Jeddah considered valid or not? Because
of my family circumstances, we are always moving back andforth between
Jeddah and Amman, and we always enter ihram fromour house in Jeddah,
even if we are on our way back from a trip to Amman and after
stayingin Jeddah for several days. We do not remember how many times
we have done 'umrah in this manner.
What is required of us if we should have entered ihram from the miqaat
for the people of ash-Shaam (Greater Syria)? After I did 'umrahI was
uncertain as to whether I was completely clean following my period. If
I think it most likely that I was still menstruating whilst I was
doing 'umrah, what is the ruling on my 'umrah andwhat expiation do I
haveto offer?.
Answer:
Praise be to Allah.
Firstly:
If a person passes the miqaat intending to do Hajj or 'umrah, it is
not permissible for him to pass it without entering ihram, because of
the report narrated by Ibn 'Abbaas (may Allah be pleased with him) who
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) defined the meeqaat of the people of Madeenah as Dhu'l-Hulayfah;
that of the people of Shaam (Syria) as al-Juhfah; that of the people
of Najd as Qarn al-Manaazil; and that of the people of Yemen as
Yalamlam. And he said: "And these miqaats are for the people at those
very places, and besides them for those who come through those places,
and are not residents thereof, with the intention of performing Hajj
and 'Umrah; and whoever is living within these boundaries can enter
ihraam from the place where he lives, and the people of Makkah can
start from Makkah."
Narrated by al-Bukhaari,1526; Muslim, 1181
An-Nawawi (may Allah have mercy on him) said:ash-Shaafa'i and our
companions said: If the one who has come from far away comes to the
miqaat intending to perform Hajj or 'Umrah or qiraan (i.e., both), it
isharaam for him to pass itwithout entering ihram, according to
scholarly consensus.
End quote from al-Majmoo', 7/214
But if he passed the miqaat without intending to do Hajj or 'umrah, or
he was not sure and had not yet made up his mind, then he decided to
do 'umrahafter passing the miqaat,he should enter ihram from the place
where hedecided to do 'umrah, unless he is in Makkah, in which case he
should go outside of the Haram zone then enter ihram for 'umrah from
there.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on
the hadeeth of Ibn 'Abbaas quoted above:
From this we understandthat if a person travels without the intention
of doing Hajj or 'umrah and he passes the miqaat, then after that he
decides to do Hajj or 'umrah, he should enter ihram from the place
where he decided to do Hajj or 'umrah, and he does not have to go back
to the miqaat, because the Prophet (blessings and peace of Allah be
upon him) said: "from the place he sets out".
End quote from Fath al-Baari
Shaykh Muhammad al-Mukhtaar ash-Shanqeeti (may Allah preserve him) said:
The second scenario: if he went to Jeddah and was hesitant, thinking:
I do not know if I will have enough time or not, then in such cases it
is permissible for him not to enter ihram at themiqaat of Madinah.
For example: there is a person who has some business to do in Jeddah
and he does not know whether he will have enough time to do 'umrah or
not. If he is not sure about the time, it is permissible for him to go
to Jeddah without ihram, and do what he needs to in Jeddah, then enter
ihram from Jeddahif he decides to go to 'umrah from there, because the
Prophet (blessings and peace of Allah be upon him) said: "and whoever
is living within these boundaries can enter ihraam from the place he
decides (to do 'umrah)."
This applies to the one who does not have the clear intention of
performing 'umrah fromMadinah, so he is uncertain and hesitant; he
does not have to enter ihram until he is certain that he is going to
do 'umrah.
End quote from Sharh Zaad al-Mustaqni'.
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Aal ash-Shaykh (may Allah
preserve him) was asked:
My colleagues and I were sent to Jeddah to do work for Hajj for two
months. Some of us put our ihram in our cars or suitcases, then when
we found some free time we intended to do 'Umrah and entered ihram
from Jeddah. Is this permissible, or do we have to go to the miqaat of
as-Sayl and enter ihram from there?
He replied: If you had decided to do 'umrah before travelling, and
from the time you started your journey to Jeddah your intention was to
do 'umrah, then what you have to do is enter ihram from the miqaat,
because the intention to do 'umrah had already been formed. But if the
decision to do 'umrah was not made until afteryou had settled in
Jeddah, then you should enter ihram from Jeddah.
But if your intention wasnot fixed, in the sense that you were not
sure, then this uncertainty means that you had not firmly decided to
do 'umrah. Based on that, if you made your mind up when you were
closer (to Makkah) than the miqaat, you can enter ihram from the place
where you formed your intention. And Allah knows best.
End quote from Majallat al-Buhooth al-Islamiyyah, 60/95
Secondly:
If a person passes the miqaat, intending to do Hajj or 'umrah, then he
does not enter ihram from the miqaat, he has to go back to the
miqaatthat he passed and enterihram from there. If he does not go
back, he hasto offer a sacrifice for each time that he passedit.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about a person
who was obligedto offer a sacrifice because he entered ihram from
Jeddah after passing the miqaat, and he has made this mistake several
times – what does he have to do? Should he offer one sacrifice and
will that be sufficient, or is the answer something otherthan that?
He replied: He has to offer a sacrifice for each occasion, to be
slaughtered in Makkah for the poor, if he passed the miqaat intending
to do Hajj or 'umrah, then he entered ihram from Jeddah. One seventh
of a camel or one seventh of a cow is acceptable as a sacrifice for
that. He also has to repent to Allah, may He be glorified, from that,
because it is not permissible for a Muslim to pass the miqaat,
intending to do Hajj or 'Umrah, without entering ihraam, because the
Prophet (blessings and peace of Allah be upon him) said: "And these
miqaats are for the people at those very places, and besides them for
those who come through those places, and are not residents thereof,
with the intention of performing Hajj and 'Umrah"; and because Ibn
'Abbaas (may Allah be pleased with him) said: Whoever omits a ritual
(of Hajj or 'umrah) or forgets it, let him offer a sacrifice.
End quote from Majmoo'al-Fataawa, 17/12
He has to try hard to remember how many times he has to offer
sacrifices for, until he thinks it most likely that he has discharged
his duty.
Thirdly:
If a woman sees the tuhr(signal of the end of menses) that she usually
sees at the end of her period, whether that is complete dryness or the
white discharge, whatever usually signals the end of her period, and
she purifies herself and does tawaaf (circumambulation of the Ka'bah)
and sa'i (going between as-Safa and al-Marwah), or praysand fasts,
then after thatshe becomes uncertain about the state of purity on
which she based those acts of worship, she should not pay any
attention to that uncertainty and she does not have to do anything,
because uncertainty after completing an act of worship does not have
any impact, so long as she started it when she was certain about her
situation, on the basis ofwhat she usually sees at the end of her
menses.
But if she was hasty and was not sure whether her menses had ended
before she started 'umrah, and she did not sees what she usually sees
every time her period ends, then after that she began to doubt whether
her menses hadended, as is the case in this question, then her 'umrah
is not complete, because the basic principle is that she was still
menstruating and she did not know whether her period has ended. So she
has to avoid all the things that are prohibited during ihram, the most
important of which is intercourse with her husband, because she is
still in a state of ihram until she goes back to Makkah, does tawaaf
and saa'i, and cuts her hair, then exits her ihram.
If she did any of the actions that are prohibited during ihrambefore
that, she is excused for them because she thought that her 'umrah had
ended.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to what she has done of the things that are prohibited (during ihram),
let us assume that her husband had intercourse with her, and
intercourse during ihram is the most seriousof the prohibited actions;
however there is no blame on her because she was unaware of the
ruling. Ifa person does one of theactions that are prohibited during
ihramout of ignorance or because he forgot or was forced to do it,
there is no blame on him.
End quote from Majmoo'al-Fataawa, 21/351
And Allah knows best.

