All philosophies constructed on the basis of matter is collapsed

In the early 20th century,scientists discovered something new: that
matter was not as we had imagined it to be. Matter was not solid.
Matter had no colors. It gave off no smells, sounds or image. Matter
was simply energy. The chair you sit in, the tableyou lean on, the
house you live in, your dogs, the people around you, buildings, space,
stars—in short, the whole material world exists as a form of energy.
In the face of this unexpected discovery, all philosophies constructed
on the basis of matter therefore suffered a scientific collapse.
Science revealed the proof of something inside the human body but not
belonging to it, something that perceived the entire physical world,
but was not itself physical: the human soul.
The soul could not be explained in any way in terms of materialist
claims. Darwinism, which produced countless fictitious tales regarding
the imaginaryevolution of species, remained silent in the face of the
existence of the soul. Because the soul was not matter, it was a
metaphysical concept. And metaphysics was something that materialists
were completely unable to accept, because metaphysics did away with
all the unconscious events, coincidences andrandom processes that they
had deified. Metaphysics submitted evidence of a conscious creation,
in other words,of the existence of Allah (God). That, in any case, was
why materialists had been denying the existence of the soul ever since
the days of Ancient Greece.
This struggle, which had persisted since Ancient Greece right up to
the present, now became meaningless because there is an entity that
makes a human being human, that lets you say,This is me. That, in
other words, is your soul: It exists, and it belongs to Allah. Science
definitively proved that the human soul observed all things as they
were presented to it and that there could be no reference to any
reality beyond these perceived images. To putit another way, it
openlydeclared that the only absolute Entity was Allah.
This proof by science is of importance in convincing minds that deify
materialist philosophy. In fact, though, all who possess reflection
and intellect are aware that they possess a sublime soul. Anyone who
can reason at all will understand that it is the soul that rejoices,
thinks, decides, judges, experiences joy and excitement, loves, shows
compassion, gets anxious, enjoys the tasteof an apple, takes pleasure
from listening to music, builds planes, raises skyscrapers and
constructs laboratories in which it examines itself.
If human beings are possessed of souls, they cannot have been created
haphazardly. There is a purpose behind their presence inthis world.
All people bear a soul that belongs to Allah and are being tested in
this lifetime, after which they will be held responsible for all their
thoughts and deeds. There is no randomness or aimlessness in life.
Thereare no chance events, as Darwinists maintain. Everything has been
created by the will of Allah to become part of the tests to which we
are subjected. In this life,which will end in death, the only thing
that will be left behind is the body. The soul, on the other hand,
will live for all eternity in the Hereafter, which is its true abode.
These are great glad tidings for anyone who realizes he has a soul and
is able to appreciateits Creator. Darwinists, however, will continue
to refuse this reality with all their means and maintain that they do
not possess a soul. They will continue to refuse to accept that they
will one day enter the presence of Almighty Allah, Whose existence
they denied throughout the course of their lives. They will continue
to regard themselves as randomly formed collections of atoms and will
keep on dismissing the miraculous human consciousness that has
discovered DNA, investigated the structure of the atom and has been
amazed bythe innermost workings of the cell.
The human soul is a terrible dilemma for Darwin and the supporters who
came after him. It is the basic evidence which they cannot explain,
which they cannot refute and cannot resolve. Allah has vanquished them
by providing proof, of a scientific kind that they cannot deny: the
insubstantiality of matter. In the face of this, any objections to the
soul's existence they may come up with are invalid and meaningless.
In His verses in the Qur'an, Allah tells us:
Who could be further astray than those who call on other things
besides Allah, which will not respond to them until the Day of
Resurrection and which are unaware of their prayers? When humanity is
gathered together, they will be their enemies and will reject their
worship. (Surat al-Ahqaf, 5-6)
Darwinists and materialists need to realize that the only absolute
Entity is Allah. Confronted by this truth, all hollow, empty
deceptions and superstitious faiths fall into an insuperable quandary.
Allah has enfolded all things with His Sublime Might. All things
belong to Him and are under His control. Denying creation and the
existence of the soul cannot alter these facts one iota.
The world that the soul perceives is merely an illusion, a phantom and
the sole absolute Entity Who rules the entire universe is Allah, Ruler
and Lord of the Earth and sky. Henceforth, those with unclouded minds
who understand this fact will look at the world from a different
perspective and realize that Allah is their only savior. In order to
attain salvation in the Hereafter, their true life, people need to
behave in the light of that understanding.

How did the Islam born in Mecca spread across the world?

