3.6-million-year-old human footprints found in Laetoli, Tanzania.WE
need to turn to the fossil record to find an answer to the question of
when man appearedon Earth. This record shows thatman goes back
millions of years.These discoveries consist of skeletons and skulls,
and the remains of people who lived at various times. One of the
oldest traces of man are the "footprints" found by the famous
palaentologist Mary Leakey in 1977 in Tanzania's Laetoli region.
These remains caused a great furore in the world of science. Research
indicated that these footprints were in a 3.6-million-year-old layer.
Russell Tuttle, who saw the footprints, wrote:
A small barefoot Homo sapiens could have made them... In all
discernible morphological features, the feet of the individuals that
made the trails are indistinguishable from thoseof modern humans.1
Impartial examinations of the footprints revealed their real owners.
In reality, these footprints consisted of 20 fossilized footprints of
a 10-year-old modern human and 27 footprints of an even younger one.
Such famous paleoanthropologists as Don Johnson and Tim White, who
examined the prints found by Mary Leakey, corroborated that
conclusion. White revealed his thoughts by saying:
Make no mistake about it,... Theyare like modern human footprints. If
one were left in thesand of a California beach today, and a four-year
old were asked what it was, he would instantly say that somebody had
walked there. He wouldn't be able to tellit from a hundred other
prints on the beach, nor would you.2
These footprints sparked an important debate among evolutionists. That
was because for them to accept that these were human footprints would
mean that the imaginary progression they had drawn up from ape to man
could no longer be maintained. However, at this point dogmatic
evolutionist logic once again showed its face. Most evolutionist
scientists once more abandoned science for the sake of their
prejudices. They claimed that the footprints found at Laetoli were
those of an ape-like creature. Russell Tuttle, who was one of the
evolutionists defending this claim, wrote:
In sum, the 3.5 million-year-old footprint traits at Laetoli site G
resemble those of habitually unshod modern humans. None of their
features suggest that the Laetoli hominids were less capable bipeds
than we are. If the G footprints were not known to be so old, we would
readily conclude that there weremade by a member of our genusHomo...
In any case, we should shelve the loose assumption that the Laetoli
footprints were made by Lucy's kind, Australopithecus afarensis.3
The remains of a 1.7-million-year-old stone hut
Another of the oldest remains todo with man was the ruins of a stone
hut found in the Olduvai Gorge region by Louis Leakey in the 1970s.
The remains of the hut were found in a layer 1.7 million years old. It
is known that structures of this kind, of which similar examples are
still used in Africa in the present day,could only be built by Homo
sapiens, in other words modern man. The significance of the remains is
that they reveal that man lived at the same time as the so-called
ape-like creatures that evolutionists portray as his ancestors.
A 2.3 million-year-old modern human jaw found in the Hadar region of
Ethiopia was very important from the point of view of showing that
modern man had existed on the Earth much longer that evolutionists
expected.4
One of the oldest and most perfect human fossils is KNM-WT1500, also
known as the "Turkana Child" skeleton. The 1.6 million-year-old fossil
is described by the evolutionist Donald Johanson in these terms:
He was tall and thin, in body shape and limb proportions resembling
present-day equatorial Africans. Despite his youth, the boy's limb
nearly matched the mean measurements for white North American adult
males.5
It is confirmed that the fossil was that of a 12-year-old boy, who
would have been 1.83 metres tall in adolescence. The American
paleoanthropologist Alan Walker said that he doubted that "the average
pathologist could tell the difference between the fossil skeleton and
that of a modern human." Concerning the skull, Walker wrote that he
laughed when he saw it because "it looked so much like a
Neanderthal."6
In its December 1997 edition, Discover, one of the most popular
evolutionist magazines, placed an 800,000-year-old human face on its
cover, alongside a headline taken from evolutionists' surprised
statement, "Is this the face of our past?"One of the human fossils
that has attracted the most attentionwas one found in Spain in 1995.
The fossil in question was uncovered in a cave called Gran Dolina in
the Atapuerca region ofSpain by three Spanish paleoanthropologists
from the University of Madrid. The fossil revealed the face of an
11-year-old boy who looked entirely like modern man. Yet, it had been
800,000 years since the child died. This fossil even shook the
convictions of Juan Luis Arsuaga Ferreras, who lead the Gran Dolina
excavation. Ferreras said:
We expected something big, something large, something inflated-you
know, something primitive… Our expectation of an800,000-year-old boy
was something like Turkana Boy. Andwhat we found was a totally modern
face.... To me this is most spectacular-these are the kinds of things
that shake you. Finding something totally unexpected like that. Not
findingfossils; finding fossils is unexpected too, and it's okay. But
the most spectacular thing is finding something you thought belonged
to the present, in the past. It's like finding something like-like a
tape recorder in Gran Dolina. That would be very surprising. We don't
expect cassettes and tape recorders in the Lower Pleistocene. Finding
a modern face 800,000 years ago-it's the same thing. We were very
surprised when we saw it.7
As we have seen, fossil discoveries give the lie to the claim of "the
evolution of man." This claim is presented by some media organizations
as if it werea proven fact, whereas all that actually exist are
fictitious theories. In fact, evolutionist scientists accept this, and
admit that the claim of "the evolution of man" lacks any scientific
evidence.
For instance, by saying, "We appear suddenly in the fossil record" the
evolutionist paleontologists C. A. Villie, E. P. Solomon and P. W.
Davis admit that man emerged all of a sudden, in other words with no
evolutionary ancestor.8
Mark Collard and Bernard Wood, two evolutionist anthropologists were
forced to say, "existing phylogenetic hypotheses about human evolution
are unlikely to be reliable." in an article they wrotein 2000.9
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Thursday, July 4, 2013
HOW FAR BACK DO TRACES OF MAN GO? WHY DO THESE NOT SUPPORT EVOLUTION?
The Unique Artistry Of Fruits And Vegetables
Fruits and vegetables spring from the same soil and are watered with
the same water, yet they come in a dazzling variety. When we consider
the multitude of different tastes andsmells of fruits and vegetables,
the question of how such a variety ever came about in the first place
comes to mind. What causes this miscellany of the tastes and
fragrances of grapes, melons, kiwis, pineapples and the like, using
the same water and minerals for centuries on end, yet without ever
mixing them up with each other and without ever getting them confused?
Allah gives them theirmatchless tastes and appearances.
Both animals and humans obtain the energy they need to survive through
nutrition which is produced by plants. In other words, plants have
been created as a blessing to benefit all living things. Most of these
blessings have been designed especially for humans. Let's take a look
at our surroundings, at what we eat, and then think. First let's look
atthe bone-dry stalk and very thin roots of a grape vine. This
bone-dry structure, one that seems so fragile that it could be broken
with the slightest pull, can produce dozens of kilos of juicy grapes
whose color, smell and taste have been designed especially to give
pleasure to man. Now let's think about watermelons. This juicy fruit,
which again comes out of dry soil, develops precisely in the season
when people begin to feel the need for it, that is, in summer. Let's
think about the marvelous smell of the melon that has been provided
since it first came into existence, without any deterioration in its
quality, and about its famous taste. When fragrances are produced in
factories, people use complex quality controls and take great pains to
produce a uniform odor that mimics nature; but there is no need for
quality checks to preserve the natural odor of fruits.
In addition to their enticing smells,each fruit also contains
ingredients that are suitable to the season. In winter, for example,
we have tangerines and oranges, which are full of vitamin C and
energy. Vegetablesalso possess any and all kinds of vitamins and
minerals that livingthings may need.
By thinking in this manner, we could examine in turn all the plants
present in nature. And at the end of this examination, we would have
learned that the plants around us have been especially designed for
human beings and all other creatures, inother words they have been
created. Allah, Who is the Lord of the worlds, has brought into
existence all nutrition for living things and has created them in such
a way that the taste, smell and use of each one of them is wonderfully
varied. This reveals His might and matchless artistry in creation. He
informs us of thisin the Qur'an:
And also the things of varying colors He has created for you in the
earth. There is certainly a Sign in that for people who pay heed.
(Surat an-Nahl, 13)
the same water, yet they come in a dazzling variety. When we consider
the multitude of different tastes andsmells of fruits and vegetables,
the question of how such a variety ever came about in the first place
comes to mind. What causes this miscellany of the tastes and
fragrances of grapes, melons, kiwis, pineapples and the like, using
the same water and minerals for centuries on end, yet without ever
mixing them up with each other and without ever getting them confused?
Allah gives them theirmatchless tastes and appearances.
Both animals and humans obtain the energy they need to survive through
nutrition which is produced by plants. In other words, plants have
been created as a blessing to benefit all living things. Most of these
blessings have been designed especially for humans. Let's take a look
at our surroundings, at what we eat, and then think. First let's look
atthe bone-dry stalk and very thin roots of a grape vine. This
bone-dry structure, one that seems so fragile that it could be broken
with the slightest pull, can produce dozens of kilos of juicy grapes
whose color, smell and taste have been designed especially to give
pleasure to man. Now let's think about watermelons. This juicy fruit,
which again comes out of dry soil, develops precisely in the season
when people begin to feel the need for it, that is, in summer. Let's
think about the marvelous smell of the melon that has been provided
since it first came into existence, without any deterioration in its
quality, and about its famous taste. When fragrances are produced in
factories, people use complex quality controls and take great pains to
produce a uniform odor that mimics nature; but there is no need for
quality checks to preserve the natural odor of fruits.
In addition to their enticing smells,each fruit also contains
ingredients that are suitable to the season. In winter, for example,
we have tangerines and oranges, which are full of vitamin C and
energy. Vegetablesalso possess any and all kinds of vitamins and
minerals that livingthings may need.
By thinking in this manner, we could examine in turn all the plants
present in nature. And at the end of this examination, we would have
learned that the plants around us have been especially designed for
human beings and all other creatures, inother words they have been
created. Allah, Who is the Lord of the worlds, has brought into
existence all nutrition for living things and has created them in such
a way that the taste, smell and use of each one of them is wonderfully
varied. This reveals His might and matchless artistry in creation. He
informs us of thisin the Qur'an:
And also the things of varying colors He has created for you in the
earth. There is certainly a Sign in that for people who pay heed.
(Surat an-Nahl, 13)
THE REWARDS FOR THOSE WHO FEAR ALLAH
They are given joyful tidings whilst on Earth
As for those people who lead their lives on Earth without fearful
awareness of Allah, we will examine below, in the light of the Qur'an,
the inexplicable fears they experience and the awesome severity of
Allah's majesty. Those, on the other hand, who fear Allah and are
cautious, will, in direct contrast, attain in the Hereafter total
security from all types of fear and lead their lives under Allah's
protection and grace. Those truebelievers who throughout their lives
have felt a deep foreboding at the prospect of the Fire when the Day
of Judgment arrives, willbe kept far away from every kindof fear and
will be absolutely safe. Whilst Allah gives these glad tidings in the
Qur'an, on theLast Day He will address His servants and announce many
more glad tidings:
"My servants, you will feel no fear today; you will know no sorrow."
As for those who believed in Our Signs and became Muslims: "Enter the
Garden, you and your wives, delighting in your joy."
Platters and cups of gold will passed around among them andthey will
have there all that theirhearts desire and their eyes find delight in.
You will remain in it timelessly, for ever.
"That is the Garden you will inherit for what you did."
"There will be many fruits in it for you to eat." (Surat az-Zuhkruf: 68-73)
In other Qur'anic verses, Allah will give these glad tidings through
the mediation of his angels, which will be without a doubt an
incredible joy for believers who so intensely hope for the Garden:
The angels descend on those who say, "Our Lord is Allah," andthen go
straight: "Do not fear and do not grieve but rejoice in the Garden you
have been promised. We are your protectors in the life of this world
and the Hereafter. You will have there all that your selves could wish
for. You will have there everything you demand. Hospitality from One
who is Ever-Forgiving, Most Merciful." (Surah Fussilat: 30-32)
The Qur'an stresses that these glad tidings, which last for eternity
and are full of goodness, will be attained by those who truly believed
during their lives on Earth.
A beautiful life
The lives of those who do not believe in Allah, who do not fear him
and who do not behave cautiously will, in keeping with the punishment
they deserve, bedeprived of the abundance and blessings reserved for
believers:
If only the people of the cities had believed and guarded against
evil, We would have opened up to them blessings from heaven and Earth.
