Allah shows the Way to Islam

In the struggle against atheism, the mind that sees the theory of
intelligent design as higher than the Qur'an or the truths of faith
must consider the fact that it is Allah Who shows the way of Islam.
Allah reveals in one of the verses as follows:
If your Lord had willed, all the people on the Earth would have
believed. Do you think you can force people to be believers? (Surah
Yunus, 10)
In order to believe in Allah, a person with a sincere conscience
does not first have to be persuaded that there is an intermediate
stage such as intelligent design. Those who are ashamed to accept
the true path of the prophets and messengers and turn their backs
on religion seeking glory, honor and respect in other places will
find that this brings nothing but great humiliation. Indeed, someone
who is confused by lack of knowledge or Darwinist propaganda may
become an atheist or a skeptic.
For a person with a sincere conscience, the scientific collapse of
the theory of evolution is convincing proof of the existence of
Allah and creation. In order to believe in Allah, a person with a
sincere conscience does not first have to be persuaded that there is
an intermediate stage such as intelligent design. Refuting the
theory of evolution with the purpose of removing the obstacles
before one's having faith in Allah is a scientific endeavor and a
form of worship for Muslims. However even if evolution is refuted,
a stubborn, preconceived, irrational and malevolent atheist with
an impaired reasoning may well not have faith. His mind may be
clouded with various doubts.
Consequently it is clear that intelligent design will have no use to
convince such a person about the existence of Allah. A Muslim
proves the existence of Allah to an atheist, a person in doubt, a
Christian or a Buddhist through the wisdom communicated in the
Qur'an and the signs of faith, and communicates the religion of
Islam with the Qur'an. He never forgets that it is Allah Who shows
the right path.
One verse of the Qur'an said by a sincere Muslim, or even one truth
of faith, may be enough to bring the most avid atheist to faith.
For example Moses (pbuh) performed a miracle in the presence of
Pharaoh's sorcerers and they immediately came to faith and
prostrated themselves before Allah happy to die in His Way. Here are
the relevant verses from the Qur'an:
The magicians threw themselves down in prostration. They said, 'We
believe in the Lord of Harun and Musa.' Pharaoh said, 'Do you
believe in him before I have authorized you? He is your chief, the
one who taught you magic. I will cut off your hands and feet
alternately and have you crucified on palm trunks. Then you will
know for certain which of us has the harsher and longer lasting
punishment.' They (magicians) said (to Pharaoh), 'We will never
prefer you to the Clear Signs which have come to us nor to Him Who
brought us into being. Decide on any judgment you like. Your
jurisdiction only covers the life of this world.' (The magicians
said to Pharaoh,) 'We have believed in our Lord so that He may
forgive us for our mistakes and for the magic which you forced us
to perform. Allah is better and longer lasting.' (Surah Ta Ha,
70-73)
It is interesting to notice that these people were first hostile to
Moses (pbuh) but, by Allah's will, immediately became good Muslims.
It is very significant that these people did not come to faith
through speaking to Moses (pbuh); he did not speak one word. And he
gave no scientific explanation. Allah gave them a miracle from His
own Presence to show them true path; there was no mediator.
Therefore, it is important to remember that to struggle against
Darwinism and other systems that oppose the idea of creation is an
act of worship commanded in the Qur'an.
The result of such worship is absolutely in the hands of Allah.
Allah has made human beings responsible only for telling others
about religious morality. Trying to show people the right path
through intellectual explanations or the most obtuse philosophies
is totally contrary to the Qur'an.
Science and intellectual knowledge have no power of their own; they
cannot direct people to the right path. This power belongs only to
Allah, the Lord of earth and heaven. Muslims attitudes must be
clear.
As we said earlier, those who accept the theory of intelligent
design generally hesitate to mention the name of Allah.
Ingratiating oneself with unbelievers, concealing one's religion
because of feeling ashamed or being nice to both sides have by no
means any benefit to an individual. That is because, unbelievers
would not accept such a person unless he entirely abandons his
religion and stands firmly against Islam, openly remaining in their
own ranks.
Consequently, such a person can live neither by the Islam in its
true sense nor the "deist" philosophy he advocates. He cannot
remain to be a true advocate of any of them. He tries to ingratiate
both sides yet is excluded from both of them and fails to find what
he hopes for.
The state of such a person is clearly indicated in the verses:
The hypocrites think they deceive Allah, but He is deceiving them.
When they get up to pray, they get up lazily, showing off to people,
and only remembering Allah a very little. They vacillate between
the two–not joining these or joining those. If Allah misguides
someone, you will not find any way for him to go. (Surat an-Nisa,
142-143)

