Fathwa, - Is it legally valid for men and women to pray in one line?

Question:
Is it legally valid for men and women to pray in one line?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The general ruling is thatwomen should stand behind men when they are
praying together in congregation.
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates from the
Messenger of Allah (Allah bless him & give him peace) that he said:
�The best rows for men are the first rows, and the worst ones are the
last ones. The best rows for women are the last ones,and the worst
ones for them are the first ones.� (Sahih Muslim, no: 440)
Hence, it is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya:
�Men will make their rows first, then children and thereafter women��
(al-Hidaya, 1/124. Also see: Maraqi al-Falah, P: 249, al-Fatawa
al-Hindiyya, 1/89 and others)
According to the Hanafi School, if a woman was to pray next to a man,
the prayer of themanwould become invalid, and not the prayer of
thewoman. However, there are certain conditions in order for the man�s
prayer (salat) to become invalid: These conditions are as following:
1) The woman has reached puberty or is close to puberty in such away
that sexual gratification is typically acquired from her.
2) The prayer they are both offering consists of bowing (ruku�) and
prostration (sajda), even if one of them may be gesturing. Hence, the
funeral prayer of a man will not be invalidated if a woman prays next
to him, for it does not consist of a Ruku� and Sajda.
3) Both the man and woman are offering the same prayer with the same
Tahrima. In other words, they are both following the same Imamor the
woman is following the man. If they are offering their own individual
prayers, the man�s prayer will notbecome invalid.
4) There is no barrier between the man and woman. However, if there is
a barrier between them such as a pillar, then the man�s prayer would
not become invalid. This barrier should be, at minimum, the size of
the rear of a saddle in length, and to the thickness of a finger.
Moreover, empty space isalso considered to be a barrier, the minimum
of which should be that in which a person is able to stand. Thus, if a
man prayed next to a woman without a barrier, but there was enough
space between them for another person to stand, then the man�s prayer
would not become invalid.
5) The Imam makes the intention of the woman following him, for if the
Imam fails to make this intention, her prayer would become invalid
rather than the man�s, asthe Imam�s intention is arequirement for the
correctness of a woman�s prayer. Moreover, the condition is that the
Imam makes this intention (of the woman following him) atthe time of
commencing prayer, thus if a woman came later on and joinedin the
congregation and the Imam made the intention of her joining him, no
one�s prayer would become invalid.
6) The woman is from amongst those whose prayer is considered valid;
hence, if an insane woman (majnuna) prayed next to a man, hisprayer
would not be invalidated.
7) The woman remains praying next to the man for the duration of one
complete posture (rukn) of Salat such as the duration in which one can
offer a Ruku� or Sajda. (This is normally estimated to be the duration
of reading Subhan Allah thrice). Hence, if a woman remained next to
him fora period shorter than this and then left, the man�s prayer
would not become invalid.
8) Both the woman and man pray in the same direction, hence if they
were facing in different directions, such as when praying in the
Ka�ba, then the man�s prayer would not be invalidated. (See: al-Fatawa
al-Hindiyya, 1/89 & Radd al-Muhtar, 1/572)
The above are eight conditions that need to be found in order for a
man�s prayer to become invalid when praying next to a woman. If any
one of these conditions is not met, his prayer would not be
invalidated.
It is important to remember here that there is a slight difference of
opinion amongst the classical Hanafi Fuqaha with regards to the actual
method of being next to someone of the opposite gender. Is the prayer
invalidated with any limb of one�s body beingin line with any limb of
the other�s body or is the ruling based on the positioning of the
feet?
Some jurists are of the view that if any limb of the woman is in line
withany limb of the man, the man�s prayer would become invalid.
Therefore, whilst prostrating, if a woman�s head becomes in line with
the feet of the man, his prayer would be invalidated. However, the
relied uponopinion and that chosen by Ibn Abidin and others is that
the ruling will be based on the feet and in particular the heel. Thus,
the man�s prayer would not become invalid, as long as his heel is in
front of the woman�s heel. (Radd al-Muhtar, 1/572)
Given this difference of opinion, it is best for a spouse, for
example, to stand completely behind her husband when praying in
congregation.However, their prayer will be valid as long as her feet
and heel are behind her husband�s heel.
It is also worth remembering here that this above-mentioned ruling
applies to all typesof women, Mahram and non-Mahram, related or
unrelated, provided she has attained puberty or she is close to
puberty such that sexual gratification is typically acquired from her.
(al-Fatawa al-Hindiyya, 1/89)
Based on the above explanation, if men and women were praying together
in the same linein a congregation and behind one Imam, then the man
who is standing at the end of the men�s line which is connected to the
women�s line, his prayer will not be valid, provided all the other
above-mentioned conditions are met.
Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states in his
notes on Imam al-Marghinani�s renowned al-Hidaya:
�Marghinani�s statement: �And that there is no barrier� It is
regarding this, Imam AbuYusuf (Allah have mercy on him) said that if
men and women prayed together in one line, the prayer of only one man,
the one standing between the men�s and women�s line, will become
invalid. And this man will be considered abarrier between the other
men and women.� (See: al-Hidaya with notes from Imam al-Lakhnawi,
1/125, Indian print)
However, this is when all the above-mentioned conditions are found.
Hence, if there was a barrier between the men�s and women�s lines
which also includes empty space that would be sufficient for a
personto stand in, then the manstanding at the edge of the row, his
prayer will not be invalidated.
In conclusion, it is alwaysbest for women to stand completely behind
men whilst offering prayer jointly, even if the woman is a close
family member. If a woman prayed next to a man, the prayer of the man
will become invalid. However, in order for theman�s prayer to become
invalid, certain necessaryconditions have to be found. If any one
condition is not met, his prayer would not be invalidated.
And Allah knows best