Fathwa - The Muslim in Ramadaan

Question:
What should we say to the Muslims on the occasion of the beginning of Ramadaan?.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong). So whoever of you sights (the crescent on
the first night of) the month (of Ramadan i.e. is present at his
home), he must observe Sawm (fasts) that month, and whoever is ill or
on a journey, the same number [of days which one did not observe Sawm
(fasts) must be made up] from other days. Allaah intends for you ease,
and He does not want to make thingsdifficult for you. (He wants that
you) must complete the same number (of days), and that you must
magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most
Great)]for having guided you so that you may be grateful to Him."
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah
(blessing), worship and obedience towards Allaah.
It is a great month, a noble season, a month inwhich hasanaat (rewards
for good deeds) are multiplied and in which committing sayi'aat
(baddeeds) is more serious than at other times. The gates of Paradise
are opened and the gates of Hell are shut, and the sinners' repentance
to Allaah is accepted. It is a month whose beginningis mercy, its
middle is forgiveness and its end is redemption from the Fire.
So give thanks to Him forthe season of goodness and blessing that He
has bestowed upon you, andfor the means of bounty and various kinds of
great blessings for which He has singled you out. Make the most of
this blessed time by filling it with acts of worship and forsaking
haraam things, so that you may attain a good life in this world and
happiness after death.
For the sincere believer, every month is an occasion for worship and
his whole life is spent in obeying Allaah, but in the month of
Ramadaan he has even more motives to do good and his heart is even
more focused on worship, and he turns even more to his Lord. By His
grace, our generous Lord bestows His bounty upon the fasting believers
and multiplies the reward forthem on this blessed occasion, so He
gives abundantly and rewardsgenerously for righteousdeeds.Time passes
quickly
Days pass so quickly, as ifthey were mere moments. We welcomed
Ramadaan, then we bade it farewell, and only a short period of time
passed and we are welcoming Ramadaan again. So we should hasten to do
good deedsin this month and strive to fill it with that which Allaah
is pleased with and with that which will help us on the Day whenwe
meet Him.
How can we prepare for Ramadaan?
We can prepare for Ramadaan by taking stock of ourselves and
recognizing our shortcomings in living up to the Shahaadatayn, or our
shortcoming in fulfilling our duties, or our shortcomings in not
keeping away from the desires and doubts that we may have fallen into…
We should set ourselves straight so that in Ramadaan we will have a
higher degree of faith.For faith increases and decreases. It increases
through obedience to Allaah and it decreases through disobedience and
sin. The first act of obedience that a person should achieve is that
of being a true slave of Allaah and believing thatthere is none that
is rightfully worshipped except Allaah, so he directs all kinds of
worship to Allaah and does not associate anyone else in worship with
Him. Each of us should realize that whatever has befallen him could
not have missed him, and whatever missed him could not have befallen
him, and that everythinghappens by the will and decree of Allaah.
We should avoid everything that could undermine our commitment to the
Shahaadatayn. This means keeping away from bid'ah (innovations) and
thingsthat have been introduced into the religion. We should also
follow the principle of al-walaa' wa'l-bara' (loyalty and friendship
vs. disavowal and enmity), by taking the believers as our friends and
by regarding the kaafirs and hypocrites asenemies, and we should
rejoice when the Muslims gain a victory over their enemies. We should
follow the example of the Prophet (peace and blessings of Allaah be
upon him) and his companions and adhere to the Sunnah of the Prophet
(peace and blessings of Allaah be upon him) and the way of the
Rightly-Guided Khulafa' who came after him. We should love the Sunnah
and love those who adhere to it and defend it, in whatever country
they are and whatever colour or nationality they are.
After that we should take stock of ourselves and recognize our
shortcomings in doing acts of worship such as praying in
congregation,remembering Allaah (dhikr), paying attentionto the rights
of neighbours, relatives and the Muslims, spreading the greeting of
salaam, enjoining what is good and forbidding what is evil, urging one
another to follow the truth and be patient and steadfast in doing so,
being patient in avoiding evil actions and in doing good deeds, and
accepting thedecree of Allaah with patience.
Then we should take stock of ourselves and our sins and our following
whims and desires. We should stop ourselves from persisting in that,
whether the sin is great or small, whether it is a sin of the eye, by
looking at that which Allaah has forbidden; or by listening to music;
or by walking to things of which Allaah does not approve; or by using
one's hands to srike in a manner with which Allaah is not pleased; or
by consuming things that Allaah has forbidden such as riba (usury) and
bribes, or any other means of consuming people's wealth unlawfully.
We should never forget that Allaah stretches forth His hand during
the day to accept the repentance of those who sinned at night, and He
stretches forth His hand at night to accept the repentance ofthose who
sinned during the day. Allaah says (interpretation of the meaning):
"And march forth in the way (which leads to) forgiveness from your
Lord, and for Paradise aswide as the heavens andthe earth, prepared
for Al-Muttaqoon (the pious).
Those who spend (in Allaah's Cause) in prosperity and in adversity,
who repress anger, and who pardon men; verily, Allaah loves
Al-Muhsinoon (the good‑doers).
And those who, when they have committed Faahishah (illegal sexual