Intelligent design: A new age theory

In order to alienate people from true religion, atheist Masons have
devised many false religions of complex description assembling them
all under the heading: New Age.
Their purpose in this is to inculcate in that large segment of
people who are abandoning materialist ideas, a new way of living
and thinking. They want to establish a new system ornamented with
metaphysical language and totally divergent from the true religion
and faith in Allah (God) as revealed in the Qur'an. It is an
irresponsible system with nothing to offer.
Many people are seeking for religion and atheist Masons offer them a
number of options all contained within the compass of their
perverse ideas. And for every false religion they offer false gods
to replace Allah (Surely Allah is beyond that).
In order to alienate people in Islamic countries from true
religion, atheist Masons are intent on offering the idea of
intelligent design as the most appropriate alternative in these
countries.
Of course, they do not pretend that what they are doing is against
Islam; on the contrary, they claim that their activities are
innocent and even serve to strengthen the foundations of faith in
Allah. It is amazing that, in Islamic countries, they include Islamic
terms and ideas—however unwillingly—to their doctrine of
intelligent design. In this way they try to conceal their real
intentions and prevent objections from Muslims.
They employ the classic atheist Masonic method of slow and gradual
indoctrination and bringing the light slowly to sleepy eyes. Without
revealing their purpose, they want to draw people into their
superstitious religion.
However, Western supporters of this movement confess that this is a
non-religious system of thought. For example, the American
biologist, Michael Behe, one of the noted theoreticians of
intelligent design, explains that intelligent design is not an idea
based in religion but religious people can make good use of it in
their arguments.
Those who accept the theory of intelligent design insist that
religion and science should be separate and that science should not
support creation and revealed religions.
They see themselves as outside revealed religions; they think that
religion is a matter of faith and outside the parameters of science.
Their view is that it would be wrong for science to rely on
religion. The official internet site of the Discovery Institute that
represents this movement asks the question. 'Is the theory of
intelligent design the same as the theory of creation?' The answer:
Unlike creationism, the scientific theory of intelligent design is
agnostic regarding the source of design and has no commitment to
defending Genesis, the Bible or any other sacred text. (
http://www.discovery.or g /csc/topQuestions.php#q
uestionsAboutIntelligent Design)
One of the focuses of theperverse belief systems that atheist Masons
havemodeled along the lines of the New Age movement is intelligent
design which has gottena lot of media attention lately. This movement
supports the theory that everything in the universe is the work of
intelligent design. This theory does not accept the existence of Allah
or the fact that He created everything saying that these ideas have
nothing to do with science. They deliberately do not mention the name
of Allah.
Their purpose is, given the fact that materialism and the theory of
evolution (its imagined scientific support) have lately suffered an
irremediable reverse, to offer people a spiritual quest on various
perverse paths to follow;their goal to direct people away from
revealed religions, especially Islam.
Atheist Masons employ the classic atheist Masonic method of slow and
gradual indoctrination and bringing the light slowlyto sleepy eyes.
Without revealing their purpose, they want to draw people into their
superstitious religion.
The Theory of IntelligentDesign: Another Kind of Deism.
The theory of intelligent design accepts neither revealed religions
nor the existence of Allah. Ithas an abstract and abstruse concept
of a designer.
It is interesting that atheist Masons use the same logic in their
writings when they say that the universe is like the intelligent
designer-total conscious energy. They say this energy is conscious and
that it is the Great Architect of theUniverse.
But atheist Masons insist that that this conscious energy is not
Allah. (Surely Allah is beyond that) We can see that advocates of
intelligent design share the same logic as atheist Masons when it
comes to explaining their position. Their ideas are very much in tune
with Deism, which accepts theexistence of a Creator while rejecting
the validity of revealed religions.
Throughout history there have been several philosophers who have
called themselves deists and believed in Allah butnot in religion or
revelation. Some well-known deists were Heraclitus, Descartes,
Voltaire and Leibnitz. Moreover, the fact that Voltaire was a known
atheist Mason recognized for his antipathy toward Islam, and Descartes
was a Templar and a atheist Mason of high degree is enough to
demonstrate the Masonic roots of Deism.
While atheist Masons accept the existence of aGreat Architect, they do
not see the need for revealed religions. The founders of the
intelligent design movement, though they accept the existence of
adesigner, do not accept religion; their idea is that you do not have
to be religious to accept this theory. We can see that the supporters
of the theory of intelligent design are not different from Deist
philosophers. Deists have throughout history either openly or in
secret fought against the religion commandedby Allah; they may have
changed their names butthey are basically just supporting the same old
perverse logic.
Respect and Honor are in Islam
A Muslim may sincerely believe in the theory of intelligent design
espousing it as being useful to Islam. But this is a serious error.
Persisting in this error will eventually cause thisperson to honor the
creature more than the Creator. Therefore it is very dangerous for a
Muslim to get involved ina movement about which he knows nothingand of
whose content heis ignorant.
Allah warns believers against falling into such an error:
Do not pursue what you have no knowledge of. Hearing, sight and
hearts will all be questioned. (Surat al- Isra', 36)
One of the most interesting things about those who accept the
theory of intelligent design is that, although they claim to be
Muslims, they do not revere the name of Allah. Instead of saying
that Allah has created the whole universe both animate and
inanimate, they opt for a more abstruse expression such as there is
intelligent design in the universe. Scientists in the West who
espouse this theory admire the style of an intellectual philosopher
and try to imitate it.
There is a very good reason why such people deliberately refrain
from mentioning the name of Allah: they cannot understand the
essence of religion and so they cannot experience faith deep in
their hearts. Since they cannot appreciate the subtle spirit of the
Qur'an, the model of Islam they have invented in their minds is
quite different from the Islam described in the Qur'an and the
understanding of religion that genuinely exalts Allah.
A faithful Muslim admires the character of those blessed prophets
whose exploits are described in the Qur'an and takes his example
from holy individuals. A person with a mind that cannot properly
appreciate religious morality and the power of Allah, admires
instead a smattering of Western intellectuals, philosophers,
thinkers, scientists and educators whose style they attempt to
imitate.
This attitude is tantamount to saying I don't like the style of the
prophets in the way they delivered their message; there's a
deficiency in it. Of course, such an attitude is totally opposite
to Allah's book and the attitude of a faithful Muslim who believes
in the prophets.
As a result of this way of thinking, being known for one's Muslim
character would be avoided at all costs by such an individual.
But being ashamed to mention the name of Allah is not something
that Islam condones. Neither our Prophet (may Allah bless him and
grant him peace) nor his companions practiced religion in this way.
They all practiced proper, religious morality as taught in the
Qur'an and explained it to others. In this way, past prophets and
their followers practiced religious morality perfectly.
Being ashamed of religion, rejecting the true path and seeking
honor, glory and respect elsewhere will bring nothing but
humiliation:
Who would deliberately renounce the religion of Ibrahim except
someone who reveals himself to be a fool? We chose him [Ibrahim] in
this world and in the Hereafter he will be one of the righteous.
(Surat al-Baqara, 130)
In the Qur'an, Allah severely condemns being inclined to
unbelievers and thus making the slightest compromise with the
morality of the religion: They were very near to enticing you away
from some of what We have revealed to you, hoping that you would
invent something against Us. Then they would have taken you as
their intimate. If We had not made you firm, you would have leaned
towards them a little. Then We would have let you taste a double
punishment in life and a double punishment in death. You would not
have found any helper against Us.
Those who do not make the Qur'an their guide and do not fear Allah
in their hearts will not understand why Muslims continually remember
Allah . (Surat al-Isra', 73-75)
They do not feel the necessity for doing this and, from their own
intellectual point of view; they belittle the submission of
believers to Allah and their loyalty to Allah and the Prophet.
The Lord tells us in the Qur'an about this point of view.
When they are told, 'Believe in the way that the people believe,'
they say, 'What! Are we to believe in the way that fools believe?'
No indeed! They are the fools, but they do not know it. (Surat
al-Baqara, 13)
In another verse, the Lord says that only those who obey the Qur'an
and fear Allah will be able to receive advice.
You can only warn those who act on the Reminder and fear the
All-Merciful in the Unseen. Give them the good news of forgiveness
and a generous reward. (Surah Yasin, 11)
Those who do not feel this fear of Allah, and do not try as hard as
they can to fear Him will never be able to understand the eternal
wisdom of the Qur'an. An intellectual may enjoy the respect of his
community for his knowledge and high level of culture. But these
achievements will have value only when they are used for the good
of Islam. The reason why someone hesitates to revere the name of
Allah and uses his knowledge to promote superstitious ideas may be
because he wants to win the friendship and respect of people who
have rejected Allah and Islam.
This shallow and anti-religious behavior may well win them the
respect they are seeking but it will certainly not be acceptable in
Allah's sight. The Lord says in the Qur'an:
Do those who take the disbelievers as protectors, rather than the
believers, hope to find power and strength with them? Power and
strength belong entirely to Allah. (Surat an-Nisa', 139)
In the Qu'ran, Allah tells us about those who reject Islam and
choose to follow other paths.
If the truth were to follow their whims and desires, the heavens and
the Earth and everyone in them would have been brought to ruin. No
indeed! We have given them their Reminder, but they have turned
away from it. (Surat al-Muminun, 71)
As we said earlier, at the root of the theory of intelligent design
there is an illogical presupposition that there must be a
separation between religion and science. For this reason, to accept
Islamic morality openly and believe in the existence of Allah will
draw objections and criticism from theoreticians of intelligent
design who have no belief in Allah or religion.
Therefore, the use of science to prove the unity of Allah and that
Islam is a revealed religion would be ridiculed by the main
proponents of this theory as well as by other intellectuals.
Therefore, a Muslim will not compromise on reverencing the name of
Allah and defending Islam even if doing so would win him the whole
world in return. This is because he is aware that being a Muslim
brings him true honor.