But theydenied the truth soWe seized them for what they earned. (Surat
al-A'raf: 96)
However, those who believe in Allah with fearful awareness, and have
shown good character in their conduct, will be given glad tidings in
the life Hereafter of Heaven, and in this world will benefit in the
best possible manner from Allah's kindness and abundance:
Anyone who acts rightly, male or female, being a believer, We will
give them a good life and We will recompense them according to the
best of what they did. (Surat an-Nahl: 97)
Similar to the way in which the infinite punishment of the
disbelievers begins whilst on Earth, for cautious, true believers, the
promised infinite goodness will also begin to manifest. As a result of
abundance and beauty being amongst the foremost features of the
Garden, Allah will provide His beloved, fearful servants with a taste
of these blessings during their lives on Earth in order to increase
their longing and desires for the Garden.
By the same token, Allah will protect the believers from every form of
anxiety and distress during their lives because of their adherence to
His commands and prohibitions, because of their living according to
His religion and, most importantly, because of their constant reliance
on Him, their patience, and their longing for the Hereafter. Instead
of distress, Allah causes to descendupon their hearts a feeling of
peace and security. In every act of worship or good conduct, big or
small, they are aware that Allah is watching them and, thatthe
recording angels record it allin the book of their deeds, hence, they
experience a tranquillity that is brought about by the knowledge that
in the Hereafter they will be rewarded for it all.
On the other hand, however, there is another point that should not be
forgotten: the world is a place of trial. Most certainly, a true
believer could be confronted with various hardships and crises.
However, whatever the situation, for a believer who fears Allah these
difficulties turn out to be a mercy and a reward. A good example of
this is the Prophet Ibrahim (Abraham) (as) who, having been accused of
lying andin spite of being on the point of being thrown into the fire
by hispeople, he did not make even the slightest compromise in his
beliefs or waver in his submission or in his trust in Allah.
Without doubt being burnt alive is a terrible punishment but in the
case of Prophet Ibrahim (as) Allah had ordered the fire to be
"coolness and peace" for him and it did not cause him any pain or
suffering. Distress, harm and misfortune are a punishment or warning
which occur only as a result of a person's own incorrect manner and
bad behavior:"Any disaster that strikes you is through what your own
hands have earned…" (Surat ash-Shura: 30).
Otherwise, for a sincere believer who fears Allah to the best of his
ability and who is constantly mindful of Allah's approval in
hisconduct, punishment is not an issue.
All the hardships which true believers experience in this world are
confronted as tests which only enhance the respect and fearful
awareness they have towards Allah, as well as further increasing their
desire for the Garden. A true believer is aware that these hardships
are createdfor him as a trial and a learning experience, and as
opportunitiesfor displaying good conduct, exercising patience and as
long as he relies on Allah, as an opportunity for reward in the
Hereafter. The Qur'an mentions the particular quality of being able to
view all events as an opportunity, in connection with those who truly
believe and whoare fearfully aware of Allah:
When those who fear Allah are asked, "What has your Lord sentdown?"
their reply is, "Good!" There is good in this world for those who do
good, and the abode of the Hereafter is even better. How wonderful is
the abode of the righteous [who fear Allah]. (Surat an-Nahl: 30)
The death of a true believer whohas lived on Earth in righteousness
will be good and easy, his afterlife will commencewith the welcoming
of angels, and its continuation will be the comfort and ease that
awaits every true believer.
An everlasting life in the Garden
But those who fear their Lord will have Gardens with rivers flowing
under them, remaining in them timelessly, for ever: hospitality from
Allah. What is with Allah is better for those who are truly good.
(Surah Al 'Imran: 198)
What is the Garden promised to the righteous [who fear Allah] like? It
has rivers flowing under it and its foodstuffs and cool shade never
fail. That is the finalfate of the righteous [who fear Allah]. But the
final fate of the disbelievers is the Fire. (Surat ar-Ra'd: 35)
Believers who fear an encounter with the infinite punishment of Hell,
and who are mindful of not rebelling against Allah, will gain the
reward of those who fear and act cautiously as Allah has promised, and
they will be sent to enter their eternal home:
And those who feared their Lordwill be driven to the Garden in
companies and when they arrivethere, finding its gates open, its
custodians will say to them, "Peace be upon you! You have done well so
enter it timelessly, for ever." They will say, "Praise be to Allah Who
has fulfilled His promise to us and made us the inheritors of this
land, letting ussettle in the Garden wherever we want. How excellent
is the wage of those who work!" (Surat az-Zumar: 73-74)
For the true believers who enter the Garden, the most joyful surprise
and the greatest sourceof happiness and excitement above all else,
will be a verbal salutation from Allah:
"Peace!" A word from a Merciful Lord. (Surah Ya Sin: 58)
Allah will address the true believers in the Garden as follows:
My devotees, you will feel no fear today; you will know no sorrow.
(Surat az-Zukhruf: 68)
Allah, Who created mankind, is more aware than we are of what we would
enjoy most as a reward for having believed in Him, and these very
things are what will await the believers in the Garden. Hence, the
immense blessings of the Garden and the wonders it contains lie far
beyond the scope of human imagination. Infinite blessings will be
offered to believers the likes of which no eyes have ever seen and no
ear has ever heard; for the rest of eternity everything they encounter
will meet with their every desire:
… They will have whatever they wish for with their Lord. That is the
great favor. (Surat ash-Shura: 22)
The Qur'an describes every aspect of everlasting life for the
believers in the Garden, such as their places of residence, their
clothing, their spouses, the beauty of the surroundings, the
foodstuffs and various other delights that await them.
In one Qur'anic verse the eternal lives led by those who fear Allah
and the terrifying end to be faced by those who do not fear Allah are
compared:
An image of the Garden which ispromised to the righteous [whofear
Allah]: in it there are rivers of water which will never spoil and
rivers of milk whose taste will never change and rivers of wine,
delightful to all who drinkit, and rivers of honey of undiluted
purity; in it they will have fruit of every kind and forgiveness from
their Lord. Is that like those who will be in the Fire timelessly, for
ever, withboiling water to drink which lacerates their bowels? (Surah
Muhammad: 15)
There is no doubt that someone who is conscious and aware needs only
to reflect on the scenario for a moment in order for both hope in and
fear of Allah to intensify.
The greatest reward: Allah's eternal satisfaction with them
Allah has promised the men andwomen of the believers Gardenswith
rivers flowing under them, remaining in them timelessly, for ever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba, 72)
The greatest spiritual pleasure experienced by believers when they
enter the Garden is the reality that from that moment on Allah is
pleased with them, that He loves them, that He will never punish them,
and that they will be His friends for eternity. To have gained Allah's
approval will be the source of a joy and happiness infinitely superior
to any earthly comparison. Allah's pleasure is what brings the
ultimate sweetness to the blessings of the Garden. Although the
rewards of the Garden are wonderful in themselves, what is more
delightful still is the joy of being affirmed by The Lord of all the
Worlds as being worthy of receiving His kindness. The Qur'an states:
O self at rest and at peace, return to your Lord, well-pleasing and
well-pleased! Enter among My servants! Enter My Garden. (Surat
al-Fajr: 27-30)
As for those people who lead their lives on Earth without fearful
awareness of Allah, we will examine below, in the light of the Qur'an,
the inexplicable fears they experience and the awesome severity of
Allah's majesty. Those, on the other hand, who fear Allah and are
cautious, will, in direct contrast, attain in the Hereafter total
security from all types of fear and lead their lives under Allah's
protection and grace. Those truebelievers who throughout their lives
have felt a deep foreboding at the prospect of the Fire when the Day
of Judgment arrives, willbe kept far away from every kindof fear and
will be absolutely safe. Whilst Allah gives these glad tidings in the
Qur'an, on theLast Day He will address His servants and announce many
more glad tidings:
"My servants, you will feel no fear today; you will know no sorrow."
As for those who believed in Our Signs and became Muslims: "Enter the
Garden, you and your wives, delighting in your joy."
Platters and cups of gold will passed around among them andthey will
have there all that theirhearts desire and their eyes find delight in.
You will remain in it timelessly, for ever.
"That is the Garden you will inherit for what you did."
"There will be many fruits in it for you to eat." (Surat az-Zuhkruf: 68-73)
In other Qur'anic verses, Allah will give these glad tidings through
the mediation of his angels, which will be without a doubt an
incredible joy for believers who so intensely hope for the Garden:
The angels descend on those who say, "Our Lord is Allah," andthen go
straight: "Do not fear and do not grieve but rejoice in the Garden you
have been promised. We are your protectors in the life of this world
and the Hereafter. You will have there all that your selves could wish
for. You will have there everything you demand. Hospitality from One
who is Ever-Forgiving, Most Merciful." (Surah Fussilat: 30-32)
The Qur'an stresses that these glad tidings, which last for eternity
and are full of goodness, will be attained by those who truly believed
during their lives on Earth.
A beautiful life
The lives of those who do not believe in Allah, who do not fear him
and who do not behave cautiously will, in keeping with the punishment
they deserve, bedeprived of the abundance and blessings reserved for
believers:
If only the people of the cities had believed and guarded against
evil, We would have opened up to them blessings from heaven and Earth.
But theydenied the truth soWe seized them for what they earned. (Surat
al-A'raf: 96)
However, those who believe in Allah with fearful awareness, and have
shown good character in their conduct, will be given glad tidings in
the life Hereafter of Heaven, and in this world will benefit in the
best possible manner from Allah's kindness and abundance:
Anyone who acts rightly, male or female, being a believer, We will
give them a good life and We will recompense them according to the
best of what they did. (Surat an-Nahl: 97)
Similar to the way in which the infinite punishment of the
disbelievers begins whilst on Earth, for cautious, true believers, the
promised infinite goodness will also begin to manifest. As a result of
abundance and beauty being amongst the foremost features of the
Garden, Allah will provide His beloved, fearful servants with a taste
of these blessings during their lives on Earth in order to increase
their longing and desires for the Garden.
By the same token, Allah will protect the believers from every form of
anxiety and distress during their lives because of their adherence to
His commands and prohibitions, because of their living according to
His religion and, most importantly, because of their constant reliance
on Him, their patience, and their longing for the Hereafter. Instead
of distress, Allah causes to descendupon their hearts a feeling of
peace and security. In every act of worship or good conduct, big or
small, they are aware that Allah is watching them and, thatthe
recording angels record it allin the book of their deeds, hence, they
experience a tranquillity that is brought about by the knowledge that
in the Hereafter they will be rewarded for it all.
On the other hand, however, there is another point that should not be
forgotten: the world is a place of trial. Most certainly, a true
believer could be confronted with various hardships and crises.
However, whatever the situation, for a believer who fears Allah these
difficulties turn out to be a mercy and a reward. A good example of
this is the Prophet Ibrahim (Abraham) (as) who, having been accused of
lying andin spite of being on the point of being thrown into the fire
by hispeople, he did not make even the slightest compromise in his
beliefs or waver in his submission or in his trust in Allah.
Without doubt being burnt alive is a terrible punishment but in the
case of Prophet Ibrahim (as) Allah had ordered the fire to be
"coolness and peace" for him and it did not cause him any pain or
suffering. Distress, harm and misfortune are a punishment or warning
which occur only as a result of a person's own incorrect manner and
bad behavior:"Any disaster that strikes you is through what your own
hands have earned…" (Surat ash-Shura: 30).
Otherwise, for a sincere believer who fears Allah to the best of his
ability and who is constantly mindful of Allah's approval in
hisconduct, punishment is not an issue.
All the hardships which true believers experience in this world are
confronted as tests which only enhance the respect and fearful
awareness they have towards Allah, as well as further increasing their
desire for the Garden. A true believer is aware that these hardships
are createdfor him as a trial and a learning experience, and as
opportunitiesfor displaying good conduct, exercising patience and as
long as he relies on Allah, as an opportunity for reward in the
Hereafter. The Qur'an mentions the particular quality of being able to
view all events as an opportunity, in connection with those who truly
believe and whoare fearfully aware of Allah:
When those who fear Allah are asked, "What has your Lord sentdown?"
their reply is, "Good!" There is good in this world for those who do
good, and the abode of the Hereafter is even better. How wonderful is
the abode of the righteous [who fear Allah]. (Surat an-Nahl: 30)
The death of a true believer whohas lived on Earth in righteousness
will be good and easy, his afterlife will commencewith the welcoming
of angels, and its continuation will be the comfort and ease that
awaits every true believer.