Our Prophet Muhammad (saas) expended enormous energy on preaching the
Islamic moral values taught him by Allah until the very end of his
life. By Allah's leave, this message initiated through such sincere
endeavors on the part of our Prophet (saas) spread across a very wide
region in a short space of time by means of his honesty, determination
and moral virtues. This message, which continued after the death of
our Prophet (saas) was a means whereby millions of people came to have
faith; in this way, peoplelearned true love, peace and justice, based
on themoral precepts of the Qur'an.
The Prophet Muhammad (saas), whom Allah tells us in the Qur'an He sent
as a "Mercy to the Worlds," abided by Islamic moral values with the
utmost joy and enthusiasm right up to the end of his life, a life
which constituted a role model for others. This message,
single-handedly initiated by our Prophet (saas), soon spread, by
Allah's leave, over a wide area. And it continued after him, again
through the efforts of sincere believers. According to the latest
research, this joyous rise of Islam, regarded as the most rapidly
spreading faith in the world, will cause Islam Allah'ın izni ile to
rule over the whole world with the coming of the Prophet Isa (pbuh)
and the Mahdi in the end times.
Ever since the first days of its revelation, Islam spread at enormous
speed by means of the determination and sincerity displayed by our
Prophet (saas). The determination and justice of the Muslims of that
time who adopted our Prophet (saas) as a role model was highly
influential in many Arab tribes' turning to Islam. The moral values of
the Qur'an brought about positive changes in the lives of the people
of theregion and replaced the chaos, injustice and blood feuds of the
age of ignorance with peace and security. An order based on the true
love, respect, compassion and justice of Qur'anic moral precepts was
establishedfor the first time uzun süre sonra among the people of the
region.
Following the death of our Prophet (saas) on 8 June 632 (Gregorian),
Islam continued to rise at a great speed, spreading within a few
decades to Mesopotamiain the north, Africa in the west and as far as
India in the east. Local people, who until shortlybefore had lived
unaware of religious moral values became rulers of a world empire
thanks to the reason, awareness and elevated culture bestowed on them
by Islamic moral values. This Islamic State,the like of whose rapid
rise had rarely been equaled, established a far more powerful
administration than other regimes by spreading over a wider extent
than the ancient Roman Empire. At the heart of this matchless
development of Islam lies the fact it was made possible by the
superior virtues, intelligence, foresight, determinationand sincere
endeavors of our Prophet (saas), by the will of Allah.
Our Prophet (saas) began communicating his message immediatelyafter
the Hegira. His method was to employ companions to call on the rulers
of neighboring countries to adopt Islamic moral precepts. Our Prophet
(saas) who acted on our Lord's command on this subject in the finest
possible manner, used wisdom and gentle advice to invite others
toadopt Islamic moral precepts by way of theseemissaries:
Call to the way of your Lord with wisdom and fair admonition, and
argue with them in the kindest way. Your Lord knows best who is
misguided from His way.And He knows best who are guided. (Surat
An-Nahl, 125)
The Companions Begin Communicating the Message
The companions chosen by our Prophet (saas) also took with them a
letter to the rulers of theareas they were sent to. The companions,
who had an excellent knowledge of the languages of the areas to which
they were dispatched, acted in the light of our Prophet's (saas)
advice and soon won people's love and respect with the moral virtues
they exhibited and their rational, wide and sincere communication. One
of our Prophet's (saas) pieces of advice on this subject that all
Muslims must scrupulously abide by is: "Make matters easy, not
difficult. Impartglad tidings and do not inspire hatred. Act as one,
do not fall out among yourselves. Treat people with kindness and do
not resort to violence." (Muslim, 3263)
How Rulers Were Called on to Adopt Islamic Moral Precepts, and the
Spread of Islam
How the Ruler of Abyssinia Negus was Called on to Adopt Islam
On the 7thyear of the Hegira our Prophet (saas) first sent the
companion Amr ibn Umayya with a letter to Negus Al-Asham, king of
Abyssinia. The letter read: "From Muhammad,Prophet of Allah, to Negus,
king of Abyssinia!...
O king! I desire you to become a Muslim.
In your name I give thanks to Allah, Lord of the Titles of the One and
Only, the King, the Most Pure, the Perfect Peace.
And I bear witness that Isa, son of Maryam, is theservant and the Word
of Allah. Allah breathed that Word (which is the address "Kun" that
gave the body to Isa) and thatsoul into the most pure and chaste
Maryam, whowas completely withdrawn from the life of this world. And
in this way Maryam became pregnant with Isa. This Allah created Isa.
In the same way that Allah created Adam by His mighty hand (and as a miracle).
O King!
I invite you to faith in Allah, He Who has no equal, and to worship
Him, and to abide by me and to believe in those Allah has sent to me.
Because I am the emissary of the message of Allah.
I call on you and your people to (have faith in) Allah, the Great and Glorious.
I have now communicated to you (the essence of Islam) and given you
counsel. Now you accept that counsel!
Once the letter had beenread to him Negus, king of Abyssinia, declared
that he had no qualms about becoming a Muslim, and gave a letterto the
emissary, Amr. B. Umeyye. That letter spoke of fulfilling the wishes
of the Prophet Muhammad (saas). He also announced that he was sending
him precious gifts and openly stated that he could even visit him in
person if he so desired. This country, which first became aware of
Islam thanks to the emigrants who first came to Abyssinia during the
Hegira, became a means whereby the peoples of the area we today know
as Eritrea and Somalia were influenced by and converted to Islam.
How the Greek Emperor Heraclius was Invited to Islam
According to historical sources, our Prophet (saas) sent the companion
Dihya al Kalbi to call on the GreekEmperor Heraclius to convert to
Islam in the seventh year of the Hegira.
Our Prophet (saas) also sent a letter to Heraklius,quoting verse 64 of
Surah Al 'Imran: "Greetings to those who follow the true path."
"'' In the name of Allah, All-Merciful, Most Merciful!
"In the name of Allah, All-Merciful, Most Merciful, from Muhammad,
Emissary of Allah, to Heraclius, Lord of the Greeks: Greetings to he
who follows the true path! May I add thatI invite you to Islam as one.
Turn to Islam that you may find happiness. Turn to Islam that Allah
may redouble your worth. But if you reject this, then that sin will
equally be ascribed to you. And you, come directly to a word that is
the same for you, O Peoples of the Book, andus; that is that we
worship Allah alone, ascribe no equals to Him,and that none among us
takes any other than Allah as his Lord. If they are unwilling, tell
them, 'Bear witness that we are Muslims (of those who have submitted
to Allah)'."
How Badhan, Governor of Yemen, Came to the Faith
In a letter that our Prophet (saas) personally had written toBadhan,
the governorof Yemen at that time, he announced that Persia would be
torn down and Chosroes killed by his son. Shortly thereafter, Badhan
received a letter from Shireveyh, son of Chosroes, saying he had
killed his father.
The killing of Chosroes took place on the night of the day and at the
same hour of that night as our Prophet (saas) had toldBadhan. At
this,Badhanconverted and announced to our Prophet (saas) that he had
become a Muslim.
How the Ruler of al-Yamama was Invited to Islam
Haudha b. 'Ali, the ruler of al-Yamama, was a Christian. According to
historical sources, our Prophet (saas) charged Salit bin Amr' with
calling this ruler to Islam.
In his letter our Prophet (saas) wrote: "Bismillahirrahmanrrahim! From
Muhammad, Prophet of Allah, to Haudha b. 'Ali! Greetings to those on
the true path!
You must know that my faith will soon shine as far as the furthest
horizons of the world!
O Haudha!
You, too, become a Muslim so that you may attain salvation!
And that I may leave the government of the country under your rule to you!"
In this way, our Prophet (saas) informed all the most eminent men of
state of the time about Islam through the emissaries and letters
hesent, and thus first caused these countries, most of which would
later become part of the Muslim world, to hear the voice of Islam.
Following the death of our Prophet (saas) the blessed caliphs Abu
Bakr,Omar, Uthman and Ali followed in his path, continuing to
represent a just order based on Qur'anic moral precepts over a wider
area. With the conquests achieved at that time, the Islamic Empire
began expanding passed the boundaries of the Arabian Peninsula,
growing as far as Tripoli in the west, Horasan in the east and the
Caucasus in the north. The peoples in the conquered territories soon
adopted Islamic moral values. The foundations of the new states to be
founded were also laid during this period.
Following the age of the Four Caliphs, the Umayyads (661-750) and the
Abbasids (750-1258) led the way in the dissemination of Islamic moral
precepts. During the Abbasid age new states far from the center were
founded. In the east were the Ghaznavids, the Seljuks, the Sultanate
of Delhi, the Timurs, the Golden Horde and Uzbek dynasties and the
Baburs. In the west, the Umayyads of Andalusia, the Murabits, the
Eyyubites, the Mamelukes and the Ottoman Empire served the spread of
Islamic moral values with the states they founded and the work they
performed.
The Spread of Islam in Different Regions
AFGHANISTAN
Islam is the official religion in Afghanistan, thought to have a
population of 30 million,and 99% of the population are Muslim.
Islam came to Afghanistan with the sending by the blessed Uthman or
Muaviya of the governor of Basra, 'Abdur-Rahman ibn Samura to that
country. Islam spread rapidly once the people became acquainted with
Islamic moral precepts.
The country was run by various tribes for a long while to come. In the
second half of the 9th century a large part of Afghanistan fell into
the hands of the Samanids, and later still the Ghaznavid State was
established. Today, Islamis the official religion in Afghanistan,
thought to have a population of 30 million, and 99% of the population
are Muslim. In addition to Muslims, there are small numbers of Hindus,
Sikhs and Jews. Afghanistan, whichunified in the face of theoccupation
in the 1980s, possesses some of the world's most significant mineral
deposits.
ALGERIA
Algeria became part of the territories of the Islamic Empire when it
was captured by Islam armies shortly after the death of our Prophet
(saas). Islam is the official religion in Algeria and around 99% of
its 32 million population are Muslim.
In a declaration published in November 1954, the people of Algeria
announced their wish to free themselves from occupation by
establishing an independent state in thearea based on Islamic moral
values. Despite long years of oppressionand cruelty, the Algerian
people's devotion to Islam had always remained strong and vibrant, the
wealth of studies by scholars livingin the countries being one of the
main causes of this. Scholars such as Emir Abdulqadr, Sheikh
Abdulhamid bin Badis, Sheikh Abdullatif, the famous thinker Malik
IbnNabi and Sheikh Ahmad Sahnun were in the forefront of the
Algerianpeople's learning about Qur'anic moral precepts.
INDONESIA
With a population of 230million, of whom 87% are Muslim despite coming
from widely diverse ethnic backgrounds, Indonesia is the most populous
Muslim country in the world.
Even if Islam reached Indonesia before, the first traces according to
the historical records go back to the 1290s. A History of Islamic
Societies, by the California University professor of History Ira M.
Lapidus, describes how Marco Polo encountered Muslim communities in
the Pasairegion in the north of the island of Samudera.
The Ottoman Empire is known to have had various contacts with the
communities in Indonesia in 1526. Freed by the Ottomans from
Portuguese attacks and Dutch occupation, the people of the region felt
a particular affinity for the Ottomans. That affinity revealed itself
in a number of events; for example, sermons in the name of the caliph
declaring their devotion began to be read in mosques. During the reign
of the Ottoman Sultan Abdülhamid II, relations intensified still
further. The people of the region sent 10,000 Spanish florins to
support the Ottoman Empire during the Crimean war between 1854 and
1856. In addition, the populace secretly established an Ottoman Fleet
Society in 1909, aimed at supporting the Ottoman fleet, sending money,
and also announced both during the Balkan wars and the First World
War, despite British occupation, that they backed the Ottoman Empire.
The people also extended a helping hand to the Turks duringthe War of
Independence, and maintained the Hamidiye Schools set up during the
reign of Abdülhamid right down to the present day. The fact that
Turkish teams were permitted to enter certain areas in the wake of the
tsunami disaster in the last days of 2004 is yet another indication of
that closeness.
MOROCCO
Islamic moral values first entered Moroccan territory in the year 686
with the Islamic armies under the command of Uqba Ibnu Nafi'. Today,
some 98.7% of the population of Morocco, whose official religion
isIslam and with a total population of around 34million, are Muslims.
Moroccan lands are referred to as "al-Maghrib al-Aqsa" (FarWest) in
Islamic historical sources. The Maghrib is the name given to all those
lands that comprise northwestAfrican countries. Tariq İbn Zaid, one of
Musa Ibn Nusayr's commanders, entered modern-day Spain by crossing the
Straits of Gibraltar and thus laid the foundations of the Andalusian
Islamic state.
EGYPT
Islam came to Egypt in the time of the blessed Omar, between the
years639 and 642, by way of Amr Ibn Al-Aas. It spread rapidly among
the people in Egypt, where governors chosen by thecaliphs served until
868. Egypt, which was ruled by a great many dynasties, remained under
the rule of the Ayyubid State founded by Saladin Ayyubi, who had
defeated the Crusader armies, from 1171 to 1250. Following the
Mamelukes and the Abbasids, Egypt came under Ottoman rule in 1517,
achieving independence in 1922. Ninety-two percent of Egypt's
population of 75 million are Muslim, with Christian Copts, a second
significant element of the population, representing 7%.
YEMEN
As stated earlier, the spread of Islam in Yementook place during the
lifetime of our Prophet (saas). When our Prophet (saas) first
established the Islamic Empire, Yemen was under Persian control and
was administered by a governor named Badhan appointed by that country.
Badhan converted to Islam at theinvitation of our Prophet's (saas)
emissaries and continued as governor of Yemen. These lands, which were
ruled by various countries, came under Ottoman control in 1517. Islam
is the official religion in Yemen, which has a population of 16
million,99% of whom are Muslim.
MALAYSIA
Before Islam reached it, Brahmins and Buddhists has established
various states in this region. According to various sources, Islam is
known to have come to Malaysiaafter the year 1400. The marriage of
Prince Prameswara of Malacca to the daughter of the king of Pasai and
subsequent conversion to Islam was influential in the rapid spread of
the faith, and Prameswara changed hisname to Sultan Megat Iskandar
Shah. Islam began spreading very fast in those regions under his
administrationfollowing his conversionto the faith. Islam was adopted
as the official religion during the time of Sultan Muzaffar Shah, who
acceded to the Malaccan throne in 1446.At that same time, Malacca also
became the centre of Islam in southeast Asia. As its commercial and
economic importance grew, Muslim traders began visiting more often.
The Malaysian Confederation was founded. There is enormous devotion to
Islam in Malaysia, with its powerful economy, especially among the
young. The country has apopulation of 25 million,with 70% of young
people performing their religious obligations. The turn towards Islam
isparticularly powerful among university students.
Ubidiah Mosque, Malaysia
SUDAN
Following their first exposure to Islamic moral precepts in 639,
Muslims settling in Egypt shortly afterwards began traveling to Sudan
for its markets. That was how the Sudanese first became acquainted
with Islam. The rapid spread of Islam in Sudan led to many people who
had originally adopted Christianity now converting to Islam.
Ninety-nine percent of Sudan's current population of 28 million are
Muslims.
JORDAN
The present-day land of Jordan joined the IslamicState in the time of
the Rashid caliphs at the invitation of the blessed Omar. In the
12thcentury, Jordan came under the temporary control of the Crusaders,
a result of the Crusader conquests. Wrested fromthe Crusaders in 1187,
it then passed into the hands of the Ayyubids, Fatimids and
Mamelukes.It became part of the Ottoman Empire in 1517 after being
taken by Sultan Selim the Stern.
Jordan has a population of 6.5 million, 95% of whom are Muslims.
TUNISIA
Islam came to Tunisia in 648 with Abdallah ibn Abi Sarh. Subsequent
conquests in the wake ofthat first arrival led to allof Tunisia
becoming partof the Islamic State. Following the region's accession to
the territories of the Islamic State, the local inhabitants soon
became Muslims, the entire population having done so in the 7th
century. Tunisia remained a province of the Ottoman Empire until1881,
achieving independence in 1956.
Islam is the official religion in Tunisia, with a population of 12
million, 99.3% of whom are Muslims.
At the heart of this matchless development of Islam lies the fact it
was made possible by the superior virtues, intelligence, foresight,
determination and sincere endeavors of ourProphet (saas)
According to World Christian Encyclopedia figures, the 962 million
world Muslim populationin 1990 has reached 1.2 billion today, out of a
total world population of 6.2 billion. That figureis expected to climb
to 1.8 billion by 2025, and to 2.3 billion by 2060.
According to Canadian Society of Muslims estimates, Muslims will
comprise 30% of the world population by 2025.
According to the U.S. Center for World Mission Islam grew more rapidly
than Christianity in 1997.This figure, standing at 2.9% each year, is
increasing. At this rate, Islam will overtake Christianity to become
the world's largest religion by 2023.
ISLAM'S BRIGHT FUTURE
Today, Islam has a population in excess of 1billion and is the most
rapidly growing faith in the world. The peoples of more than one
quarter of the states of the world are Muslim.
During the last 20 years, the number of Muslims in the world has been
increasing steadily. Statistics for the year 1973 indicate that the
world population of Muslims was 500 million; now, it has reached 1.5
billion. Today, every fourth person is a Muslim. It is probable that
the Muslim population will continueto increase and that Islam will
become the world's largest religion.
The reason for this steady rise is not only the increasing population
in Muslim countries, but also the growing numbers of people who are
turning to Islam.
All of these developments have beenrevealed in the Qur'an:"When God's
help and victory have arrived, andyou have seen people entering God's
religion in droves, then glorify your Lord's praise and ask His
forgiveness"(Surat an-Nas 2-3)
The message of moral virtues initiated kararlığıve samimi çabasıyla by
our Prophet (saas), to whom the Holy Qur'an, the final scripture of
our Lord, was revealed, and whose moral values, piety and closeness to
Allah makes him a role model for all, continues to illuminate the
entire world. By Allah's leave, that illumination will increase still
further, andthe radiance of Islamic moral values will eradicate the
wars, chaos and oppression being experienced in so many parts of the
world.As revealed in the Qur'anand the hadiths of our Prophet (saas),
this century will be the holy age when Islamic moral precepts come to
rule the Earth, and the world comes to enjoy peace and well-being.
Another glorious rise in Islamic moral values, as described in this
article that began in the time ofthe Prophet (saas) and soon spread
over three continents, will, by Allah's leave, take place in the end
times, in the time known as the Golden Age, when the Prophet Isa
(pbuh) and the Mahdi will appear. These tidings are imparted as
follows in the Qur'an:
They desire to extinguish Allah's Light with their mouths but Allah
will perfect His Light, though the disbelievers hate it. It is He Who
sent His Messenger with guidance and the Religion of Truth to exaltit
over every other religion, though the idolaters hate it. (Surat
As-Saff, 8-9)
Our Lord will definitely abide by this promise. What believers need to
do is to prepare themselves for this holy age by living according to
the precepts of Islamicmoral values and imparting these glad tidings
to one another.