The great impression Islam has made on foreigners

The Holy Qur'an and the Sunnah of our Prophet (saas) are very
importantguides for believers.
The moral values revealed by our Lord in the Qur'an have attracted the
interest of foreigners ever since thetime of our Prophet (saas) right
up to the present day, and have amazed people from all sections of
society capable of honestly and conscientiously evaluating events.
Muslims' Tolerance Inspired Astonishment
One of the most important features of people with faith in Almighty
Allah (God) is their tolerance and compassion, a sign of their sincere
belief. There is no doubt that this tolerance and love exhibited by
Muslims as a requirement of Islamic moral values, has been the most
important factor influencing non-Muslims at all times.
The examples observed in Islamic and Turkish history, in which the
most just and humane attitude, even with regard to prisoners of war,
compatible with Islamic moral values inspired the same powerful effect
in non-Muslims. Independent observers who witnessed the attitude of
Muslim Turks towards captives were heavily influenced by what they
saw, and often felt the need to setdown their thoughts and feelings.
For example, Mouradgea D'Ohsson, who served for many years in the
Swedish Embassy in Istanbul and whose book Tableau Général del´Empire
Ottoman (General Picture of the Ottoman Empire) is regarded as one of
the most important descriptions of 18th century Ottoman life,
summarized his thoughts in these words:"No nation in the world looks
after and treats its prisoners, slaves and even galley slaves better
than the Muslim Ottomans."
It needs to be made clear here that the reason for the care and
affection the Ottomans showed their prisoners was a consequence of
their Islamic moral values. Almighty Allah has commanded Muslimsto
feed even their captives. This is just one proof of the excellent
virtues that compliance with the Qur'an bestows on Muslims:
They (the believers) givefood, despite their love for it, to the poor
and orphans and captives. (Believers say,) 'We feed you only out of
desire for the Face of Allah (God). We do not want any repayment from
youor any thanks.' Truly We fear from our Lord a glowering, calamitous
Day.' (Surat al-Insan, 8-10)
Writers Who Expresses Their Admiration for Islamic Moral Values
Many writers who saw the toleration and justice in Qur'anic moral
values often devoted space to examples of these virtues in their
works. One such, the American William G. Wells, made the following
comment in order to emphasize the mistaken way in which some circles
in his day looked on Muslims:
The Quran teaches peaceful tolerance to theopponents of Islam.
Another foreign author who made wide observations on this subject is
Gerard de Nerval, one of the best known figures in French literature.
This French author, who was also a traveler and who described his
observations to his readers, told them of his experiences during his
visit to the Ottoman Empire. To de Nerval, themost surprising thing in
Ottoman lands was the way that people from different nations and
holding different religious beliefs lived as brothers in the Ottoman
state with its multinational structure. He reported his observations
thus: "Istanbul is a strange city. Four nations live there together
and do not hate one another. The tolerance and indulgence that Turks,
Armenians, Jews and Greeks living in the sameplace extend towards one
another cannot even be seen among peoples living in various provinces
or in political parties where we come from."
Gerard de Nerval also witnessed a festival morning during his travels
and was amazed at Muslims' tolerance and the warm relations enjoyed by
all sections of society, which he described as follows in his
writings: "Most of theEuropeans living in 'Pera' joined the throng.
Because on festival days members of other faiths also join in Muslims'
celebrations and share them with them … Everyone is given food and
drink once the sacrificial animal has been killed. In addition,
everyone entered whichever house he chose and sat down and was served.
All Muslims, rich and poor, offer foodto the people coming their
homes, no matter what their faith, race or social status…"
There can be no doubt that it is the moral values possessed by Muslims
that amaze non-Muslims. The Qur'an,sent down to humanity as a guide by
Allah, commands proper moralvalues. At the basis of these values lie
concepts such as love, affection, tolerance, justice and compassion.
Islam is the true faith, that manifeststhe infinite compassion and
affection of Allah and that was sent down to offer people lives
filled with peace and security. In the verses of the Qur'an, people
are called to Islamic moral values as a model in which compassion,
affection, tolerance and peace can be enjoyed onEarth. Full compliance
with the moral virtues commanded by Allah in the Qur'an will be the
only solution that can lead mankind to light and peace in our century.
Allah calls to the Abode of Peace and He guides whom He wills to a
straight path. (Surah Yunus, 25)

Shaykh Ibrahim Memon Madani

Shaikh Ibrahim Memon Madani was born in the blessed city of the
Prophet (صلى الله عليه وسلم), MadinahMunawarrah, where he began his
Hifz al Qur'an and study of hadith. As a young boy, he attended the
lessons of the great Shaikh ul-Hadith, Shaikh Zakariya r.a, winning
his adoration and duas.
In 1980, upon instruction of Shaikh Zakariya r.a, heleft for England
to study at Darul-Uloom Holocombe where he completed his Hifz
ul-Qur'an and Aalim course.
In 1987, he moved to Waterloo, Canada to serve as Imam of the masjid.
Four years later, he moved to Buffalo withhis father and brothers
tohelp establish Darul-Uloom Al-Madania.
In 1993, Hazrat Sufi Iqbal r.a. (a beloved student of the late Shaikh
Zakariya r.a.) granted him Ijazah for Bai'yah.
Since 1991, Shaikh Ibrahim has been servingas a teacher of Arabic,
Fiqh, Hadith, and Tafseer.He regularly lectures at colleges, churches,
and Masajid all over the United States and abroad.
Shaykh's beneficial lectures and durooscan be heard on Darul Uloom al
Madaniawebsite.
May Allah swt give good health and long life to Shaykh Ibrahim Madani
in order that the ummah continue to benefit from his lessons and
knowledge. Ameen.

- Biographies ,- Bibi Karimah bint Ahmad Maruzi

She had been a world reputed scholar in fifth century Hijrah. She was
daughter of Ahmad ibn Muhammadibn Abi Hatam. She was born in Iranian
town of Merv. She studied theology for years and learnt Ahadith from
great scholars. She went to Makkahafter having been qualified to
narrateHadith. She commenced delivering Dars at Makkah. The noted
Muhaddith of MuslimSpain, Abu Bakr Muhammad ibn Sabaq Saqli was a
devoted learner from her. He, after the Muslim rule at Saqqlyah
(Sicily) ended, had gone to Makkah where he achieved learning of
Hadith from her. He, afterwards went to Spain and made her abode in
Granada to narrate Ahadith, he had learnt at Makkah. Ibn Bashkwal
says…
(Abu Bakr Muhammad reported Ahadith from Karimah bint AhmadAl-Maruzi
and others, He came to Andalus and the people of Granada passionately
learned from him).
AIlama Khatib Baghdadi says in Tarikh Baghdad (History of Baghdad)
thathe, in 463H, during the days of Hajj, heard Sahih Bukhari from
Karimah. Hundreds of seekers participated in the Dars session of
Muhaddithah Karimah and quenched their thirst of learning. Besides Abu
Bakr Muhammad, Allama Khatib Baghdadi and Allama Abu Talib Zaynabi,a
number of other scholars of great esteem attained knowledge of Hadith
from her. Bibi Karimah was said to haveachieved perfectionin mysticism
besides other faculties of studies. She presumabty died about 464H
with the controversy on the exactness of the date.
(Khazinat-ul-Asfia, Tarikh Saqqlya)

- Biographies ,- Shaykhah Shuhdah, Fakhr-un-Nisa

Fakhr-un-Nisa was daughter of a distinguished scholar, Abu Nasr Ahmad
ibn 'Umar Al-Abri. She herself was an illustrious Hadith scholar and a
skilful calligraphist. She was born in 484H in the Iranian city of
Denvar. She had her early studies from her father and learnt
calligraphy from him. She achieved perfectionin the art, driving the
master calligraphist of the time appreciate her.
She received learning of Hadith and studied other branches of
knowledgeunder the guidance of the reputed scholars like Abu 'Abdullah
Hasan ibn Ahmad Nomani, Abu Bakr Muhammadibn Ahmad-As-Shashi, Ahmad
ibn Abdul Qadir ibn Yusuf and Abu-Al-Husayni. Shuhdah commanded great
name in the studiesof Hadith and the seekersof learning came from
distant places and took it a pride if they were allowed to join her
session of Dars. Many scholars of great fame were said to be regular
audience of her Dars and would acquire authority from her to report
the Ahadith on behalf of her. She not only exhibited her erudition in
study of Hadith but also would make scholarly speeches on history,
linguistics andliterature, leaving lasting impression on heart and
soul of the audience. She came to acquire the title of Fakhr-un-Nisa
(Pride of the Women) for her erudition, calligraphic artand highly
acclaimed oratory.
Her husband died after forty years of marriage. She endured the great
shock with courage and patience and occupied herself with learning
andeducating. The Caliph Al-Muqtadi Bi-amr-Allah granted her a large
estate to enhance the scope of her scholarly activities. She, with the
help of new fortunes established a grand Darsgah on the banks of river
Tigris where hundreds of students hadhad their studies. Its all
expenses were borne by Shuhdah herself. Shuhdah retained her loyalty
to the virtuous jobof brightening the world with the light of
knowledge till the last moment.
She died in 574H at the age of more than 90. Her funeral prayer was
said at Jama'e Al-Qasr in Baghdad. Thousands of sorrowful people
including the scholars, students and the state dignitaries
participated in her funeral proceedings. The noted Muhaddith, ibn
Jawzi says, "Shuhdah was a pious and devoted lady."
(ibn Khallikan, Sved Amir Ali)