Fathwa, - Hanafi & Shafi抜 Positions on Females Praying in Congregation

Question:
I know that it is very important for men to pray in jamat. I was
wondering if this is the same case with women. I know a lot ofpeople
who understandably support the idea that ifthere are more than one
woman together then you should pray in jamat. But I have also heard
that many women believe that it is disliked to pray in jamat. When I
say jamat I don�t necessarily mean inside the masjid. I mean jamat at
home just amongst women. If you could please give both Hanafi and
Shafi�i positions.
Answer:
In the Name of Allah, Most Merciful & Compassionate
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
Please see the following links relating both the Hanafi and Shafi�i
positions on women-only congregational prayers.
The Hanafi Position
From a previous questionanswered by Shaykh Faraz Rabbani:
As for praying in a congregation of women,the Hanafi position is that
it is prohibitively disliked (makruh tahriman), because it is not
established from the practice of the female Companions except through
a couple of narrations, which are understood either as being from the
early period of Islam or done to teach others how to pray.
Women's Congregational Prayer
Hanafi Woman Pray in a Women's Only Congregation?
Questions on Women�s Prayer: Women�s Congregational Prayer, Raising
the Voice When Alone, Giving Adhan and Iqama
Reading other sisters in congregation for instructional purposes
Women and Congregational Prayer
The Shafi�i Position
Is it sunna for women to pray in a women only congregation?
May Allah give you all success in this life and the next, amin.
Wassalam,
SunniPath Fiqh Team

Fathwa, - Women Leading Prayers and the Way of the Messenger of Allah (peace and blessings be upon him)

Question:
Women Leading Prayers and the Way ofthe Messenger of Allah (peace and
blessings be upon him)
Answer:
In the Name of Allah, Most Merciful and Compassionate
May Allah's peace and blessings be upon His Messenger Muhammad, his
folk, companions, andfollowers
Wassalam

Zamzam Water: The history & significance -I

Introduction
Allaah has made all living creatures out of water. People require
water for almost everything; for agriculture, construction,
transportation, andfor cooling and heating. But not all water carries
the same value and significance? Muslims refer tothe water of Zamzam
as something revered and unique. They crave this mysterious liquid and
love to drink it whenever they can. And for those who managed to go to
the Hajj, they return home carrying it for thousands of miles as a
prized possession and to give as special gift to their friends and
families.
So, what is so special about Zamzam water? In a word: Everything.
There is nothing ordinary about it. The miracle of how it came to
being in the middle of the desert,its consistency throughout thousands
of years, the beneficialqualities it has, the fact that it never dries
up. This water is special.
The fact is, this small 5 ft. deep well is far away from any other
source or body of water. It is self-replenishing. It is constantly
replenishing itself in order to produce gallons upon gallons of water
for consumption of thirsty pilgrims plus the additional amount that is
bottled and also the amount that is taken as gifts distributed
worldwide to millions. Zamzam water has scientifically been proven to
contain healing qualities due to its higher content of Calcium and
Magnesium Salts and also the natural fluorides that encompass a
germicidal action.
It is also an established scientific fact that pools or water wells
tend to grow vegetation such as algae—especially in warm climates.
Amazingly this is not the case in the well of Zamzam. Ithas remained
free from biologicalcontaminants.
From the time that Hagar wandered aimlessly through the desert in
search of sustenance forher son and herself; to the moment that
Ismaa'eelkicked his tiny feet on the sand and the well of Zamzam was
born out of the great Mercy of Allaah, Muslims have been drinking from
it. What is more fascinating is that it has never once dried up. To
Muslims this blessed water is special in significance and history.
A Lofty History
Ibn 'Abbaasnarrated that theProphetsaid:"When Ibraaheem )Abraham( had
differences with his wife,)because of her jealousy of
Haajar,Ismaa'eel's )Ishmael( mother(, hetook Ismaa'eel and his mother
and went away. They had a water-skin with them containing some water,
Ismaa'eel's mother used to drink water from the water-skin so that her
milk would increase for her child. When Ibraaheem reached Makkah, he
made her sit under a tree and afterwards returned home. Ismaa'eel's
mother followed him, and when they reached Kada, she called him from
behind, `O Ibraaheem! To whom are you leaving us?' He replied, ')I am
leaving you( to Allaah's )Care(.' She said, 'I am satisfied to be with
Allaah.' She returned to her place and starteddrinking water from the
water-skin, and her milk increased for her child. When the water had
all been used up, she said to herself,'I would better go and look so
that I may see somebody.' She ascended the hill of the Safaa
andlooked, hoping to see somebody, but in vain. When she came downto
the valley, she ran till she reached the hill of the Marwah. She ran
to and from )between the two hills( many times. Then she said to
herself, 'I would better go and see the state of thechild,' she went
and found it in a state of one on the point of dying. She could not
endure to watch her child dying and said)to herself(, 'If I go and
look, I mayfind somebody.' She went and ascended the hill of the Safaa
andlooked for a long while but could not see anybody. Thus she
completed seven rounds )of running( between Safaa and Marwah. Again
she said )to herself(, 'I would better go back and see how the child
is doing.' But all of a sudden she heard a voice, and she said to that
strange voice, 'Help us if you can offer any help.' It was Gabriel)who
had made the voice(. Gabrielhit the earth with his heel like this )Ibn
'Abbaashit the earth with his heel to illustrate it(, and so the water
gushed out. Ismaa'eel's mother was astonished and started digging
...She started drinking from the water and her milk increased for her
child..."]Al-Bukhaari[
In another narration of Ibn 'Abbaasthe Prophetsaid:"May Allaah be
merciful to the mother of Ismaa'eel! If she had left the water of
Zamzam)fountain( as it was, )without constructing a basin for keeping
the water(, it would have been a flowing stream. Jurhum )an ancient
Arab tribe( came to Hagarand asked her, 'May we settle at your
dwelling?' She said, 'Yes, butyou have no right to possess the water.'
They agreed."]Al-Bukhaari[
It was thus how the dry and barren valley of Makkah became inhabited.
The Archangel Gabriel unearthed the water of Zamzam such that the life
of Ismaa'eel, the great grandfather of Prophet Muhammadmaybe saved.
Hagar, the wife of Ibraaheem the patriarch, restricted its flow and
caused it to become a well. It is located next to the holiest of all
holy places: the Ka'bah. Its water was the direct cause of Jurhum's
settlement in Makkah, and hence the start of the Makkan era in
thehuman history. No other water can claim this honor.
The Rebirth of Zamzam
With passage of time, the inhabitants of Makkah started to forego the
ways of the pious ones. Jurhum, the core of the Makkan population,
were driven out of Makkah when they becameunjust and tyrannical. They,
beingfully aware of the importance of Zamzam, hideously plugged it to
deny their conquerors its blessings. Zamzam was not reopened and
henceforth was forgotten.
Many generations passed in Makkah with Zamzam in complete oblivion,
until Abdul-Muttalib )the paternal grandfather of the Prophet(
resurrected the dead well. Abdul-Muttalib himself was oblivious to
Zamzam. With the approaching of the last divine message, a sequence of
significant preludes was in order; the rebirth of Zamzam was one.
It so happened that for three consecutive nights, Abdul-Muttalib had a
very clear vision about digging a well. During eachvision, the name of
the well was different and no location was mentioned. On the fourth
night, however, both Zamzam and its location were communicated to
Abdul-Muttalib so clearly that he attended to the appointed task on
the morning of the very fourthnight.
To the utter disbelief of the Makkans who ridiculed the seemingly
futile attempt at finding water in such an arid place, Abdul-Muttalib
found water in an ancient buried well so close to the Ka'bah. And it
wasonly natural that the Makkans claim a share in this, obviously,
special well. Abdul-Muttalib gave no concessions and rejected any such
claim.
The Makkans and Abdul-Muttalib's could not negotiate a middle ground,
so both parties agreed to seek arbitration. They set out for a
priestess whose judgment was accepted by both parties.
On their way, and while crossing the desert, the caravan ran out
ofwater. The companions of Abdul-Muttalib all but gave up any hope of
salvation. And when all seemed lost, water sprang out from the ever so
small notch thatAbdul-Muttalib's camel made with its pad. Upon seeing
this, the Makkans knew that He who saved Abdul-Muttalib from this
eminent death on this very journey to settle the very question of
Zamzam, had made Abdul-Muttalib the sole heir to this special water.
The matter was settled and the family of the Prophetwas ennobled with
a mark of clearest distinction.
It is of paramount importance to mention that Abdul-Muttalib's
possession of Zamzam was not an act of ownership where he would deny
its water to others. Being the sole heir to Zamzam meant that
Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no
one else )save hisfamily of course( could partake inthis most
honorable privilege.