intercourse) or wrongedthemselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah
—and do not persist in what (wrong) they have done, while they know.
For such, the reward is forgiveness from their Lord, and Gardens with
rivers flowing underneath (Paradise), wherein they shall abideforever.
How excellent is this reward for the doers(who do righteous deeds
according to Allaah's Orders)"
[Aal 'Imraan 3:133-136]
"Say: "O 'Ibaadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving,
Most Merciful"
[al-Zumar 39:53]
"And whoever does evil or wrongs himself but afterwards seeks
Allaah'sforgiveness, he will find Allaah Oft‑Forgiving, Most Merciful"
[al-Nisa' 4:110]
By taking stock, repenting and seeking forgiveness, this is how we
should welcome Ramadaan. "The smart man is the one who takes stock of
himself and strives to do that which will benefit him after death, and
the helpless one is the one who follows his own whims and desires and
engages in wishful thinking, (assuming that Allaah will forgive him
regardless of what he does and that he does not need to strive to good
deeds)."
The month of Ramadaan is the month of great gains and profits. The
smart trader is the one who makes the most of special occasions to
increase his profits. So make the most of this month by doing lots of
acts of worship, praying a great deal, reading Qur'aan, forgiving
people, being kind to others and giving charity to the poor.
In the month of Ramadaan the gates of Paradise are opened andthe
gates of Hell are shut. The devils are put in chains and a caller
cries out each night, O seeker of good, proceed,O seeker of evil,
desist.
So, O slaves of Allaah, be among the people of good, following the
pathof your righteous forebears who were guided by the Sunnah ofyour
Prophet (peace andblessings of Allaah be upon him), so that we may end
Ramadaan withour sins forgiven and our righteous deeds accepted.
We should note that the month of Ramadaan is the best of months.
Ibn al-Qayyim said:
Another of example of that – i.e., of the differentiation between the
things that Allaah has created – is the fact that the month of
Ramadaan is superior to all other months, and the last ten nights are
superior to the other nights."
Zaad al-Ma'aad, 1/56
This month is superior toothers in four things:
1 – In it there is the best night of the year, which is Laylat
al-Qadr. Allaah says (interpretation of the meaning):
"Verily, We have sent it (this Qur'aan) down in the Night of Al‑Qadr (Decree).
And what will make you know what the Night of Al‑Qadr (Decree) is?
The Night of Al‑Qadr (Decree) is better than a thousand months (i.e.
worshipping Allaah in that night is better than worshipping Him a
thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by
Allaah's Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His
believing slaves) until the appearance of dawn"
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
2 – In this month was revealed the best of Books to the best of the
Prophets (peace be uponthem). Allaah says (interpretation of the
meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong)"
[al-Baqarah 2:185]
"We sent it (this Qur'aan)down on a blessed night[(i.e. the Night of
Al‑Qadr) in the month of Ramadan — the 9th month of the Islamic
calendar]. Verily, We are ever warning [mankind that Our Torment will
reach those who disbelieve in Our Oneness of Lordship and in Our
Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur'aan or the Decree of every matter) from Us.
Verily, We are ever sending (the Messengers)"
[al-Dukhaan 44:3-5]
It was narrated by Ahmad and by al-Tabaraani in al-Mu'jam al-Kabeer
that Waathilah ibn al-Asqa' (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"The Scriptures of Ibraaheem were sent down on the first of the month
of Ramadaan. TheTawraat was sent down on the sixth of Ramadaan. The
Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was
sent down on the eighteenth of Ramadaan, and the Qur'aan was sent down
on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
2 – In this month the gates of Paradise are opened and the gates of
Hell are shut, and the devils are chained up.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "When Ramadan comes, the gates of Paradise are opened andthe
gates of Hell are closed, and the devils are put in chains." (Agreed
upon).
Al-Nasaa'i narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "When Ramadaan
comes, the gates of mercy are opened and the gates of Hell are shut,
and the devils are put in chains."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 471.
Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report:
"When the first night of the month of Ramadaan comes, the devils and
rebellious jinn are chained up and the gates of Hell are closed, and
not one gate of it is opened. The gates of Paradise are opened andnot
one gate of it is closed. And a caller cries out: 'O seeker of good,
proceed; O seeker of evil,desist. And Allaah has those whom He
redeemsfrom the Fire, and that happens every night."
Classed as hasan by al-Albaani in Saheeh al-Jaami', 759.
If it is asked, how come we see many evil actionsand sins committed in
Ramadaan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the
conditions and etiquetteof fasting;
or that the ones who arechained up are some of the devils – namely the
rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadaan, which is a
proven fact. If evil happens at this time, it isstill less than at
other times. Even if all of them (the devils) are chained up, that
does not necessarily mean that noevil or sin will happen, because
there are other causes of that besides the devils, such as evil souls,
bad habits and thedevils among mankind. Al-Fath, 4/145
4 – There are many kindsof worship in Ramadaan,some of which are not
done at other times, such as fasting, praying qiyaam, feeding the
poor, i'tikaaf, sadaqah, and reading Qur'aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and
to helpus to fast and pray qiyaam, and to do acts of worship and to
avoid doing evil. Praise be to Allaah, the Lord of the Worlds.