An everlasting life in the Garden
But those who fear their Lord will have Gardens with rivers flowing
under them, remaining in them timelessly, for ever: hospitality from
Allah. What is with Allah is better for those who are truly good.
(Surah Al 'Imran: 198)
What is the Garden promised to the righteous [who fear Allah] like? It
has rivers flowing under it and its foodstuffs and cool shade never
fail. That is the finalfate of the righteous [who fear Allah]. But the
final fate of the disbelievers is the Fire. (Surat ar-Ra'd: 35)
Believers who fear an encounter with the infinite punishment of Hell,
and who are mindful of not rebelling against Allah, will gain the
reward of those who fear and act cautiously as Allah has promised, and
they will be sent to enter their eternal home:
And those who feared their Lordwill be driven to the Garden in
companies and when they arrivethere, finding its gates open, its
custodians will say to them, "Peace be upon you! You have done well so
enter it timelessly, for ever." They will say, "Praise be to Allah Who
has fulfilled His promise to us and made us the inheritors of this
land, letting ussettle in the Garden wherever we want. How excellent
is the wage of those who work!" (Surat az-Zumar: 73-74)
For the true believers who enter the Garden, the most joyful surprise
and the greatest sourceof happiness and excitement above all else,
will be a verbal salutation from Allah:
"Peace!" A word from a Merciful Lord. (Surah Ya Sin: 58)
Allah will address the true believers in the Garden as follows:
My devotees, you will feel no fear today; you will know no sorrow.
(Surat az-Zukhruf: 68)
Allah, Who created mankind, is more aware than we are of what we would
enjoy most as a reward for having believed in Him, and these very
things are what will await the believers in the Garden. Hence, the
immense blessings of the Garden and the wonders it contains lie far
beyond the scope of human imagination. Infinite blessings will be
offered to believers the likes of which no eyes have ever seen and no
ear has ever heard; for the rest of eternity everything they encounter
will meet with their every desire:
… They will have whatever they wish for with their Lord. That is the
great favor. (Surat ash-Shura: 22)
The Qur'an describes every aspect of everlasting life for the
believers in the Garden, such as their places of residence, their
clothing, their spouses, the beauty of the surroundings, the
foodstuffs and various other delights that await them.
In one Qur'anic verse the eternal lives led by those who fear Allah
and the terrifying end to be faced by those who do not fear Allah are
compared:
An image of the Garden which ispromised to the righteous [whofear
Allah]: in it there are rivers of water which will never spoil and
rivers of milk whose taste will never change and rivers of wine,
delightful to all who drinkit, and rivers of honey of undiluted
purity; in it they will have fruit of every kind and forgiveness from
their Lord. Is that like those who will be in the Fire timelessly, for
ever, withboiling water to drink which lacerates their bowels? (Surah
Muhammad: 15)
There is no doubt that someone who is conscious and aware needs only
to reflect on the scenario for a moment in order for both hope in and
fear of Allah to intensify.
The greatest reward: Allah's eternal satisfaction with them
Allah has promised the men andwomen of the believers Gardenswith
rivers flowing under them, remaining in them timelessly, for ever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba, 72)
The greatest spiritual pleasure experienced by believers when they
enter the Garden is the reality that from that moment on Allah is
pleased with them, that He loves them, that He will never punish them,
and that they will be His friends for eternity. To have gained Allah's
approval will be the source of a joy and happiness infinitely superior
to any earthly comparison. Allah's pleasure is what brings the
ultimate sweetness to the blessings of the Garden. Although the
rewards of the Garden are wonderful in themselves, what is more
delightful still is the joy of being affirmed by The Lord of all the
Worlds as being worthy of receiving His kindness. The Qur'an states:
O self at rest and at peace, return to your Lord, well-pleasing and
well-pleased! Enter among My servants! Enter My Garden. (Surat
al-Fajr: 27-30)
Using artificial intelligence
Question
Salam Alaikom
Is learning and using artificial intelligence haram ? some part of it
try to simulate how a human brain works like artificial neural
networksto learn over time and became more efficient at a certain
programmed task. May Allah reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Amongst the important basic rules and principles of the Islamic
religion is that all things are permissible except what involves an
Islamic prohibition. Allaah The Almighty says (what means):
·{It is He who created foryou all of that which is on the earth.} [Quran 2:29]
·{And He has subjected toyou whatever is in the heavens and whatever
is on the earth - all from Him. Indeed in that are signs for a people
who give thought.} [Quran 45:13]
Islam came to make humans happy and prescribed everything that
benefits them. Therefore, there is nothing wrong with using such
technologies that you have called artificial intelligence to make
machines help in fulfilling some of the interests of people. Amongst
them are the robot technologies; so it is permissible to manufacture
them and use them in every Islamically lawful matter that benefits
people.
Allaah Knows best.
Salam Alaikom
Is learning and using artificial intelligence haram ? some part of it
try to simulate how a human brain works like artificial neural
networksto learn over time and became more efficient at a certain
programmed task. May Allah reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Amongst the important basic rules and principles of the Islamic
religion is that all things are permissible except what involves an
Islamic prohibition. Allaah The Almighty says (what means):
·{It is He who created foryou all of that which is on the earth.} [Quran 2:29]
·{And He has subjected toyou whatever is in the heavens and whatever
is on the earth - all from Him. Indeed in that are signs for a people
who give thought.} [Quran 45:13]
Islam came to make humans happy and prescribed everything that
benefits them. Therefore, there is nothing wrong with using such
technologies that you have called artificial intelligence to make
machines help in fulfilling some of the interests of people. Amongst
them are the robot technologies; so it is permissible to manufacture
them and use them in every Islamically lawful matter that benefits
people.
Allaah Knows best.
Fathwa - Advertising on ebay in presence of Riba ads on the same page
Question
Many days ago, I sent a question to you, which is not answered until
now. Please tell me if u received it or not, because I am waiting now
for a month for it, before I tried it in German, but nothing happened.
Here is the question again. I discovered, that if I sell something by
ebay, thereis on my ebay article side directly under 'payment options'
an advertisement for interest (advertisement of a bank for loans with
interest). Since ALLAH hates interest and has forbidden it, my
questionis the following. In this case, is it allowed anyhow to sell
by ebay? Because of uploading my articles, I allure customers on my
ebay account. So I call the customers attention to this advertisement
too. Or am I innocent, becauseebay turns it up against my will? Asking
ebay to remove this advertising was of no avail. This question is a
further attempt to get an answer. I have been trying, about four
times, to get an answer from islamweb German department for this
question since many month, but till today without any response. SoI
asked somebody to translate my question in English. I do not want to
be impatient or ill mannered, but I hope foran early answer, because
this is an urgent questionand I do not want to act without being sure
if it ishalal or not.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
As long as the stated advertisement of the website is not related to
you or to your advertisement and it is just put on the page of the
website, then there isno blame on you becauseof it; because your
relationship with the website is lawful, then there is no blame on you
regarding advertising on it.
Allaah Knows best.
Many days ago, I sent a question to you, which is not answered until
now. Please tell me if u received it or not, because I am waiting now
for a month for it, before I tried it in German, but nothing happened.
Here is the question again. I discovered, that if I sell something by
ebay, thereis on my ebay article side directly under 'payment options'
an advertisement for interest (advertisement of a bank for loans with
interest). Since ALLAH hates interest and has forbidden it, my
questionis the following. In this case, is it allowed anyhow to sell
by ebay? Because of uploading my articles, I allure customers on my
ebay account. So I call the customers attention to this advertisement
too. Or am I innocent, becauseebay turns it up against my will? Asking
ebay to remove this advertising was of no avail. This question is a
further attempt to get an answer. I have been trying, about four
times, to get an answer from islamweb German department for this
question since many month, but till today without any response. SoI
asked somebody to translate my question in English. I do not want to
be impatient or ill mannered, but I hope foran early answer, because
this is an urgent questionand I do not want to act without being sure
if it ishalal or not.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
As long as the stated advertisement of the website is not related to
you or to your advertisement and it is just put on the page of the
website, then there isno blame on you becauseof it; because your
relationship with the website is lawful, then there is no blame on you
regarding advertising on it.
Allaah Knows best.
Fathwa - Buying a car through a finance company
Question
I would like to buy a car through a finance company paying a down
payment and rest will be in 36 months installments. My question is,
there will be an interest calculation on this deal. Hence the car
company tied up a deal with a certain finance company, i will not able
to go for any other finance company. Moreover, i also working in the
same car company and the company is giving a staff discount onthis
deal and that amount will be higher than the total interest. pls.
clarify.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
If the finance company owns the car first and thecar becomes in its
possession before it sells it to you and the company does not set a
condition that you will be fined in case of delay in payment, then it
is permissible for you to deal with it, but if the company only pays
the price on your behalf to the car company and then it gets the price
from you with interest, then this is Riba (interest and/or usury)
which is forbidden.
For more benefit on purchasing by installment and its conditions and
the permissible and impermissible method of buying by installment,
Allaah Knows best.
I would like to buy a car through a finance company paying a down
payment and rest will be in 36 months installments. My question is,
there will be an interest calculation on this deal. Hence the car
company tied up a deal with a certain finance company, i will not able
to go for any other finance company. Moreover, i also working in the
same car company and the company is giving a staff discount onthis
deal and that amount will be higher than the total interest. pls.
clarify.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
If the finance company owns the car first and thecar becomes in its
possession before it sells it to you and the company does not set a
condition that you will be fined in case of delay in payment, then it
is permissible for you to deal with it, but if the company only pays
the price on your behalf to the car company and then it gets the price
from you with interest, then this is Riba (interest and/or usury)
which is forbidden.
For more benefit on purchasing by installment and its conditions and
the permissible and impermissible method of buying by installment,
Allaah Knows best.
Belief in the Hereafter
Belief in the Hereafter is one of the six pillars of Islamic belief
required of a Muslim in order to complete his faith. The
Prophetinformed us about events of the Ghayb (those beyond human
perception) which will occur after death. This fundamental belief is
only completed when one has firm faith in his heart in all those
matters about which the Prophetinformed us.
Ahlus-Sunnah Wal-Jamaa'ah (mainstream Muslims) believe in all of these
events, whereas the people of innovation refuse to accept events such
as the questioning in the grave, the bliss andthe trials of the grave,
the punishment in the grave, the passing over the Siraat (the Bridge
set over Hell), and the settingof the scales. The reason for their
denial is that, in their estimation, these matters cannot be proven by
mere intellect. Since they consider their intellect to be the judge
over everything, they do not believe in matters which are beyond their
comprehension.
Materialists refuse to believe in anything which they do not feel.
Our answer to this attitude is that our inability to sense the
existence of certain things does not justify our denial of the very
existence of those things. Certitude through news from an authentic
personis as good as the certitude by seeing and feeling. Since the
honesty of Prophet Muhammadin conveying the Divine Message revealed to
him has been established for us, we-believers- firmly believe in
everything hetold about the unseen,including the Hereafter. Belief in
the hereafter entails the following:
(A) Belief in Events of the Grave
Ahlus-Sunnah Wal-Jamaa'ah believe in the trial of the grave. TheArabic
word for trial is 'Fitnah', which linguistically means to place gold
in fire in orderto remove its impurities; this word was thus later
used in the sense of testing and trying.
The Quranic evidence concerning this issue is inthe following verse in
which Almighty Allaah describes the punishmentof the people of Fir'awn
(Pharaoh); He, the Most Exalted, Says (what means):"The Fire: they are
exposed to it morning and evening. And the Day the Hour appears [it
will be said]: 'Make the people of Pharaoh enter the severest
punishment.'"[Quran 40:46]
Also, the Prophetsaid:"The grave is either a garden from the Gardens
ofParadise, or a pit from the pits of Hell."[At-Tirmithi]
(B) Events of the Day of Judgement
After the duration of this earth is over, Allaah will command
Israafeel [the Angel in charge of blowing the Trumpet] to blow it. At
the first blowing, all the inhabitants of the heavens and the earth
will fall unconscious, except those for whom Allaah Wills otherwise.