Salam

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The Principles of Interpretation of the Qur'an

At the beginning of Islam it was commonly believed by some Sunnis that
if there were sufficient reason one could ignore the outward meaning
of Qur'anic verses and ascribe to them a contrary meaning. Usually the
meaning which opposed the outward literal meaning was called ta'wil,
and what is called "taw'il of the Qur'an" in Sunni Islam is usually
understood in this sense.
In the religious works of Sunni scholars as well as in the
controversies that have been recorded as taking place between
different schools, one often observes that if a particular point of
doctrine (that has been established through the consensus of the ulama
(scholars) of a school or through some other means) is opposed to the
outward meaning of a verse of the Quran that verse is interpreted by
ta'wil to have a meaning contrary to its apparent meaning.
Sometimes two contending sides supporttwo opposing views and present
Qur'anic verses inproof of their contentions. Each side interprets the
verses presented by the other side through ta'wil This method has also
penetrated more or less into Shi'ism and can he seen in some Shi'ite
theological works.
Yet, sufficient deliberation upon Qur'anic verses and the hadith of
the Household of the Prophet demonstrates clearly thatthe Holy Qur'an
with its attractive language and eloquent and lucid expression never
uses enigmatic or puzzling methods of exposition and always expounds
anysubject in a language suitable for that subject. What has been
rightly called ta'wil, or hermeneutic interpretation, of the Holy
Qur'an is not concerned simply with the denotation of words. Rather,
it is concerned with certain truths and realities that transcend the
comprehension of the common run of men; yet it is from these truths
and realities that the principles of doctrine and the practical
injunctions of the Qur'an issue forth.
The whole of the Qur'an possesses the sense of ta'wil, of esoteric
meaning, which cannot be comprehended directly through human thought
alone. Only the prophets and the pure among the saints of god who are
free from the dross of human imperfection can contemplate these
meanings while living onthe present plane of existence. On the Day of
Resurrection the ta'wil ofthe Qur'an will be revealed to every one.
This assertion can be explained by pointing to the fact that what
forces man to use speech, create words and make use of expressions is
nothing other than his social and material needs. In his social life
man is forced to try to make his fellow men understand his thoughts
and intentions and the feelings which exist within his soul. To
accomplish this end he makes use of sounds and hearing. Occasionally
alsohe uses to a degree his eyes and gestures. That iswhy between the
mute and the blind there can never be any mutual comprehension. For
whatever the blind man says the deaf cannot hear, and whatever the
mute makes understood through gestures the blind man cannot see.
The creation of words and the naming of objects have been accomplished
mostly with a material end in view. Expressions have been created for
those objects, states, and conditions that are material and available
to the senses or near to the sensible world. As can be seen in those
cases where the person addressed lacks one of the physical senses, if
we wish to speak of matters which can be comprehended through the
missing sense we employ a kind of allegoryand similitude. For example,
if we wish to describe light of color to one who is born blind, orthe
pleasures of sex to a child that has not reached the age of
adolescence, we seek to achieve our purpose through comparison and
allegory and through providing appropriate examples.
Therefore, if we accept the hypothesis that in thescale of Universal
Existence there are immense levels of reality which are independent of
the world of matter (and this is in reality the case), and that in
each generation there are among mankind but a handful who have the
capability of comprehending and having a vision of these realities,
then questions pertaining to these higher worlds cannot be understood
through common verbal expressions and modes of thought. They cannot be
referred to except by allusion and through symbolism. Since religious
realities are of this kind, the expression of the Quran in such
matters must of necessity be symbolic.
God says in His Book,
Lo! We have appointed it a Lecture in Arabic that haply ye may
understand.And Lo! in the Source of Decrees, which We possess, it is
indeed sublime, decisive. (Common comprehensioncannot understand it or
penetrate into it.) (XLIII: 3-4).He also says,
That (this) is indeed a noble Qur'an. In a book kept hidden, which
none toucheth save the purified. (LVI: 77-79).Concerning the Prophet
and his Household he says,
Allah's wish is but to remove uncleanness far from you, O Folk of the
Household, and cleanse you with a thorough cleansing. (XXXIII: 33).As
proved by these verses, the Holy Qur'an emanates from sources beyond
the comprehension of common man. No one can have a full comprehension
of the Qur'an save those servants of God whom Hehas chosen to purify.
And the Household of the Prophet are among thosepure beings.
In another place God says.
Nay, but they denied that(the Qur'an), the knowledge whereof theycould
not compass, and whereof the interpretation (in events)[ta'wil] hath
not yet come into them. (X: 40), (meaning the day of Resurrection when
the truth of things will become known).And again he says,
On the day (the Day of Resurrection) when the fulfillment [ta'wil]
thereof (of the whole Qur'an) cometh, those who were before forgetful
thereof will say.The messengers of our Lord did bring the Truth! (VII:
53).Hadith
The principle that the hadith possesses validity, as attested by the
Qur'an,is not at all disputed among Shi'ites or in fact among all
Muslims. But because of the failure of some of the early rulers of
Islam in preserving and guarding the hadith,and the excesses of a
group among the companions and followers of the Prophet in propagating
hadith literature, the corpus of hadith came to face a certain number
of difficulties.
On the one hand, the caliphs of the time prevented the writing down
and recording of the hadith and ordered any pages containing texts of
hadith to be burned. Sometimes also any increase in activity inthe
transmission and study of hadith was forbidden. In this way a certain
number of hadithwere forgotten or lost and a few were even transmitted
with a different or distorted meaning. On the other hand, another
tendency also prevailed among another group of the companions of the
Holy Prophet who had had thehonor of seeing his presence and actually
hearing his words. This group, which was respected by the caliphs and
the Muslim community, began an intense effort to propagate the hadith.
This was carried to such an extent that sometimeshadith overruled the
Qur'an and the injunctionof a Qur'anic verse was even considered
abrogated by some people through a hadith. Often the transmitters of
hadith would travel many miles and hear all the difficulties of
travelling in order to hear a single saying.
A group of outsiders whohad worn the dress of Islam and also some of
the enemies within the ranks of Islam began to change and distort some
of the hadith and thus diminished the reliability and validity of the
hadiththat was then heard and known. For this very reason Islamic
scholars began to think of a solution. They created the sciences
concerned with the biography of learned men and chains of transmission
of hadith in order to be able to discriminate between true and false
hadith.