Zamzam Water: The history & significance -III

The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of
chemical analyses showthat Zamzam Water is pure water, without color
or smell, has a distinct taste, and its hydrogen exponent is 7.5,
indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of
thirty elements were identifiedin Zamzam water by means of energizing
neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international
specifications, especially to the specifications of the World
HealthOrganization )WHO(, results proved the portability of
Zamzamwater as well as its beneficial effect on the body health.
Additionally, sodium is very high in Zamzam water and the
international specifications do not put a limit to the measurement of
its composition.
Minerals
Percentages
Calcium
I98
Magnesium
43.7
Chloride
335
Sulfur
37o
Iron
o.I5
Manganese
o.I5
Copper
o.I2
This is an Analysis of a study conducted in the laboratory of the
Department of Water and Waste Water Treatment, the Western Province,
Saudi Arabia )I4ooH.(
Zamzam water has also been treated by ultraviolet rays, and microbes
have no place to survive in it, which means that Zamzam water
preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more
saline through evaporation, which is, with Allaah's might, good for
the human body.
In conclusion, it becomes clear that we should believe in the
Prophet's miraclesand that heas described by Allaah)what meant(:"Nor
does he speakof )his own( desire. It is only Inspiration that is
inspired."]Quran 53: 3-41[
Prophet Muhammadsaid:"Zamzam water is a lavish meal and a great
healer," and,"Zamzam water is what one intends to drink it for." Thus,
it is a Sunnah to Drink Zamzam water,wash with it, and splash it on a
sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaassaid: "The peopleof Makkah used to be the fastest when it
comes to sprinting, and the most powerful when it comes to wrestling,
but as soon as they stopped drinking Zamzamwater, they started to
suffer froma disease in their legs."
He also said that the Messenger of Allaahhad said:"Zamzam water is
what one intends to drink for. When one drinks it to be healed, Allaah
heals him; when one drinks it be full, Allaah makes him full; and when
one drinks it to quench his thirst, Allaah quenches it."]Ahmad and Ibn
Maajah[
There is no doubt that drinking Zamzam water is very beneficial. Thus,
dear brothers and sisters! One should drink Zamzam water because it is
the best water on earth. Ibn 'Abbaas, may Allah be pleased with him,
said that the Prophethad said: "The best water on earth is Zamzam
water".
All the above proves the authenticity of the narration:"Zamzam water
is what one intends to drink for." Additionally, many Islamic scholars
drank it and experiencedits dazzling effects. For instance, Imaam Abu
Haneefahdrank from Zamzam water in order to be a knowledgeable scholar
and he became the best among the scholars in his era.
Al-Bakrisaid: "I tried)Zamzam water( and sensed the truth about what
had been said about it, and when I drank it, I had no doubt about its
amazing effect."
It is also true that Imaam Shaafi'ifelt its tangible results whenhe
drank Zamzam water in order to be a knowledgeable person and a good
arrow shooter, fittingnine out of ten targets at a time.
Al-Ajmisaid that when drinking Zamzam water one should ask for
forgiveness from sins, one may say: "O Allaah! It came to my knowledge
that your Prophetsaid, 'Zamzam water is what one intends to drink it
for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive
me."Besides, when someone drinks it to be healed, it is good to say:
"O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisimentioned that it is permissible to carry Zamzam
water outside Makkah according to the four juristic schools, and that
it is even recommended by Imaam Maalik and Imaam Shaafi'ee.
'Aa'ishahalso mentioned that the Prophet, salallaahu alayhi wa sallam,
and herself used to do that. ]At-Tirmithi[. Abu Hasansaid: "The
Prophetwrote to Suhayl Ibn 'Amr: 'If you receive my message at night,
do not wait till the morning, and if you receive it in the morning do
not wait till night; just immediately send me some Zamzam water.'
Then, Suhail's wife with the help of his grandfather, Ayoob Ibn
'Abdullaah, and their maids carried Zamzam water at night…"]Abu Moosaa
Al-Madeeni & Al-Azraqi[
Attaastated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishahcarried Zamzam in bottles for sick people. The Prophetalso
carried it in leather bags and used to pour it on the sick and give it
to them as a drink. ]Al-Faakihi[

