Quick Grasp of Faith: How should compliments and praises be proclaimed?

People are praised for their physical beauty or good morals, although
the unique and real possessor of all of these admirable features is
Allah. Hence, we present all of our compliments to Him, the only One
Who creates and shapes everything in its perfect form. For example, if
one's physical beauty is praised, we have to remember that Allah has
given that beauty as a blessing. Wisdom, intelligence, and all other
features are the blessings of Allah on that person. Therefore, all
praises find their proper place only when they are made with the
intention to praise Allah. The Qur'an proclaims that Allah is the true
owner of everything that can be admired, as follows:
And say: "Praise be to Allah, Who has had no son and no partner in His
Kingdom, and Who needs no one to protect Him out of weakness."
Proclaim His Greatness repeatedly! (Suratal-Isra': 111)
For that reason, when praising athing's or a person's beauty, we have
to realize that Allah createdit, that it belongs to Him, and that He
may take that blessing back, if He wills to do so.

Evolution Deceit: The Recapitulation Misconception

What used to be called the"recapitulation theory" has long been
eliminated from scientific literature, but it is still being presented
as a scientific reality by some evolutionist publications. The
term"recapitulation" is a condensation of the dictum"ontogeny
recapitulates phylogeny," put forward by the evolutionary biologist
Ernst Haeckel at the end of the nineteenth century.
This theory of Haeckel's postulates that living embryos re-experience
the evolutionary process that their pseudo-ancestors underwent. He
theorized that during its development in its mother's womb, the human
embryo first displayed the characteristics of afish, and then those of
a reptile, and finally those of a human.
It has since been proven that this theory is completely bogus. It is
now known that the "gills" that supposedly appear in the early stages
of the human embryo are in fact the initial phases of the middle-ear
canal, parathyroid, and thymus. That part of the embryo that was
likened to the "egg yolk pouch" turns out to be a pouch that produces
blood for the infant. The part that was identified as a"tail" by
Haeckel and his followers is in fact the backbone, which resembles a
tail only because it takes shape before the legs do.
These are universally acknowledged facts in the scientific world, and
are accepted even by evolutionists themselves. Two leading
neo-Darwinists, George Gaylord Simpson and W. Beck have admitted:
Haeckel misstated the evolutionary principle involved. It is now
firmly established that ontogeny does not repeat phylogeny.1
The following was written in an article inNew Scientistdated October 16, 1999:
[Haeckel] called this thebiogenetic law,and the idea became popularly
known as recapitulation. In fact Haeckel's strict law was soon shown
to beincorrect. For instance,the early human embryo never has
functioning gills like a fish, and never passes through stages that
look like an adult reptile or monkey.2
In an article published inAmerican Scientist, we read:
Surely the biogenetic law is as dead as a doornail. It was
finallyexorcised from biology textbooks in the fifties. As a topic of
serious theoretical inquiry it was extinct in the twenties…3
Another interesting aspect of"recapitulation" was Ernst Haeckel
himself, a faker who falsified his drawings in order tosupport the
theory he advanced.Haeckel's forgeries purported to show that fish and
human embryos resembled one another. When he was caught out, the only
defense he offered was that other evolutionists hadcommitted similar
offences:
After this compromising confession of 'forgery' I should be obliged to
consider myself condemned and annihilated if I had not the consolation
of seeing side by side with me in the prisoner's dock hundreds of
fellow-culprits, among them many of the most trusted observers and
most esteemed biologists. The great majority of all the diagrams in
the best biological textbooks, treatises and journals would incur in
the same degree the charge of 'forgery,' for all of them are inexact,
and are more or less doctored, schematized and constructed.4
In the September 5, 1997, edition of the well-known scientific
journalScience, an article was published revealing that Haeckel's
embryo drawings were the product of a deception.The article, called
"Haeckel's Embryos: Fraud Rediscovered," had this to say:
The impression they [Haeckel's drawings] give, that the embryos are
exactly alike, is wrong, says Michael Richardson,an embryologist at
St. George's Hospital Medical School in London… So he and his
colleagues did their own comparative study, reexaminingand
photographing embryos roughly matched by species and age with those
Haeckel drew. Lo and behold,the embryos "often looked surprisingly
different," Richardson reports in the August issue ofAnatomy and
Embryology.5
Scienceexplained that, in order to be able to show the embryos as
similar, Haeckel deliberately removed some organs from his drawings or
else added imaginary ones. Later in this same article, the following
information was revealed:
Not only did Haeckel add or omitfeatures, Richardson and his
colleagues report, but he also fudged the scale to exaggerate
similarities among species, even when there were 10-fold differences
in size. Haeckel further blurred differences by neglecting to name the
species in most cases, as if one representative was accurate for an
entire group of animals. In reality, Richardson and his colleagues
note,even closely related embryos such as those of fish vary quite a
bit in their appearance and developmental pathway."It looks like it's
[Haeckel's drawings are] turning out to beone of the most famous fakes
in biology," Richardson concludes.6
TheSciencearticle goes on to discuss how Haeckel's confessions on this
subject werecovered up from the beginning of the last century, and how
the fake drawings began to be presented in textbooks as scientific
fact:
Haeckel'sconfession got lostafter his drawings were subsequently used
in a 1901 book calledDarwin and After Darwinand reproduced widely
inEnglish language biology texts.7
In short, the fact that Haeckel's drawings were falsified had already
emerged in 1901, but thewhole world of science continued to be
deceived by them for a century.
1. G. G. Simpson, W. Beck,An Introduction to Biology, Harcourt Brace
and World, New York, 1965, p. 241.
2. Ken McNamara, "Embryos and Evolution,"New Scientist, vol. 12416, 16
October 1999. (emphasis added)
3. Keith S. Thomson, "Ontogeny and Phylogeny Recapitulated,"American
Scientist, vol. 76, May/June 1988, p. 273.
4. Francis Hitching,The Neck of the Giraffe: Where Darwin Went Wrong,
Ticknor and Fields, New York, 1982, p. 204.
5. Elizabeth Pennisi, "Haeckel's Embryos: Fraud Rediscovered,"Science,
5 September, 1997. (emphasis added)
6. Elizabeth Pennisi, "Haeckel's Embryos: Fraud Rediscovered,"Science,
5 September, 1997. (emphasis added)
7. Elizabeth Pennisi, "Haeckel's Embryos: Fraud Rediscovered,"Science,
5 September, 1997. (emphasis added)