Shi'ism and the Transmitted Sciences

The Islamic sciences, which owe their existence to the ulama of Islam
who organized andformulated them, are divided into the two categories
of intellectual ('aqli) and transmitted (naqli). The intellectual
sciences include such sciences as philosophy and mathematics. The
transmitted sciences are those which depend upon transmission from
some source, such as the sciences of language, hadith, or history.
Without doubt the major cause for the appearanceof the transmitted
sciences in Islam is the Holy Qur'an. With the exception of a few
disciplines such as history, genealogy, and prosody the other
transmitted sciences haveall come into being under the influence of
the Holy Book. Guided by religious discussions and research, Muslims
began to cultivate these sciences, of which the most important are
Arabic literature (grammar, rhetoric, and the science of metaphors)
and the sciences pertaining to the external form of religion
(recitation of theQur'an, Qur'anic commentary (tafsir) hadith,
biography of learned men, the chain oftransmission of hadith, and the
principles of jurisprudence).
Shi'ites played an essential role in the foundation and establishment
of these sciences. In fact, the founders and creators of many of these
sciences were Shi'ites. Arabic grammar was put into a systematic form
by Abu'l-Aswad al-Du'ali, one of the companions of the Holy Prophet
and by Ali. Ali dictated an outline forthe organization of the science
of Arabic grammar. One of the founders of the science of eloquence
(rhetoric and the science o metaphors) was Sahib ibn 'Ahbad a Shi'ite,
who was a vizier of the Buyids.
The first Arabic dictionaryis the Kitab al-Ayn composed by the famous
scholar, Khalil ibn Ahmad al-Basre the Shi'ite who founded the science
of prosody. He was also the teacher of the great master of grammar,
Sibuwayh.
The Qur'anic recitation ofAsim goes back to Ali through one
intermediary, and 'Abdallah ibn 'Abbas, whoin hadith was the foremost
among the companions, was a student of Ali. The contributions of the
Household of the Prophetand their associates in hadith and
jurisprudenceare well known. The founders of the four Sunni schools of
law are known to have associated with the fifth and sixth Shi'ite
Imams. In the principles of jurisprudence the remarkable advances
accomplished by the Shi'ite scholar Wahid Bihbahani and followed by
Shaykh Murtada Ansari have never been matched in Sunni jurisprudence
according to existing evidence.

The Method of Shi'ism in Authenticating the Hadith

Shi'ism, in addition to seeking to authenticate the chain of
transmission of hadith, considers the correlation of the text of the
hadith with the Qur'an as a necessary condition for its validity. In
Shi'ite sources there are many hadith of the Prophet and the Imams
with authentic chains of transmission which themselves assert that a
hadith contrary to the Qur'an has no value. Only that hadith can be
considered valid which isin agreement with the Qur'an.
Basing itself on these hadiths, Shi'ism does not act upon those
hadiths which are contrary to thetext of the Qur'an. As for hadiths
whose agreement or disagreement cannot be established according to
instructions received from the Imams they are passed by in silence
without being accepted or rejected.
Needless to say there are also within Shi'ism those who, like a group
amongthe Sunnis act on any hadith whatsoever whichthey happen to find
in different traditional sources.
The Method of Shi'ism in Following the Hadith
A hadith heard directly from the mouth of the Prophet or one of the
Imams is accepted as is the Qur'an. As for hadiths received through
intermediaries, the majority of Shi'ites act upon them if their chain
of transmission is established at every step or if there exists
definite proof concerning their truth, and, if they are concerned with
principles of doctrine which require knowledge and certainty,according
to the text of the Qur'an. Other than these two kinds of hadith, no
other hadith has any validity concerning principles of doctrine, the
invalid hadith being called "tradition with a sincere transmitter"
(khabar wahid). However, in establish in the injunctions of the
Shari'ah, because of reasons that have been given, Shi'ites act also
on a tradition which is generally accepted as reliable. Therefore, it
can be said that for Shi'ism a certain and definitely established
hadith is absolutely binding and must be followed, while a hadith
which is not absolutely established but which is generally considered
as reliable is utilized only in the elaboration of the in junctions of
the Shari'ah.

Biographies, - Hazrat Safiyyah (R.A)

She was the daughter of Hayi, Who was a descendant of Hadhrat Harun
(a.s) the brother ofMoosa (a.s). She was first married to Salam bin
Mishkam and then to Kinallah bin Abi Huqaiq at the time of Khevbar.
Kinallah was killed in the battle and she was captured by the Muslims.
Hadhrat Dahya Kalbi (Radhiyallaho anha) requested for a maid, and the
Prophet Mohammad (صلى الله عليه وسلم) made her over to him. At this,
the other Sahabah approached the Prophet Mohammad (صلى الله عليه وسلم)
and said:
"O, Prophet of Allah! Banu Nazir and Banu Quraizah (the Jewish tribes
of Madinah) will feel offended to see the daughter of a Jewish chief
working as a maid. We therefore suggest that she may be taken as your
own wife."
The Prophet Mohammad (صلى الله عليه وسلم)paid a reasonable sum of
money to Hadhrat Dahya (r.a) as ransom, and said toSafiyyah: "You are
now free; if you like you can go back to your tribe or can be my
wife."
She said: "I longed to be with you while I was a Jew. How can I leave
you now, when I am a Muslim?�
This is probably a reference to the fact that she once saw in her
dream a portion of the moon falling into her lap.When she mentioned
herdream to Kinanah, he smote her face so severely that she developed
a mark on her eye. He said: "You seem to be desiring to become the
wife of the King of Madinah."
Her father is also reported to have treated her similarly when she
related the same or similar dream to him. Sheagain saw (in her
dream)the sun lying on her breast. When she mentioned this to her
husband, he remarked:
"You seem to be wishing to become the Queen of Madinah."
She says: "I was seventeen when I was married to the Prophet Mohammad
(صلى الله عليه وسلم) . She came to live with the Prophet Mohammad (صلى
الله عليه وسلم) when he was camping at the first stage from Khaiber.
Next morning, he said to the Sahabah: "Let everybody bring whatever he
has got to eat."
They brought their own dates, cheese, butter, etc.A long leather sheet
was spread and all sat round it to share the food among themselves.
This was the Walimah for the marriage.
She died in Ramadan, 50 A. H., when she was about 60.