Then, the earth will be flattened and the mountains will be made into
floating sand dunes. In short, everything will occur that Allaah has
informed us about in His book, especially in chapters 81 and 82 of
theNoble Quran.
Then Allaah will command the skies to pour rain. This rain will
resemble the sperm of men. People will then be resurrected from their
graves. This process will start from their vertebral column. The
entire body of a person decays after his death except the lower end of
the vertebral column. This process of resurrection will continue until
they are transformed back into their original shape and bodies.Allaah
will then command Israafeel to blow the Trumpet for the second time,
upon which people will rise from their graves alive. The disbelievers
and the hypocrites will then be regretful and will say (what
means):"…Woe to us! Who has raised us up from our sleeping
place?"[Quran: 36:52] Whereas the believers will say (what
means):"…This is what the Most Merciful had promised, and the
Messengers spoke the truth."[Quran 36:52]
Then angels will drive all of them naked, uncircumcised, and
barefooted to the place of Hashr (Gathering).
The first one to be dressed on that Day will be Prophet Ibraaheem. At
the place of Gathering, the sun will descend close to the heads of
people, and their sweat will engulf them. It will be up to the ankles
of some of them, up to the knees of others,up to the chests of others,
and up to the necks of others. The level of their sweat will be in
accordance with their deeds.
Some people on that Day will be sheltered by the shade of the Throne
of Allaah. When the conditions become unbearable for people, and the
despair increasesgreatly, people will ask Allaah to allow His
messengers and prophetsto intercede on their behalf and save them from
their distress. Every messenger and prophet will direct the people to
the prophet who came after him, until they come to our Prophet
Muhammad. He will respond by saying that he is the appropriate person
for it. He will intercede for them, which will result in the beginning
of Judgement.
C- The Balances
The balances will then beerected, and the deeds will be weighed. These
balances will be real and will have pans and needles. Allaah, the
Exalted and Glorified, willgive the deeds of the creatures a material
existence that will have weight. The good deeds will be placed in one
pan and the evil deeds in the other, as Allaah informs us in the Quran
by Saying(what means):"And We shall set up balances of justice on the
Day of Resurrection, then none will be dealt with unjustly in
anything. And if there be the weight of a mustard seed, We will bring
it. And Sufficient are We to take account."[Quran 21:47]
D-The Records
This will be followed by the disclosure of the record of deeds. He who
will receive his record in his right hand will have an easy reckoning.
He will return to his family in happiness. However, he who will
receive his record from behind and in his left hand will seek death on
that Day, as he will be thrust into the Hellfire. He will be full of
regrets on that Day and will wish that he were not handed his record
or that he had not known about it. Allaah Says (what means):"Then as
for him who is given his record in hisright hand. He will be judged
with an easy account. And return to his people in happiness. But asfor
he who is given his record behind his back. He will cry out for
destruction. And [enter to] burn in a Blaze."[Quran 84:7-12]
All the events that are bound to occur after death and on the Last
Day, like reward and punishment,ParadiseandHell, the Reckoning and
other events are mentioned in detail in the Divine revelations and in
narrations from the prophets. They are also available in the knowledge
which the Prophethas left us as his inheritance; whoever wishes to
seek it will findit.
required of a Muslim in order to complete his faith. The
Prophetinformed us about events of the Ghayb (those beyond human
perception) which will occur after death. This fundamental belief is
only completed when one has firm faith in his heart in all those
matters about which the Prophetinformed us.
Ahlus-Sunnah Wal-Jamaa'ah (mainstream Muslims) believe in all of these
events, whereas the people of innovation refuse to accept events such
as the questioning in the grave, the bliss andthe trials of the grave,
the punishment in the grave, the passing over the Siraat (the Bridge
set over Hell), and the settingof the scales. The reason for their
denial is that, in their estimation, these matters cannot be proven by
mere intellect. Since they consider their intellect to be the judge
over everything, they do not believe in matters which are beyond their
comprehension.
Materialists refuse to believe in anything which they do not feel.
Our answer to this attitude is that our inability to sense the
existence of certain things does not justify our denial of the very
existence of those things. Certitude through news from an authentic
personis as good as the certitude by seeing and feeling. Since the
honesty of Prophet Muhammadin conveying the Divine Message revealed to
him has been established for us, we-believers- firmly believe in
everything hetold about the unseen,including the Hereafter. Belief in
the hereafter entails the following:
(A) Belief in Events of the Grave
Ahlus-Sunnah Wal-Jamaa'ah believe in the trial of the grave. TheArabic
word for trial is 'Fitnah', which linguistically means to place gold
in fire in orderto remove its impurities; this word was thus later
used in the sense of testing and trying.
The Quranic evidence concerning this issue is inthe following verse in
which Almighty Allaah describes the punishmentof the people of Fir'awn
(Pharaoh); He, the Most Exalted, Says (what means):"The Fire: they are
exposed to it morning and evening. And the Day the Hour appears [it
will be said]: 'Make the people of Pharaoh enter the severest
punishment.'"[Quran 40:46]
Also, the Prophetsaid:"The grave is either a garden from the Gardens
ofParadise, or a pit from the pits of Hell."[At-Tirmithi]
(B) Events of the Day of Judgement
After the duration of this earth is over, Allaah will command
Israafeel [the Angel in charge of blowing the Trumpet] to blow it. At
the first blowing, all the inhabitants of the heavens and the earth
will fall unconscious, except those for whom Allaah Wills otherwise.
Then, the earth will be flattened and the mountains will be made into
floating sand dunes. In short, everything will occur that Allaah has
informed us about in His book, especially in chapters 81 and 82 of
theNoble Quran.
Then Allaah will command the skies to pour rain. This rain will
resemble the sperm of men. People will then be resurrected from their
graves. This process will start from their vertebral column. The
entire body of a person decays after his death except the lower end of
the vertebral column. This process of resurrection will continue until
they are transformed back into their original shape and bodies.Allaah
will then command Israafeel to blow the Trumpet for the second time,
upon which people will rise from their graves alive. The disbelievers
and the hypocrites will then be regretful and will say (what
means):"…Woe to us! Who has raised us up from our sleeping
place?"[Quran: 36:52] Whereas the believers will say (what
means):"…This is what the Most Merciful had promised, and the
Messengers spoke the truth."[Quran 36:52]
Then angels will drive all of them naked, uncircumcised, and
barefooted to the place of Hashr (Gathering).
The first one to be dressed on that Day will be Prophet Ibraaheem. At
the place of Gathering, the sun will descend close to the heads of
people, and their sweat will engulf them. It will be up to the ankles
of some of them, up to the knees of others,up to the chests of others,
and up to the necks of others. The level of their sweat will be in
accordance with their deeds.
Some people on that Day will be sheltered by the shade of the Throne
of Allaah. When the conditions become unbearable for people, and the
despair increasesgreatly, people will ask Allaah to allow His
messengers and prophetsto intercede on their behalf and save them from
their distress. Every messenger and prophet will direct the people to
the prophet who came after him, until they come to our Prophet
Muhammad. He will respond by saying that he is the appropriate person
for it. He will intercede for them, which will result in the beginning
of Judgement.
C- The Balances
The balances will then beerected, and the deeds will be weighed. These
balances will be real and will have pans and needles. Allaah, the
Exalted and Glorified, willgive the deeds of the creatures a material
existence that will have weight. The good deeds will be placed in one
pan and the evil deeds in the other, as Allaah informs us in the Quran
by Saying(what means):"And We shall set up balances of justice on the
Day of Resurrection, then none will be dealt with unjustly in
anything. And if there be the weight of a mustard seed, We will bring
it. And Sufficient are We to take account."[Quran 21:47]
D-The Records
This will be followed by the disclosure of the record of deeds. He who
will receive his record in his right hand will have an easy reckoning.
He will return to his family in happiness. However, he who will
receive his record from behind and in his left hand will seek death on
that Day, as he will be thrust into the Hellfire. He will be full of
regrets on that Day and will wish that he were not handed his record
or that he had not known about it. Allaah Says (what means):"Then as
for him who is given his record in hisright hand. He will be judged
with an easy account. And return to his people in happiness. But asfor
he who is given his record behind his back. He will cry out for
destruction. And [enter to] burn in a Blaze."[Quran 84:7-12]
All the events that are bound to occur after death and on the Last
Day, like reward and punishment,ParadiseandHell, the Reckoning and
other events are mentioned in detail in the Divine revelations and in
narrations from the prophets. They are also available in the knowledge
which the Prophethas left us as his inheritance; whoever wishes to
seek it will findit.
Married life between extravagance and stinginess
The following are phrases often heard from one spouse about theother:
"My husband is stingy"; "My husband does not buy me mynecessities";
"My husband gives money to his family and does notgive me anything";
"My wife exaggerates in her spending"; "My wife does not care about
saving, nor does she care how hard I work"; "My wife asks for too many
things," and so on.
It is difficult to find a household without such problems; the husband
accuses the wife of exaggerating in her expenditure and she accuses
him of being miserly; this leads to fights and disturbs married life,
and could, in some cases, lead to divorce and the complete destruction
of the family structure.
This problem, in all cases, occurs due to the lack of understanding of
the rights that each spouse has upon the other. One of the greatest
rights of the wife upon her husband is that he provides for her, and
his spending and providing for her is considered Islamically to be one
of the best ways that he could spend in charity; this includes food,
drink, clothing, housing and anything else a wife might need to
maintain her strength and live a normal life.
Allaah informs us that it is the duty of men to provide for their
wives, and this is one of the reasons men were made superiorto women,
as Allaah Says (what means):"Men are in charge of women by [right of]
what Allaah has given one over the other and what they spend [for
maintenance] from their wealth…"[Quran 4: 34]
There are many evidences from the Quran, the Sunnah and the consensus
of the Muslim scholarsproving that it is mandatory upon a man to
provide for his wife. In the Quran, Allaah Says (what means):"…And
upon the father is their [i.e. the mothers'] provision and their
clothing according to what is acceptable. No person is charged with
more than hiscapacity…"[Quran 2: 233]
There are many narrations in the Sunnah proving the obligation upon
the man to provide for his wife, children and anyone else who lives
under his guardianship,such as:
· Jaabir Ibn 'Abdullaahnarrated that the Prophetsaid in his Farewell
Pilgrimage:"Fear Allaah and treat women kindly - they are like
captives in your hands. You have been entrusted with them and are
ableto enjoy them based on the contract you have conducted. Their
right upon you is that you should treat them well in the matter of
food and clothing."[Muslim]
· `Amr Ibn Al-Ahwas Al-Jushamireported that he had heard the
Prophetsaying on his Farewell Pilgrimage, after praising and
glorifying Allaah andadmonishing the people:"Fear Allaah and treat
women kindly - they are like captives in your hands. If they become
rebellious in their behaviour, then do not share their beds and beat
them lightly; but if they return to obedience then you do not have
recourse to anything else against them. You have rights over your
wives and they have their rights over you. Your right is that they
shall not permit anyone you dislike to enter your home, and their
right is that you should treat them well in the matter of food and
clothing."[At-Tirmithi]
· Mu`aawiyah Ibn Haydahreported: "I asked the Messenger of Allaah"What
right can any wife demand of her husband?'' Hereplied:"Give her food
when you eat, clothe her when you clothe yourself, do not strike her
on the face, and do not revile her or separate from her except within
the house."[Abu Daawood] Imaam Al-Khattaabi, may Allaah have mercy
upon, himsaid: "This proves the obligation of spending on wives and
providing clothing for them, but it should be in accordance to the
ability of the husband. The Prophetmade this mandatorywhether the
husband is present or travelling, and if he is unable to, then it
remains a debt on him which he must repay whenever he returns."
· Wahbsaid: "One of the servants of 'Abdullaah Ibn 'Umarsaid to him
(i.e., to Ibn 'Umar): `I plan to stay here in Jerusalem for a month.`
So Ibn 'Umar enquired: `Did you leave enough to sustain your family
during your absence?` He replied: `No`, so Ibn 'Umarsaid: `Go back and
give them what will suffice them during your absencebecause I heard
the Prophetsay:"Neglecting one's own dependents is reason enough for a
man to be committing a sin."[Abu Daawood] In the narration of this
story found in the book of Imaam Muslimthe Messenger of
Allaahsaid:"Itisenough sin for a person to hold back the due of one
whose provision is in his hand."