Zamzam Water: The history & significance -II

Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the
Makkans accorded Zamzam the veneration itdeserved. They used to drink
from Zamzam whenever they were about to engage in matter of grave
importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always
commenced their preparation to fend enemies by drinking from Zamzam.
This was so customary that one could easily infer the gravity of
matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessedwater. They sought its
blessing in matters of gravity, and many a timesit was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam
)the stepping stone which Ibraaheemused while building the Ka'bah( to
the left. Its location is now clearly marked on the marbles of the
Mataaf )the nearly circular open space where the pilgrims
circumambulate around the Ka'bah(. The well itself was lowered below
the ground to facilitate the modernization of water extraction from
the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wellsnamed Zamzam after
the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect.
In addition to the sublime nature and the loft history of this unique
water, its attributes have originated its many names. Some of its
namesthat are related to its sublimity are `blessing' and `blessed'.
Another beautiful name is 'Bushra' which signifies glad tidings for
the believers.
Its lofty history contributed to its many names, such as 'sanctified'.
Another set of names derive from thefact that the Archangel Gabriel
)Jibreel( unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at
Jibreel', with both names referring to the act of knocking the ground
open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of
these attributes were learned from teachings of the Prophet;
otherswere coined as descriptive names for physical and spiritual
attributes of the water. These names include, for example, 'a cure for
illness', and 'a food for hunger'. It is also called 'sufficient',
'beneficent', and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaasrelated that when a man drowned in Zamzam much of the water
was removed out of the well in order to retrieve the body. After
removing the body, Ibn 'Abbaastold the man who was at the bottom of
the well to collect water from the wellspring which flows from the
direction of the Ka'bah. The source of thiswellspring, said Ibn
'Abbaasis from Paradise. 'Abdullaah Ibn 'Amrcorroborates the same
reference to the heavenly connection. This gives Zamzam yet a further
distinction whereby this earthly stream is mixed with water from
Paradise. Thisis a most generous gift ofAllaah.
A Clear Sign
Al-Masjid Al-Haraam )The Sacred Mosque in Makkah( is the first Houseof
worship appointed formankind. Along with this appointment, Allaah
blessed this sacred place with many signs of distinction. Allaah
Says)what means(:"Verily, the first House )of worship( appointed for
mankind was that at Bakkah)Makkah(, full of blessing, and a guidance
for Al-'Aalameen )the mankind and jinn(. In it are manifest signs )for
example(, the Maqaam )place( of Ibraaheem)Abraham(; whosoever enters
it, he attains security..."]Quran 3:96-97[
Zamzam is one of those signs. Chronologically it isthe first, for when
Ibraaheem, the Patriarchleft his wife and infant son at the barren
valley, following Allaah's command, he made a humble request:"O our
Lord!I have made some of my offspring to dwell in an uncultivable
valley by Your SacredHouse )the Ka'bah at Makkah( in order, O our
Lord, that they may perform salaah )prayer(. So fill some hearts among
men with love towards them, and )O Allaah( provide them with fruits so
that they may give thanks."]Quran 14:37[ Zamzam was the first among
many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up.
This is a gift from Allaah to Makkah and to its pilgrims. Ibn
'Abbaasnarrated that the Prophetsaid: "... May Allaah bestow his mercy
upon her )Hagar, the mother of Ismaa'eel(, hadshe let go )of the water
of Zamzam( it would have become a spring)rather than a well( whose
water shall never dry." ]Ahmad[
Every year, millions upon millions of pilgrims drink Zamzam water,
which has been around for thousands of years. It is fed daily to the
Prophet's mosque in Madeenah in large quantities, and is packaged and
shipped tomillions of Muslims worldwide, without the slightest blemish
in its flow. It is the epitome of munificence; the more we drink, the
more it gives.
A Friend of the Believer
Ibn 'Abbaasnarrated that the Prophetsaid:"One difference between us
)believers( and the hypocrites is that they could not drink much from
Zamzam." ]Ibn Maajah[
A Muslim loves Zamzam and drinks it abundantly until he is full,
whereas a hypocrite could not. This inability is caused by innate
dislike to whatever the believers do in accordance with Allaah's
wishes, which, in turn, causes the wretched one to forsake this divine
gift for a meremortal one.

Dought and clear, - Ordaining the end of life according to Ahl as-Sunnah and the Mu‘tazilah