Biographies, - Hazrat Maimoonah (R.A)

She was the daughter of Harith bin Hazan. Her original name was Barrah
but she was later renamedMaimoonahby the Prophet Mohammad (صلى الله
عليه وسلم). She was first married to Abu Rahim bin Abdul Uzza.
According to some reports, she was married twice before she became
Ummul Mominin. She hadbeen widowed lately when the Prophet Mohammad
(صلى الله عليه وسلم) married her at Saraf, a place lyingon his journey
to Mecca for 'Umrah in Zul Qa'dah 7 A.H. He had intended to start
living with her when in Mecca after performing 'Umrah but, as Qureysh
did not allow him to enter Mecca, he called her over to him in the
same place on his return journey. Many years later she died and was
buried exactly at the same place in 51 A. H. (when she was 81).
This is a strange coincidence that at a certain place during one
Journey she is married, atthe same place on the return journey she
starts living with the Prophet Mohammad (صلى الله عليه وسلم) and at
the very place during another journey she dies and is buried.
Hadhrat Aishah (R.A) says:"Maimoonahwas the most pious, and the most
mindful of her kith and kin, among the Prophet Mohammad's (صلى
اللهعليه وسلم) wives."
Hadhrat Yazid bin Asam (R.A) says: "She was seen either engaged in
Salaat or in domestic work. When she was doing neither, she was busy
in Miswak." She was the lastwoman to be married by the Prophet
Mohammad (صلى الله عليه وسلم). Certain Muhaddithin have, however,
mentioned one or two other marriages contracted by the Prophet
Mohammad (صلى الله عليه وسلم).

Biographies - Aminah Ramlyah

Aminah Ramlyah is regarded a member of the learned elite of the time
and one of great mystics of second and third century Hijrah. She was
born about 163 H in Ramla, a suburb of Baghdad. She was very
intelligent and had longing to attain knowledge since early childhood.
But her parents were very poor so they could not do enough for her
education. Only, which she could have, was, what more or less
available at home. When she grew young, she accompanied her motherto
Hajj. In those days an old man with scholarly figure delivered Dars
(lecture) in Masjid-Al-Haram (Holy mosque in the Ka'bah).
She joined his Dars and learned from him the knowledge of Al-Quran and
Hadith. After his death, she went to Madinahwhere Imam Malik had laid
his rug for seekers of knowledge. Aminah joined his class and
continued learning the Hadith from him for long. She memorized a
number of Ahadith. Hafiz ibn Abdul Birr held the number of Ahadith,
reported by her around 100.
She, afterwards returned to Makkahand had study of Fiqh from Imam
Shafe'i. She had attained the age of thirty-six when Imam Shafe'i went
to Egypt and she to Kufa.
She took benefit of the presence of many eminent scholars there and
gained knowledge from them with great interest. She got excellence in
all fields of studies. When she returned to her nativity from Kufa,
fame of her erudition already had spread all around. She instituted
delivering the Dars to enlighten the heart and soul of people who
would throng to achieve the knowledge of Hadith. A number of notable
scholars came to listen her Dars on Hadith. She happened to visit
Baghdad in 209H where a dervish, by the benefit of his consideration
caused her life change entirely. She gave away all her belongings as
charity and took the life of a dervish. Her days andnights were
started to bespent in praying and wailing in fear of Allah. During
those years she went on Hajj for seven consecutive years and journeyed
on foot. People called her 'chosenby Allah' for her piety, continence
and mysticality, and extendedgreat respect. Her dignityand grace could
be judged by the fact that an illustrious Wali Allah (friend of Allah
– saint) ofher time Bashar Hafi (RA) (obiit: 227H) would visit her
occasionally. So was the fourth Imam of Ahlus Sunnah Wal-Jama'ah. Imam
Ahmad ibn Hanbal(RA) (obiit: 241H), appreciative of her glory and
grace.
Once Bashar hafi fell ill and Aminah went to see him. Imam Ahmad ibn
Hanbal, too, incidentally came to inquire after his health. He asked
Bashar Hafi who was that lady. He told that she was Aminah Ramalyah,
came to hear of his illness. Imam ibn Hanbal expressed great pleasure
on her presence and said,it was his longstanding desire to visit her.
He begged Bashar Hafi to ask her to pray for him. Bashar hafi conveyed
his will to Aminah. Aminah raised her hands and prayed with immense
humility, "O, Allah! Ahmadibn Hanbal and Bashar, both seek Thy
protection from Fire. Thou are the Most Merciful, save them from it."
(Some biographers narrated an occurence and held it in terms of
Aminah's miracle. They attributed to Imam ibn Hanbal the anecdote,
that he reportedly said, "the same night a piece of paper dropped unto
me from heaven. Written on the paper was: In the name of Allah, the
Most Gracious, the Most Merciful. We did it and we could do even more
(or we have even more of the bounties)."
Once a very rich person offered her ten thousandgold coins but she
refused to accept, thoughshe agreed to keep later on his insistence
but did not even touch them. Shemade announcement to the beat of drum
in the town that whosoever was needy, might come and take money. So
the indigents thronged therein and she gave them enough to their need.
All the money was disbursed till the eveningwhile she had nothing to
eat that very day.
Bashar Hafi narrates that Aminah woke up by midnight and prayed
prayers with great concentration and humility till dawn. Once I heard
her praying, "… O, Creator of the earth and the heavens, Thou hath
stock of bounties, beyond limits but the wrong doers are unmindful.
Thou art the Most Merciful, the Most Compassionate, but the people
have forrgotten Thee.
… O, My Lord, my welfare is in Thy hand. Abase me not on the Day of
Judgement before all, otherwise people would say. Allah abaseth His
obedient slave who lovedHim greatly."
She had made a principlenot to accept food from any one saved it was
surethe host was pious and his sources of income were pure. The
historiansare silent about her matrimonial life, and neither has been
detailedhow she managed years long stay at distant townsto attain
knowledge and who was her patron therein. Year of her death is not
known to any one. It is presumed that she died sometime in third
century Hijrah.
(Pairah Ma'araf lslamia, Mashahir Niswan, Bakamal Muslaman Khawteen)