The Islamic marriage contract

Marriage in Islam is based on a contract between a man and woman
intending to be unified inmarriage. Thus, as in any contract in
Islam, there are elements which are considered essential to its
existence, called 'pillars', as well as the possibility of
stipulations of different kinds, legal effects of the contract, etc.
Each of these must be understood correctly in order to ensure that the
marriage has been performed according to the legal conditions and that
the rightful effects of the marriage are guaranteed to each of the
contracting parties.
The Pillars of a Marriage Contract According to the Majority of Scholars
Offer and acceptance are among the pillars. For most scholars,
theoffer must be from the woman's side and the acceptance from theman.
The two parties to the contract: the prospective husband and the
guardian of the woman.
Some also count the following among the pillars, although the majority
of these scholars
The presence of witnesses.
Dowry.
The Wording of the Contract
There are a variety of opinions as to exactly which phrases are
validin the transaction of the marriage contract. However, the best
format is that actually used by the Prophetand his companions. Also,
it is recommended that the contract be executed verbally. However,
due to need or necessity, it may be done through writing or signing.
Among the different possible phraseology, the very clear termssuch as:
"I marry you" is acceptedby all scholars. Anything which indicates a
temporary nature of the contract is forbidden. There is some
difference of opinion concerning the validity of other phrases such
as: "I present to you", "I give to you", "I sell to you", etc.
Does it have to be in Arabic?
According to the majority of scholars, it is not necessary for the
marriage contract to be executed in Arabic, even for those who have
the ability to speak Arabic. The scholars of theHanbali school, who
required the use of forms of the words Nikaahor Zawaaj (marriage),
required that the contract be transacted in Arabic for this reason.
The Different Types of Conditions or Prerequisites
At this point, we need to learn the definition of some general terms
in Islamic Fiqh (Jurisprudence), related to this issue, which come up
in many subject areas, including the one at hand.
Saheeh (Sound): A contract whichfulfils all of the pillars and the
prerequisites, and has full effect in the law.
Baatil (Void): A contract that has failed to fulfil specific pillars
or vital prerequisites. A contract which is Baatil is the opposite of
one which is Saheeh and has no legal effect at all. If a marriage
contract is found to be void, evenif it is only discovered after
consummation, the legal condition will be as if it never happened at
all. The lineage of the father (of a child produced in such a
'marriage') will not be established and there is no waiting period
('Iddah) upon the woman. An example of this would be if a man married
a woman who was married to someone else at the time.
Faasid (Defective): This is a contract which fails to fulfil someof
the prerequisites, but not the pillars.
With respect to marriage, there are four different kinds of conditions
which must be met:
1. Conditions Required for Initiating the Contract
These are the conditions that must be present with respect to the
pillars or fundamentals of themarriage contract.
2. Conditions Required for the Soundness of the Contract
These are conditions which must be fulfilled in order for the marriage
to have its proper legal effect. If these conditions are notmet, the
contract is 'Defective' (Faasid), according to Hanafi Fiqh,and 'Void'
(Baatil) according to the others.
3. Conditions Required for the Execution of the Contract
These are conditions which must be met for the marriage to have actual
practical effect. If these conditions are not met, then the marriage
is 'Suspended' (Mawqoof) according to Hanafi and Maaliki Fiqh; for
example, a minor girl until she reaches puberty.
4. Conditions Required for Makingthe Marriage Binding
If these conditions are not met, then the marriage is non-binding,
meaning that eitherof the two parties or others may have the right to
annul the marriage. If they accept the marriage with such
shortcomings, it becomes binding.
Prerequisites Required for Initiating the Contract
In this category, there are conditions concerning the two who are
getting married, as well as the form in which the contracttakes place.
Concerning the Two Getting Married:
The two people must meet the qualification of legal competence, i.e.,
they must be adult and sane. If they are not, the marriage will be
invalid.
Secondly, the woman cannot be from those categories of women that are
forbidden for a man to marry. For example, suppose a man married a
woman and later discovered that they had been breastfed by the same
woman. In this case, it is as if the marriage never took place
because these two were not allowed to marry each other and the
marriage becomes null and void.
Concerning the Contract:
There is near unanimous agreement on the following conditions relating
to the transaction of the marriage contract:
1. The offer and acceptance must be done in one sitting. In general,
this means that the response must be immediate. Exactly what is
considered a 'sitting' depends on custom and other related factors.
2. The acceptance must correspond to what is being offered. If the
guardian says: "I marry you to Khadeejah", a response of: "I accept
Faatimah as my wife" would not constitutea valid contract. An
exception to this is if the Wali (guardian) mentions a specific dowry
amount and the groom respondswith a higher amount. It is regarded that
there is no reason for dispute here since it is assumed that a higher
dowry willbe acceptable.
3. The Wali cannot rescind the offer. Unlike transactions of selling,
neither party can say: "I have changed my mind" once they have uttered
the offer/acceptance. It is immediately binding. In a sale, they both
continue to have the option to change their mind untilthe 'sitting' is
over and they part.
4. The marriage must be effectiveimmediately. If the Wali says 'I
will marry her to you after one month', there is no marriage andthe
two remain unmarried.
Note that the custom of saying: 'Iaccept' three times, which is common
in some Muslim cultures, has no legal significance. Once the first 'I
accept' has been uttered, everything after that is meaningless -
whether positive or negative.
Adding Stipulations to the Marriage Contract
This is where one party states a stipulation binding on the other
party for specific reasons or goals. The offer/acceptance is tied to
this stipulation by mention. There is a difference ofopinion among
the scholars concerning the validity of conditions of this nature.
Conditions of contracts are two types:
1) Those imposed directly by the Sharee'ah (Islamic Legislation) and
2) Those drawn up by one or more of the parties.
When any contract is entered into, the first type of conditions are
covered automatically, even ifthey are not stated in the contract.

