The Mahdi Will Eliminate the Despair into Which People Have Fallen

It is the fact that people have turned their backs on the moral values
of the Qur'an and on the holy Sunnah of our Prophet (saas) that lies
at the root of the great troubles they will be subjected to during the
End Times. People will experience enormous suffering in the End Times
since the love, affection, honesty, justice, tolerance, moderation,
patience and love of peace required by religious moral values will
have been replaced by selfishness, ruthlessness, aggression, injustice
andself-interest propagated by atheistic ideologies. One hadith
reports how people will have departed from religious virtues in the
End Times:
With one of my descendants, the Mahdi, Allah REANIMATES THE SUNNAH
when they weaken due to the disappearance of the Sunnah, appearance of
bi'dat ( false judgment and practices not sanctioned by the Qur'an),
and disappearance of the opportunities of enjoining the good and
forbidding the evil. 7
As we are informed in the hadiths and in the works of Islamic
scholars, the Mahdi will engage in a major intellectual struggle in
order to overcome atheistic ideologies, to teach people about
religious moral values and the essence of the faith, and to lead them
in the direction of belief in Allah and moral virtue. Our Lord will
make the Mahdi and his great intellectual struggle a means whereby the
troubles of the End Times are eradicated. This attribute of the Mahdi
is revealed in these terms:
THE PERSONAGE, the mostauspicious of Muhammad's ummah and YOUR
GUARDIAN ELIMINATING YOUR DIFFICULTIES… He is the Mahdi.. 8
In another hadith, we are told that corruption will be brought to an
end through the Mahdi, and that with this peace and security will take
their place in the world:
Allah WILL RESOLVE BLINDFITNAH THROUGH HIM (the Mahdi) Everywhere
will becomesecure... 9
According to the information contained in the hadiths, people
suffering pain, difficulties and want willseek shelter behind the
justice, compassion, loveand generosity of the Mahdi. In one hadith it
isreported that:
In the same way that bees gather round the queen, so people will
gather round the Mahdi.He will fill the world, once filled with
oppression, with justice instead.... 10
When the Mahdi causes Islamic moral values to prevail on Earth, want,
hunger, suffering and troubles will come to an end, the flow of blood
will cease, and people will find the true happiness, peace and
security for which they have been searching for so many years. This
climate of abundance and plenty, filled with love and peace, is
described as follows in hadiths:
Once the Earth is full of cruelty and enmity, one of my line will
emerge. He will fill the Earth withequity and justice, just as it was
previously filled with oppression and tyranny. 11
He fills the Earth with justice and excellence. The Earth gives out
its plants, the heavens pours its rain. My ummah attains
unprecedented blessings. 12
At that time the heavens will hold not a single drop of rain and the
Earth will attain abundance. 13
In his time, such justice prevails that the dead envies the alive. 14

Disorder and Strife in the End Times Will Place People in a Difficult Position

According to what our Prophet (saas) tells us in the hadiths, the
period prior to the appearance of the Mahdi will be a difficult one of
widespread strife and disorder, when people suffer pain and trouble,
of much want and of pitiless wars. Some hadiths on this subject read
as follows:
BEFORE THE APPEARANCE OF MAHDI, COMMERCE WILL BE TERMINATED, ROADS
WILL BE CUT among nations, FITNAH WILL MULTIPLY.... 4
WHEN DISORDER REIGNS ON EARTH, FITNAH APPEAR, the elderly do not feel
compassion for the young ones, the young ones do not respect the
elderly, Allah will SEND SOMEONE (the Mahdi) who will eradicate enmity
from them, conquer the fortresses of perversion, who will uphold the
religion in the End Times, just as how I did in the past and who will
fill the Earth with justice which was formerly full of cruelty. 5
The information contained in the hadiths shows that in the End Times
there will be greatbloodshed, widespread attacks, increased violence,
massacres, wars and conflicts, justice replaced by injustice and
oppression,greater hunger and poverty, mutual distrust and fraud,
lying will begin being regarded asa legitimate form of behavior among
a large section of society, and there will be terrible moral
degeneration. Accordingly, people will be subjected to a succession of
disasters and woes, and trouble and suffering will be unending. In one
hadith we are told that:
QUITE DIPLORABLE AND MISERABLE SITUATIONS, AND PAINFUL VIEWS ARE SEEN.
Fitnah appear in succession…Among themappear FITNAH,
VIOLENCE,DESTRUCTIONS AND VIOLATIONS. When people think they are over,
they persist to continue. These events reach to such severity that no
house entered, no Muslim being hurt remains left. 6
Our Prophet (saas) has imparted the glad tidings that it is the Mahdi
who will be a means whereby people emerge into the light out of this
dark environment, who will show them solutions, and will bring about
the peace and security they long for.