Combining two prayers

It is allowed for a person to combine the Thuhr (noon) and 'Asr
(afternoon) prayers, or the Maghrib (sunset) and 'Ishaa' (night)
prayers, during the time of either prayer, if he is in one of the
following circumstances:
1. Combining two prayers at 'Arafah and Al-Muzdalifah:
When one is performing Hajj, he should combine the Thuhr and 'Asr
prayers during the time of the Thuhr prayer at 'Arafah, and the
Maghrib and 'Ishaa' prayers during the time of the 'Ishaa' prayer at
Muzdalifah, following the example of the Prophet.
2. Combining two prayers while travelling:
It is permissible to combine the Thuhr prayer with the 'Asr prayer and
also the Maghrib prayer with the 'Ishaa' prayer during the timeof
either one of them while on a journey; this is regardless of whether
the person is physically travelling or has made a temporary break in
his journey.
Mu'aathreported that while the Prophetwas in Tabook, the sun had
passed its meridian and hecombined the Thuhr and 'Asr prayers before
starting his journey. If hestarted his journey before the sun passed
its meridian, he would delay the Thuhr prayer until the time whenhe
stopped for the 'Asr prayer. Hewould do likewise for the Maghrib
prayer: If the sun set before he began his journey, he would combine
the Maghrib and 'Ishaa' prayers at that time, and ifhe began it before
the sun had set, he would combine them at the time of 'Ishaa'.[Abu
Daawoodand At-Tirmithi]
Kurayb,reported that Ibn 'Abbaassaid: "Shall I not inform you of the
prayer of the Prophetduring a journey?" We replied: 'Indeed!' He said:
'If the sun passed its meridian whilehe had stopped, he would combine
the Thuhr and 'Asr prayers before remounting (i.e., moving on). If the
sun had not passed its meridian while he had stopped (i.e., before
breaking camp), he would travel until the time of the 'Asr prayer and
wouldcombine the Thuhr and 'Asr prayers at that time. If the sun set
while he had stopped, he would combine the Maghrib and 'Ishaa'
prayers. If that did not occur while he had stopped, he would ride on
until 'Ishaa' time and then combine them."[Ahmad]
3. Combining two prayers during rainfall:
Al-Athramrecorded in his Sunan that Abu Salamah Ibn
'Abdur-Rahmaansaid: "It is aSunnah to combine the Maghrib and 'Ishaa'
prayers when it is raining." Al-Bukhaarirecorded that the
Prophetcombined the Maghrib and 'Ishaa' prayers on a rainy night.
4. Combining two prayers due to illness and other reasons:
Ahmad, Qaadhi Husayn, Al-Khattaabi, and Al-Mutawalliof the Shaafi'i
school are of the opinion that it is allowed to combine two prayers,
either during the time of the earlier or later prayer, due to illness,
as thisrepresents a greater hardship than rain. An-Nawawi, may Allah
have mercy on him, said: "This is a strong opinion based on (sound)
evidence." Ibn Qudaamahfrom the Hanbali school said in Al-Mughni it is
stated: "The illness which permits one to combine the prayers is the
one which would otherwise cause hardship and more weakness (if the
person who is suffering from it prayed each prayer separately)."
The Hanbali school is the most accommodating in this regard as it
allows one to combine the Thuhr and 'Asr prayers and the Maghrib and
'Ishaa' prayers, at the time of the early or later prayer, for one who
is ill as well as for the woman who is breast-feeding and will
therefore face hardship in cleaning her dress forevery prayer; for the
woman whois plagued by a prolonged flow ofblood; a person who has
urinary incontinence; the one who cannot find the means to purify
himself or herself; and one who fears for his life, property, or
family.
5. Combining two prayers due to some pressing need:
Imaam An-Nawawiwrote in his commentary on the book of Imaam Muslim:
"The majority of scholars are of the opinion that it is allowed for
the resident to combine prayers due to some pressing need. This is
supported by the statement of Ibn 'Abbaas: 'The Prophetcombined his
prayers because he did not want to put his Ummah (nation) to hardship,
and not because of illness or any other reason."' Also, Imaam
Muslimstated: "The Messenger of Allaahcombined the Thuhr and 'Asr
andthen the Maghrib and 'Ishaa' prayers (all) in Madeenah, without
there being any danger or rain." Ibn 'Abbaaswas asked: "What did he
desire by that action?" He replied: "He did not want any hardship for
his Ummah." Imaams Al-Bukhaari and Muslimrecorded from him that the
Prophetprayed seven Rak'ahs (units of prayer) and eight Rak'ahs, i.e.,
the Thuhr and 'Asr together and the Maghrib and 'Ishaa' together, in
Madeenah.
Imaam Muslimalso recordedfrom 'Abdullaah Ibn Shaqeeqthat 'Abdullaah
Ibn 'Abbaasaddressed the people one day after the 'Asr prayer and
continued until after the sun had set and the stars began to
appear(i.e., beyond the time of Maghrib).The people said to him: "The
prayer! The prayer!" - and a man from the tribe of Taym in particular
was continuously repeating this. Ibn 'Abbaasexclaimed: "Are you
teaching me the Sunnah?" Then he said: "I saw the Messenger of
Allaahcombining the Thuhr and 'Asr as well as the Maghrib and 'Ishaa'
prayers." 'Abdullaah Ibn Shaqiqcommented: "I felt some uneasiness in
my heart about what he had said, so I went to Abu Hurayrahto ask him
about that, and he confirmed what Ibn 'Abbaashad said."
6. The validity of combined prayers after their legal excuse ceases to exist:
In Al-Mughni it is stated: "If someone combines and performsboth
prayers at the time of the earlier prayer and then his reasonfor doing
so ceases to exist after he has completed the prayer and before the
time of the next prayer begins (the next prayer being the one that he
had just prayed during the earlier time), then what he has done is
sufficient for him and he needs not repeat the second prayer at its
proper time. Since he performed the prayer in a proper manner, he is
free from any extraobligation due to that action. He fulfilled his
obligation during a circumstance in which he had a legal excuse, and
his action is notinvalidated by the fact that this excuse no longer
exists. This is similar to the case of a person who performs Tayammum
(dry ablution) and then finds water after he finishes prayer."
7. Prayer on board a ship, train orplane:
Prayer on a ship, train, plane, andso on, is valid and there is no
disliking for such an act as it makes life easier for the one
performing it.Ibn 'Umarsaid:"I asked the Prophetabout prayer on ships
and he replied:"Pray standing upon them unless you fear that you will
drown (dueto the ship capsizing).""[Ad-Daaraqutni and Al-Haakim]
'Abdullaah Ibn Abi 'Utbahreported: "I accompanied Jaabir Ibn
'Abdullaah, Abu Sa'eed Al-Khudri and Abu Hurayrahon a boat, and they
prayed standing in a congregation, with one of them as their Imaam,
although they could have gone ashore (if they had so desired)."
[Sa'eed Ibn Mansoor]

The miraculous spread of Islam

Look at the beginnings of this religion and how it unified the Arabian
Peninsula, while Arab loyalties were divided with unrestrained enmity
and maliciousness everywhere. Look at how, as Muslims, they united,
cast aside their differences, and became a firm brotherhood of faith!
Take a quick look at the early extraordinary conquests of Islam.Then
at how the Muslims defended and maintained their position, even while
their enemies fiercely opposed them!
After establishing their state, they spread to the farthest parts of
the world and continued their conquest of hearts and armies there.
Many emperors and nations fell into their hands, including the then
powerful nations of Persia and Rome. Muslims easily overcame them and
their surrounding lands even though their enemies were strong in
warfare and well-supplied with arms. But the Muslims were victorious
because of the virtues and merits of their religion, the strength of
their faith, and Allaah's aid in assisting them until the boundaries
of Islam spread from the East of theearth to its West.
This resulted as one of the great signs of Allaah, proofs of His
religion, and a miracle of His Prophet. Thus, people entered into
Allaah's religion in multitudes with peace of mind and tranquillity,
not by force or compulsion.
Whoever examines this fact closely will see that this religion is the
truth, which will always reject anything false, even when it becomes
tremendously appealing and reaches its zenith on the world stage. This
is an undeniable fact which is easily seen by simple reasoning.
Among the most persistent falsehoods about Islam in the West today is
the lie about forcible conversions to Islam. Many Westerners continue
to believe that Islam is so widespread in the world today simply
because of a 'holy campaign of terror' carried out by the early
Muslims to convert non-Muslims to Islam. According to these
fabrications, non-Muslims were given the choice of Islam or death.
How can we confront such misconceptions? First, there is noneed to be
apologetic. We Muslims should search for the truth and present it as
it is.
This is how we have been instructed by Allaah Almighty, in words
(which means):"…Say: "The truth is from your Lord, so whoever wills –
let him believe; and whoever wills – let him disbelieve.'"[Quran
18:29]
Islam is the religion of truth. The Quran is the book of truth; Allaah
Says (what means):"And with thetruth We have sent it [i.e., the
Quran]..."[Quran 17:105] And also:"So rely upon Allaah; indeed, you
are upon the clear truth."[Quran 27:79]
Therefore, we should ask ourselves first, before we are asked by
anyone else, what is thetruth? Did Muslims really force others to
convert to Islam? Is there any evidence for consistent forcible
conversion throughout Islamic history? As a matter of fact, there is
no such evidence anywhere in the history of Islam.
Many distinguished Western historians have attested to this fact in
their books, foremost amongst them are Sir Thomas W.Arnold in 'The
Preaching of Islam', Marshall G. Hodgson in 'The Venture of Islam',
Albert Hourani in 'A History of the Arab People', Ira Lapidus in 'A
History of Islamic Societies', L.S. Starorianos in 'A Global Hisotry,
the Human Heritage', and many others. In fact, there is a plethoraof
evidence to the contrary.
Some contemporary writers whose works are influenced by the enemies of
Islam claim that these unprecedented victories were driven purely by
materialism, which is completely baseless. They claim that the
successful spread of Islam was possible because of the deterioration
and downfall of thelands of the Caesar of Rome, and the material
prosperity in Arabia. This point alone is sufficient enough to
invalidate their claim.
Was there any power existing in the Arabian Peninsula before Islam
capable of confronting even the weakest government? In their zeal,
Muslims conquered the strongest governments and most powerful nations
of the world. The enemies resisted withmassive arms and vast armies,
and every means in their power, but tyrannical rule was replaced by
the Laws of the Quran and the Religion of Justice.
How can they misrepresent the conquests of Islam and its growth with
the claim that material gain was the prime factor behind it? By such
fabricated stories, they meant to tarnish Islam, promoting the
accusations of the enemies of Islam, without understanding the truth.
The continuous existence of this religion, even under dangerous
circumstances, is one of its distinguishing signs; despite the fact
that its enemies collaborate for its total extermination; AllaahSays
(what means):"They [i.e., the disbelievers] want to extinguish the
light of Allaah with their mouths, but Allaah willperfect His light,
although the disbelievers dislike it."[Quran 61:8]
This is the true religion of Allaah. If the necessary strength was
assembled to repel the oppressors and end their systemsof injustice,
then no religion other than Islam would remain on the earth, and all
of its inhabitants would accept it without compulsion or coercion,
because it is the religion of truth,the natural religion, the religion
of unity and social welfare. But its people are negligent, weak and
disunited, and they are impeded by the influence of their enemies,
preventing them from advancing. There is no might or ability except
from Allaah.