· Abu Hurayrahsaid: "I heard the Prophetsay:"It is far better for you
to take your rope, go to the mountains, (cut some firewood), carry it
on your back, sell it and thereby save your face (from shame) than beg
from people, regardless of whether they give to you or refuse you. The
upper hand is better than thelower one (i.e., the spending hand is
better than the receiving hand); and begin (charity) with those who
are under your care."It was asked: `Who are those thatare under my
care?' Hereplied:"Your wife and those (others) under your
guardianship."[Muslim]
Imaam Ibn Qudaamah, Imaam Ibn Al-Munthir and othershave said: "It is
the consensus of the Muslim scholars that spending on the wife is
mandatory upon the husband, unless the wife is disobedient."
The abovementioned texts prove that it is mandatory for one to provide
for his family and household and care for them. There are many
prophetic narrations indicating the virtue ofspending and providing
for one's family and household, such as the narration of Abu Moosaa
Al-Ansaariwho reported that the Messenger of Allaahsaid:"Whenever one
spends something in charity on his family, sincerely for the sake of
Allaah, he will be rewarded for it"[Al-Bukhaari]
Imaam Ibn Hajrsaid: "Providing for and spending on one's family is
mandatory even though it is referred to as charity in the texts; the
reason for it being referred to as charity is so that people will not
mistakenly think that they will not attain reward for spending in such
a way. Allaah clarified this so that people will not spend in charity
externally until they have sufficedtheir own household and encouraged
them by calling it charity."
Sa`d Ibn Maalikreported that Messenger of Allaahsaid to him:"You will
not spend anything in charity for the sake ofAllaah except that you
will be rewarded for it; even the morsel of food which you feed your
wife."[Al-Bukhaari & Muslim]
Abu Hurayrahreported: "The Messenger of Allaahsaid:"(of the following
types of expenditure): A Deenaar (i.e., a gold unit of currency) which
you spend in Allaah's way, or to free aslave, or as a charity you give
to aneedy person, or to support your family, the one yielding the
greatest reward is that which you spend on your family."[Muslim]
Ka'b Ibn 'Ajrahnarrated: "TheProphetonce passed by a group of his
Companions and saw one of them working hard while the rest of them
were saying: `It would have been rewarding if this hard work was
exerted for the sake of Allaah.' Sothe Prophetremarked:"If he has gone
out of his house striving to provide for his young children, then it
is considered as for the sake of Allaah; and if he has gone out
striving to provide for his old parents, then it is considered as for
the sake of Allaah; and if he has gone out striving in order to
suffice himselffrom having to ask others for money, then it is
considered as for the sake of Allaah; but if he has gone out (for the
sake of) boasting and showing off to others, then it is considered as
(going out) for the sake of Satan."[At-Tabaraani]
Our righteous Salafunderstood this obligation very well and it
reflected in their statements, such as the saying ofthe devout Imaam
'Abdullaah IbnAl-Mubaarakwhen he said: "Nothing can equal this in
other forms of spending - even spending in Jihaad for the sake
ofAllaah."
On the other hand, the wife has to realise that her husband is only
obliged to spend according to his ability and financial condition, as
Allaah Says (what means):"Let a man of wealth spend from his wealth,
and he whose provision is restricted — let him spend from what Allaah
has given him. Allaah does not charge a soul except [according to]
what He has given it. Allaah will bring about, after hardship, ease
[i.e. relief]."[Quran 65: 7]
Therefore, she has no right to overburden her husband with difficult
demands, because this contradicts the kindness that spouses should
have with each other. Additionally, Allaah warns us against excessive
spending, saying (what means):"Indeed, the wasteful are brothers of
the devils, and ever has Satan been tohis Lord ungrateful."[Quran 17:
27]
The wife should take into consideration the financial condition of her
husband and be conservative in her spending and demands; she should
sacrifice certain requests lest she might cause her husband emotional
anguish.
Conversely,the husband should not be stingy if Allaah provides him
with wealth; he should not deprive his wife of what other women of her
social status have of adornment, clothing and so forth, according to
his ability; he should also never remind her of what he is doing for
her. The husband should also know that financial inability can be made
upfor by kind words to the wife. When Allaah mentioned kindnessto
kinfolks, He highlighted how those who do not have financial ability
should behave and speak, saying (what means):"And if you [must] turn
away from them [i.e. the needy] awaiting mercy from your Lord which
you expect, thenspeak to them a gentle word."[Quran 17: 28]
Imaam Ibn Katheersaid, commenting upon this verse: "Meaning, when
one's relatives orothers whom he is commanded to support ask for help
while onehas nothing to give them, then he should promise them while
being kind and gentle in tone that when Allaah provides for him, he
will give to them."
Finally, both spouses should remember that kind words and good manners
make the other forget the hardships and tight financial situation they
are in, and help them endure patiently.
"My husband is stingy"; "My husband does not buy me mynecessities";
"My husband gives money to his family and does notgive me anything";
"My wife exaggerates in her spending"; "My wife does not care about
saving, nor does she care how hard I work"; "My wife asks for too many
things," and so on.
It is difficult to find a household without such problems; the husband
accuses the wife of exaggerating in her expenditure and she accuses
him of being miserly; this leads to fights and disturbs married life,
and could, in some cases, lead to divorce and the complete destruction
of the family structure.
This problem, in all cases, occurs due to the lack of understanding of
the rights that each spouse has upon the other. One of the greatest
rights of the wife upon her husband is that he provides for her, and
his spending and providing for her is considered Islamically to be one
of the best ways that he could spend in charity; this includes food,
drink, clothing, housing and anything else a wife might need to
maintain her strength and live a normal life.
Allaah informs us that it is the duty of men to provide for their
wives, and this is one of the reasons men were made superiorto women,
as Allaah Says (what means):"Men are in charge of women by [right of]
what Allaah has given one over the other and what they spend [for
maintenance] from their wealth…"[Quran 4: 34]
There are many evidences from the Quran, the Sunnah and the consensus
of the Muslim scholarsproving that it is mandatory upon a man to
provide for his wife. In the Quran, Allaah Says (what means):"…And
upon the father is their [i.e. the mothers'] provision and their
clothing according to what is acceptable. No person is charged with
more than hiscapacity…"[Quran 2: 233]
There are many narrations in the Sunnah proving the obligation upon
the man to provide for his wife, children and anyone else who lives
under his guardianship,such as:
· Jaabir Ibn 'Abdullaahnarrated that the Prophetsaid in his Farewell
Pilgrimage:"Fear Allaah and treat women kindly - they are like
captives in your hands. You have been entrusted with them and are
ableto enjoy them based on the contract you have conducted. Their
right upon you is that you should treat them well in the matter of
food and clothing."[Muslim]
· `Amr Ibn Al-Ahwas Al-Jushamireported that he had heard the
Prophetsaying on his Farewell Pilgrimage, after praising and
glorifying Allaah andadmonishing the people:"Fear Allaah and treat
women kindly - they are like captives in your hands. If they become
rebellious in their behaviour, then do not share their beds and beat
them lightly; but if they return to obedience then you do not have
recourse to anything else against them. You have rights over your
wives and they have their rights over you. Your right is that they
shall not permit anyone you dislike to enter your home, and their
right is that you should treat them well in the matter of food and
clothing."[At-Tirmithi]
· Mu`aawiyah Ibn Haydahreported: "I asked the Messenger of Allaah"What
right can any wife demand of her husband?'' Hereplied:"Give her food
when you eat, clothe her when you clothe yourself, do not strike her
on the face, and do not revile her or separate from her except within
the house."[Abu Daawood] Imaam Al-Khattaabi, may Allaah have mercy
upon, himsaid: "This proves the obligation of spending on wives and
providing clothing for them, but it should be in accordance to the
ability of the husband. The Prophetmade this mandatorywhether the
husband is present or travelling, and if he is unable to, then it
remains a debt on him which he must repay whenever he returns."
· Wahbsaid: "One of the servants of 'Abdullaah Ibn 'Umarsaid to him
(i.e., to Ibn 'Umar): `I plan to stay here in Jerusalem for a month.`
So Ibn 'Umar enquired: `Did you leave enough to sustain your family
during your absence?` He replied: `No`, so Ibn 'Umarsaid: `Go back and
give them what will suffice them during your absencebecause I heard
the Prophetsay:"Neglecting one's own dependents is reason enough for a
man to be committing a sin."[Abu Daawood] In the narration of this
story found in the book of Imaam Muslimthe Messenger of
Allaahsaid:"Itisenough sin for a person to hold back the due of one
whose provision is in his hand."
· Abu Hurayrahsaid: "I heard the Prophetsay:"It is far better for you
to take your rope, go to the mountains, (cut some firewood), carry it
on your back, sell it and thereby save your face (from shame) than beg
from people, regardless of whether they give to you or refuse you. The
upper hand is better than thelower one (i.e., the spending hand is
better than the receiving hand); and begin (charity) with those who
are under your care."It was asked: `Who are those thatare under my
care?' Hereplied:"Your wife and those (others) under your
guardianship."[Muslim]
Imaam Ibn Qudaamah, Imaam Ibn Al-Munthir and othershave said: "It is
the consensus of the Muslim scholars that spending on the wife is
mandatory upon the husband, unless the wife is disobedient."
The abovementioned texts prove that it is mandatory for one to provide
for his family and household and care for them. There are many
prophetic narrations indicating the virtue ofspending and providing
for one's family and household, such as the narration of Abu Moosaa
Al-Ansaariwho reported that the Messenger of Allaahsaid:"Whenever one
spends something in charity on his family, sincerely for the sake of
Allaah, he will be rewarded for it"[Al-Bukhaari]
Imaam Ibn Hajrsaid: "Providing for and spending on one's family is
mandatory even though it is referred to as charity in the texts; the
reason for it being referred to as charity is so that people will not
mistakenly think that they will not attain reward for spending in such
a way. Allaah clarified this so that people will not spend in charity
externally until they have sufficedtheir own household and encouraged
them by calling it charity."
Sa`d Ibn Maalikreported that Messenger of Allaahsaid to him:"You will
not spend anything in charity for the sake ofAllaah except that you
will be rewarded for it; even the morsel of food which you feed your
wife."[Al-Bukhaari & Muslim]
Abu Hurayrahreported: "The Messenger of Allaahsaid:"(of the following
types of expenditure): A Deenaar (i.e., a gold unit of currency) which
you spend in Allaah's way, or to free aslave, or as a charity you give
to aneedy person, or to support your family, the one yielding the
greatest reward is that which you spend on your family."[Muslim]
Ka'b Ibn 'Ajrahnarrated: "TheProphetonce passed by a group of his
Companions and saw one of them working hard while the rest of them
were saying: `It would have been rewarding if this hard work was
exerted for the sake of Allaah.' Sothe Prophetremarked:"If he has gone
out of his house striving to provide for his young children, then it
is considered as for the sake of Allaah; and if he has gone out
striving to provide for his old parents, then it is considered as for
the sake of Allaah; and if he has gone out striving in order to
suffice himselffrom having to ask others for money, then it is
considered as for the sake of Allaah; but if he has gone out (for the
sake of) boasting and showing off to others, then it is considered as
(going out) for the sake of Satan."[At-Tabaraani]
Our righteous Salafunderstood this obligation very well and it
reflected in their statements, such as the saying ofthe devout Imaam
'Abdullaah IbnAl-Mubaarakwhen he said: "Nothing can equal this in
other forms of spending - even spending in Jihaad for the sake
ofAllaah."
On the other hand, the wife has to realise that her husband is only
obliged to spend according to his ability and financial condition, as
Allaah Says (what means):"Let a man of wealth spend from his wealth,
and he whose provision is restricted — let him spend from what Allaah
has given him. Allaah does not charge a soul except [according to]
what He has given it. Allaah will bring about, after hardship, ease
[i.e. relief]."[Quran 65: 7]
Therefore, she has no right to overburden her husband with difficult
demands, because this contradicts the kindness that spouses should
have with each other. Additionally, Allaah warns us against excessive
spending, saying (what means):"Indeed, the wasteful are brothers of
the devils, and ever has Satan been tohis Lord ungrateful."[Quran 17:
27]
The wife should take into consideration the financial condition of her
husband and be conservative in her spending and demands; she should
sacrifice certain requests lest she might cause her husband emotional
anguish.