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'Abdullaah Ibn Umm Maktoom

'Abdullaah Ibn Umm Maktoomwas the cousin of Khadeejah Bint Khuwaylid,
Mother of theBelievers. His father was Qays Ibn Sa'eed and his mother
was 'Aatikah Ibnt 'Abdullaah. She was called Umm Maktoom (Mother of
the concealed one) because she gave birth to a blind child.
'Abdullaahwitnessed the rise of Islam in Makkah. He was amongst the
first to accept Islam. He lived through the persecution of the Muslims
and suffered what the other Companions of the Prophetexperienced. His
attitude, like theirs, was one of firmness, staunch resistance and
sacrifice.
Neither his dedication nor his faith weakened against the violence of
the onslaught of the Quraysh (the ruling tribe of Makkah at the time
of Prophet Muhammad, sallallallaahu 'alayhi wa sallam). In fact, it
only increased his determination to hold onto the religion of Allaah
and his devotion to His Messenger.
'Abdullaahwas devoted to the noble Prophetand he was soeager to
memorize the Quran that he would not miss any opportunity to achieve
his heart's desire.Indeed, his sense of urgency and his insistence
could sometimes have been excessive as he, unintentionally, sought to
monopolize the attention of the Prophet.
In this period, the Prophetwas concentrating on the Quraysh notables
and was eager for them to become Muslims. On one particular day, he
met 'Utbah Ibn Rabee'ah and his brother Shaybah, 'Amr Ibn Hishaam,
better known as Abu Jahl, Umayyah Ibn Khalaf and Waleed Ibn Mugheerah,
the father of Khaalid Ibn Al-Waleedwho was later to be known as
Sayfullaah or 'the Sword of Allaah'.
Hehad begun talking and negotiating with them and telling them about
Islam. Hewished that they would respond positively to himand accept
Islam or at least call off their persecution of his Companions.
While the Prophetwasthus engaged, 'AbdullaahIbn Umm Maktoomcame up and
asked him to read a verse from the Quran. "O Messenger of Allaah," he
said, "teach me from what Allaah has taught you."
The Prophetfrowned and turned away from him. Heturned his attention
instead to the prestigious group of Quraysh, hoping that they would
become Muslims and that by their acceptance of Islam they would bring
greatness tothe religion of Allaah andstrengthen his mission.
As soon as hehad finished speaking to them and had left their company,
he suddenly felt partially blinded and his head began to throb
violently. At this point thefollowing revelation came to him (what
means):"He (i.e., the Prophet) frowned andturned away because there
came to him the blind man, (interrupting).But what would make you
perceive, (O Muhammad), that perhaps he might be purified, or be
reminded and the remembrance would benefit him? As forhe who thinks
himself without need, to him yougive attention. And not upon you (is
any blame) if he will not be purified. But as for he who came to you
striving (for knowledge) while he fears Allaah, from him you are
distracted. No! Indeed, they (i.e., theses verses) are a reminder;
sowhoever wills may remember it".[Quran 80: 1-12]
These are the verses which were revealed to the noble Prophetabout
'Abdullaah Ibn Umm Maktoom. Theseverses have continued to be recited
from that time till today and shall continue to be recited by all who
read the Quran.
From that day the Prophetdid not cease to be generous to 'Abdullaah
Ibn Umm Maktoomto ask him about his affairs, to fulfill his needs and
take him into his council whenever he approached. In fact, in later
years, heoften greeted Ibn Umm Maktoom with these words of
humility:"Welcome unto him on whose account my Sustainer has blamed
me."
When the Quraysh intensified their persecution of the Prophetand those
who believed with him, Allaah gave them permission to emigrate.
'Abdullaah's response was prompt. He and Mus'aab Ibn 'Umayrwere the
first of the Companions to reach Al-Madeenah.
One of the responsibilities that the Prophetplaced on 'Abdullaah Ibn
Umm Maktoomwas to put him in charge of Al-Madeenah in his absence.
This was done more than ten times.
Soon after the battle of Badr, the Prophetreceived a revelation from
Allaah raising the status of those who go out to fight the enemies
(for the sake of Allaah) and preferring them overthose who remain
inactive at home. This revelation affected 'Abdullaahdeeply. It pained
him to be thus barred from the higher status and he said: 'O Messenger
of Allaah! IfI could go on Jihaad (fighting in Allaah's cause), I
would certainly do it.' He then earnestly asked Allaah to send down a
revelation about his particular case and those like him who were
prevented because of their disabilities from going on military
campaigns.
His prayer was answered.An additional phrase wasrevealed to the
Prophetexempting those with disabilities from the import of the
original verse. The full verse became (what means):"Not equal are
those believers remaining (at home) – other than the disabled – and
the mujaahideen (who striveand fight) in the cause of Allaah with
their wealth and their lives…. "[ Quran, 4: 95]
In spite of thus being excused from Jihaad, the soul of 'Abdullaah Ibn
Umm Maktoomrefused to be content with staying among those who remained
at home when an expedition was in progress. Great souls are not
content with remaining detached fromaffairs of great magnitude. He
determined that no campaign should by-pass him. He fixed a role for
himself on the battlefield.He would say: "Place me between two rows
and give me the flag. I will carry it for you and protect it, for I am
blind and cannot run away."
In the fourteenth year after the Hijrah (migration), 'Umarwho was the
Caliph at the time resolved to mount a major assault against the
Persians to bring down their State and open the way for theMuslim
forces. So he wrote to his governors: "Send anyone with a weapon or a
horse or who can offer any form of help to me - and make haste."
Crowds of Muslims from every direction responded to 'Umar's call and
converged on Al-Madeenah. Among all these was the blind Mujaahid
'Abdullaah Ibn Umm Maktoom. 'Umarappointed Sa'd Ibn Abi
Waqqaascommander over the army, gave him instructions and bade him
farewell.
When the army reached Qaadisiyah, 'Abdullaah Ibn Umm Maktoomwas in the
forefront, wearing a coat of armor and fully prepared. He had vowed to
carry and protect the flag of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was
among the most fierce and bitter in the history of the Muslim
conquests. On the third day, the Muslims achieved a mighty victoryas
one of the greatest empires in the world collapsed and one of the most
secure thrones fell. The flag of Tawheed (Monotheism) was raised in an
idolatrous land.
The price of this clear victory was hundreds of martyrs. Among them
was 'Abdullaah Ibn Umm Maktoom. He was found amongst those who had
been killed on the battlefield clutching the flag of the Muslims.