Etiquette towards The Messenger of Allaah

One of the joys that Allaah grants His servant is to love His beloved
Noble Prophet, and how can it be otherwise, when to love the Prophetis
one of the conditions of faith?
Imaam Al-Bukhaari, may Allaah have mercy upon hin, related from Abu
Hurayrahthat the Messenger of Allaahsaid:"I swear by Him in Whose
Hands mysoul lies, none of you will truly believe until I am more
beloved to him than his father and son."
Imaam Muslimrelated from Anasthat he said: The Messenger of
Allaahsaid:"None of you will truly believe until I am more beloved to
him than his family, wealth and all the people."
In the same way that love of the Prophetis a reason for attaining the
good of this world and the Hereafter, then loving him is also a reason
for achieving the sweetness of Eemaan (faith).
Al-Bukhaari and Muslim both related from Anasthat the Prophetsaid:
"Whoever possesses the following three qualities will taste the
sweetness(delight) of Eemaan: One to whom Allaah and His Messengerare
dearer than anything else;whoever loves his brother solely for
Allaah's sake; and whoever hates to convert to disbelief just as he
hates to be thrown into theFire."
The meaning of "sweetness of Eemaan", as the scholars have stated is:
"Deriving pleasure fromobedience and enduring hardshipin religion and
preferring this over worldly things." (Sharh An-Nawawee and Fat-
Hul-Baaree)
Loving the Prophetwill also be a means of taking one to the place of felicity.
It has been related by Al-Bukhaariand Muslim from 'Abdullaah Ibn
Mas'oodthat he said:[A man came to the Messenger of Allaahand said: 'O
Messenger of Allaah! What do you say of a man who loves a people and
never joins them?' The Messenger of Allaahsaid: The person will be
with those whom he loves (i.e.in the Hereafter)."](Al-Bukhaari &
Muslim)
We all claim that we love the Noble Prophetand that heis more beloved
to us than our fathers, sons and all the people. However, are we
really truthful in this claim? Does our claim have any value in the
Sight of Allaah?
The scholars have mentioned signs and criterion by which the love of
the Prophetcan be judged i.e. whether it is in a person's heart or
not. Some of the most apparent signs are the following:
1) being eager to see and keep company with him. Thus, theloss of
these two wishes would be worse than the loss of anything in the
world.
2) Having total willingness to sacrifice oneself and one's wealthfor him.
3) Following his orders and refraining from what he prohibited.
4) Making his Sunnah (Prophetic traditions) victorious and protecting
the Sharee`ah (Islamic law).
If one finds these signs in himself, then he should praise Allaah, The
Most Mighty and The Most Majestic, that he possesses in his heart the
true love for the beloved, the Noble [Prophet]. He should ask Allaah
for steadfastness upon this.
Whoever lacks some or all of these signs, should hold himself to
account before he is held to account, on a Day which will turn the
hair of children gray (i.e. the Day of Resurrection). Nothing willbe
hidden from Allaah and he (the slave) will not consider or attempt to
deceive Allaah and thebelievers; because one who attempts to deceive
Allaah will only deceive himself as Allaah says:
"They (think to) deceive Allaah and those who believe, while they
deceive not except themselves, and perceive (it) not."[Quran, 2: 9]
'Umar Ibn Al-Khattabsaid to Allaah's Messenger"O Messenger of Allaah,
you are more beloved to me than anything except my own self." Allaah's
Messengerthen told him, "No, by the One in Whose Hand is my soul, not
until I am more beloved to you than your own soul." 'Umar then told
him, "By Allaah, now you are more beloved to me than my own soul (i.e.
you will not truly believe)." Allaah's Messengerthen told him that now
he had true and correct faith."[Al-Bukhaari and Muslim]
Ibn Rajabsays about love of the Messenger:
Love for the Messengeris at two levels.
The first level is obligatory. This isthe love that requires one to
accept whatever the Messengerbrought from Allaah and to receive it
with love, pleasure, esteem and submission, without seeking guidance
from any other source whatsoever. This is then followed by excellent
following of him in whatever he conveyed from his Lord and to affirm
whatever he has reported of obligations, to remain away fromanything
he has prohibited of forbidden acts, to give support for his religion
and to strive against those who oppose him according to one's ability.
All of these are necessary components that one must possess and a
person's Faith is not complete without them.
The second level is superior [and not an absolutely necessary
component of Faith]. This type of love requires following his example
in an excellent way and fulfilling the following of his Sunnah
(tradition) with respect to his behavior, manners, voluntary deeds,
supererogatory actions, eating, drinking, dressing, excellent behavior
with his wives and other aspects of hisperfect manners and pure
behavior. It also includes learningabout the details of his life and
practices. It also includes the heart trembling when mentioning him,
exalting his mention often, out of what resides in the heart of love
for him, esteem for him and respect for him. It also includes loving
to listen to his words and preferringthem over the words of others
ofthe creation. And one of the greatest aspects of this love is to
follow him in his abstinence of this world, his being sufficed with
little of this world and his turning to and desiring of the
everlasting Hereafter.

Dought & clear - Celebrating a child’s first fast.

In my country, the family celebrates the first day that their son or
daughter fasts, by making food on that occasion and inviting the
family to come and eat at the time of iftaar (breaking the fast). This
event is called a "celebration of the first fast." I would like to
know the following:
1. What is the Islamic ruling on celebrating this event; is it
permissible to attend if I am invited, and to eat this food?
2. What is your view on parties to celebrate the iftaar by inviting
the people to come and have iftaar in a particular place?
3. In most of the mosques, the Qur'an is completed on the night of
the twenty-seventh and sweets are handed out in the mosque; what is
the Islamic ruling on that?
May Allah reward you with good for your efforts for His sake.
Praise be to Allah.
Firstly:
There is nothing wrong, in sha Allah, with the family celebrating the
first time a boy or girl fasts, so long as it is limited to this
occasion only, and will not become something that is repeated. There
is nothing wrong with expressing happiness when the child reaches the
age to observe this act of worship, or to encourage him and help him
understand that thisis an important event in his life. It is also a
blessing for which thanks should be given to Allah. Some of the
scholars regard it as mustahabb to make food for every happy occasion,
and they specifically mentioned making food when a child completes the
Qur'an.
See the answer to question no. 89705
Secondly:
If the reason for meetingto have iftaar is to spread love and harmony
among those who gather, especially if they are relatives or if they
are in a foreign land, and to encourage them to uphold ties withone
another and show compassion towards oneanother, and to strengthen the
bonds between Muslim familiesand their children, or that is done to
help feed people and give iftaar tothose who are fasting, and other
valid purposes, then there is nothing wrong with it. In fact it is
something praiseworthy that should be encouraged according to the
purpose for which it is done, so long as it is not regarded as a
Sunnah and is not taken by the participants as a regular "eid" other
than the Eidsprescribed in Islam, such that they gather on a
particular day or in a particular manner, thinking that doing so has a
particular virtue in Islamic terms.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
I announce in one of themosques that there will be an iftaar for
everyonewho wants to fast every Thursday. What is the ruling on that?
He replied: There is nothing wrong with making this announcement,
because it is an announcement that is calling to good and the aim of
it is not to buy or sell. What is haraam is to make announcements
having to do with buying and selling, or renting and hiring, which are
purposes for which the mosques were not built. As for calling people
to good, feeding people and giving charity, thereis nothing wrong with
that.
With regard to its nature, and whether it isa gathering to perform
akind of worship, in fact they did not announce a communal fast;
rather they announced iftaar only, so there is nothing wrong with
that. And Allah knows best. End quote.
Thirdly:
The night of the twenty seventh of Ramadan is one of the odd-numbered
nights among the last ten, on which Laylat al-Qadr mayoccur, according
to the saheeh report narrated from the Prophet (blessings and peace of
Allah be upon him). But Laylat al-Qadr is not necessarily on this
particular night according to the correct view; rather it may be on
this night or on some other of the last ten nights, although this
night is the most likely of those nights.
Based on that, it is not correct to be certain thatit is always Laylat
al-Qadror to believe that. But if a person increases his prayers or
strives harder in that, on the basis that it is the most likely of
thelast ten nights, there is nothing wrong with that, in sha Allah. As
for singling it out for completing the Qur'an on that night, that is
something that should not be done, lest it be believed for certain
that it is Laylat al-Qadr. We know of no basis for doing that from the
practice of the early generations.
With regard to distributing sweets on that night, we do not know of
any basis for that. It seems that this is a kind of taking that night
as an Eid. It is not prescribed to single out that night for that
purpose; rather it is not prescribed to do that deliberately on that
night or any of the othernights on the basis of its virtue. However,
if the purpose of giving out these sweets is to be kind to small
children and do something nice for them, it should not be done only on
that night; rather if it is done every time there is a need for it,
that is Islamically acceptable.
And Allah knows best.

Dought & clear - He works as a bus driver; is it permissible for him not to fast?.