I have a small question that has to do with death. I have heard from
many people that each person dies at the specific time previously
ordained for him by Allah. This means that Allah has ordained a
specific time for the death of each individual, at which the angels
take his soul. Does this mean that every time a person dies, the time
has come for him to depart this world and this is the time which Allah
had previously ordained for him, even if he was killed or died as a
result of an accident? I am very confused about thismatter; can you
please explain it?
Praise be to Allah.
Allah, may He be exalted,created all people and decreed for them the
specific time at which their lives would come to an end. Allah, may He
be exalted, has informedthe angel who comes to the foetus in his
mother's womb with thedecree of how long his life will last. Then when
the time for their lives toend comes – whether they die naturally or
as aresult of illness or they are killed or die in an accident – it
cannot be brought forward or put back from the ordained time. By means
of this divine decree which does not change, people's attachment to
anything other than Allah in hopes of increasing or decreasingthat
lifespan is cut off. The one who takes goodcare of his health is not
the one who causes his lifespan to be lengthy; rather Allah, may He be
exalted, has decreed that for him. The one who kills a person has not
taken anything away from the lifespan of the one who was slain; rather
Allah, may He be exalted, decreed that from eternity, and the killer
will be broughtto account for his transgression of the limits set by
sharee'ah if he killed unlawfully.
The Mu'tazilah – who areone of the misguided groups – said that if a
person was not killed and did not die of sickness, he would live a
longer life! This is false and there is no evidencefor it in the
Qur'an or Sunnah, and it is not the opinion of any of Ahl as-Sunnah;
rather Allah has decreed the lifespan for each one of His creation and
He has decreed the means by which their lives will end. There is only
one lifespan (for each individual); it is known to Allah, may He be
exalted, and He has informed His angels of it whom He commanded
towrite the lifespan of each individual when heis in his mother's
womb.
Shaykh Ibn Abi'l-'Izz al-Hanafi (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, has decreed the lifespan of
all creatures so that when the appointed time comes, it will not
bedelayed or brought forward at all. Allah, mayHe be exalted, says
(interpretation of the meaning):
"when their term is reached, neither can they delay it nor can they
advance it an hour (or a moment)"
[al-A'raaf 7:34; an-Nahl 16:61]
"And no person can ever die except by Allah's Leave and at an appointed term"
[Aal 'Imraan 3:145].
InSaheeh Muslimit is narrated that 'Abdullah ibn Mas'ood (may Allah be
pleased with him) said: Umm Habeebah, the wife of the Prophet
(blessings and peace of Allah be upon him and may Allah be pleased
with her) said: O Allah, allow me to enjoy the company of my husband
the Messenger of Allah, my father Abu Sufyaan and my brother
Mu'aawiyah. The Prophet (blessings and peace of Allah be upon him)
said: "You have asked Allah concerning lifespans that are already set,
days the number of which is already predetermined, and provisions that
are already ordained. Nothing will ever be brought forward before its
time and nothing will ever be delayed from its time. If you had asked
Allah to grant you refugefrom punishment in the Fire and punishment in
the grave, that would have been better."
The one who is killed has died at his appointed time. Allah, may He be
exalted, knewand decreed and ordained that one person would die
because of sickness, another would die because of being killed,
another would die as a result of the collapse of awall or building,
anotherwould die by burning or by drowning, or other causes. Allah,
may He be glorified, created life and death and He created the causes
of lifeand death.
But according to the Mu'tazilah, the one who is killed had his
lifespan cut short, and if he had not been killed he wouldhave lived
until his appointed time! So he had two lifespans. But this is a false
notion, because it is not befitting to suggest that Allah, may He be
exalted,ordained for him a time knowing that he would not live until
that time, or that He ordained two times for him, like one who is
ignorant and does not know what willhappen.
The reason why it is obligatory to carry out retaliatory punishment
(qisaas) and hold the killer accountable is because he has committed a
forbidden action and done something haraam that is the means of ending
a life.
Therefore we may understand the words ofthe Prophet (blessings and
peace of Allah be upon him), "Upholding ties of kinship increases the
length of one's lifespan," as meaning that it is a means of living a
long life, and that Allah has decreed that this person would uphold
ties of kinship, and because of that he would live for this length of
time; were it not for that reason he would not live for that length of
time, but He decreed and ordained this cause and effect. By the same
token, He decreed that another person would sever ties of kinship and
would live until such-and-such a time, as we said with regard to
killing or otherwise.
End quote fromSharh al-'Aqeedah at-Tahhaawiyyah, p. 100, 101
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said,commenting on the verse"and then has decreed a stated term (for
you to die). And there is with Him another determined term (for you to
be resurrected)" [al-An'aam 6:2]: With regard to the time when it is
ordainedthat an individual shoulddie, this is known to the angels who
write down the individual's provision, lifespan, deeds and whether he
isdoomed to Hell or destined for Paradise, as it says inas-Saheehayn,
where it is narrated that Ibn Mas'ood (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) – who is the most truthful one – told us: "The creation of any
oneof you is put together in his mother's womb for forty days as
anutfah(sperm drop); then he becomes a 'alaqah(a piece of thick
coagulated blood) for a similar period; then he becomes like a chewed
piece of flesh (mudghah) for a similar period., then the angel is sent
to him and is instructed to write down four things. It is said: Write
down his provision, his lifespan, his deeds and whether he is doomed
(to Hell) orblessed (destined for Paradise). Then the soul is breathed
into him." This lifespan is the appointed time of death which Allah
may make known to whomever He wills among His slaves. With regard to
the other"determined term", i.e., the resurrection, no one knows it
except Him.
End quote fromMajmoo' al-Fataawa, 14/489
He (may Allah have mercy on him) was also asked about the one who is
killed: Did he die at his appointed time or did the killer cut his
life short?
He replied:
The one who is killed is like anyone else among the dead; no one dies
before his appointed time and the appointed time is not delayed for
anyone. Rather all animals and trees have their appointed lifespan and
appointed time of death which cannot be brought forward or put back.
The appointed time of a thing is the end of its life; its life is the
period of time for which it will remain and its appointed time is the
end of its life. It is proven inSaheeh Muslimand elsewhere that the
Prophet (blessings and peace of Allah be upon him) said: "Allah
decidedthe decrees of creation fifty thousand years before He created
the heavens and the earth. And His Throne was above the water." And it
is proven inSaheeh al-Bukhaarithat the Prophet (blessings and peace of
Allah be upon him) said: "There was Allah and there was nothing before
Him, andHis Throne was above the water. He wrote all things in the
Book and He created the heavens and the Earth." According to another
version: "… Then He created the heavens andthe Earth." And Allah, may
He be exalted, says (interpretation of the meaning):"when their term
is reached, neither can they delay it nor can they advance it an hour
(or a moment)" [al-A'raaf7:34]. Allah knew what would be before it
came into existence, and He decreed that. He knows that a person will
die of a stomach disease or of pleurisy, or will die as a result of a
wall or building collapsing, or by drowning or other causes, and that
anotherperson will die as a result of being killed, either by poison
or by the sword or by stoning or by other means. The fact that Allah
knows that and has decreed it, indeed the fact that He willed all
things and created all things, does not prevent praising (someone for
doing good deeds) or blaming (someone for doing bad deeds), rewarding
or punishing. Rather if the one who killed a person did so as
commanded byAllah and His Messenger – as in the case of the mujaahid
who strives in jihad for the sake of Allah – Allah will reward him for
that. But if he kills a person whom Allah and His Messenger forbade
him to kill – as in the case of bandits and aggressors – Allah will
punish him for that. And if he kills a person ina manner that is
permissible – as in the case of qisaas or retaliatory punishment –he
will neither be rewarded nor punished, unless he had a good or bad
intention in either case.
There are two types of appointed times (of death); that which is
absolute and is known to Allah, and that which is conditional. Thus we
may understand what is meant by the words of the Prophet (blessings
and peace of Allah be upon him) – "Whoever would like his provision to
be expanded and his lifespan increased, let him uphold ties of
kinship." Allah commanded the angel towrite down a lifespan for him
and said: "If he upholds ties of kinship, then increase it by
such-and-such," but the angel does not know whether it will be
increased or not. However, Allah knows what the outcome will be, and
when that appointed time comes it will neither be brought forward not
put back.
If the slain person had not been killed, some of the Qadaris (those
who deny the divine decree) said that he would have lived! And some of
those who deny cause and effect said that he wouldstill have died. But
both of them are wrong, for Allah knew that he would die by being
killed. If (hypothetically speaking) He decreed something other than
what He knew would happen, this would be a decree for something that
would not happen; if it were to happen, how could it happen? This is
something that some people may or maynot know. If we assume that Allah
knew that he was not going to be killed (at that particular time), in
that case either He decreed that he is stillgoing to die at that
particular time, or He decreed that he would live until some other
time. To be certain of one of these two scenarios, which then does not
happen, is ignorance. This is like one who says, "If he does not eat
what is decreed for him of provision, either he will die or be given
some other provision"; and it is like one who says, "If this man did
not impregnate this woman,would she be barren or would some other man
impregnate her?" or, "If he did not cultivate this land, would someone
else cultivate it or wouldit remain barren, with nothing planted in
it?" or "If the one who learned the Qur'an from this man did not learn
it from him, would he have learned from someone else or not learned at
all?" And there are many similar examples.
End quote fromMajmoo' al-Fataawa, 8/516-518
And Allah knows best.