Love will cause Islamic moral values to prevail on earth

According to what is revealed in the hadiths of our Prophet (saas),
the Mahdi will appear in the End Times and cause Islamic moral values
to prevail on Earth. With the coming of the Mahdi,all oppression and
injustice in the world will come to an end and be replaced by justice,
peace, love and security.
In the Qur'an, Almighty Allah (God) has revealed that He will cause
Islamicmoral values to prevail on Earth. In the hadiths our Prophet
(saas), too, has stated that the Mahdi will be a means whereby this
great and holy event duly takes place in the End Times. As a
requirement of Qur'anic moral values, and as reported by our Prophet
(saas), the rule of Islamic moral values will be brought about with
love. When Islamic moral values come to prevail, the world will attain
peace and security, and all forms of disorder, conflict, anarchy and
terror will come to an end. Distressed by the disorder and oppression
of the End Times, people will be delighted with the justice,
compassion, generosity, love and interest of the Mahdi, who will cause
Islamic virtues to prevail on Earth.
The glad tidings of the inevitable appearance ofthe Mahdi in the End
Times is revealed as follows in the hadiths of our Prophet (saas):
If there were only one day left for the world, that day would be
lengthened until a man from among my descendants or from among the
people of myhousehold, was sent; . . . He will fill the earth
withjustice and fairness, just as it will have been filledwith
injustice and oppression. 1
According to the information in the hadiths, the Mahdi will appear in
the End Times and cause Islamic moral values to prevail on Earth. With
the coming of the Mahdi all the oppression and injustice in the world
will come toan end, and the Earth will be filled with justice,peace,
love and security. These holy events are reported in these terms in
various hadiths:
A man from my family appears to fill Earth withjustice, just as it has
been filled with corruption. So whoever reaches that [time] ought to
come to them, even if crawling on the ice/snow. 2
He [the Mahdi] will practice the religion justas in the time of Our Prophet… 3
However, as our Prophet(saas) also tells us, want and difficulties
will increase in severity priorto the appearance of theMahdi, there
will be no peace or security on Earth and all humanity will experience
enormous suffering because of a succession of disasters. Indeed, it is
reported in the Qur'an that our Lord has tested people by way of
various troubles before the period of envoys andprophets:
We have never sent a Prophet to any city without seizing its people
with hardship and distress so that hopefully they would behumble.
(Surat al-A'raf, 94)
As revealed in the verse, troubles and difficulties before the coming
of theMahdi, a holy personage who will cause people all over the world
to live by Islamic moral values, who will bring peace and justice to
humanity and who will be a meanswhereby they experience the period
known as the Golden Age, are a requirement of the law of Allah. Our
Prophet (saas) has revealed in great detail what form these troubles
will take.

stories» I think i dont have a heart to love

my story starts from long time ago when i was 19. i fall in love with
a boy who was my first love. i loved him so much but unfortunately he
didnt and he doesnt like me what so ever, which was so understanable
this time.
after the years i was still thinkin eventhough i hada boyfriend and
argued about it once. when i was 21 i left my home town to london to
study, but i couldnt left without saying to him goodbye, so i called
his home and tried to talk to him, but his mom said he went to london
to study too. i was shocked asked his email address and when iwent to
london i left him an email saying that im in london i just wanted him
to know that im there, never expected him to reply me back.
maybe i was praying initially wished that to reply me back. he
replyedme and would like to chat with me and so on. after few weeks we
did meet and had lot of fun,i was living in my dream wishing that time
foreverif it could last i was happy all times, but he told me that he
would never see me as his girlfriend or anything because he has one
which is going to engagewith her.
i was shocked and cried many nights and see her pics from his computer
when im with him at his place. which was so hurting mentallly and
psychally. and after 4 months of our romance come to the ending
because he had to go back home for good. so i went to airport to say
bye to him but he just saw me for a secon and left me without saying
any single word.
all this confussion of our affair left with no heart to love to anyone
else. now im 24 still dont have no bf and just keep thinking he stole
my heart forever with him. i try to love someone but i loose my
interest for 2 weeks later. am i psycho or is it just cos i dont
findmy mr right?

Fatimah tuz Zahrã (R.A.)

FATIMAHTUZ ZAHRAH (r.a) – DUAGHTER OF MUHAMMAD(صلى الله عليه وسلم)
Fatimah(R.A.) was youngest in age of all hersisters but highest in
grades. She was dearest to her father of all his daughters. He once
said, "Fatimahis like soul and heart to me." once, he said, "Fatimah
will be theleader of the women in Paradise." he further said, "What
troubles Fatimah troubles me as well."
It was the sixth year of Prophethood and Rasulullah (Sallallahu Alaihi
Wasallam) had launched his preaching mission but his own clan were
impeding in his way. The people of the Quraysh were trying every trick
to trouble him. One day while he was performing Salãh in the Haram, on
the instigation of the pagans of Makkak, Aqabah ibn Moeet brought the
entrails of a camel and placed it on his neck whilst he was
prostrating. Someone told Fatimah (R.A.) who was then just six years
old. She came running and removed the stuff and cursed the
non-believers. She, at such an early age beheld the tribulations and
torments Rasulullah (Sallallahu Alaihi Wasallam) was being subject to.
Rasulullah (Sallallahu Alaihi Wasallam) awarded her the title of 'lady
of Paradise'.
It has been reported that Rasulullah (Sallallahu Alaihi Wasallam) once
said, "On the Day of Resurrection a voice will be heard saying ' lower
you heads, Fatimah bint Muhammad is being escorted along,' then
Fatimah will cross the pathway to Paradise in a flash leading seventy
thousand Hoors (heavenly women)."
Rasulullah (Sallallahu Alaihi Wasallam) confided only to Fatimah
(R.A.) during his last days that he would die of his illness. She wept
to hear that but Rasulullah (Sallallahu Alaihi Wasallam) whispered to
her that she would follow him which brought delight on her face and
she smiled.
Rasulullah's (Sallallahu Alaihi Wasallam) beloved wives pressed her
much to disclose that secret, but she didn't. She revealed it, however
after his demise.