Conversely,the husband should not be stingy if Allaah provides him
with wealth; he should not deprive his wife of what other women of her
social status have of adornment, clothing and so forth, according to
his ability; he should also never remind her of what he is doing for
her. The husband should also know that financial inability can be made
upfor by kind words to the wife. When Allaah mentioned kindnessto
kinfolks, He highlighted how those who do not have financial ability
should behave and speak, saying (what means):"And if you [must] turn
away from them [i.e. the needy] awaiting mercy from your Lord which
you expect, thenspeak to them a gentle word."[Quran 17: 28]
Imaam Ibn Katheersaid, commenting upon this verse: "Meaning, when
one's relatives orothers whom he is commanded to support ask for help
while onehas nothing to give them, then he should promise them while
being kind and gentle in tone that when Allaah provides for him, he
will give to them."
Finally, both spouses should remember that kind words and good manners
make the other forget the hardships and tight financial situation they
are in, and help them endure patiently.
Forced marriages
May a father force his virgin daughter who attained puberty to marry?
Two well-known opinions in this regard are reported from Imaam Ahmad:
1.That he may compel her to. This is also the opinion of Maalik,
Ash-Shaafi`ee, and others.
2- That he may not. This is the opinion of Abu Haneefahandothers, and
is the correct one.
People have differed concerning the reason permitting the compulsion:
whether it is virginity, the daughter being under-aged, or a
combination of both. The correct opinion is that it is due to her
being under-aged,whereas no one can compel a grown-up virgin in
marriage. AbuHurayrahreported that the Prophetsaid:"A non-virgin woman
may not be married without her command, and a virgin may not be
married without her permission; and enough permission for her is to
remain silent (because of her natural shyness)."[Al-Bukhaari, Muslim &
Others]
Thus, the Prophetprohibited forcing a virgin in marriage without her
permission, whetherby her father or anyone else. Furthermore,
`Aa'ishahrelated that she once asked the Prophet: "In the case of a
young girl whose parents marry her off, should her permission be
sought or not?" Hereplied:"Yes, she must give her permission."She then
said: "But avirgin would be shy, O Messenger of Allaah!"
Hereplied:"Her silence is [considered as] her
permission."[Al-Bukhaari, Muslim, & Others]
This applies to the father as well as others. Furthermore, Islam does
not give the father the rightto use any of his daughter's wealth
without her permission, how then could he be allowed to decide,
without her permission, how her body (which is more important than her
wealth) is to be used, especially when she disagrees with that and is
mature enough to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage
person's free control ofhis wealth or person. However, tomake
virginity a reason for the restriction contradicts that Islamic
principle.
As for the difference between thenon-virgin and virgin in the Hadeeth
(narration) of the Prophetit is not a distinction between compulsion
and non-compulsion; the difference between the two cases is that:
(a)The non-virgin gives her instructions for the marriage whereas the
virgin gives permission, and that
(b)The virgin's silence counts as permission. The reason for this is
that a virgin would be shy to discuss the matter of marriage, so she
is not proposed to directly; rather, her Wali (legal guardian) is
approached, he takesher permission, and then she gives him the
permission, not thecommand to marry her.
As for a non-virgin, she would not have the shyness of a virgin
anymore; thus she can discuss the matter of her marriage. She can be
proposed to, and she gives the command to her Wali to perform the
marriage, and he must obey her.
Thus, the Wali is command-executor in the case of the non-virgin, and
is permission-seeker in the case of the virgin. This is what the words
of the Prophet sallallaahu' alayhi wa sallam indicate.
As for compelling her to marry against her will, this would contradict
Islamic Law. Allaah, the Exalted, did not permit a Walito force her to
sell or render her property without her permission.Nor did He permit
him to force her to eat or drink or wear that which she does not wish.
How could he (the Wali) then oblige her to accompany and copulate with
a person whose company she hates - at the time when Allaah has
inseminated love and mercy between the two spouses?If such company
happens, despite her hatred and repulsion,where is the love and mercy?
Source: 'Al-Masaa'il Al-Maardeeniyyah' by: Imaam Ibn Taymiyyah
Two well-known opinions in this regard are reported from Imaam Ahmad:
1.That he may compel her to. This is also the opinion of Maalik,
Ash-Shaafi`ee, and others.
2- That he may not. This is the opinion of Abu Haneefahandothers, and
is the correct one.
People have differed concerning the reason permitting the compulsion:
whether it is virginity, the daughter being under-aged, or a
combination of both. The correct opinion is that it is due to her
being under-aged,whereas no one can compel a grown-up virgin in
marriage. AbuHurayrahreported that the Prophetsaid:"A non-virgin woman
may not be married without her command, and a virgin may not be
married without her permission; and enough permission for her is to
remain silent (because of her natural shyness)."[Al-Bukhaari, Muslim &
Others]
Thus, the Prophetprohibited forcing a virgin in marriage without her
permission, whetherby her father or anyone else. Furthermore,
`Aa'ishahrelated that she once asked the Prophet: "In the case of a
young girl whose parents marry her off, should her permission be
sought or not?" Hereplied:"Yes, she must give her permission."She then
said: "But avirgin would be shy, O Messenger of Allaah!"
Hereplied:"Her silence is [considered as] her
permission."[Al-Bukhaari, Muslim, & Others]
This applies to the father as well as others. Furthermore, Islam does
not give the father the rightto use any of his daughter's wealth
without her permission, how then could he be allowed to decide,
without her permission, how her body (which is more important than her
wealth) is to be used, especially when she disagrees with that and is
mature enough to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage
person's free control ofhis wealth or person. However, tomake
virginity a reason for the restriction contradicts that Islamic
principle.
As for the difference between thenon-virgin and virgin in the Hadeeth
(narration) of the Prophetit is not a distinction between compulsion
and non-compulsion; the difference between the two cases is that:
(a)The non-virgin gives her instructions for the marriage whereas the
virgin gives permission, and that
(b)The virgin's silence counts as permission. The reason for this is
that a virgin would be shy to discuss the matter of marriage, so she
is not proposed to directly; rather, her Wali (legal guardian) is
approached, he takesher permission, and then she gives him the
permission, not thecommand to marry her.
As for a non-virgin, she would not have the shyness of a virgin
anymore; thus she can discuss the matter of her marriage. She can be
proposed to, and she gives the command to her Wali to perform the
marriage, and he must obey her.
Thus, the Wali is command-executor in the case of the non-virgin, and
is permission-seeker in the case of the virgin. This is what the words
of the Prophet sallallaahu' alayhi wa sallam indicate.
As for compelling her to marry against her will, this would contradict
Islamic Law. Allaah, the Exalted, did not permit a Walito force her to
sell or render her property without her permission.Nor did He permit
him to force her to eat or drink or wear that which she does not wish.
How could he (the Wali) then oblige her to accompany and copulate with
a person whose company she hates - at the time when Allaah has
inseminated love and mercy between the two spouses?If such company
happens, despite her hatred and repulsion,where is the love and mercy?
Source: 'Al-Masaa'il Al-Maardeeniyyah' by: Imaam Ibn Taymiyyah
Dought & clear - Why are there two adhaans for Jumu‘ah?.
Why are there two adhaans for Jumu'ah, although when the Prophet
(blessings and peace of Allah be upon him) ascended the minbar only
one adhaanwas given in his presence?
Praise be to Allah.
Praise be to Allah and blessings and peace of Allah be upon the
Messenger of Allah and upon his family and companions and those who
follow his guidance. To proceed:
Yes, it is as the questioner says. At the time of the Prophet
(blessings and peace of Allah be upon him), there was one adhaan, with
the iqaamah. Whenthe Prophet (blessings and peace of Allah be upon
him) came out to deliver the khutbah and lead the prayer, the
mu'adhdhin gave the adhaan, then the Prophet (blessings and peace of
Allah be upon him) delivered the two khutbahs, then the iqaamah would
be given. This is what is known and this is what is narrated in the
books of Sunnah, as the questioner says, and it is something
well-known to people of knowledge and faith.
But then the people's numbers in Madinah increased at the time of the
Rightly Guided Caliph'Uthmaan ibn 'Affaan (may Allah be pleased with
him), so he decidedto add the third adhaan. It is called the first
adhaan, and is given to alert the people to the fact that this day is
Friday, so that they may prepare themselves and hasten to the prayer
before the regular adhaan that is given after the sun has passed the
meridian. The Sahaabah followed him in that at his time, such as 'Ali
(may Allah be pleased with him), 'Abd ar-Rahmaan ibn 'Awf, one of the
ten (who were promised Paradise), az-Zubayr ibn al-'Awwaam, who was
also one of the ten, Talhah ibn 'Ubaydullah, and other senior
Sahaabah. And this is how the Muslims started to do it in most
regions, following the action of the Rightly Guided Caliph, 'Uthmaan
ibn 'Affaan (may Allah be pleased with him); he was followed in that
by the Rightly Guided Caliph'Ali (may Allah be pleased with him) and
the rest of the Sahaabah.
The point is that this happened during the caliphate of 'Uthmaan and
subsequently, and it has remained the practice of most of the Muslims
throughout the regions and throughout the centuries until the present
day, following the precedent that was set by 'Uthmaan (may Allah be
pleased with him), on the basis of his ijtihaad and sincerity towards
the Muslims. And there is nothing wrong with that, because the
Messenger (blessings and peace of Allah be upon him) said: "I urge you
to adhere to my Sunnah and the way of the Rightly Guided Caliphs; hold
fast to it." He ('Uthmaan) was one of the Rightly Guided Caliphs, and
the interest served by that is quite clear. Hence this was adopted by
Ahl as-Sunnah wa'l-Jamaa'ah, and they did not see anything wrong with
it, because itwas part of the practice of the Rightly Guided Caliphs
'Uthmaan and 'Aliand those of the Sahaabah who were present at that
time (may Allah be pleased with them all). End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him)
Fataawa Noor 'ala ad-Darb, 2/1038
(blessings and peace of Allah be upon him) ascended the minbar only
one adhaanwas given in his presence?
Praise be to Allah.
Praise be to Allah and blessings and peace of Allah be upon the
Messenger of Allah and upon his family and companions and those who
follow his guidance. To proceed:
Yes, it is as the questioner says. At the time of the Prophet
(blessings and peace of Allah be upon him), there was one adhaan, with
the iqaamah. Whenthe Prophet (blessings and peace of Allah be upon
him) came out to deliver the khutbah and lead the prayer, the
mu'adhdhin gave the adhaan, then the Prophet (blessings and peace of
Allah be upon him) delivered the two khutbahs, then the iqaamah would
be given. This is what is known and this is what is narrated in the
books of Sunnah, as the questioner says, and it is something
well-known to people of knowledge and faith.
But then the people's numbers in Madinah increased at the time of the
Rightly Guided Caliph'Uthmaan ibn 'Affaan (may Allah be pleased with
him), so he decidedto add the third adhaan. It is called the first
adhaan, and is given to alert the people to the fact that this day is
Friday, so that they may prepare themselves and hasten to the prayer
before the regular adhaan that is given after the sun has passed the
meridian. The Sahaabah followed him in that at his time, such as 'Ali
(may Allah be pleased with him), 'Abd ar-Rahmaan ibn 'Awf, one of the
ten (who were promised Paradise), az-Zubayr ibn al-'Awwaam, who was
also one of the ten, Talhah ibn 'Ubaydullah, and other senior
Sahaabah. And this is how the Muslims started to do it in most
regions, following the action of the Rightly Guided Caliph, 'Uthmaan
ibn 'Affaan (may Allah be pleased with him); he was followed in that
by the Rightly Guided Caliph'Ali (may Allah be pleased with him) and
the rest of the Sahaabah.