The methodology of discourse in Da'wah

The methodology of discourse inDa'wah(Islamic propagation) constitutes
the following principles:
A.Establishing the principle of submission
The principle of submitting to Allaah The Almighty should be
established and stressed. Muslims should realize that they must submit
to the ordinances ofAllaah The Almighty, whether they understand the
wisdom behind them or not. Allaah The Almighty Says (what means):
·{It is not for a believing man or a believing woman, when Allaah and
His Messenger have decided amatter, that they should [thereafter] have
any choice about their affair.}[Quran33:36]
·{But no, by your Lord, they will not [truly] believe until they
makeyou, [O Muhammad], judge concerning that over which they dispute
among themselves and then find within themselves no discomfort from
what you have judged and submit in [full, willing] submission.}[Quran
4:65]
When we are keen on attaining faith and submitting to Allaah The
Almighty, we save ourselves from many setbacks and ourDa'wahwill be
fruitful, Allaah willing.
We should be wary of the misleading mass media that holds dialogues
about issues related to theSharee'ah(Islamic legislation) and reduces
the status of theSharee'ahrulings to that of an opinion and a
viewpoint that are open to dispute. This is the first step that the
advocates of Westernization and secularism want to achieve.
B.Relying on the fact-based methodology
When we discuss women's issues, we need to talk in a factual manner
that respects people's minds and thinking. People, nowadays, do not
accept dictates, personal opinions and convictions of anyone,
regardless of who he is.
Hence, when we say that the woman going to work affects herability to
look after her home andbring up her children, we need tocite
scientific studies that prove the authenticity of what we are saying.
Moreover, when we talk about the connection between the intermixing of
the two sexes and the woman going out and crimes against women, and
when we talk about the effect of chastity on preserving the stability
and success of marital relations, we need to support what we say by
scientific evidence and the results of specialized studies.
Nowadays, there are many studies backed by scientific research that
are not being utilized, which we can benefit from. Moreover, we should
conduct scientific research on many vital issues that we are in need
of. We should also make use of research centers and university staff
members in this regard. These serious studies may be more important
than the books and booklets that are merely quotations from old books.
C.Differentiating between traditions andSharee'ahrulings:
Traditions are closely connected to women's issues, as every society
has certain traditions thatare related to women. Given the fact that
most of the tribal habitsin Islamic societies are characterized as
'conservative' behavior, some ill-informed men may confuse the
traditions that the society has agreed upon and that have become part
of its culture with the rulings of theSharee'ah. Thus, they insist on
upholding these traditions and defending them even though they may
have no basis in theSharee'ah. This matter requires moderation; habits
that have no origin in theSharee'ahshould notbe followed and defended,
let alone linked toSharee'ah. On the other hand, they should not be
totally rejected on the pretext that they are not mentioned in
theSharee'ah; rather, good customs should be kept and bad ones should
be rejected.
D.ObservingSharee'ahrestrictions without transgressing them:
Given the fact that woman is the most dangerous and most harmful
temptation, there are rulings and restrictions stipulated in
theSharee'ahto lessen the effect of this temptation.
Hence, we have to observe these restrictions and adhere to them. The
keenness of some callers to spreadDa'wahand widen its scope may lead
them to overlook these restrictions and transgress them.
This may be a reaction to common misperceptions about Muslim thinkers,
scholars and callers. Some callers over-emphasize the aspect of
'liberating' themselves from the restrictions of theSharee'ahand may
even start attacking those who adhere to them.
It is not acceptable for callers to exaggerate when criticizing the
separation between men and women attendees in conferences
andDa'wah-related forums. Similarly, it is unacceptable for a caller
to be presented to the audience by a woman, and to make her read the
questions addressed to him, or to keep the issue of separating women's
place for prayers from that of men on top of the list of issues that
he faces, in a bid to take quick steps towards Westernization and the
liberationof women.
Attitude towards the advocates of Westernization and 'liberation':
This includes the following:
a.Differentiating between the different categories of people who
discuss women's issues:
The call for women's 'liberation' and for the Westernization of
Islamic society was initiated by a group of people who are advocates
of secularism and who cunningly endeavor to find ways that would help
them achieve their dubious aims. These people use twisted methods to
present their ideas and pretend to defendwomen's issues and restore
theirstolen rights. Unfortunately, a number of writers, journalists
and cultured men of letters, who are not secularists themselves,
followed their footsteps as they were influenced by the ideology that
these people presented. These people who are influenced by the ideas
of secularists usually present issues that agree with the aims of the
secularists.
Thus, during discussions we should not include all these people in one
group; rather, we have to differentiate between those who agree with
the ideas of secularists and those who are inclined to secularism.
The righteous predecessors differentiated between the different
categories of the peopleofBid'ah(innovation). People ofAhwaa'(desires)
and heretics are not the same as those who want and seek goodness, but
agree with some of the people ofBid'ahabout theirBid'ah. Also, the one
who calls to a certainBid'ahand defends it is not like others. People
who practice religious innovations that lead to disbelief are not like
those who practice religious innovations that lead to committing major
sins.
b.Avoiding any talk about intentions
The truth should be clearly statedand falsehood should be confronted
and clarified. However, there is a difference between pointing out
what is right and refuting what is wrong on one hand, and judging the
falsifier himself on the other hand. We usually direct bitter
criticism against anyone who presents something different regarding
women's issues and other issues. Not only this, but we may also accuse
the writer and the speaker of having bad intentions and so on.
Hence, discussion should focus on the idea and the topic. As for the
figures of secularism and those who have impermissible ideas, they
should be exposed in the right way; not through one book or one
article, but through refuting all their tendencies and ideas in a
manner that appears convincing to people.
E.Objective scientific criticism:
When such people discuss women's issues or any other issue, they
support their speech with proofs and evidence that make it seem
objective and scientifically neutral and they usually exploit the
results of scientific research in a misleadingway.
It has been noticed that many of the callers' replies to these people
are characterized by beingemotional and they tend to judgepeople. They
may even include references to conspiracy theories hatched against
women, and disregard the objective scientific discussion of the proofs
that their opponents present.
The approach adopted by the callers may be convincing to certain
categories of people who are already under their influence; however,
it is not convincing to other people that they may be keen on
convincing. Rather, this kind of approach may play a role in making
this last category convinced of the opponent's point of view.
Callers are urgently in need of perfecting the language of dialogue
and objective scientific discourse. They have to realize that being
zealous advisors alonewill not make people listen to them and accept
what they say willingly.