Hazrat Aisha (R.A)

The life of HazratAisha(Radhiyallahu-Anha) is proof that a woman can
be far more learned than men and that she can be the teacher of
scholars and experts. Her life is also proof that the same woman can
be totally feminine and be a sourceof pleasure, joy and comfort to her
husband.
In her youth, already known for her striking beauty and her formidable
memory,Aishacame under the loving care and attentionof the Holy
Prophet Muhammad(Sallallahu-Alayhi-Wasallam) himself.As his wife and
close companion she acquired from him knowledge andinsight such as no
woman has acquired.
HazratAisha(Radhiyallahu-Anha) was born as a Muslim. She says: "When I
got to the age of understanding myparents were already Muslims." From
this is it clear that not even a brink of Kufr was shadowed upon her.
Married Life of Hazrat Aisha
Hazrat Aisha (Radhiyallahu-Anha) became the Holy Prophet's
(Sallallahu-Alayhi-Wasallam) wife in Makkahwhen she was in the sixth
year of her life but her wedding did not take place until the second
year after the Hijrah when she was about nine or ten. About her
wedding, she related that: "Shortly before she was to leave her
parent's house, she slipped out into the courtyard to playwith a
passing friend. I was playing on a see-sawand my long streaming hair
was dishevelled." She further says: "They came and took me from my
play and made me ready."
Marriage to the Holy Prophet (Sallallahu-Alayhi-Wasallam) did not
change her playful ways. Her young friends came to visit her regularly
in her own apartment. Hazrat Aisha (Radhiyallahu-Anha) had her life to
the Prophet (Sallallahu-Alayhi-Wasallam).
Once the Prophet (Sallallahu-Alayhi-Wasallam) went somewhere at night.
When Hazrat Aisha's (Radhiyallahu-Anha) eyesopened she did not find
the Prophet (Sallallahu-Alayhi-Wasallam) present,so she was very
disturbed. She started searching for him in the darkness. Finally her
hand touched the foot of the Prophet (Sallallahu-Alayhi-Wasallam), who
was in prostration, and she was very relieved.
The bulk of her vast treasure of knowledge was obtained while she was
quite young. There are 2210 traditions narrated from her.
Hazrat Aisha's Students
Hazrat Aisha's (Radhiyallahu-Anha) students were approximately 200,
out of which were: Hazrat Abu Hurairah, Hazrat Abu Musa Ashari, Hazrat
Abdullah ibn Abbas and Hazrat Abdullah ibn Zubair
(Radhiyallahu-Anhum).
When the Holy Prophet (Sallallahu-Alayhi-Wasallam) was on his death
bed, he had his head on Hazrat Aisha's (Radhiyallahu-Anha) lap. At the
time of the Holy Prophet Muhammad's (Sallallahu-Alayhi-Wasallam) death
she was only eighteen years old.
May Almighty Allah make the women of today act upon the life of Hazrat
Aisha (Radhiyallahu-Anha), Ameen.

Hazrat Sawdah (R.A)

After the demise of Hazrat Khadijah , the Holy Prophet Muhammadwas
much worried and grief stricken. He had to look after his child and
attend to the household chores, adding considerably to the agony of
the death ofhis loving wife. This also caused hindrance in his
Prophetic mission. Seeinghim worried and distressed, Hazrat Khawlah
bint Hakeem , wife of Hazrat Uthman bin Maz'oon , suggested to the
Holy Prophet (Sallallahu-Alayhi-Wasallam) that he badly needed a
companion to help him in running his house and looking after his
children, and proposed the name of HazratSawdahwho was an elderly
widow.
HazratSawdahand her late husband Hazrat Sakran, were early converts to
Islam, and also had the honour of having migrated to Abyssinia.
Therefore, they were very much close and dear to the Holy Prophet
(Sallallahu-Alayhi-Wasallam). On return from Abyssinia, Hazrat Sakran
(Radhiyallahu-Anhu) passed away. HazratSawdah(Radhiyallahu-Anha) was
now left a forlorn widow with a baby.
On receipt of the suggestion, the Holy Prophet Muhammad
(Sallallahu-Alayhi-Wasallam) considered it carefully. The mission of
Prophethood now demanded much time, but due to him being preoccupied
in household affairs, he could not devote enoughtime to his heavenly
mission. He therefore accepted the proposal also taking into
consideration that an early convert toIslammay be helped and honoured,
and approvedHazrat Khawlah (Radhiyallahu-Anha) to negotiate for his
marriagewith Hazrat Sawdah (Radhiyallahu-Anha).
Proposal to Hazrat Sawdah
Khawlah (Radhiyallahu-Anha ) went straight to Hazrat Zum'aa bin Qais ,
the father of Hazrat Sawdah (Radhiyallahu-Anhuma), and after
exchanging compliments conveyed the message ofthe Holy Prophet
Muhammad (Sallallahu-Alayhi-Wasallam). Hazrat Zum'aa
(Radhiyallahu-Anhu) was much pleased and remarked that: "Hazrat
Muhammad (Sallallahu-Alayhi-Wasallam) comes from a very respectable
family and is a perfect gentleman and that any father would feel proud
of marrying his daughterto him." He further suggested to Hazrat
Khawlah that Hazrat Sawdah should also be consulted in this
connection. Hazrat Khawlah then went to Hazrat Sawdah and conveyed the
message ofthe Prophet (Sallallahu-Alayhi-Wasallam) and added that
Hazrat Sawdah had already obtained the approval of her father for the
marriage. Hazrat Sawdah[Radhiyallahu-Anha ] expressed her consent and
happiness in the marriage. The marriage was settled and Hazrat Sawdah
was married with Prophet Muhammad(Sallallahu-Alayhi-Wasallam ). The
Nikah Khutbah(sermon) was read by Hazrat Sawdah's (Radhiyallahu-Anha)
father himself. Hazrat Sawdah was 55 at the time of this marriage.
By this marriage the house of the Prophet (Sallallahu-Alayhi-Wasallam)
was once more aglow with warmth and happiness. Hazrat Fatimah and
Hazrat Umme Kulsoom (Radhiyallahu-Anhuma ) were the two orphaned
daughters of Prophet[s.a.w.] Hazrat Sawdah (Radhiyallahu-Anha) used to
love these two daughters very affectionately, so much so that nobody
could even doubt that she was not their real mother. Hazrat Sawdah
(Radhiyallahu-Anha) had no children from the Prophet
(Sallallahu-Alayhi-Wasallam ) However, from her first husband (Hazrat
Sakran )she had a son named Hazrat Abdur-Rahmaan (Radhiyallahu-Anhu).
He fell a martyr fighting in the battle of Jalula.