Dought and clear, - Ruling on khamr (wineetc) from which the alcohol has been removed

Is the reason for the prohibition on khamr (wine, alcoholic drinks)
the fact that it causes intoxication? So if there was a kind of khamr
that does not cause intoxication, would it not be haraam? Please note
that in the west there is a kind of khamr in which there no alcohol
that would cause intoxication, i.e., the ratio of alcohol in it is
zero percent. Please note that I have read onyour website a fatwa
byour shaykh Ibn 'Uthaymeen in which hesaid that if khamr does not
cause intoxication then it is not khamr. Thekhamr that is available in
America does cause intoxication, then using scientific industrial
means they remove the alcohol from it. What is the ruling on this
khamr?
Praise be to Allah.
Firstly:
The word khamr refers to all kinds of intoxicating drinks, whether it
existed in thepast or exists at present or will exist in the future,
and whether the drink is made from grapes, barley, dates, corn or
anything else.
That is indicated by the words of the Prophet (blessings and peace of
Allah be upon him): "Every intoxicant is khamr and every khamr is
haraam." Narrated by Muslim, 2003
Khamr is a word that applies to any kind of drink that causes intoxication.
See:Ma'aalim as-Sunanby al-Khattaabi, 4/264
Based on that, any drink that does not cause intoxication is not
called khamr and it is not deemed to be haraam. But it is essential to
make certain that this drink does not cause intoxication. It is often
said that some drinks do not cause intoxication, then that turns out
not to be so in reality.
Al-Haafiz said: The rulingis connected to the reason, and the reason
for the prohibition of khamr is intoxication; whenever there is
intoxication the prohibition applies.
End quote fromFath al-Baari, 10/56
Secondly:
It is not permissible to treat khamr in order to remove the alcohol
fromit; this is like what the scholars said about the prohibition on
turning khamr into vinegar.
That is because we are commanded to avoid khamr, as Allah, may He be
exalted, says (interpretation of the meaning):
"O you who believe! Intoxicants (all kinds of alcoholic drinks),
gambling, Al-Ansab (stone altars for sacrifices to idols), and
Al-Azlam (arrows for seeking luck or decision)are an abomination of
Shaitan's (Satan) handiwork. So avoid (strictly all) that
(abomination) in order that you may be successful."
[al-Maa'idah 5:90].
Avoiding something means keeping far awayfrom it, so that it is not near you.
End quote fromAdwa' al-Bayaan, 3/33
Treating it to remove thealcohol from it is contrary to avoiding it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:Because keeping khamr is haraam; if a person is keeping it to
turn it into vinegar, he has committed a haraam action.
End quote fromMajmoo' al-Fataawa, 21/503
It is proven from the Prophet (blessings and peace of Allah be upon
him) that it is forbidden to turn khamr into vinegar. Muslim (1983)
narrated from Anas ibn Maalik (may Allah be pleased with him) that the
Prophet (blessings and peace of Allah be upon him) was asked about
wine that is made into vinegar. He said: "No."
According to a version narrated by Abu Dawood(3675), Abu Talhah
askedthe Prophet (blessings and peace of Allah be upon him) about some
orphans who inherited some wine. He said: "Pour it away." He said: Can
I turn it into vinegar? He said: "No."
Classed as saheeh by al-Albaani inal-Majmoo',9/233; Ibn al-Mulqin
inal-Badr al-Muneer, 6/630; and Shaykh al-Albaani inSaheeh Abi Dawood.
This prohibition implies that it is haraam; if it were possible to
benefit from khamr or to turn it into something from which people
could benefit, it would not be permissible to pour it away; rather the
Prophet (blessings and peace of Allah be upon him) would have
instructed him to do that, especially since it belonged to orphans and
it is haraam to squander their wealth.
InFataawa al-Lajnah ad-Daa'imah(22/92) it says: Khamr must be poured
away… because the Prophet (blessings and peace of Allah be upon him)
issued orders to that effect when the two verses concerning the
prohibition of alcohol were revealed. Itis haraam to keep it and make
use of it as it is, and it is haraam to turn it into something other
than khamr by turning itinto vinegar or turning part of it into
vinegar or extracting the alcohol from it, or to mix it with something
else that one wants to benefit from, because the Prophet (blessings
and peace of Allah be upon him) forbade turning khamr into alcohol in
order to block the means that may lead to evil and to prevent any
possibility of people going back to making it and using it. End quote.
See also the answer to question no. 14276
To sum up: treating khamr to remove the alcohol from it is haraam, and
is not permissible.
But if that has been done, is it permissible for a person to drink it,
seeing that it is free of the intoxicants which are the reason for the
prohibition, or not?
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The well known view is that if it has been turnedinto vinegar, it does
not become pure (taahir), even if the intoxicating effect has been
removed, because removing the intoxicantsis done by means of doing
something haraam, so it is still haraam.
Some of the scholars said that it does become pure and therefore
becomes permissible, even though the action is haraam. The reason they
give for that is that the reason why it is impure (najis) is becauseit
causes intoxication, and the intoxicants havebeen removed, so it is
halaal.
Others said that if it was turned into vinegar by people who believe
that khamr is permissible, such as the People of theBook, the Jews and
Christians, then it is permissible and becomes pure (taahir); ifit was
turned into vinegar by people for whom it is not permissible, then it
is still haraam and impure (najis).
This opinion is most likely to be correct. According to this view, the
vinegar that comes from the Jews and Christians is halaal and pure
(taahir) because they did that on the basis that they believe it is
permissible.
End quote fromash-Sharh al-Mumti', 1/250
He also said: But if it wasturned into vinegar by someone who believes
that turning it into vinegar is permissible, whether he is a Muslim or
a non-Muslim, is it halaal?
The correct answer is that it is halaal, because it was turned into
vinegar in a permissible manner, so it became permissible. Based on
that, the vinegar that is imported from non-Muslim countries is halaal
for Muslims, even if it was produced by means of human actions,because
it was turned into vinegar by the actions of a human who believed it
to be permissible.
End quote fromash-Sharh al-Mumti', 10/53
To sum up:
If it is clear that this drink is free of alcohol, there is nothing
wrong with drinking it. Similarly, if treatment of khamr to remove
alcoholfrom it was done by people who believe it is permissible to do
that, then it is permissible to drink it. However we should point out
that this treatment is something that is haraam for the Muslim to do
according to the most correct opinion.
And Allah knows best.