Reflecting on the Quran - A cure for the hearts - I

The Noble Quran is the words of Allaah The Almighty that He has
revealed to be implemented as a complete way of life for people.
Therefore, undoubtedly, the recitation of the Quran is one of the most
beloved acts of worshiping Allaah The Almighty. It is also certain
that reciting the Quran without understanding or reflection is not the
goal: the main objective is that a reciter wholeheartedly ponders the
meaning of the Quran and fully reflects on, understands and thinks
about its secrets and pearls of wisdom.
The Quran Calls for Reflection
Allaah The Almighty invites us to reflect on His Book and ponder
itsmeanings and secrets; He Says (what means):{[This is] a blessedBook
which We have revealed to you, [O Muhammad], that they might reflect
upon its verses and that those of understanding would be
reminded.}[Quran 38:29]
The Quran reproaches those who do not reflect on it or extract its
meanings. Allaah The Almighty Says (what means):{Then do theynot
reflect upon the Quran? If it had been from [any] other than Allaah,
they would have found within it much contradiction. Andwhen there
comes to them information about [public] security or fear, they spread
it around. But if they had referred itback to the Messenger or to
those of authority among them, then the ones who [can] draw correct
conclusions from it wouldhave known about it. And if not for the favor
of Allaah upon you and His mercy, you would have followed Satan,
except for a few.}[Quran 4:82-83]
Also, people differ when it comesto their listening to the Quran.
Allaah The Almighty Says (what means):{And how many a generation
before them did We destroy who were greater than them in [striking]
power and had explored throughout the lands. Isthere any place of
escape? Indeedin that is a reminder for whoever has a heart or who
listens while he is present [in mind].}[Quran 50:36-37]
Ibn Al-Qayyimsaid about these verses,
There are three types of people with respect to these verses:
(1) A person with a dead heart. This is the person who has no heart,
so this verse is not a reminder to him.
(2) A person with a somewhat living and ready heart, but who does not
listen to the recited verses of the Quran through which Allaah The
Almighty conveys His manifest signs. He does not listen to its verses
either, because they do not reachhim or because they reach him while
his heart is occupied with other things. The heart of this person is
not present, and hence this person does not receive the benefits of
the reminder, even though his heart is ready to receive it.
(3) A person with an alive and ready heart. When the Quranic verses
are recited to him he attentively listens: he does not keep his heart
busy with anything except understanding the verses that he is
listening to. This person has present, attentive ears and heart.
Therefore he benefits from the recited verses and witnessed signs.
Indeed, the first type of person is like a blind man who does not see;
and the second is like a person who sees but looks in the opposite
direction. Both do not perceive the Quran. The third typeis like a
person who sees and looks at his target, follows it with his eyes and
meets it in the middle, not far or near. This is the person who really
perceives it. Glory be to Allaah who made His words a cure for what is
in the heart!
Moreover a person may have a spirited heart that is able to extract
lessons and derive wisdom. This type of heart makesa person remindful
and able to learn lessons. Once he hears a verse it adds much light to
him. These are the perfect creatures ofAllaah who enjoy the greatest
faith and insight. They grasp what the Prophet,, told themas if they
witnessed it, but do notover-scrutinize it. It is said that the
example of Abu Bakr As-Siddeeqwith the Prophet,, is like that of two
persons who enter a house. One of them watches its details and minute
aspects whereas the other touches what is inside the house without
fully perceiving or comprehending its details, but only knows that it
has great things that his eyes could not have perceived. Both of them
then leave and then the latter asks the former about what he saw
inside the house – and whatever he tells him about it, hebelieves him
due to the proofs that he has witnessed. This is thehighest degree
ofAs-Siddeeqiyyah(steadfast affirmation of truth) and it is not
farfetched that Allaah, who is theConferrer of Favors, endows a slave
with faith like this, for the bounties of Allaah The Almighty are
beyond count and expectation.
If the owner of such a heart hears verses while he has insight in his
heart, this will add more light to his light. Conversely, a person who
lacks this type of heart but attentively listens and his heart is
witnessing this, will nevertheless receive the reminder. Allaah The
Almighty Says (what means):{And [even] if it is not hit by a downpour,
then a drizzle [is sufficient].}[Quran 2:265] Similarly, all acts of
goodness may vary in their types and ranks, like a downpour and
adrizzle, and so are their effects and causes. Likewise, people of
Paradise are of types: forerunnerswho are closer to Allaah The
Almighty and companions of the right, and between them are great
degrees of preference.
The Prophet,, Reflected upon the Quran.
Huthayfahsaid:"I prayed with the Messenger of Allaahone night and he
started recitingSoorat Al-Baqarah. I thought thathe would bow at the
end of one hundred verses, but he continued. I then thought that
hewould perhaps recite the whole Soorah in one Rak'ah, but he
continued. He then started reciting Soorat An-Nisaa', then started
Aal-'Imraan and recited leisurely. When he recited a verse which
referred to the glory of Allaah, he would glorify Him. When he recited
a verse which contained a supplication, he would supplicate. When he
recited a verse that dealt with seeking refuge with Allaah, he would
seek refuge with Him."[Muslim]
The Prophet,, wept when IbnMas'oodrecited before him the verse
fromSooratAn-Nisaa'(which means):{So how [will it be] when We bring
from every nation a witness and we bring you, [O Muhammad] against
these [people] as a witness?}[Quran 4:41]
Could this have occurred without reflection? The Prophet,, would
invite people to reflect on and understand the meanings of the Quran.
Allaah The Almighty Says (what means):{Indeed, in the creation of the
heavens and the earth and the alternation of the night and the day are
signs for those of understanding. Who remember Allaah while standing
or sitting or [lying] on their sides and give thought to the creation
of the heavens and the earth, [saying], "Our Lord, You did not create
this aimlessly; exalted are You [above such a thing]; then protect us
from the punishment of the Fire."}[Quran 3:190-191] When this verse
was revealed theProphet,, said:"Woe to whoever reads it without
pondering on it."
The Righteous Predecessors' Reflection on the Quran
Ibn 'Abbaassaid:"Performingtwo Rak'ahs with reflection is better than
performing prayers all night without heart
(reflection)."Al-Fudhaylsaid,"The Quran was revealed to be
implemented, but people made its recitation their aim."People
asked,"How do we implement the Quran?"He replied,"By holding its
permissible acts to be permissible and its prohibited acts to be
prohibited, abiding by its orders and abandoning its prohibitions, and
reflecting on itswonders."
Some of the righteous predecessors would perform prayers all night,
reciting one verse and reiterating it, pondering its meanings and
reflecting on it. Their aim was not to read the Quran in full, rather
their main concern was to read with reflection and understanding.
Muhammad ibn Ka'b Al-Qurathisaid,"I read only Soorat Az-Zalzalah and
Al-Qaari'ah [chapters 99 and 101] during my prayers at night,
repeating and pondering on them, and this is more preferableto me than
reading the whole Quran hurriedly."

Reflecting on the Quran - A cure for the hearts - II

Fruits of Reflection
A slave whom Allaah The Almighty guides to reflect upon the Quran
obtains much goodness. Ibn Al-Qayyimsaid,
There is nothing that is more beneficial for the slave in his life and
the Hereafter, and more influential as a cause of salvation than
reflecting upon the Quran aswell as lengthy pondering upon and deep
thinking about the meaning of its verses. This helps a slave be aware
of all the traits of evil and good, in addition to the ways, causes,
objectives, fruits and destiny of their people.Reflecting on the Quran
places the keys of happiness and beneficial knowledge into the hands
of the slave. It firmly fixes the foundations of faith in his heart,
enables him to see past nations, shows him what Allaah The Almighty
did with them and gives him valuable lessons. It acquaints man with
the justice and bounty of Allaah The Almighty, His Self, His names,
His attributes and actions, what He Loves and what He does not Love.It
shows him the way that leads to Allaah The Exalted, what is prepared
for those who seek this way, and what hinders and disturbs [people on]
this way.
Such reflection provides a slave with information about the soul and
its characteristics and what spoils or corrects a person's deeds. It
shows him the way of the people of Paradise and the inmates of Hell,
as well as their deeds, conditions and features. Itshows the degrees
of the people of happiness and the people of wretchedness and the
categories of creation and what they have incommon or differ in. As a
whole, it makes a person know His Lord, the way that leads to Him and
the honor that is stored for a person when he meets Him.
On the other hand, reflecting upon the Quran acquaints a person with
what Satan calls for and the ways that lead to him, aswell as the
humiliation and torment that a person will receive after reaching the
way of Satan. It is necessary that a slave understands and knows these
things, because this exposes the Hereafter to him as if he is
experiencing it, and distracts himfrom this world as if he does not
live in it. Moreover, it makes him distinguish between truth and
falsehood so that he sees them inreality. It gives him a discerning
criterion through which he may distinguish between guidance and
misguidance, and between evildoing and good deeds. It throws strength
into his heart and gives him abundance, life, comfort, delight and
happiness. Accordingly, such a person's concerns will be different
from that of others.
Indeed, the meanings of the Quran are based onTawheed(monotheism) and
its proofs, knowing Allaah The Almighty, His Attributes of perfection
and freeness from imperfections, and that He is far exalted above
everything else. It is also based on belief in the messengers of
Allaah, mentioning the proofs that support their truthfulness and
prophethood and recognizing their rights and the rights of the One who
sent them. The meaning of the Quran is also based on belief in the
angels of Allaah, who are His messengers that execute His Orders and
manage His affairs according to His will and permission. They are also
concerned with clarifying theaffairs of the upper and lower worlds
that the angels are appointed to maintain and manage, as well as being
concerned with clarifying which angels are assigned the tasks that
pertain to humankind from the time a person is in his mother's womb
until he meets Allaah The Almighty.
The meaning of the Quran is also concerned with belief in the
Hereafter: what Allaah The Almighty has prepared for His righteous
allies in Paradise wherethey feel no pain, misery or trouble, and what
Allaah The Almighty has prepared for His enemies in Hell, where they
will find no happiness, prosperity or rest. It clearly sets out all
relevantmatters in detail: commands and prohibitions,Sharee'ahand
fate, the lawful and the unlawful, admonitions and lessons, stories
and parables, causes and pearls of wisdom, and the principles and
objectives behind creation and the orders of Allaah The Almighty.
The meanings of the Quran stir a person to come to Allaah The Almighty
through its good promises, and warn and frighten him against His
severe punishment. It encourages a person not to indulge in the
luxuries of this life and to avoid things that would not be in his
favor when he is questioned on the Day of Judgement. It guides him
amidst the darkness of opinions and methodologies to the straight
path, bars him from breaking into ways of religious innovations and
misguidance, and motivates him to be grateful to Allaah so that his
blessings may increase. It makes him aware of the boundaries of the
lawful and the unlawful and prevents him from transgressing,in order
that he would not be exposed to a long suffering. It firmly keeps his
heart away from wrongdoing and deviation from the truth. It makes
difficult matters and hindrances easy for him. Whenever determination
weakens or a person lags behind,it addresses him saying:"The caravan
advanced and you missedthe guide, thus join them and migrate." Then it
moves in front of him as a guide. Whenever he faces an ambush from an
enemy or a highwayman, it calls him: "Beware and take care! Seek
support and protection in Allaah and say, 'Sufficient for me is
Allaah, and He is the best Disposer of affairs.'"
Indeed, pondering, understanding and reflecting on the Quran brings
about pearls of wisdom and benefits, even greater than what we have
described above.