Quran … The Word of Allaah

The Noble Quran is the eternal miracle of Prophet Muhammad. Every
Prophet was supported with a miracle(s) and upon his death it
disappeared, except Prophet Muhammadwhose miracle remained, preserved
and protected,namely the Book of Allaah, His divine revealed Word.
Allaah Says (what means):"Falsehood cannot approach it from before it
or from behind it."[Quran 41:42]
Allaah clearly stated that the Quran is His Word, Saying (what means):
"And if any one of the polytheists seeks your protection, then
granthim protection so that he may hear the words of Allaah [i.e. the
Quran]."[Quran 9:6], and in His Saying (which means):"Those who
remained behind will say when you set out toward the war booty to take
it, 'Let us follow you'. They wish to change the words of
Allaah."[Quran: 48:15] These two verses prove that the Quran is the
Word of Allaah and that He sent it down to Prophet Muhammad.
The Sunnah of the Prophet (his sayings) further proves this fact;
Jaabirnarrated: "The Prophetused to offer his message to people during
the season of Hajj and say: "Is there a man who would take me to his
tribe (i.e. to convey the message to them), because the (tribe of)
Quraysh have prevented me from conveying the Word of Allaah?" [Ahmad &
At-Tirmithi]
There are many logical and substantial evidencesproving this fact,
such as the inability of the polytheists to come up with one single
verse, let alone a whole chapter, that is similar to it. This is so,
despite their eagerness and ambition to prove the Prophetwrong in what
he was calling to, and their strong command of the Arabic language in
whichthe Quran was revealed. Undoubtedly, this is evidence that the
Quran is not made by or the words of humans.
The Quran contains news of past nations and otherunseen matters which
serve as great proof that it is the Word of Allaah. When the Persians
defeated the Romans in battle, the Quran addressed the issue and
informed that the Romans would overcome the Persians in few years to
come as Allaah Says (what means):"The Romans have been defeated (i.e.
By the Persians) in the nearest land. But they, after their defeat,
will overcome."[Quran 30: 2-3]
Furthermore, the Quran consists of scientific miracles by highlighting
certain scientific facts which were not discovered except fourteen
centuries later, such as the Quran proving that there is a barrier
between the saltywater and fresh water where they meet preventing them
from mixing, as Allaah Says (what means):"He released the two seas
(the two bodies of water: fresh and salt), meeting [side by side].
Between them is a barrier [so] neither of them transgresses."[Quran
55: 19-20] Modern science discovered this to be a fact.
The fact that tranquility and assurance can be found upon reading the
Quran which is not felt when reading any other book, is yet another
proof that it is the Word of Allaah, as Allaah Says (what
means):"Those who have believed and whose hearts are assured by the
mention of Allaah. Unquestionably by the remembrance of Allaah hearts
are assured."[Quran 13: 28]
Furthermore, being cured by virtue of reading the Quran over a sick
person can be addedto the list of evidences proving it to be the
Wordof Allaah. Allaah Says (what means):"And We send down of the Quran
that which is healing and mercy for the believers."[Quran 17: 82]
Lastly, the evidences proving the Quran to be the Word of Allaah are
too many to numerate in one article, and so we conclude with the
saying of Al-Waleed Ibn Al-Mugheerah, one of theleaders of the
polytheists who was requested to criticize and censure the Quran.
After hearing parts of it from Prophet Muhammad, salallaahu alayhi wa
sallam, he said:"What can I say? I swear by Allaah! There is no man
who knows poetry better than me, and it does not sound like anything I
ever heard. The only thing I can say isthat it has sweetness to it,
and it is so appealing. It is so fruitful (to the heart) and abundant
(in its benefits). Indeed, nothing rises above it in style, and it
surely destroys anything that challenges it." [Al-Haakim& Al-Bayhaqi]
This is the Quran, the Word of Allaah, which confounds humans'
capabilities due to its inimitable style, justice and accuracy. The
Quran still challenges people and people remain incapable of
challenging it, and it remains the clear evidence from Allaah against
its enemiesand opponents. All effortsto deny its authenticity have
failed.