Constitution of the Muslim Home

The Muslim home is based on a number of principles and rules that
govern it and regulate life in it. These rules make the Muslim home
distinctive as they are derived from the noble Quran, the Sunnah of
the Prophet,, the life of the Companionsand the life of
theTaabi'oon(their successors(.
The most important rules of this constitution are:
Having true belief in Allaah The Almighty and being sincere, piousand
adherent to His Ordinances, avoiding what He forbade and remembering
Him a lot.
Believing in the angels of Allaah, His Books, Messengers, the
Hereafter, Divine Decree and fate. Allaah The Almighty Says (what
means):{The Messenger has believed in what was revealed to him from
His Lord, and [so have] the believers. All of them have believed in
Allaah and His Angels and His Books and His Messengers, [saying], "We
make no distinction between any of Hismessengers."}[Quran 2:285]
Believing in the Messenger of Allaah,and adhering to hisSunnahby
abiding by what he ordered us to do and avoiding what he forbade.
Allaah The Almighty Says (what means):{And whatever the Messenger has
given you -- take; and what he has forbidden you -- refrain
from.}[Quran 59:7]
Observing the prayers on their due time. Allaah The Almighty Says
(what means):{Indeed, prayer has been decreed upon the believers a
decree of specifiedtimes.}[Quran 4:103]
Giving the right of Allaah regarding one's money by
payingZakaah(obligatory charity) and voluntary charity. Allaah The
Almighty Says (what means):{And those within whose wealth is a known
right. For the petitioner and the deprived.}[Quran 70:24-25]
Fasting the month of Ramadhaan. Allaah The Almighty Says (what
means):{O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous.}[Quran
2:183]
PerformingHajjwhen one has theability to do so. Allaah The Almighty
Says (what means):{And [due] to Allaah from the people is a pilgrimage
to the House -- for whoever is able to find thereto a way.}[Quran
3:97]
The marital relationship is based on tranquility, affection and mercy.
Allaah The Almighty Says (what means):{And of His signs is that He
created for you from yourselves mates that you may find tranquility in
them; and He placed between you affection andmercy. Indeed in that are
signs for a people who give thought.}[Quran 30:21] Spouses should set
rules for their life and establish a basis for mutual understanding so
that affection and mercy would prevail and accordingly they would
achieve happiness.
The man has the right to be in charge

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Dought & clear - No Angels or Other Creatures Know Everything in the Heavens and Earth.

My daughter asked me: Who is the angel who knows everything in
theheavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?
Praise be to Allah
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand is
Allah, the Lord of the Worlds. There is no angel who is close to Him
or any Prophet who was sent who has this knowledge. Anyone whosays
that there is anyoneamong the angels who knows all of this has
fabricated a lie against Allah, to Whom belongs knowledge of the
unseen of the heavens and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record" [6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[27:65].
Ibn Katheer (may Allah have mercy on him) said:Here Allah, may He be
exalted, is instructing HisMessenger (blessings and peace of Allah be
upon him) to tell all of mankind that no one knows the unseen except
Allah, may He be glorified and exalted, and that He alone has that
knowledge, with nopartner or associate. Endquote from Tafseer Ibn
Katheer, (6/207).
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allah: no one knows what will happen tomorrow except Allah; no one
knows what is in the wombs except Allah; no one knows when it will
rain except Allah; no one knows in which land he will die; and no one
knows when the Hour will begin except Allah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen). Except to a Messenger (from mankind) whom He
has chosen (He informs him of the unseen as much asHe likes), and then
He makes a band of watching guards (angels) to march beforehim and
behind him." [72:26, 27].
The scholars of the Standing Committee said: Knowledge of unseen
matters is something that belongs exclusively to Allah, so no one
among His creation, human or jinn, knows anything of it except what
Allah reveals to whomever He wills among His Angels or His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, (1/346).
Yes, there is an angel who is appointed in charge of the rain, and
directs it wherever Allah wills; he is Mikaa'eel (peace be upon him),
who has helpers who dowhatever he instructs them to do. But this only
happens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"
[2:32].
And Allah knows best.