Dought & clear - The kaafir’s reckoning inthe Hereafter . - Belief in the Last Day and the Signs of the Hour -

The believer will face hisreckoning on the Day of Resurrection,
whether his deeds are good or bad. But how will the reckoning of the
kaafir be, when he is not required to observe the same duties as the
believer?
Praise be to Allaah.
This question is based ona misconception, for the same requirements
are demanded of the kaafir as of the believer, but heis not obliged to
do them in this world. The indication that he is subject to the same
requirements is to be found in the aayah (interpretation of the
meaning):
"Except those on the Right (i.e. the pious true believers of Islamic
Monotheism).
In Gardens (Paradise) they will ask one another,
About Al-Mujrimoon (polytheists, criminals, disbelievers) (and they
will say to them):
'What has caused you to enter Hell'
They will say: 'We were not of those who used tooffer the Salaah (prayers),
Nor we used to feed Al-Miskeen (the poor);
And we used to talk falsehood (all that whichAllaah hated) with vain talkers.
And we used to belie theDay of Recompense'"
[al-Muddaththir 74:39-46]
If their suffering were not due to the fact that they did not pray or
feedthe poor, they would notmention these things. This indicates that
they will be punished concerning (neglect of) the minor issues of
Islam. This is based on the texts but it is also thematter of common
sense, for if Allaah will punish His believing slave for what he
failed to do with regard to religious obligations, how can He not
punish His disbelieving slave? Rather I could add that the kaafir will
be punished for everything that Allaah has blessed him with in this
world, his food, drink, etc. Allaah says (interpretation of the
meaning):
"Those who believe and do righteous good deeds, there is no sin on
them for what they ate (in the past), if they fear Allaah (by keeping
away from His forbidden things), and believe and do righteous good
deeds, and again fear Allaah and believe, and once again fear Allaah
and do good deeds with Ihsaan (perfection). And Allaah loves the
good-doers"
[al-Maa'idah 5:93]
The apparent meaning of the aayah is that the believers are relieved
of any blame for what they eat, and it may be understood that the
kaafirs are to blame for what they eat. Similarly Allaah says
(interpretation of the meaning):
"Say (O Muhammad): 'Who has forbidden the adornment with clothes given
by Allaah, which He has produced for His slaves, and At-Tayyibaat [all
kinds of Halaal (lawful) things] of food?'Say: 'They are, in the life
of this world, for those who believe, (and) exclusively for them
(believers) on the Day of Resurrection (the disbelievers will not
share them)'"
[al-A'raaf 7:32]
The phrase "They are, in the life of this world, for those who
believe" indicates that people other than the believers do not have
any right to enjoy them. I say that they do not have any shar'i right
to them, but the reality of this life is that Allaah has created these
things and the kaafirs are benefitting from them, and this is
something that cannot be denied. This indicatesthat the kaafir will be
brought to account evenfor the permissible things that he ate and for
what he wore. This isbased on the texts but it is also the matter of
common sense, for how can it make sense that this kaafir who disobeys
Allaah and does not believe in Him should have the right to enjoy that
which Allaah has created and blessed His slaves with? If this is clear
to you, (then you will see that) the kaafir will be brought to account
on the Day of Resurrection for his deeds, but the way in which the
kaafir will be brought to account will not be like the way in which
the believer is brought to account, because the reckoning of the
believer will be easy, and his Lord will speak to him alone, and will
make him admit to his sins, then He will say to him, "I concealed
yoursins in the world and I forgive you for them today." But as for
the kaafir - we seek refuge with Allaah - his reckoning will mean that
he will confess to his sins and be humiliated before all thepeople,
"and the witnesses will say, "These are the ones who lied against
their Lord!" No doubt! the Curse of Allaah is on the Zaalimoon
(polytheists, wrongdoers, oppressors)"
From the fatwas of Shaykh Muhammad ibn Saalih al-'Uthaymeen, in Kitaab
Fataawa Islaamiyyah, 1/82.

Dought & clear - Do the dead visit or feel or see one another in their graves?. - Belief in the Last Day and the Signs of the Hour -

I have been wondering for some time now about the condition of the
grave. I wanted to know if dead people actually visit or see or feel
each other whilst in the grave.
Praise be to Allaah.
Yes, it is proven that the souls of the believers meet and visit one
another. There follow some of the ahaadeeth which indicate that, as
well as some of the fatwas of the scholars onthis matter.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "When the believer is dying, theangels of
mercy come to him with white silk and say: 'Come out content and with
the pleasure ofAllaah upon you to the mercy of Allaah, fragrance and a
Lord Who is not angry.' So it comes out like the best fragrance of
musk. They pass him from one to another until they bring him to the
gate of heaven, where they say: 'How good is this fragrance that has
come to you from the earth!' Then the souls of the believers come to
him and they rejoice more over him than any one of you rejoices when
his absent loved one comes to him. They ask him: 'What happened to So
and so, what happened to So and so?' They say: 'Let him be, for he was
in the hardship of the world. When he says, 'Did he not come here?'
They say: 'He was taken to the pit (of Hell).' Whenthe kaafir is
dying, the angers of punishment come to him with sackcloth and say:
'Come out discontent and subject to divine wrath to the punishment of
Allaah. So it comes out like the foulest stench of a corpse. They
bring himto the gates of the earth,where they say: 'How foul is this
stench!' Then they bring him to the souls of the kuffaar." Narrated by
al-Nasaa'i, 1833; classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah, 2758.
Shaykh al-Islam Ibn Taymiyah said: Does his soul meet with the souls
of his family and relatives? According to the hadeeth narrated from
Abu Ayyoob al-Ansaari and others of the salaf, and narrated by Abu
Haatim in al-Saheeh from the Prophet (peace and blessings of Allaah be
upon him): "When his soul is taken up it is met by the souls who ask
himabout the living and they say to one another: 'Let him rest.' And
they say: 'What happened to So and so?' And he says: 'He did a
righteous deed.' They say: 'What happened to So and so?' and he says:
'Has he not come to you?' They say: 'No.' They say: 'He was taken to
the Pit (of Hell).'"
And because the deeds of the living are shown to the dead,
Abu'l-Darda'used to say: "O Allaah, I seek refuge with You from doing
any deed that would shame me before 'Abd-Allaah ibn Rawaahah." This is
how they meet when he comes and they ask him questions and they answer
him.
With regard to where they settle, that dependson their status before
Allaah. For the one who is among those who are close to Allaah
(al-muqarrabeen - cf. al-Waaqi'ah 56:88), his status will be higher
than those of the Right Hand (cf. al-Waaqi'ah 56:90). The one who is
higher may descend to the one who is lower but the one who is lower
cannot ascend to the one who is higher, thus they will gather when
Allaah wills as theyused to gather in this world, despite their
differences in status, andthey will visit one another.
That will happen whether their places in which they are buried inthis
world are far apart or close together. Souls may meet even though
their places of burial are far apart, or they may beseparated even
though their places of burial are close together. A believer may be
buried beside a kaafir, but the soul of the former will be in Paradise
whilst thesoul of the latter is in Hell. Two men may be sitting or
sleeping in the same place, but the heart of one is blessed and the
heart of the other is tormented, and there is no connection between
the two souls. As the Prophet (peace and blessings of Allaah be upon
him) said, "Souls are troops collected together and those who got
along with each other (in the heaven from whence they come) would have
an affinity with one another (in this world) and those amongst themwho
opposed each other(in heaven) would also be divergent (in the world)."
Narrated by Muslim, 2638; Majmoo' al-Fataawa, 24/368.
Ibn al-Qayyim said:
The second issue is whether the souls of the dead meet one another,
visit one another and talk to one another.
This is a good question. The answer is that souls are of two types:
those that are punished and those that are blessed. Those that are
punished are too preoccupied with the torment that they are facing to
visit and meet one another, but the souls that are blessed are free
and are not detained, so they meet one another, visit one another and
talk about what they used to do in this world and what happened to the
people of this world. So each soul will be with itsfriends who did
similar good deeds. The soul of our Prophet Muhammad (peace and
blessings of Allaah be upon him) is with the highest companions.
Allaah says (interpretation of the meaning):
"And whoso obey Allaah and the Messenger (Muhammad), then they will be
in the company of those on whom Allaahhas bestowed His Grace, of the
Prophets, the Siddeeqoon (those followers of the Prophets who were
first and foremost to believe in them, like Abu Bakr As-Siddeeq), the
martyrs, and the righteous. And how excellent these companions are!"
[al-Nisa' 4:69]
This togetherness is confirmed in this world, in al-Barzakh and in the
abode of reward (Paradise), and "A man will be with those whomhe
loves" in these three realms... Allaah says (interpretation of the
meaning):
"(It will be said to the pious -- believers of Islamic Monotheism): 'O
(you) the one in (complete) rest and satisfaction!
28. 'Come back to your Lord,-- well-pleased (yourself) and
well-pleasing (unto Him)!
29. 'Enter you then among My (honoured) slaves,
30. 'And enter you My Paradise!'"
[al-Fajr 89:27-30]
i.e., enter among them and be one of them. Thisis said to the soul at
the time of death... And Allaah has told us that the martyrs are: "are
alive, with their Lord, and they have provision" [Aal 'Imraan 3:169];
they "rejoice for the sake of those who have not yet joined them, but
are left behind" [Aal 'Imraan 3:170] and "They rejoice in a grace and
a bounty from Allaah" [Aal 'Imraan3:171]. This indicates that they
will meet one another in three ways: (1) they are with their Lord and
are given provision, and if they are alive then they meet one another;
(2) they rejoice at the arrival of their brothers and their meeting
with them; and (3) the word yastabshiroon (translated as "rejoice")
implies that they pass the good news to one another. Al-Rooh, p. 17,
18.
There are ahaadeeth which state that the dead visit one another and we
are commanded to make their shrouds beautiful because of that, but
none of these ahaadeeth are saheeh. For example, the hadeeth of Abu
Qataadah according to which the Prophet (peace and blessings of Allaah
be upon him) said: "Whoever takes theresponsibility of preparing his
brother for burial, let him make his shroud beautiful, for they visit
one another in them." Shu'ab al-Eemaan, 7/10.
Its isnaad includes Salamibn Ibraaheem al-Warraaq whom Ibn Mu'een and
al-Dhahabi classed as a liar, as did others.
And Allaah knows best.