The price of impunity

When the UN Human Rights Council convened a special session on Sri
Lanka last May, many were hoping for meaningful discussion about
possible war crimes committed during the final phase of the country's
civil war.
Thousands of civilians, who had been trapped between the Sri Lankan
military and increasingly desperate Tamil rebels, were dead. Reports
allege they were shelled by the military whilst sheltering in
so-called "No Fire Zones" where they had been promised safety.
Hospitals and food distribution points had also been hit, and as the
council convened in Geneva, tens of thousands of survivors huddled in
sprawling internment camps in the north of the island, unable to leave
and rebuild their shattered lives.
You would not know this, however, from the resolution thecouncil
passed. Drafted by the Sri Lankan delegation, it "commended" the
government of Sri Lanka for its treatment of civilian victims of the
war.
"It was a low point in the short history of the Human Rights Council,"
says Widney Brown, the director of the international law program at
Amnesty International, describing how Asian countries allowed the
resolution to pass unopposed.
Mind the gap
Amnesty's annual global human rights assessment, released on Thursday,
says the Sri Lankan case offers a perfect example of agrowing threat
to the applicationof international law - the so-called "justice gap"
between the powerful and the weak.
"We see governments holding themselves above the law," says Brown. "A
lot of countries are working in regional blocs to shield themselves
from criticism."
The problem is not restricted to asingle country or region. Brown says
that powerful countries are undermining justice efforts all over the
world by refusing to submit themselves to the laws that protect
civilians in conflict.
She cites US support for Israel as another manifestation of the same
problem, predicting that if the situation arises, Washington will use
its UN Security Council veto to prevent any meaningful action against
Israel for crimes committed in Gaza.
"China, Russia and US, as permanent members of the Security Council,
are holding themselves above the law," she says. "It's so
fundamentally unfair for victims that will be denied justice."
Double standards
Meanwhile less powerful countries, particularly in Africa, feel
aggrieved when they find that they are being held accountable for
human rights abuses while more powerful countries act with impunity.
It is, Brown says, an understandable resentment at a double standard
that underminesefforts to make international justice the norm rather
than the exception.
"The hypocrisy and double standards undermine calls for justice that
are legitimate."
She wants to see the levels of scrutiny applied to Africa extended to
all countries.
"It's not a bad thing that victims in Africa have a chance of justice.
We want to extend that accountability."
For many, such accountability willcome too late. The Amnesty report
paints a disturbing pictureof human rights violations that have gone
unpunished because powerful nations are unwilling tosubmit to
international human rights standards. Rather than setting an example,
campaigners say they are creating a culture of impunity.
From the failure to implement the recommendations of the Goldstone
report into war crimescommitted during the Gaza conflict, to the
refusal of some of the world's most powerful countries to sign up to
the International Criminal Court (ICC), the report catalogues example
after example of rights abuses for which there has been no justice.
"Repression and injustice are flourishing in the global justice gap,
condemning millions of people to abuse, oppression and poverty," says
Claudio Cordone, Amnesty's interim secretary general.
Disturbing trends
The report identifies trends in human rights violations, including
"mass forced evictions of people from their homes in Africa, for
example in Angola, Ghana, Kenya and Nigeria, often driving people
deeper into poverty".
It also records "increased reportsof domestic violence against women,
rape, sexual abuse, and murder and mutilations after rape," and a
"sharp rise in racism,xenophobia and intolerance in Europe and Central
Asia".
The overall message from Amnesty is clear; there is a long way to go
before powerful nations stop trading away the application of justice
for short-term political gains.
PHOTO CAPTION
A still image from the documentary Fallujah: The HiddenMassacre which
charges U.S. warplanes illegally dropped white phosphorus incendiary
bombs on civilians in Iraq