The point is that this happened during the caliphate of 'Uthmaan and
subsequently, and it has remained the practice of most of the Muslims
throughout the regions and throughout the centuries until the present
day, following the precedent that was set by 'Uthmaan (may Allah be
pleased with him), on the basis of his ijtihaad and sincerity towards
the Muslims. And there is nothing wrong with that, because the
Messenger (blessings and peace of Allah be upon him) said: "I urge you
to adhere to my Sunnah and the way of the Rightly Guided Caliphs; hold
fast to it." He ('Uthmaan) was one of the Rightly Guided Caliphs, and
the interest served by that is quite clear. Hence this was adopted by
Ahl as-Sunnah wa'l-Jamaa'ah, and they did not see anything wrong with
it, because itwas part of the practice of the Rightly Guided Caliphs
'Uthmaan and 'Aliand those of the Sahaabah who were present at that
time (may Allah be pleased with them all). End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him)
Fataawa Noor 'ala ad-Darb, 2/1038
Dought & clear - Ruling on lifting the gaze to heaven when offering supplication (du‘aa’) following the prayer.
What is the ruling on looking to the sky whenoffering supplication
(du'aa') following the obligatory prayer?
Praise be to Allah.
Du'aa' after the obligatory prayer, if it is always done raising the
hands, or is recited by everyone in unison, or the imam says du'aa'
and the people behind him say Ameen, is something for which there is
no basis, and it comes under the heading of innovations (bid'ah) that
are widespread nowadays. If it is free of these things, then there is
nothing wrong with it, because it is proven that the Prophet
(blessings and peace of Allah be upon him) offered du'aa' before the
salaamat the end of the prayer and after it.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Is offering du'aa' after the obligatory prayer Sunnah? Should the
du'aa' be accompanied by raising the hands? Is raising the hands with
the imam better, or not?
They replied:
Du'aa' after the obligatory prayer is not Sunnah if that is done
raising the hands, whether that is done by the imam on his own, or the
individual worshipper on his own, or by both of them. Rather it is an
innovation (bid'ah), because that is not reported from the Prophet
(blessings and peace of Allah be upon him) or from any of his
Companions (may Allah be pleased with them). As for offering du'aa'
without that, there is nothing wrong with it, because there are some
hadeeths that speak of that. End quote.
Fataawa al-Lajnah ad-Daa'imah (7/103)
They also said: Saying du'aa' out loud following the five daily
prayers and the regular Sunnah prayers, or offering du'aa' in a
communal fashion on a regular basis is a reprehensible innovation,
because no such thing is proven in reports from the Prophet(blessings
and peace of Allah be upon him) or from his Companions (may Allah be
pleased with them).
End quote from Fataawa Islamiyyah (1/319).
See also the answer to question no. 26279
Secondly:
Concerning the prohibition on the worshipper lifting his gaze to
heaven, there is the report that was narrated by al-Bukhaari (750)
from Anas ibn Maalik (may Allah be pleased with him), who said: The
Prophet (blessings and peace of Allah be upon him) said: "What is the
matter withpeople who lift their gaze to heaven whilst praying?" And
he spoke sternly concerning that, until he said: "They should stop
that, or else their eyesight will be snatched away"
The reason for that is that lifting the gaze whilst praying is
contrary to proper focus (khushoo'), and it exposes the worshipper to
the risk of being distracted by what he sees.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:Because lifting the gaze to heaven is contrary to proper focus
(khushoo'),the Prophet (blessings and peace of Allah be upon him)
stated that it is haraam and warned against it.
End quote from al-Qawaa'id an-Nooraaniyyah, p. 46
Shaykh Ibn 'Uthaymeen (may Allah have mercy upon him) said: The words
"and lifting his gaze to heaven" mean it is makrooh (disliked) to lift
one's gaze to heaven whilst praying, whether that is when one is
reciting, or when one is bowing, or when one is rising from bowing, or
at any stage in the prayer, based on both evidence and reasoning.With
regard to the evidence, that is becausethe Prophet (blessings and
peace of Allah be upon him) said: "People should stop lifting their
gaze to heaven whilst praying, or else their eyesight will be snatched
away." In otherwords, either they should stop or this punishment will
be inflicted on them, which is that their eyesight willbe snatched
away, and will not be given back tothem. The Prophet (blessings and
peace of Allah be upon him) spoke sternly concerningthis matter. …
With regard to reasoning, that is because this reflects bad etiquette
towards Allah, may He beexalted, because the worshipper is standing
before Allah, so he should observe proper etiquette before Him, and
not lift his head; rather he should be humble. Hence 'Amr ibn al-'Aas
(may Allah be pleased with him) said that before he became Muslim, he
hated the Prophet (blessings and peace of Allah be upon him) so much
that he wished that he could be able to kill him. But when he became
Muslim, he said: I could not look directly at him, out of awe and
respect for him, and if you askedme to describe him I would not be
able to.
Hence the most correct (scholarly) view concerning lifting the gaze to
heaven whilst praying is that it is haraam, and not merely makrooh.
End quote.
Ash-Sharh al-Mumti' (3/226).
With regard to lifting the gaze to heaven outside of prayer, there is
nothing wrong with it,because there is no evidence to suggest that it
is not allowed; rather some of the fuqaha' were of the view that
lifting the gaze is preferable.
It says in al-Mawsoo'ah al-Fiqhiyyah (8/99): The Shaafa'is stated that
when offering du'aa' (supplication) outside of prayer, it is
preferable tolift the gaze to heaven. However, al-Ghazaali said: The
one who is offering supplication should not lift his gaze to heaven.
End quote.
An-Nawawi (may Allah have mercy on him) said in Sharh Muslim: al-Qaadi
'Iyaad said: They (the scholars) differed as to whether it is makrooh
to lift the gaze to heaven when offering du'aa' other than during the
prayer. Shurayh and others regarded it as makrooh, but the majority
regarded it as permissible. End quote.
Shaykh al-Islam Ibn Taymiyah said: It is not makrooh to lift the gaze
to heaven when offeringdu'aa', because the Prophet (blessings and
peace of Allah be upon him) did that. This is the view of Maalik and
ash-Shaafa'i. But it is notmustahabb. End quote.
Al-Fataawa al-Kubra (5/338)
Al-Bukhaari (may Allah have mercy on him) included a chapter in
hisSaheeh entitled: Chapter on lifting the gaze to heaven, and he
quoted the verse in which Allah, may He be exalted, says
(interpretation of the meaning): "Do they not look at the camels, how
they are created? And at the heaven, how it is raised?" [al-Ghaashiyah
88: 17, 18]. And 'Aa'ishah(may Allah be pleased with her) said: The
Prophet (blessings and peace of Allah be upon him) lifted his head
(andlooked) to heaven, i.e., when he died (blessings and peace of
Allah be upon him).
What al-Bukhaari (may Allah have mercy on him) meant here was to show
that it is permissible to lift the gaze to heaven, and thatthe
prohibition applies only to when one is praying. The fact that it is
permissible to lift the gaze to heaven when offering du'aa' outside of
prayer is indicated by the report was narrated by Muslim (2055) about
al-Miqdaad (may Allah be pleased with him) who drank the drink of the
Prophet (blessings and peace of Allah be upon him) without his
knowledge. In this report it says: then he went to the mosque and
prayed. Then he came tohis drink and uncovered it, and he did not find
anything in it. He lookedup at the sky and I said: Now he is praying
against me and I am doomed. But he said: "O Allah, feed those who have
fed me and give drink to those who have given me to drink."
Abu Dawood (3488) narrated that Ibn 'Abbaas (may Allah be pleased with
him) said: I saw the Messenger of Allah (blessings and peace of Allah
be upon him) sitting by the Corner. He looked up at the sky and
smiled, then he said: "May Allaah curse the Jews" three times.
"Allaah, may He beexalted, forbade fat to them, but they sold it and
consumed its price. When Allaah forbids a people to eat a thing He
forbids its price to them."
Classed as saheeh by an-Nawawi in al-Majmoo', and by al-Albaani in
Saheeh Abi Dawood.
To sum up: lifting the gaze to heaven when offering du'aa' outside of
prayer is permissible and there is nothing wrong with it.
And Allah knows best.
(du'aa') following the obligatory prayer?
Praise be to Allah.
Du'aa' after the obligatory prayer, if it is always done raising the
hands, or is recited by everyone in unison, or the imam says du'aa'
and the people behind him say Ameen, is something for which there is
no basis, and it comes under the heading of innovations (bid'ah) that
are widespread nowadays. If it is free of these things, then there is
nothing wrong with it, because it is proven that the Prophet
(blessings and peace of Allah be upon him) offered du'aa' before the
salaamat the end of the prayer and after it.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Is offering du'aa' after the obligatory prayer Sunnah? Should the
du'aa' be accompanied by raising the hands? Is raising the hands with
the imam better, or not?
They replied:
Du'aa' after the obligatory prayer is not Sunnah if that is done
raising the hands, whether that is done by the imam on his own, or the
individual worshipper on his own, or by both of them. Rather it is an
innovation (bid'ah), because that is not reported from the Prophet
(blessings and peace of Allah be upon him) or from any of his
Companions (may Allah be pleased with them). As for offering du'aa'
without that, there is nothing wrong with it, because there are some
hadeeths that speak of that. End quote.
Fataawa al-Lajnah ad-Daa'imah (7/103)
They also said: Saying du'aa' out loud following the five daily
prayers and the regular Sunnah prayers, or offering du'aa' in a
communal fashion on a regular basis is a reprehensible innovation,
because no such thing is proven in reports from the Prophet(blessings
and peace of Allah be upon him) or from his Companions (may Allah be
pleased with them).
End quote from Fataawa Islamiyyah (1/319).
See also the answer to question no. 26279
Secondly:
Concerning the prohibition on the worshipper lifting his gaze to
heaven, there is the report that was narrated by al-Bukhaari (750)
from Anas ibn Maalik (may Allah be pleased with him), who said: The
Prophet (blessings and peace of Allah be upon him) said: "What is the
matter withpeople who lift their gaze to heaven whilst praying?" And
he spoke sternly concerning that, until he said: "They should stop
that, or else their eyesight will be snatched away"
The reason for that is that lifting the gaze whilst praying is
contrary to proper focus (khushoo'), and it exposes the worshipper to
the risk of being distracted by what he sees.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:Because lifting the gaze to heaven is contrary to proper focus
(khushoo'),the Prophet (blessings and peace of Allah be upon him)
stated that it is haraam and warned against it.
End quote from al-Qawaa'id an-Nooraaniyyah, p. 46
Shaykh Ibn 'Uthaymeen (may Allah have mercy upon him) said: The words
"and lifting his gaze to heaven" mean it is makrooh (disliked) to lift
one's gaze to heaven whilst praying, whether that is when one is
reciting, or when one is bowing, or when one is rising from bowing, or
at any stage in the prayer, based on both evidence and reasoning.With
regard to the evidence, that is becausethe Prophet (blessings and
peace of Allah be upon him) said: "People should stop lifting their
gaze to heaven whilst praying, or else their eyesight will be snatched
away." In otherwords, either they should stop or this punishment will
be inflicted on them, which is that their eyesight willbe snatched
away, and will not be given back tothem. The Prophet (blessings and
peace of Allah be upon him) spoke sternly concerningthis matter. …
With regard to reasoning, that is because this reflects bad etiquette
towards Allah, may He beexalted, because the worshipper is standing
before Allah, so he should observe proper etiquette before Him, and
not lift his head; rather he should be humble. Hence 'Amr ibn al-'Aas
(may Allah be pleased with him) said that before he became Muslim, he
hated the Prophet (blessings and peace of Allah be upon him) so much
that he wished that he could be able to kill him. But when he became
Muslim, he said: I could not look directly at him, out of awe and
respect for him, and if you askedme to describe him I would not be
able to.
Hence the most correct (scholarly) view concerning lifting the gaze to
heaven whilst praying is that it is haraam, and not merely makrooh.
End quote.
Ash-Sharh al-Mumti' (3/226).
With regard to lifting the gaze to heaven outside of prayer, there is
nothing wrong with it,because there is no evidence to suggest that it
is not allowed; rather some of the fuqaha' were of the view that
lifting the gaze is preferable.
It says in al-Mawsoo'ah al-Fiqhiyyah (8/99): The Shaafa'is stated that
when offering du'aa' (supplication) outside of prayer, it is
preferable tolift the gaze to heaven. However, al-Ghazaali said: The
one who is offering supplication should not lift his gaze to heaven.