Is it permissible for me not to fast in Ramadan because I work as a bus driver?
Praise be to Allah.
Fasting Ramadan is obligatory for every Muslim who is an adult, of
sound mind, not travelling and in good health. If he is sick or is
travelling, it is permissible for him not to fast, because Allah, may
He be exalted, says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious).
(Observing Sawm (fasts))for a fixed number of days, but if any of you
is ill or on a journey, the same number (should bemade up) from other
days"
[al-Baqarah 2:183-184].
Based on that, if your work means that you have to travel in the bus
to a place that is at the distance at which it becomes permissible to
shorten the prayers, which is approximately eighty kilometers, then it
is permissible for you not to fast whilst travelling, and you can make
up the days when you did not fast after Ramadan is over, at times when
it is easy to make them up, such as winter days.
If your work is inside thecity limits, then you mustfast and it is
haraam to break the fast, unless you experience severe hardship on
some day, in which case you may break the fast (by eatingor drinking)
whatever will ward off that hardship, then refrain from eating and
drinking for the rest of that day, and make it up later on. That is
because of the general meaning of the evidence which indicates that it
is obligatory to protect oneself from death, to relieve hardship and
notto take on more than one is able to bear.
It says in Sharh Muntaha al-Iraadaat, 1/478: If a person's work is
(physically) hard and he will be harmed by not working, and he fears
harm, he may break the fast and make it up later.That was stated by
al-Aajurri. End quote.
In al-Mawsoo'ah al-Fiqhiyyah (28/57) it says: The Hanafis say thatin
the case of the craftsman who needs to earn his living, such as a
baker or harvester, If he knows that if he works at his craft it will
cause him harm that makes it permissible for him to break the fast, it
is haraam for him to breakthe fast before encountering hardship. End
quote.
It says in Fataawa al-Lajnah ad-Daa'imah, 10/233: It is not
permissible for one who is accountable to break the fast during the
day in Ramadan just becausehe is working; but if he encounters severe
hardship that forces him to break the fast during the day, then he may
break the fast (by eatingor drinking) whatever will ward off hardship,
then he should refrain from eating and drinking until sunset and break
the fast with the people, then make up that day on which he broke the
fast. End quote.
If you know that you willnot be able to combine fasting and work, then
what you must do is lookfor another job, or take a leave of absence
from work so that you will be able to perform this important pillar of
Islam.
The Standing Committee for Issuing Fatwas was asked: What is the
Islamic ruling on the case of workers who aredoing physically hard
work, especially during the summer months? I can give you the example
of those who are working with smelting furnaces duringthe summer?
They replied:
It is well-known in Islam that fasting the month of Ramadan is
obligatoryfor everyone who is accountable and it is oneof the pillars
of Islam. Everyone who is accountable must strive to fast this month
in fulfilment of what Allah has enjoined upon him, in the hope of
earning His reward and fearing His punishment, without forgetting his
share of this world and without preferring worldly matters to the
Hereafter.If fulfilling what Allah has enjoined upon him of acts of
worship conflicts with his worldlywork, he has to try to find room for
both so that he will be able to dothem both. In the case given as an
example in the question, he should make the night the time for his
worldly work. If that is not possible, then he may take a leave of
absence from his work during the month of Ramadan, even if that is
without pay. If that is not possible, he should look for another job
in which he will be able to combine both duties andhis worldly
concerns willnot affect his striving forthe Hereafter. There are many
kinds of work and ways of earning money; it is not limited just to
this kind of difficult work. The Muslim will never be without ways of
earning a permissible income whilst at the same time being able to do
the acts of worship that Allah has enjoined upon him, by Allah's
leave.
"And whosoever fears Allah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allah, then He will suffice him. Verily,
Allah will accomplish his purpose. Indeed Allah has set a measure for
all things"
[al-Talaaq 65:2-3].
If we assume that he cannot find any work other than what has been
mentioned, which involves hardship, and he fears that he may be
subjected to unfair laws or required to do things that prevent him
from practising his religion and doing some of his religious duties,
then let him flee for the sake of his religion from that land to
another land where it will be easy for him to do what he needsto do
for both his religious and worldly interests, and let him cooperate
with the Muslims in righteousnessand piety, for Allah's earth is vast.
Allah, may He be exalted, says (interpretation of the meaning):
"He who emigrates (from his home) in the Cause of Allah, will find on
earth many dwelling places and plenty to live by"
[an-Nisa' 4:100]
"Say (O Muhammad SAW): 'O My slaves who believe (in the Oneness of
Allah Islamic Monotheism), fear your Lord (Allah) and keep your duty
to Him. Good is (the reward) for those who do good in this world, and
Allah's earth is spacious (so if you cannot worship Allah at a place,
then go to another)! Only those who are patient shall receive their
rewards in full, without reckoning'"
[az-Zumar 39:10].
If he is not able to do any of the above and he is compelled to do
something like that which is mentioned in the question of difficult
work, he should fast until he feels that it is beginning to get too
hard, then he may eat and drink enough to prevent that hardship, then
refrain from eating and drinking (for the rest of that day). And he
has to make up that fast on days when it is easy for him to fast. End
quote.
Fataawa al-Lajnah ad-Daa'imah, 10/234
And Allah knows best.

Change is Inevitable, Changes for Survival

Maggie wasn't rich like a millionaire or poor in a manner of being
homeless. She was living an average comfortable life. It was made even
better when a beautiful baby girl came her way. She and her husband
made sure their daughterhad her needs met and they were still able to
take a yearly vacation by the beach.
Maggie was a partner in her husband's business. They both had a
differentset of duties which kept everything in balance. One day a
devastating blow came to her husband's business, and over a three year
period the business dropped outof site. Her husband had to totally
reinvent himselfand was yearning to fulfill a dream with a new
vocation. She was happy for him and supported him fully, but still the
money was not coming in.
Maggie began to feel guilty that she wasn't contributing with any kind
of income. It had been a long time since she had worked outside the
home and had to work for someone else. Needless to say she was scared
but still had faith that everything would beokay. She began job
hunting and found fillingout applications somewhat difficult,
especially the part askingfor job references. Keep in mind that she
was self-employed with her husband for almost 20 years. It felt as
though that didn't count for anything as she was never called for an
interview.
At the time she was job hunting her mom became more ill than she had
been and ended up in the hospital for a week. Once Maggie's mom
returned home she became her mom's helper one day a week. She did the
shopping, changed sheets, vacuumed and did other things that her
mother was not able to do anymore. Of course her mom would pay her for
her time and labor but she still felt she needed to find another
source of income.
One of the first applications she had filled out finally came through.
She passed the interview with flying colors and was told she was
"exactly" what they were looking for. Although it was only part time
it was exactly what she wanted. It was important for her to be home
when her daughter arrived home from school. She was toldthey would be
in touch when the schedule was ready. Knowing she had the job made her
feel contented and productive again.
Within a few weeks though, she received an e-mail saying that the
company had changed the job into a full time position and she was not
qualified. Maggie was devastated. She felt betrayed and felt she
hadbeen lied to. That evening she was alone asher husband and daughter
had gone out for the night. She welcomed the aloneness and wanted to
drown her sorrows in a hot tub of bubbles.
As she knew she would, she began to cry, softly atfirst just from the
sheer pain of being rejected. Three long years of struggle had finally
caught up with her. Thenshe became angry; angry at everything from the
circumstances that got her there, to God himself.She cried harder and
yelled, "What do you want me to do?" She really felt that God had
abandoned her.
When she was able to cryno more, she became exhausted and gave up. It
was at that moment that a silent idea came to her to offer other
elderly people home care assistance.
Using another talent for computers she printed off some flyers and
cards and distributed them to her church, grocery stores and even
placed a small ad in the newspaper. Within a week she had procured two
new clients.
Now, even though she's not a CEO of a major company or a power player
she feels happy and productive again. So,had God really abandoned her?
Let's look at nature for the lessons and the answer.
Before a butterfly can emerge out of it's chrysalis it has to go
through a lot of struggling. Yes, struggling. Each time it lunges out
to escape, acids are being removed from its wings. If someone were to
come along and break the chrysalis open for it then the butterfly
would die from those acids. In essence the struggle (Jihad) is
necessary for the butterfly to survive. Then in the stillness, when
the struggle (Jihad)is over, the butterfly can come out and share its
beauty with the world.
Moral:We as humans are not any different. There are times that we need
tostruggle (Jihad), to rid ourselves of the acids that make up
sadness, fear, and anger. It is only at this time when we are
exhausted and still that we begin to hear the Universe whisper to us.

Butterfly and Cocoon, Struggle Stories

A man found a Cocoon of a Butterfly. One day a small opening appeared;
he sat and watched the Butterfly for several hours as it struggled to
force its body through that little hole. Then it seemed to stop making
any progress. It appearedas if it had gotten as far as it could and it
could gono farther.
Then the man decided to help the Butterfly, so he took a pair of
scissors and snipped off the remaining bit of the Cocoon. The
Butterfly then emerged easily. But it had a swollen body and small,
shriveled wings.
The man continued to watch the Butterfly because he expected that, at
any moment, the wings would enlarge andexpand to be able to support
the body, which would contract in time.
Neither happened! In fact, the Butterfly spent the rest of its life
crawling around with a swollen body and shriveled wings. It never was
able to fly.
What this man in his kindness and haste did not understand was that
the restricting Cocoon and the struggle required for the Butterflyto
get through the tiny opening were nature's way of forcing fluid from
the body of the Butterfly into its wings so that it would be ready for
flight once it achieved its freedom from the Cocoon.
Moral:Sometimes struggles are exactly what we need in our life.If
nature allowed us to go through our life without any obstacles, it
would cripple us. We would not be as strong aswhat we could have been.
And we could never fly. Freedom and flight would only come after the
struggle (Jihad)
Be sure we shall test you with something of fear and hunger, some loss
in goods or lives or the fruits (of your toil), but give glad tidings
to thosewho patiently persevere. Noble Qur'an (2:155)