Importance of knowing the narrators of Hadeeth

The narrators of Hadeeth are the most honourable and respectable
Muslims, as they are keepers and preservers of Sunnah. Most of them
are the companions of the Prophetwho witnessed the acts and learnt the
sayings of the Prophet. Others are the successors of the companions.
Who were blessed by Allaah and they are highly respectedby all
Muslims. They are shinning stars of Islam.
Their hearts were free from worldly desires. Reading their biographies
will increase love and devotion towards them and develop more interest
to be faithful and obedient in the heart of the Muslimwho reads their
biography.
Allaah Almighty Says (what means):"Verily, We have sent down the
Reminder, and surely, We will guard it (fromcorruption)."[Quran; 15:9]
The above promise made by Allaah is obviously fulfilled in the
undisputed purity of the Quranic text throughout the fourteen
centuries since its revelation.
However, what is often forgotten by many Muslims is that the above
divine promise also includes, by necessity, theSunnah of the Prophet
Muhammadfor it is the practical example of the implementation of the
Quranic guidance, the Wisdom taught to theProphetalong with the
Scripture, and neither the Quran nor theSunnah can be understood
correctly without recourse to the other.
Allaah preserved the Sunnah by enabling the Companionsand their
followersto memorize, write down and pass on the statements of the
Messenger of Allaahand the descriptions of his way, as well as to
continue the blessings of practicing the Sunnah. Later, as the purity
of the knowledge of the Sunnah became threatened, Allaah caused the
Muslim nationto produce outstanding individuals of incredible
memory-skills and analytical expertise, who journeyed tirelessly to
collect hundreds of thousands of narrations and distinguish the true
words of precious wisdom of their Messengerfrom those corrupted by
weak memories, from forgeriesby unscrupulous liars, and from the
statements of the enormous number of scholars, the Companions and
those who followed their way, who had taught in various centers of
learning and helped to transmit the legacy of Muhammad- all of
thisachieved through preciseattention to the words narrated and
detailed familiarity with the biographies of the thousands of
reporters ofHadeeth. Action being the best way to preserve teachings,
the scholars ofIslam also revived the practice of the blessed
authentic Sunnah.
Unfortunately, however, statements will continue to be attributed to
the Prophetalthough the person quoting them may have no idea what the
people of knowledgein the field of Hadeeth science have ruled
regarding those hadeeths, thus ironically being in danger of
contravening the Prophet'swidely-narrated stern warnings about
attributing incorrect/unsound statements to him.
The methodology of the expert scholars of Hadeeth in assessing
narrations and sorting out the genuine from themistaken, fabricated
etc., forms the subject-matter of a wealth of material left to us by
the scholars of Hadeeth (traditionists).
A Hadeeth is composed oftwo parts: the Matn (text)and the Isnaad
(chain of reporters). A text may seem to be logical and reasonable but
it needs an authentic Isnaad with reliable reporters to be acceptable.
'Abdullaah Ibn Al-Mubaarak(d. 181 AH), one of the illustrious teachers
of Imaam Al-Bukhaarisaid: "The Isnaad is part of the religion, had it
notbeen for the Isnaad, thenpeople would have claimed whatever they
wished."
Among the sciences of Hadeeth is the study of the chain of reporters
(the Isnaad). Many Muslim scholars have specialized in this field.
Itincludes identifying the name of each and every narrator (reporter),
his character (his truthfulness, piety, publicbehavior), his ability
and reputation as a memorizer and the types of narrations he is known
to report, whether authentic, weak, fabricated, etc. In addition, each
narrator should be identified by a rating given by other narrators who
knew him.So all of these and many other details must be considered to
know the degree to which a Hadeeth may be used as a basis for Islamic
belief or practice (Sharee'ah), or merely as a point of interest (not
to be attributed to the sayings, etc. of the Prophet).
After the Book of Allaah (The Quran), the books ofHadeeth collection
that were collected by Imaams Bukhaari and Muslimare considered by the
Muslimscholars to be the most authentic books of Hadeeth. However,
there are other famous scholars in the field who compiled books of
Hadeeth such as; Abu Daawood (d.275), At-Tirmithi (d. 279), An-Nasaa'i
(d. 303) and others.

Dought & clear - The Names of Allaah are not limited to ninety-nine.

Are there only ninety-nine names of Allaah, or are there more than that?.
Praise be to Allaah.
Al-Bukhaari (2736) and Muslim (2677) narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah has ninety-nine names,
one hundred less one. Whoever learns them will enter Paradise."
Some of the scholars (such as Ibn Hazm – may Allaah have mercy on him)
understood this hadeeth as meaning thatthe names of Allaah are limited
to this number. See al-Muhalla, 1/51
But what Ibn Hazm said is not supported by the majority of scholars.
Rather some of them (such as al-Nawawi) narrated that the scholars are
agreed that the names of Allaah are not limited to this number. It
seems that they regarded the view of Ibn Hazm as odd and as something
that should not be paid any attention.
In support of the view that the beautiful namesof Allaah are not
limited to this number, they quoted the report narrated by Ahmad
(3704) from 'Abd-Allaah ibn Mas'ood who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "There is no-one who
is afflicted by distress and grief, and says: 'Allaahumma inni 'abduka
ibn 'abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka,
'adlun fiyya qadaa'uka. As'aluka bi kulli ismin huwa laka sammayta
bihi nafsaka aw anzaltahu fi kitaabika aw 'allamtahu ahadan min
khalqika awista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of
Your maidservant; my forelock is in Your hand, Your command over me is
forever executed and Your decree over me is just. I ask You by every
name belonging to You which You have named Yourself with, or revealed
in Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You, that You make the
Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy." He
was asked: "O Messengerof Allaah, should we learn this?" He said: "Of
course; everyone who hears it should learn it."
Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 199.
The phrase "or You have preserved in the knowledge of the Unseen with
You" indicates that there are beautiful names of Allaah that He has
kept with Him in the knowledge of the Unseen, and which noneof His
creation has come to know. This indicates that there are more
thanninety-nine Names.
Shaykh al-Islam [Ibn Taymiyah] said concerning this hadeeth in Majmoo'
al-Fataawa (6/374):
This indicates that Allaahhas more than ninety-nine names.
And he said (22/482):
Al-Khattaabi said: This indicates that He has names that He has
preserved with Him, and that indicates that the words "Allaah has
ninety-nine names, whoever learns them will enter Paradise" mean that
there are ninety-nine of His nameswhich whoever learns them will enter
Paradise.This is like saying, "I have one thousand dirhams which I
have prepared to give in charity," even if his wealth is greater than
that. In the Qur'aan Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him by them"
[al-A'raaf 7:180]
Allaah has commanded us to call upon Him by His names in general
terms, He did not say that He has only ninety-nine names.
Al-Nawawi (may Allah have mercy on him) stated in Sharh Saheeh Muslim
that the scholars were unanimously agreed on that, and he said:
The scholars are unanimously agreed that this hadeeth does not mean
that Allaah hasonly ninety-nine names, or that He does not have any
other names apart from these ninety-nine. Rather what the hadeethmeans
is that whoever learns these ninety-nine will enter Paradise. The
point is that one may enter Paradise by learning them, not that the
number is limited to these names.
And Shaykh Ibn 'Uthaymeen was asked about that and replied:
The names of Allaah are not limited to a certain number. The evidence
for that is the words of the Prophet (peace and blessings of Allaah be
upon him) in the saheeh hadeeth: "O Allaah, I am Your slave, son of
Your slave… I ask You by everyname belonging to You which You have
named Yourself with, or revealed in Your Book, or You taught to any of
Your creation, or You have preserved in the knowledge of the Unseen
with You."
What Allaah has preserved in the knowledge of the unseen with Him
cannot be known and what is not known is unlimited.
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "Allaah has ninety-nine names, one hundred lessone.
Whoever learns them will enter Paradise," this does not mean that He
does not have any names apart from these, rather it means that whoever
learns these ninety-nine of His names will enter Paradise. This is
like when the Arabs say: "I have one hundred horses which I have
prepared for jihad for the sake of Allaah," which does not mean that
the speaker has only these hundred horses, rather these hundred are
prepared for this purpose.
Majmoo' Fataawa Ibn 'Uthaymeen, 1/122.