Dought & clear - Does the Shaytaan call the dying person to become a Jew or Christian? And what is meant by the “trials of death”?. - Belief in the Last Day and the Signs of the Hour -

Is it true that one of the trials of the grave involves the devils
appearing in the form ofone's parents and saying"We followed Judaism
orChristianity and Allaah admitted us to Paradise"? Does that happen
before Munkar and Nakeer come down?.
Praise be to Allaah.
There is no evidence for this from the Qur'aan or Sunnah, rather this
is what some scholars say, but that does not happen in the grave,
rather it happens when a person is dying, beforethe soul is taken.
Some scholars stated that this comes under the heading of "the trials
of life".
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The presenting of other religions to a person at the time of death
does not happen to everyone,but we cannot say that itdoes not happen
to anyone. Rather some people may not have other religions presented
to them, and some do have them presented to them. All of that is part
of the trials of life from which the Messenger commanded us to seek
refuge when praying. At the time of death, the Shaytaan is most keen
to tempt the sons of Adam. End quote from al-Ikhtiyaaraat, p. 85.
The Shaytaan remains eager to tempt a person so long as his soul is
still in his body, so he comes to him, whispers to him and makes
falsehood appear attractive to him.
It was narrated from AbuSa'eed al-Khudri (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Iblees said: 'By Your glory, I will not stoptempting Your
slaves so long as their souls are in their bodies.' [Allaah] said: 'By
My Glory and Majesty, I will continue to forgive them so long as they
ask Me for forgiveness.'"
Narrated by Ahmad, 10974; classed as hasan by al-Albaani in Saheeh
al-Targheeb, 1617.
The Prophet (peace and blessings of Allaah be upon him) used to seek
refuge with Allaah from the "trials of life and death," and he
encouraged worshippers to seek refuge from them beforesaying the
salaam at the end of the prayer.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "When one of you has finished the final tashahhud, let him
seek refuge with Allaah from four things: from the torment of Hell,
from thetorment of the grave, from the trials of life anddeath, and
from the evil of the Dajjaal." Narrated by al-Bukhaari, 1311; Muslim,
588.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
The words "from the trials of life and death" come after the words,
"from the torment of Hell." What is meant by trials (fitnah) here is
the testing of a man with regard to his religious commitment, during
his life and after his death. The trials of life are great and
intense, and very few pass the test except those whom Allaah wills.
They revolvearound two things:
1- Doubts
2- Desires
As for doubts, man is faced with doubts with regard to his knowledge,
so he becomes confused with regard to what is true and what is false,
and hesees falsehood as truth and truth as falsehood. Ifhe sees truth
as falsehood he will avoid it, and if he sees falsehood as truth he
will follow it.
As for desires, he is facedwith them with regard to his will. Because
of hisdesires, he wants something that is forbidden to him. This is a
serious temptation (fitnah); how many are those who see riba as
opportunity and indulgein it; how many are those who see
deceivingpeople as cleverness in buying and selling, and indulge in
deceit; how many are those who see looking at women as pleasure,
enjoyment andfreedom, and they give free rein to their gaze; how many
are those who drink alcohol and itas pleasure and relaxation; how many
are those who watch entertainment and listento music, regarding it as
an art to be studied, for which certificates and awards are to be
given.
As for the trials of death, the scholars differed concerning them and
there are two views:
The first view is that the "trials of death" refers tothe questioning
by the two angels of the deceased in his grave, about his Lord, his
religion and his Prophet,because the Prophet (peace and blessings of
Allaah be upon him) said: "It has been revealed to me that you will be
put to trial in your graves like or almost like the tribulation of the
Dajjaal." As for the one whose faith is sincere, it will be easy for
him to answer.
When he is asked: Who is your Lord? He will say: My Lord is Allaah.
Who is your Prophet? He will say: My Prophet is Muhammad.
What is your religion? Hewill say: My religion is Islam – it will be
very easy for him.
As for anyone else – Allaah forbid – when he is asked he will say, Oh,
oh, I do not know; I heard the people saying something so I said it
too.
Think about it, how he will say, "Oh, oh," as if heused to know
somethingbut forgot it. What greater loss can there bethan something
that youlearned then forgot, because the one who is ignorant does not
gain anything, but the one who forgot gained something and then lost
it. The result will be that he will say: I do not know who is my Lord,
what my religion is or who my Prophet is. This is a great fitnah; I
ask Allaah to save me and you from it. In fact it depends on what is
in the heart. If the heart truly believes, and sees matters of the
unseen as if with the eye, then he will answer with ease, but if it is
the opposite, then his answer will be the opposite.
The second view is that what is meant by "the trials of death" is what
happens at the time of death, in the last moments of life. This was
mentioned as such –even though it is one of the trials of life –
because of its seriousness and importance, just as the fitnah of the
Dajjaal is also mentioned even though it is one of the trials of life,
but it is also one of the trials of deathbecause it happens closeto
death, and it is singled out for mention because it is the worst that
can happen. That is because when a person is dying and bidding
farewell, his destiny will be either happiness or doom. The Messenger
(peace and blessings of Allaah be upon him) said: "One of you may
dothe deeds of the people of Paradise until, when there is nothing
between him and it but a cubit, the decree overtakes him and he does a
deed of the people of Hell." So the fitnah is great indeed.
The Shaytaan is at his most eager to tempt the son of Adam at this
moment, and the one who is truly protected is the one whom Allaah
protects. He comes to him at this crucial moment which no one can
imagine but the one to whom it happens. Allaah says (interpretation of
the meaning):
"Nay, when (the soul) reaches to the collarbone (i.e. up to thethroat
in its exit),
27. And it will be said: Who can cure him (and save him from death)?
28. And he (the dying person) will conclude that it was (the time) of
parting (death);
29. And one leg will be joined with another leg (shrouded).
30. The drive will be on that Day to your Lord (Allaah)!"
[al-Qiyaamah 75:26-30]
It is a critical situation, when a person is weak, lacking in strength
and willpower, feeling anxious, and the shaytaan comes to him to tempt
him, to such a point that it is as the scholars said: he may present
the Jewish, Christian and Islamic religions to a person, appearing the
form of his parents who present the Jewish, Christian andIslamic
religions to him and encourage him to follow Judaism or Christianity.
The Shaytaan may take on the form of anyone except the Prophet (peace
and blessings of Allaah be upon him), andthis is the greatest of
trials.
But this – praise be to Allaah – does not happen to everyone, as was
stated by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
Even if the Shaytaan is not able to gain control over a person to such
a degree,there is still fear for him.
It was said that when Imam Ahmad was dying, he could be heard saying,
"Not yet, not yet." When he came to, he was asked about that and he
said: The Shaytaan was biting his fingertips and saying, "You got away
from me, O Ahmad." He was biting his fingers out of regret that he had
not deceivedImam Ahmad, and Ahmad said to him, "Not yet, not yet" –
i.e., the soul has not yet departed. So long as the soul is in the
body, anything is possible. "Our Lord! Let not our hearts deviate
(from the truth) after You have guided us" [Aal 'Imraan 3:8]. In this
situation fitnah is great indeed. Hence the Prophet (peace and
blessings of Allaah be upon him) said: "… from the trials of life and
death."
Conclusion: There are two interpretations of what is meant by the
trials of death:
1- It is the trials and temptations that happenat the time of death.
2- That they come after death, when the two angels question a man
about his Lord, his religion and his Prophet.
There is no reason why we should not say that itincludes both. It may
refer both to the trials that come before death and at the time of
death,because these are the greatest tribulations thata man ever
faces. Mention is also made of what is feared of a bad end if Allaah
does not save a person from this tribulation.
Based on this, the one who prays for refuge from the trials of death
should bear both situations in mind.
Al-Sharh al-Mumti', 3/185-188
And Allaah knows best.