Dought & clear - Can the testimony of a woman be accepted with regard to sighting the new moon of Ramadaan?.

Can the testimony of a woman be accepted with regard to sighting the
new moon of Ramadaan?.
Praise be to Allaah.
The fuqaha' differed with regard to acceptingthe testimony of a woman
with regard to sighting the new moon of Ramadaan. There are two
opinions:
1 – Her testimony may beaccepted. This is the view of the Hanafis – if
itis cloudy– and the Hanbalis, and it is one of the two views held by
the Shaafa'is.
2 –That it cannot be accepted. This is the view of the Maalikis,
andthe more correct view according to the Shaafa'is.
Ibn Qudaamah said in al-Mughni (3/48):
If the one who brings the news is a woman, then according to the
madhhab her word is to be accepted. This is the view of Abu Haneefah
and is one of the two views held by the companions of al-Shaafa'i,
because it is news that has to do witha religious matter, so it is
akin to narration of reports, or telling peoplewhat the direction of
the qiblah is, or that the time for prayer has begun. And it may be
that it is not acceptable, because it is testimony about the sighting
of thenew moon, and the word of a woman cannot be accepted concerning
that, like the new moon of Shawwaal.End quote.
See: Tabyeen al-Haqaa'iq(1/319), al-Taaj wa'l-Ikleel (3/278),
al-Majmoo' (6/286) and Kashshaaf al-Qinaa' (2/304).
The Hanafis differentiatebetween cloudy and clear weather. If it is
cloudy, the testimony of two men, or a man and two women, is
acceptable, but if it is clear then it is essential to have many
people to testify to that . See: al-Bahr al-Raa'iq (2/290).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: Some
scholars say that the testimony of a female cannot be accepted, either
in Ramadaan or atother times, because the one who saw the new moon at
the time of the Messenger of Allaah (peace and blessings of Allaah be
upon him) wasa man, and because the Prophet (peace and blessings of
Allaah be upon him) said: "If two witnesses (shaahidayn) bear witness,
then start the fast and end the fast," and a woman is a shaahidah not
a shaahid.
The evidence of our madhhab is that this is a report concerning a
religious matter which isaddressed equally to males and females, as
males and females are equal with regard to narrating reports, and
reports are religious matters. Hence they did not stipulate that
sighting the new moon of Ramadaan should be proven by a judge, and
they did not stipulate any particular wording for the testimony,
ratherthey said: If he hears a trustworthy person telling the people
in his presence that he has seen the new moon, then he must fast on
the basis of this news. End quote from al-Sharh al-Mumti' (6/326).
As for the new moon of Shawwaal, it can only beproven by the testimony
of two men.
And Allaah knows best.

Dought & clear - Is it permissible for a doctor to break the fast if he becomes tired fromtreating patients?.

Is it permissible for a doctor under normal circumstances to break the
fast if he becomes tired from treating patients? What is the ruling if
he is doing operations, some of which take a long time? Does the
ruling vary if it is an emergency case?
Praise be to Allah.
It is not permissible for adoctor to break the fast in order to treat
patients, unless the patient is in a serious condition and his
treatment depends on the attending doctor breaking the fast. In
thatcase it is permissible for the doctor to break the fast, because
he is savingsomeone from dying.
And Allah is the source ofstrength. May Allah sent blessings and peace
upon our Prophet Muhammad and his family and companions. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh
'Abdal-'Azeez Aal ash-Shaykh,Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa'imah, vol. 2, 9/203

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How to interact with your wife