Dought & clear - Allaah is above His creation and He is in front of the one who prays.

I read a hadeeth which says that Allaah is in front of the
worshipper.What does that mean? Does it contradict the fact that
Allaah is above the heavens?.
Praise be to Allaah.
We have already mentioned in questions no. 992and 11035the evidence
that Allaah has risen above His Throne and is exalted above His
creation.
According to the hadeeth narrated by al-Bukhaari (406) and Muslim
(547) from 'Abd-Allaah ibn 'Umar, the Messenger of Allaah (peace and
blessings of Allaah be upon him) sawsome spittle on the wall of the
mosque in the direction of the qiblah, so he scratched it off then
turned to the people and said: "If any one of you is praying, lethim
not spit in front of him, for Allaah is in frontof him when he prays."
There is no contradictionbetween this is the fact that Allaah is high
aboveHis creation.
Shaykh al-Islam [Ibn Taymiyah] said in Majmoo' al-Fataawa, 5/101:
The words of the Prophet (peace and blessings of Allaah be upon him),
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him," mean what they appear to mean. Allaah is
above the Throne and He is in front of the worshipper. This
description may even apply to created things: when a man looks at the
sky and the sun and the moon, the sky, sun and moon are above him and
they are also in front of him.
He also said (5/672):
It is well known that whoever turns to face the moon and addresses it
– if he were able to address it – is turning to face it even though it
is above him … Similarly when a person stands to pray he is turning to
face his Lord even though He is above him, and he addresses Him onthe
basis of Him being infront of him not to his right or left, and he
calls upon Him on the basis that He is above not below.
Shaykh Ibn 'Uthaymeen said:
The evidence that Allaah is in front of the worshipper is:
The words of the Prophet (peace and blessings of Allaah be upon him):
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him."
This being in front is ascribed to Allaah in a manner that befits Him
and does not contradict His exalted state. The two may be reconciled
in two ways:
1 – It is possible to reconcile between them with regard to created
things, such as when thesun is rising, it is in frontof the one who
faces theeast, even though it is in the sky. So if they may be
reconciled with regard to a created thing then it is more apt that
they be reconciled with regard to the Creator.
2 – Even if it were not possible to reconcile them with regard to
created things, that doesnot mean that they cannot be reconciled with
regard to the Creator, because there is nothing like unto Allaah.
Fataawa Ibn 'Uthaymeen, 4/287.

Dought & clear - Translation of the Namesof Allaah into languages other than Arabic .

Is it a kind of distortion to translate the names of Allaah into any
other language?
Praise be to Allaah.
It is permissible to translate the names of Allaah for those who do
not know Arabic, if the translator has a good knowledge of both
languages, just as it is permissible to translate for them the
meanings of the verses of the Qur'aan and the hadeethof the Prophet
(peace and blessings of Allaah be upon him), so that they may learn
about Islam.
And Allaah is the source of strength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.
Fataawa al-Lajnah al-Daa'imah, 3/122