Islam and Self-Judgment and Self-Control

Ayatulla Agha Haji Mirza Mahdi Pooya says this state of cautiousness
and precaution is Taqwa, the highest form of God mindedness.
Self-Judgment is to call oneself to account every day regarding the
good deeds and wrongdoings. If the scale of acts of obedience
overweighs that of acts of disobedience, we must thank Allah (SWT),
lest wemust discipline ourselves.
Self-Control stands for protecting oneself against breach of the
obligatory religious rites and the commitment of the forbidden.
It is necessary for the rational to train himself on self-judgment and
self-control, since all human souls are susceptible to evil. If
theyare neglected, they go away from the right, but if they are
controlled by means of guidance, they shine with virtues:
"... And (I swear) by the soul and that (Power) which designed it and
inspired it with knowledge of evil and piety, those who purify their
souls will certainly have everlasting happiness and those whocorrupt
their souls will certainly be deprived of happiness." Noble Qur'an
(91:7-10)
Holy Prophet Mohammad (saw) said: "Before you do a matter that you
intend, you should investigate its end result; if it is good, you then
should keep on. If not, you should not do it."
Imam Ali (as) related: When he received the warriors that he had
appointed for a campaign, Holy Prophet Mohammad (saw) said to them:
"Welcome to the people who performed successfully the minor Jihad.
Their mission now is to perform completely the major Jihad. The major
Jihad is self-control. The best form of Jihad isto strive one's
desires and whims."
Self-Confidence that gavehim the power:
A business executive was deep in debt and could see no way out.
Creditors were closing in on him. Suppliers were demanding payment. He
sat on the Park bench, head in hands, wondering if anything could save
his company from bankruptcy.
Suddenly an old man appeared before him. "I can see that something
istroubling you," he said. After listening to the executive's woes,
the old man said, "I believe I can help you." He asked the man his
name, wrote out a check, and pushed it into his hand saying, "Take
this money. Meet me here exactly one year from today, and you can pay
me back at that time." Then he turned and disappeared as quickly as he
had come.
The business executive saw in his hand a check for $500,000, signed by
John D. Rockefeller, then one of the richest men in the world! "I can
erase my money worries in an instant!" he realized. But instead, the
executive decided to put the un-cashed check in his safe. Just knowing
it was there might give him the strength to work out a way to save his
business, he thought.
With renewed optimism, he negotiated better deals and extended termsof
payment. He closed several big sales. Within afew months, he was out
of debt and making money once again. Exactly one year later, he
returned to the park withthe un-cashed check. At the agreed-upon time,
the old man appeared. But just as the executive was about to hand back
the check and share his success story, a nurse came running up and
grabbed the old man.
"I'm so glad I caught him!" she cried. "I hope he hasn't been
botheringyou. He's always escapingfrom the rest home and telling
people he's John D. Rockefeller." And she led the old man away by the
arm. The astonished executive just stood there, stunned. All year long
he had been wheeling and dealing, buying and selling, convinced he had
half a million dollars behind him.
Suddenly, he realized that it wasn't the money, real or imagined, that
had turned his life around. It was his newfound self-confidence that
gavehim the power to achieveanything he went after.

Islam and Self-Appraisal (Muhasebe)

Imam Musa al-Kazim (as)says: Whosoever does not appraise his actions
daily, is not from us. That is, he should evaluate and see that if he
has done a good deed, he should ask more of the same from Allah (SWT),
and if he has done any sin, he should seek forgiveness from Allah
(SWT) and return to Him in penitence.
Holy Prophet Mohammad (saw) said to his companion (Sahabah) Abu Dharr
al-Ghifari (ra):
Oh Abu Dharr! A human being would not be among the God-wary (Muttaqin)
until he appraises himself every day with greater [scrutiny and]
accuracy than [one] appraising hisfinancial partner, and he knows
where his food has come from, the source of his drink, and from where
has he procured his dress; He should know whether they are from lawful
or unlawful means.
Holy Prophet Mohammad (saw) said: "An intelligentperson is the one who
calls himself to account and and does deeds to benefit him after death
and a foolish person is hewho follows his desires and hopes from Allah
(SWT)."
Holy Prophet Mohammad (saw) said: "He whose two days (of life) are the
same (making no spiritual progress) is at loss."
Imam Ali (as) said, If your two days are similar, then you are in loss.
Time for Self-Appraisal (Before final evaluation by immediate/Super Boss):
A little boy went into a drug store, reached for a soda carton and
pulled it over to the telephone. Heclimbed onto the carton so that he
could reach the buttons on the phoneand proceeded to punch in seven
digits (phone numbers).
The Store owner observed and listened to the conversation:
Boy: "Lady, Can you give me the job of cutting your lawn?"
Woman (at the other endof the phone line): "I already have someone to
cut my lawn."
Boy: "Lady, I will cut your lawn for half the price of the person who
cuts yourlawn now."
Woman: "I'm very satisfied with the person who is presently cutting my lawn."
Boy (with more perseverance): "Lady, I'll even sweep your curb and
your sidewalk, so on Sunday you will have the prettiest lawn in all of
Palm beach, Florida."
Woman: "No, thank you."
With a smile on his face, the little boy replaced thephone receiver.
The Storeowner, who was listening to all this, walked over to the boy.
Store owner: "Son... I likeyour attitude; I like that positive spirit
and would like to offer you a job."
Boy: "No thanks."
Store owner: "But you were really pleading for one."
Boy: "No Sir, I was just checking my performance at the job I already
have. I am the one who is working for that lady, I was talking to!"
This is what we call "Self-Appraisal (Muhasebe)", which is highly
recommended, because itencourages you to be proud of your
accomplishments and candid about your weaknesses.
Have you checked the performance of your job, whatever it is? Do you
strive to make it perfect? This is what we call "Self Appraisal". Even
the word'IMPOSSIBLE' says 'I M POSSIBLE'.
Noble Qur'an: "And you see the mountains, whichyou suppose to be
stationery, while they drift like passing clouds. It is the handiwork
of Allah, Who has made everything PERFECT." (An-Naml 27:88)
Holy Prophet Mohammad (saw) said, "May Allah bless the person who
performs a job with precision and perfects it".Allah is Perfect and
likes those who strive to makethings perfect.