Dought and clear, - Ruling on one who misinterprets the attributes of Allah, may He be exalted

I want to ask about the one who denies the attributes of Allah: is he
a Muslim or not? Such asthe one who says that what is meant by the
"hand of Allah" is the power of Allah, and theymisinterpret other
attributes of Allah. Is it the case that these people who deny the
divine attributes are notof Ahl as-Sunnah, or are they beyond the pale
of Islam altogether?
Praise be to Allah.
Firstly:
The teaching of Ahl as-Sunnah wa'l-Jamaa'ah with regard to the Tawheed
(Oneness) of the Divine names and attributes is that they believe in
what it says in the Book of Allah, may He be glorified and exalted,
and in that which is proven from the Messenger ofAllah (blessings and
peace of Allah be uponhim), without any misinterpretation(interpreting
them in a way other than they appear to mean) or likening Him to His
creation, and without distorting the meaning or denying the Divine
names and attributes. So they ascribe to Allah, may He be exalted,
that which He has ascribedto Himself and that which His Messenger
(blessings and peace of Allah be upon him) has ascribed to Him.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
Ahl as-Sunnah unanimously agreed on affirming and believing in all the
divine attributes mentioned in the Qur'an and Sunnah, and
understanding them in a true sense (as they appear to be),not as being
metaphorical. But theydo not discuss how any of them are. As forthe
innovators, Jahamis and Mu'tazilah, and the Khaarijis, all of them
deny them and do not understand any of them in a true sense (as they
appear to be).
End quote fromat-Tamheed, 7/145
Secondly:
The one who denies the names and attributes of Allah altogether and
does not ascribe them to Allah, may He be exalted, as is the case with
the baatinis (esoteric sects) and the extreme Jahamis, is a kaafir who
is beyond the pale of Islam, disbelieves in the Qur'an and Sunnah, and
goes against the consensus (ijmaa') of the ummah.
The same applies to anyone who denies any of the names or attributes
of Allah thatAllah, may He be exalted, has affirmed in His Book; he is
a disbeliever, because what is implied by his denial is that he
rejects the Qur'an.
With regard to the one who misinterprets any of the attributes of
Allah and distorts its meaning, such as those who misinterpret the
attribute of the hand as referring to His power, and they say that
istiwa' (rising over the Throne) means taking control of it, and so
on, he is mistaken in interpreting it in a manner other than
theapparent meaning, and he is an innovatorin so far as what he
believes is contrary to the Sunnah, and he has strayed from the path
of Ahl as-Sunnah wa'l-Jamaa'ah. But he is not a disbeliever just
because of this misinterpretation, and he may be excused for his
efforts to understand, depending on his levelof knowledge and faith.
Rather the measuring stick in that regard is the extent to which he
sought to learn what the Messenger (blessings and peace of Allah be
upon him) taught and the extent of his keenness to follow him.
Ibn Baaz (may Allah have mercy on him) said:
It is not permissible tomisinterpret the divine attributes or to
understand them in any way other than their apparent meaning in a
manner that is befitting to Allah, or to say that knowledge of what is
meant belongs only toAllah. Rather all of thatcomes under the heading
of the beliefs of the innovators. As for Ahl as-Sunnah wa'l-Jamaa'ah,
they donot misinterpret the verses and hadeeths that speak of the
divine attributes, and they do not understand them in a way other than
the apparent meaning, and they do not say that knowledge of what is
meant belongs only to Allah. Rather they believe that every meaning
(of these attributes) that may be indicated is true in a manner that
is befitting to Allah, may He be exalted, without likening Him to His
creation.
End quote fromMajmoo' Fataawa Ibn Baaz, 2/106-107
He was also asked (may Allah have mercyon him):
Are the Ash'aris among Ahl as-Sunnah wa'l-Jamaa'ah or not? Do we
regard them as being fellow Sunnis oras being disbelievers?
He replied:
The Ash'aris are among Ahl as-Sunnah with regard to most matters, but
they are not among them with regard to interpretation of the divine
attributes, but they are not disbelievers either. Rather among them
are some leading scholars and good people, but they erred in their
interpretation of some of the divine attributes.
They differed from Ahlas-Sunnah in some issues, such as the
interpretation of mostof the divine attributes, in which they were
mistaken. The view of Ahl as-Sunnah wa'l-Jamaa'ah is to accept the
verses and hadeeths that speak ofthe divine attributes as they came,
without interpreting them (in a way other than the apparent meaning),
denying them, distorting the meaning or likening Allah to His
creation.
End quote fromMajmoo' Fataawa Ibn Baaz, 28/256
Shaykh 'Abd al-'Azeez ar-Raajihi was asked:
If it is proven that the Ash'aris have misinterpreted one of the
divine attributes, are they to be regarded as disbelievers?
He replied: No, the onewho misinterprets and misunderstands some (of
the divine attributes) is not to beregarded as a disbeliever; the one
who denies one of the names of Allah becomes a disbeliever. Allah,
mayHe be exalted, says (interpretation of the meaning):"while they
disbelieve in the Most Beneficent (Allah)" [ar-Ra 'd13:30]. If he
denies one of the names or attributes ofAllah without misinterpreting
it, then he becomes a disbeliever. And Allah says (interpretation
ofthe meaning):"The Most Beneficent (Allah) Istawa (rose over) the
(Mighty) Throne (in a manner that suits His Majesty)" [Ta-Ha 20:5].
Ifhe denies this verse, he becomes a disbeliever, but if he
misinterprets it as referring to taking control, then in that case he
is confused, therefore we cannot say that he is a disbeliever. End
quote.
www.ar.islamway.net
For information on the conditions of labelling a specific individual
as a disbeliever, please seethe answer to question no. 107105
Thirdly:
The Khaarijis are one of the misguided sectswho have gone beyond the
pale of Islam.