An Analysis of Hardship inLife: Obstacle in our Path, Struggle and Emerge

A fact of human life is that from time to time we face difficulties.
Thesecan be small day to day annoyances or calamities that push our
patience and will power to their limits. Sometimes it is hard for a
person to understand the reasons behind these horrible events,
especially when he/she knows that there is a God maintaining order in
the universe andWho is merciful. In such asituation a person may even
resent God and ask why He is making life so difficult, especially when
He is supposed to love Hisdevoted servants.
It is important to remember that when making a judgment about a
situation we should think about whether or not we have enough
knowledge to doso. Something that is badin our minds may actuallybe
good, and we may only think it is bad because of our limited
perception and knowledge. For example, imagine a person who has lived
all his life in a rain forest. He has no knowledge of technologyor
civilizations and only knows what he has learned from experience and
from those around him. If we were to take him and bring him to the
city and showed him skyscrapers, cars, and computers, he would be
overwhelmed and overawed by the extravagance. Now, if he were to be
taken past a construction site where cranes and bulldozers were
demolishing a building, he would think that something bad was being
done. In his mind the construction workers would be destroying a
perfectly good building for no reason at all, and this act would be
considered senseless by him. But he is not aware that the old building
is being torn down so that a better one can be erected in its place,
and ifhe knew this, he would not think badly of the construction
workers for tearing down the old building. He would be happy that they
are bringing something better and would now consider the destruction
of the old building as something good and necessary. The hardship that
the people living around the site must bear by having to look at the
ugly torn down building for months, having their streets closed down
and traffic tied up, is only something temporary. Some people may
actually curse the construction workers for bringing this hardship
onthem but they are not keeping in mind that these hardships will be
followed by ease and improvement. Instead of viewing these things as
hardship and becoming annoyed and angry, one could see them as a sign
that soon there will be ease and progress.
An artist can relate to having people look at hiswork in its beginning
or middle stages, and without knowing what the end product will be,
they give unwarranted criticism. That is when heasks them to wait for
when it is finished. In thebeginning or in the middle the work may
notbe pleasing or have muchmeaning, but once it is completed then
everyonecan see what he was working towards. We humans can only attain
such a limited amount of knowledge in our lives. So how can we look at
a hurricane, tornado, flood, Tsunami or volcano and blame God that He
is doing something cruel and unjust? How can we know what His ultimate
purpose is for all of thesehappenings? In the same way that the man
from the rain forest would be unjustified in viewing the demolition of
old buildings as wrong, we would be unjustified to view the calamities
of nature as cruel acts of God.
There was once a king who put his subjects through a test. He went out
onto the main road of his kingdom and he had a large stone placed in
the middle, thereby making the road difficult to cross. After having
placed the large stone hehid himself nearby to watch the reaction of
thepeople. He saw the dignitaries of his court and the wealthy cross
by,and as they did so they managed it only with great difficulty.
While they did so, they cursed the rock and said to each other, why
doesn't the King move this rock? All of the wealthy aristocratswent
along in the same manner, cursing the rock and wondering in amazement
at the incompetence of the Kingto have placed such an obstacle in
their path, because it only brought them hardship. Then along came a
poor old man carrying a heavy load on his back, and the King watched
him intently. The old man stopped in his tracks and looked at how the
stone was blocking the road. He put down his load andbegan, with great
difficulty and tremendous effort, to move the stone off of theroad.
Using all his strength and ability he finally accomplished his task.
When he went back to the road and looked atthe spot where the stone
had been, he saw a bag, picked it up, opened it, and found it to be
full of jewels and a note from the King indicating that the jewels was
for the person who removed theboulder from the roadway. The old man
learned what many others never understand.He placed his load on his
back along with his new treasure and went on his way. This story
illustrates a fact of life, that there is no ease or success or
progress or elevation without some sacrifice and hardship along the
way. But once the end is reached that hardship would no longer be seen
as unbearable.
Moral:Every obstacle presents an opportunity to improve one's condition.

Islam and Struggle: Survival Story, Changes for Survival, Eagle Story

Eagle Story is about a wounded Eaglet who was rescued by a kind
farmer. Farmer found Eaglet in one of his fields,and so took him home,
tended to his wounds, and then placed him outside in the barnyard to
recover.
Strangely enough, Eaglet soon adapted to the habits of all the
barnyardchickens. Eaglet learned to walk and cluck like chickens.
Eaglet learned to drink from a trough and peck the dirt for food, and
for many years Eaglet peacefully resigned himself to this new life on
the farm and grow up to become beautiful Eagle.
But then one day, one of the farmer's friends spotted the Eagle and
asked, "Why in the world is that Eagle acting like a Chicken?" The
farmer toldhim what had happened,yet the friend could hardly accept
the situation.
"It's just not right," said the friend. "The Almighty Creator made
that Eagle to soar in the sky, not scavenge in the barnyard!" So he
picked up the unsuspecting Eagle, climbed onto a nearby fence post,
and tossed him into the air. But the confused Eagle just fell back to
earth andscurried off in search of his feathered friends.
Undaunted, the friend then grabbed the Eagle and climbed to the top
ofthe barn. As he heaved him off the roof, the Eagle made a few
halfhearted squawks andflaps before falling into abale of hay. After
shakinghis head a few times, the Eagle then made himself comfortable
and began mindlessly pecking at pieces of straw.
The friend went home that night dejected, and could barely sleep as he
remembered the sight of those powerful talons caked with barnyard mud.
He couldn't bear the thought, so the very next day, he headed backto
the farm for another try. This time he carried the Eagle to the top of
a nearby mountain where the sky unfolded in a limitless horizon.
He looked into the Eagle'seyes and cried out, "Don'tyou understand?
You weren't made to live like a Chicken! Why would you want to stay
down here when you were born for the sky?" As the man held the
confused Eagle aloft, he made sure the Eagle was facing into the
brilliant light of the setting sun. Then he powerfully heaved the bird
into the sky, and thistime the Eagle opened his wings, looked at the
sun, caught the updraft rising from the valley, and disappeared into
theclouds of sky.
Moral:Do you know that we, too, were born for some high purpose in
this life? The Almighty Creator has called us to live in the heights,
yet too many of us have huddled together in the barnyard, not
struggling to search for our own Islamic identity and the purpose of
Islamic life?