The man interaction with his wife
Allah جل وعلا has obligated upon the man similar to that which He has
obligated upon the woman. Allah جل وعلا said:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ
عَلَيْهِنَّ دَرَجَةٌ [البقرة:228
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable, but men have a degree
(of responsibility) over them[al-Baqarah 2:228]
Allah جل وعلا has made the rights of the man primary, but He has
giventhe woman rights just has He has given the manrights. Allah جل
وعلا said in this verse:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave many advices
concerning the women.
There are some people who marry and they do not learn the regulations
concerning social interactions with the wife. How should he talk to
her? How should he request from her? What are the obligations that the
wife must perform?
On the contrary, he only interacts with her based upon his sheer
desires. He treats her according to his wishes and sometimes based
upon his manhood and based upon his strength. And hedoes not do that
which isIslamic binding upon him. He does not learn the legislated
regulationsconcerning social interaction and dealing with the wife.
And how beautiful is the statement of Ibn Abbass رضي الله عنهما
concerning this verse! Hesaid concerning the statement of Allah جل
وعلا:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
He said: 'Verily I do not like to demand all of my rights from my wife
such that it will become obligatory upon me to give her all of her
rights that she requests from me.
And also he used to orderwith beautification; meaning the man
beautifying himself for his wife.
He said:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
Therefore if the man requests that his wife beautify herself for him,
and that she remove any foul odor and that she is beautified when with
him; then likewise it is obligatory upon him to interact with her with
that which Allah جل وعلا has made obligatory.
Look at the condition of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
with his wives when they request maintenance from him. He said to them
kind gentle words that preoccupied for a period of time until Allah جل
وعلا reveal verses concerning this in SoorahAl Ahzab.
In many instances the man's interaction with his wife is according to
desires and according to the desires of manhood.
But some of the people are diligent upon interacting with their family
according to the appropriate legislation, and this is what is
obligatory so this is what we wanted to point out because this is a
type of interaction that many people are void of.
On the other extreme as it relates to interacting with the wives, some
people believe that good interaction is to give his wife free rein.
And he fulfills every desire that the woman has without looking to see
if that which she requested is permissible or impermissible, and
without looking to see if it is something she has a right to do or
not. It is something that will be good for her or is it something that
will not be good for her? Is there a benefit for her it that or not?
(The men) are negligent in this affair to the extentthat the women
conduct themselves freeing like they are the men.
No doubt that these are two images on opposite sides of the spectrum.
*.The one who is harsh and cruel
*.The one who gives his wife free rein and it is as though his wife
has become the man.
And the resolution for that, rather the balance and the guidelines are
for the person to strive tobe with his wife according to the
guidelines of the legislation.
Allah جل وعلا ordered that the women should be given their rights;
likewise He ordered that the man should be given their rights. And the
Prophet صَلَّى اللهُ عَلَيْهِوَسَلَّمَ, from the final advices he gave
during his life, was advice concerning the rights of the women.
During his sermon on theday of Arafat, during his tremendous sermon
which he bided farewell to the people he said:'Be kind to the women
because verily they are inyour trust.'Meaning like captives
But this does not mean that he leaves the affairs up to her to do
however she wants, and it does not mean that the personis negligent
concerning the commands of Allah; rather he should be in accordance
with that which Allah جل وعلا wants.
The man requests things from his wife but it is befitting that his
interactions with his wifebe in accordance with the statement of Ibn
Abbass رضي الله عنهما.
He said I do not like to demand all of my rights from my wife such
that it will become obligatory upon me to give her all of her rights
that she requests from me.
On the other hand, there is the interaction of the wife with her
husband. Allah has given the man adegree over the woman. He said:
But men have a degree (of responsibility) over them [al-Baqarah 2:228]
Allah جل وعلا gave man a preference based upon him providing
maintenance. Thus He gave him preference in that which is specific to
the man; thus man is the one responsible for providing maintenance and
he is responsible for commanding the good and forbidding the wrong.
And it is upon the wife toobey the husband in that which is obedience
to Allah, she should obey him in that which is correct and she should
not disobey him.
Such that no one he hates should enter his home and she should
notleave his home unless he is in agreement. And if the wife preserves
the husband's rights upon her then she has performed her obligations.
And it appears in an authentic narration: "If the woman prays her
fivedaily prayers, and fast (the month of Ramadan) and obey her
husband, then it will be said to her,'enter paradise from any door you
choose.'"
And there is no doubt theit is a requirement for the woman to obey her
husband and it is an obligation upon her as it relates to her
interaction with her husband that she is obedient and pleased and she
should be the one who concedesand yields. And she should not make the
manthe one who submits to her, and the one who is submissive to her,
because in this action there is corruption.
And the judges have spoken about the affair of the husband obeying his
wife and what occurs when some of the women rule their husbands. The
end result is that the woman is not content with her husband, the one
who obeys her, and has some good interactions with her; rather she
makes him obey her in everything that she desires. Thus the end result
is that she hates him, because the woman by her nature needs someone
who will take care of her. So if the man takes responsibility for her
and interacts with her according to the commands of Allah جل وعلا then
both of them will have a good result.

The Nikah Has Many Benefits And Is A Protection From Fornication

TheNikahis from the ways of Allah with regardto his creation, between
the children of Adam, male and female.
With it there are great benefits, from them: chastity of the two
spouses, one to the other; to fulfill what is required from the
husband towards his wife; the husband taking care of his wife; and
protecting her. From it is also the fulfilling of the desires of both
sexes and from it is having children.There are many benefits
fromNikah…
The most important thingis that it keeps you chastefrom adultery, from
fornication and the loss of lineage, and from the corruption of moral
uprightness. There is the protection of one's health.
As for adultery and fornication then their end place is in epidemics
and in lethal illnesses, as is well-known.
وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا ٣٢
And come not near to unlawful sexual intercourse. Verily, it is
aFahishah[i.e. anything that transgresses its limits(a great sin)],
and an evil way (that leads one to Hell unless Allah forgives him).
[Surah Al-'Isrā':32]
With it there is the loss oflineage, the spread of illnesses, the loss
of modesty and chastity. With it there are great harms; fornication,
we seek refuge with Allah, what an evil way. The harms of fornication
are not limited.
WithNikah, there is a protection from fornication and from its harms,
and all praises aredue to Allah.Nikahproduces offspring. As
forfornication then it is a loss. The offspring from fornication have
no father and no lineage, and we seek refuge with Allah. Lost… This is
from the disadvantages of fornication.
He (Allah) didn't say don'tfornicate, he said don't come close to it,
'don't come near to it', i.e. stay away from the means that lead to
fornication. Such as: looking, the seclusion with a man, thetraveling
of the woman by herself, her showing off her beauty. These are means
that lead to fallinginto fornication. Allah hasnot allowed them, he
hasprohibited them.
If there is leniency in these means then fornication will take place.
If there is leniency in these means then fornication will take place,
because the desires are present. Desires are present between men and
women. If they sat together and mixed then fornication is
close.Shaytaanis present, if a man secluded himself with a woman,
thenshaytaanis the third one amongst them.
They say you have bad thoughts and that you are pessimists. We are not
pessimists, this is the reality. This is the reality and if these
means that Allah has prohibited are violated, then fornicationwill
occur, no doubt.
Even the righteous man, the religious one, there isa danger upon him
from the woman. Especially if she was beautiful and he secluded
himself with heror traveled with her or she joined him at work. Or if
she sat with him in the classroom, or in an exam, or in meetings. Or
if she sat with him on thetelevision, or on the radio, as his
colleague, i.e. a presenter next to him, and she is beautified and he
is a youth. Far is Allah from allimperfections. Do you bring petrol
next to fire? Petrol is by itself and the fire is by itself. You bring
her next to him! This is like that; no it is worse than petrol and
fire.
Desires… we seek refuge with Allah, desires are strong. So for this
reason Allah (the Exalted, Most High), has placed barriersthat prevent
falling in to fornication. If they are preserved, fornication is
lessened or cut-off. If they are lost, then fornication will occur
without a doubt. No matter what, even if theyare religious or modest,
the children of Adam are not saved from fornication except by the
means that prevent it.

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