End quote.
An-Nawawi (may Allah have mercy on him) said in Sharh Muslim: al-Qaadi
'Iyaad said: They (the scholars) differed as to whether it is makrooh
to lift the gaze to heaven when offering du'aa' other than during the
prayer. Shurayh and others regarded it as makrooh, but the majority
regarded it as permissible. End quote.
Shaykh al-Islam Ibn Taymiyah said: It is not makrooh to lift the gaze
to heaven when offeringdu'aa', because the Prophet (blessings and
peace of Allah be upon him) did that. This is the view of Maalik and
ash-Shaafa'i. But it is notmustahabb. End quote.
Al-Fataawa al-Kubra (5/338)
Al-Bukhaari (may Allah have mercy on him) included a chapter in
hisSaheeh entitled: Chapter on lifting the gaze to heaven, and he
quoted the verse in which Allah, may He be exalted, says
(interpretation of the meaning): "Do they not look at the camels, how
they are created? And at the heaven, how it is raised?" [al-Ghaashiyah
88: 17, 18]. And 'Aa'ishah(may Allah be pleased with her) said: The
Prophet (blessings and peace of Allah be upon him) lifted his head
(andlooked) to heaven, i.e., when he died (blessings and peace of
Allah be upon him).
What al-Bukhaari (may Allah have mercy on him) meant here was to show
that it is permissible to lift the gaze to heaven, and thatthe
prohibition applies only to when one is praying. The fact that it is
permissible to lift the gaze to heaven when offering du'aa' outside of
prayer is indicated by the report was narrated by Muslim (2055) about
al-Miqdaad (may Allah be pleased with him) who drank the drink of the
Prophet (blessings and peace of Allah be upon him) without his
knowledge. In this report it says: then he went to the mosque and
prayed. Then he came tohis drink and uncovered it, and he did not find
anything in it. He lookedup at the sky and I said: Now he is praying
against me and I am doomed. But he said: "O Allah, feed those who have
fed me and give drink to those who have given me to drink."
Abu Dawood (3488) narrated that Ibn 'Abbaas (may Allah be pleased with
him) said: I saw the Messenger of Allah (blessings and peace of Allah
be upon him) sitting by the Corner. He looked up at the sky and
smiled, then he said: "May Allaah curse the Jews" three times.
"Allaah, may He beexalted, forbade fat to them, but they sold it and
consumed its price. When Allaah forbids a people to eat a thing He
forbids its price to them."
Classed as saheeh by an-Nawawi in al-Majmoo', and by al-Albaani in
Saheeh Abi Dawood.
To sum up: lifting the gaze to heaven when offering du'aa' outside of
prayer is permissible and there is nothing wrong with it.
And Allah knows best.
Dought & clear - Pilgrim doing ‘umrah in Ramadan not fasting if he has come from far away.
If a family does 'Umrah in the month of Ramadan, is it permissible for
them notto fast during their stay in Makkah al-Mukarramah, or should
they stop eating as soon as they arrive in Makkah?.
Praise be to Allaah.
If the pilgrim doing 'Umrah in Ramadan comes from a far land such as
Najd or elsewhere, then he is a traveller and he may break the fast on
the road, whether he is coming from Riyadh or al-Qaseem or Haa'il or
Madeenah. He may break the fast on the road and in Makkah. But if he
has decided to stay for more than four days, then when he reaches
Makkah, to be on the safe side he should fast and it is better to
fast, because the majority of scholars are of the view that if he has
made a firm decision to stay for more than four days, then he must
offer the prayers in full and not break the fast.
But if he has decided to stay for two or three or four days and no
more, then he may break the fast or he may fast, he may shorten the
four-rak'ah prayers to two rak'ahs, or he may offer the prayers in
full with the people. If he is alone, he should pray with the
congregation, but if there are other people with him, he has the
choice: if he wishes he may pray two rak'ahswith the people who
arewith him, or if they wish they may pray four rak'ahs with the
people in congregation. If their stay is more than four days, then
they should fast and offer the prayers in full, accordingto the
majority of scholars. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him).
Fataawa Noor 'ala al-Darb, 3/1231
them notto fast during their stay in Makkah al-Mukarramah, or should
they stop eating as soon as they arrive in Makkah?.
Praise be to Allaah.
If the pilgrim doing 'Umrah in Ramadan comes from a far land such as
Najd or elsewhere, then he is a traveller and he may break the fast on
the road, whether he is coming from Riyadh or al-Qaseem or Haa'il or
Madeenah. He may break the fast on the road and in Makkah. But if he
has decided to stay for more than four days, then when he reaches
Makkah, to be on the safe side he should fast and it is better to
fast, because the majority of scholars are of the view that if he has
made a firm decision to stay for more than four days, then he must
offer the prayers in full and not break the fast.
But if he has decided to stay for two or three or four days and no
more, then he may break the fast or he may fast, he may shorten the
four-rak'ah prayers to two rak'ahs, or he may offer the prayers in
full with the people. If he is alone, he should pray with the
congregation, but if there are other people with him, he has the
choice: if he wishes he may pray two rak'ahswith the people who
arewith him, or if they wish they may pray four rak'ahs with the
people in congregation. If their stay is more than four days, then
they should fast and offer the prayers in full, accordingto the
majority of scholars. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him).
Fataawa Noor 'ala al-Darb, 3/1231
Spiritual Stories for Children: Do not Do Evil toanyoneWhat Goes Around Comes Around
There was a man in Isfahan who used to beathis wife but unfortunately
she succumbed to his beatingthough he had not intended to kill her.
But when she was dead he became fearful of her relatives. In a state
of anxiety he came out of his house and met an acquaintance to whom he
posed his problem.
The friend told him to invite a young man to hishouse and behead him
and put the severed headnext to the wife's corpse. Then he would tell
the wife's relatives that he had found them togetherin bed and was
unable tocontrol his ire, and slew them both. The man likedthe idea
and sat at the doorway in anticipation of a young man. After sometime
a handsome youth passed by his house. He invited him inside and
beheaded him.
Then he summoned the wife's relatives and told them the fictitious
story. They were satisfied but the person who had devised this plan
had a teenage son who did not reach home that day. Theman was worried
and when the son failed to turn up he came to the house of the one
whom he had offered evil advice and asked him if he carried out the
plan suggested by him. Yes, said he and took him near the dead bodies.
He was shocked when he saw that the youth he had killed was his own
son.
His evil advice caused thedeath of his own son.
The moral of this story is that one who digs a pit for others falls
into it himself. History is replete with such incidents.
According to Tafserul Mizan the following saying was common among the
Arabs: One who digs a hole for his brother; Allah throws himheadlong
into it. A similarproverb is present in Persian also: Do not do evil
to anyone the same evil will turn towards you.
Reference: Greater Sins Vol. 3 (English) by Ayatullah Dastagaub Shirazi
she succumbed to his beatingthough he had not intended to kill her.
But when she was dead he became fearful of her relatives. In a state
of anxiety he came out of his house and met an acquaintance to whom he
posed his problem.
The friend told him to invite a young man to hishouse and behead him
and put the severed headnext to the wife's corpse. Then he would tell
the wife's relatives that he had found them togetherin bed and was
unable tocontrol his ire, and slew them both. The man likedthe idea
and sat at the doorway in anticipation of a young man. After sometime
a handsome youth passed by his house. He invited him inside and
beheaded him.
Then he summoned the wife's relatives and told them the fictitious
story. They were satisfied but the person who had devised this plan
had a teenage son who did not reach home that day. Theman was worried
and when the son failed to turn up he came to the house of the one
whom he had offered evil advice and asked him if he carried out the
plan suggested by him. Yes, said he and took him near the dead bodies.
He was shocked when he saw that the youth he had killed was his own
son.
His evil advice caused thedeath of his own son.
The moral of this story is that one who digs a pit for others falls
into it himself. History is replete with such incidents.
According to Tafserul Mizan the following saying was common among the
Arabs: One who digs a hole for his brother; Allah throws himheadlong
into it. A similarproverb is present in Persian also: Do not do evil
to anyone the same evil will turn towards you.
Reference: Greater Sins Vol. 3 (English) by Ayatullah Dastagaub Shirazi
Spiritual Stories for Children: Don't be SelfishWhat Goes Around ComesAround
A couple, whom we shall call John and Mary, had a nice home and two
lovelychildren, a boy and a girl.John had a good job and had just been
asked to go on a business trip to another city and would be gone for
several days. It was decided that Mary needed an outing and would go
along too. Theyhired a reliable woman to care for the children and
made the trip, returning home a little earlier than they had planned.
As they drove into their home town feeling glad to be back, they
noticed smoke, and they went offtheir usual route to see what it was.
They found a home in flames. Mary said, "Oh well it isn't our fire,
let's go home."
But John drove closer and exclaimed, "That home belongs to Fred Jones
who works at the plant. He wouldn't be off work yet, maybe there is
something we could do." "It has nothing to do with us." Protested
Mary. "You have your good clothes on lets not get any closer."
But John drove up and stopped and they were both horror stricken to
see the whole house in flames. A woman on the lawn was in hysterics
screaming, "The children!Get the children!" John grabbed her by the
shoulder saying, "Get a hold of yourself and tell us where the
children are!" "In the basement," sobbed the woman, "down the hall and
to the left."
In spite of Mary's protestsJohn grabbed the water hose and soaked his
clothes, put his wet handkerchief on his headand bolted for the
basement which was full of smoke and scorching hot. He found the door
and grabbed two children, holding one under each arm like the football
player he was. Ashe left he could hear some more whimpering. He
delivered the two badly frightened and nearly suffocated children into
waiting arms and filled his lungs with fresh air and startedback
asking how many more children were down there. They told him two more
and Mary grabbed his arm and screamed, "John! Don't go back! It's
suicide! That house will cave in any second!"
But he shook her off and went back by feeling his way down the smoke
filled hallway and into the room. It seemed an eternity before he
found both children and startedback. They were all three coughing and
he stoopedlow to get what availableair he could. As he stumbled up the
endless steps the thought went through his mind that there was
something strangely familiar about the little bodies clinging to him,
and at last when they came out into the sunlight and fresh air, he
found that he had just rescued his own children.
The baby-sitter had left them at this home while she did some shopping.
lovelychildren, a boy and a girl.John had a good job and had just been
asked to go on a business trip to another city and would be gone for
several days. It was decided that Mary needed an outing and would go
along too. Theyhired a reliable woman to care for the children and
made the trip, returning home a little earlier than they had planned.
As they drove into their home town feeling glad to be back, they
noticed smoke, and they went offtheir usual route to see what it was.
They found a home in flames. Mary said, "Oh well it isn't our fire,
let's go home."
But John drove closer and exclaimed, "That home belongs to Fred Jones
who works at the plant. He wouldn't be off work yet, maybe there is
something we could do." "It has nothing to do with us." Protested
Mary. "You have your good clothes on lets not get any closer."
But John drove up and stopped and they were both horror stricken to
see the whole house in flames. A woman on the lawn was in hysterics
screaming, "The children!Get the children!" John grabbed her by the
shoulder saying, "Get a hold of yourself and tell us where the
children are!" "In the basement," sobbed the woman, "down the hall and
to the left."
In spite of Mary's protestsJohn grabbed the water hose and soaked his
clothes, put his wet handkerchief on his headand bolted for the
basement which was full of smoke and scorching hot. He found the door
and grabbed two children, holding one under each arm like the football
player he was. Ashe left he could hear some more whimpering. He
delivered the two badly frightened and nearly suffocated children into
waiting arms and filled his lungs with fresh air and startedback
asking how many more children were down there. They told him two more
and Mary grabbed his arm and screamed, "John! Don't go back! It's
suicide! That house will cave in any second!"
But he shook her off and went back by feeling his way down the smoke
filled hallway and into the room. It seemed an eternity before he
found both children and startedback. They were all three coughing and
he stoopedlow to get what availableair he could. As he stumbled up the
endless steps the thought went through his mind that there was
something strangely familiar about the little bodies clinging to him,
and at last when they came out into the sunlight and fresh air, he
found that he had just rescued his own children.
The baby-sitter had left them at this home while she did some shopping.
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