Allah is in every breath: Religious Poem for Children, Religious Stories for Kids

When things are down
And you are out of your mind
Remember just remember
Allah is The All-Kind.
When your life is in darkness
And nothing is right
Remember just remember
Through the darkness, Allah is The Light.
When nothing makes sense
And you're heading for demise
Remember just remember
Allah is The All-Wise.
When times are troubled
And no one seems to care
Remember just remember
Allah won't hurt you, He is The Most Just.
When your heart is breaking
And your pain makes youfall
Remember just remember
Allah sees it all.
When you are weak
And the road seems long
Remember just remember
Seek strength from The All-Strong.
When life is a burden
And everything is unstable
Remember just remember
Allah is The All-Able.
When the way is cloudy
And there is no one by your side
Remember just remember
Allah is The Only Guide.
When no one wants to listen
Or is willing to lend an ear
Remember just remember
Allah is always ready to hear.
When you are poor and penniless
And you are stuck in a niche
Remember just remember
Allah is The All-Rich.
When you are down in your misery
And there is nowhere to run
Remember just remember
You can always run to The One.
When you're all alone
And your pain has no end
Remember just remember
Allah is the Most Compassionate.
And when your scars are hurting
And your heart is in fear
Remember just remember
Allah's help is near.

Just P.U.S.H! Religious Stories for Kids, Obedient to God, Religious Stories for Children

This is a fictional story, only for the purpose of explanation and
easy understanding.
A man was sleeping at night in his cabin when suddenly his room filled
with light, and the Lord told the man he had work for him to do, and
showed him a large rock in front of his cabin. The Lord explained that
the man was to push against the rock with all his might. So, this the
man did, day after day. For many years he toiled from sun up to sun
down;his shoulders set squarelyagainst the cold, massive surface of
the unmoving rock, pushing with all of his might. Each night the man
returned to his cabin sore and worn out, feeling that his whole day
had been spent in vain.
Since the man was showing discouragement, the Adversary (Satan)
decided to enter the picture by placing thoughts into the weary mind:
"you have been pushing against that rockfor a long time, and it hasn't
moved." Thus, giving the man the impression that the task was
impossible and that he was a failure. These thoughts discouraged and
disheartened the man. Adversary (Satan) said, "Why kill yourself over
this?" "Just put in your time, giving just the minimum effort; and
thatwill be good enough."
That's what he planned to do, but decided to make it a matter of
prayer and take his troubled thoughts to the Lord. "Lord," he said, "I
have labored long and hard in your service, putting all my strength
todo that which you have asked. Yet, after all this time, I have not
even budged that rock by half a millimeter. What is wrong? Why am I
failing?"
The Lord responded mercifully and compassionately, "Oh my poor
creature, when I asked you to serve Me and you accepted, I told you
that your task was topush against the rock with all of your strength,
which you have done. Never once did I mentionto you that I expected
you to move it. Your task was to push. And now you come to Me with
your strength spent, thinking that you have failed. But, is that
really so? Look at yourself. Yourarms are strong and muscled, your
back sinewy and brown, your hands are callused from constant pressure,
and your legs have become massive and hard.
Through opposition you have grown much, and your abilities now surpass
that which you used to have. Yet you haven't moved the rock. But your
calling was to be obedient and to push and to exercise your faithand
trust in My wisdom. This you have done. Now I, my poor creature, will
move the rock."
Conclusion: At times, when we hear the words of God, we tend to use
our own intellect to decipher what God wants, when actually what God
wants is just a simple obedience and faith in Him.
By all means, exercise thefaith that moves mountains, but know that it
is still God who moves mountains.
When everything seems to go wrong ... just P.U.S.H!
When the job gets you down ... just P.U.S.H!
When people don't react the way you think they should ... just P.U.S.H!
When your money is"gone" and the bills are due ... just P.U.S.H!
When people just don't understand you ... just P.U.S.H!
P + U + S + H = Pray + Until+ Something + Happens