Lives of the Prophets: Some of the Prophet’s (saas) finer traits

Imam Ghazzali, known as"Hujjatul Islam," collected and setout some of
Prophet Muhammad's (saas) traits as related by such great Islamic
scholars as Tirmidhi, Tabarani, Muslim, Imam Ahmad, Abu Dawood and Ibn
Maja:
"The Holy Prophet (saas) was the most patient among men, the bravest,
the best judge, and he who pardoned most. ... he was the most
charitable man. He did not pass a single night hoarding a single
dirham or dinar. Whenever any excess money came to him and if he did
not then get anyone to accept it as charity, he did not return home
till he gave it to thepoor and the needy. He did not store up for more
than a year the provision of his family members which Allah was
pleased to give him. He used to take one fifth of what easily came to
him out of dates and wheat. What remained in excess, he used to give
in charity. He used to give away in charity to him who begged of him
of anything, even out of his stored up provision.
He did not take any revenge for personal wrongs but he used take it
for preservation of the honor of Allah.
He used to speak the truth even though it was sometimes a cause of
trouble to himself and his companions.
He was the most modest, without pride, and his tongue was most
eloquent without prolongation of speech. His constitution was the most
beautiful. No worldly duties could keep him busy.
He used to go even to a distant place to see the sick, loved scents
and hated a stench or bad smell, sat with the poor andthe destitute,
ate with them, honored those possessing honor, advised them to do good
and show kindness to relatives. He did not treat harshly to anybody
and accepted excuses offered to him.
He accepted sports and pastimesas lawful, played with his wives and
held races with them.... He did not hate the poor for their poverty
nor fear the kings for their mighty power. He used to call the people,
high or low towards Allah. Allah adorned him with all the qualities
and good administration
At the time when the Quran wasbeing revealed to him, he used to smile
most. When something happened, he entrusted it to Allah, kept himself
free from his own strength and ability and said in invocation: 'O
Allah, showme truth in a true manner or give me grace to give it up.
You guide to the straight path whomsoever You will.'
Allah revealed the Quran to him and through it He taught him good
manners." (Imam Ghazzali'sIhya ulum-id-din, Volume 2, pp. 237-241)

Birthday Sms

1. This msg has No Fat No cholesterol n No Addictive this is all
natural except, with a lot of sugar. But it can never be as sweet as
the one reading it. Happy Birthday
-
2. In soft gleaming night of stars, May all your dreams come true. May
every star of every night, Bring love and joy to you. Happy Birthday
to you!!

Fathwa, - The relevancy of rulings on menstruation and the reward for worship

Question:
I don't understand why women can't enter the masjid whilethey are
menstruating.I understand that during the Prophet's (SAW) time, there
wasn't proper protection. Today, there is proper protection in order
to ensure that one doesn't "leak". At my masjid, the women who can't
pray sit in a dark, cold corner, where the kids all talk and cry. I
don't see it as being fair, especially during the odd nights in
Ramadan. I would also like to engage in worship, make dua, read the
Qur'an, and listen to lectures....whyshould I not be blessedand not do
ibadah just because I'm on my period? There is no proper arrangement
inmy masjid for women to sit and listen, everywhere you go there are
kids screaming and crying except in the main prayer hall. Allah knows
my intention, and I am there to worship him on a night which could be
better than a thousandother nights. Please explain this to me.
Answer:
As-Salamu `alaykum:
There was protection even in the time of the Prophet, upon him peace,
and menstruatingwomen did not go around "leaking" whether at home or
outside it, so the Law that was good for them is good for us also.
Yes, you are right that it is not fair that women should sit in a
dark, cold corner or stuck with pesky tots day in and dayout but this
is irrespective of their physical state and the rulings pertaining
thereto. More importantly, one is blessed and doing `ibadaregardless
of one's physical state because worship is not founded upon the acts
of the body but upon intention as the Prophet said, upon him peace:
"Actions count only according to intention."
Therefore, your intention to worship Allah Most High is fulfilled
regardless of thestate of your body, and your reward may thus bejust
as great if not greater in the fact that you follow His guidelinesand
submit to His Decree as applies to your condition and your
responsibilities as a family caretaker, than it would be if you were
praying in the heart of the Ka`ba on Laylat al-Qadr without the least
attachment to the dunya.

Fathwa, - Women’s Discharge

Question:
I wanted to know what the ruling was for women who have discharge...
does it nullify their wudu?... if so, then what about the women who
have it daily, even if they discharge during prayer... does it then
mean that their prayerdoes not count and that they'd have to make wudu
and pray again?
Answer:
Assalamu alaikum,
The default is that anything that exits from either private parts
nullifies ritual ablutions (wudu), for both men and women. Such things
are also considered in themselves ritually impure (najis). [Haskafi,
Durr al-Mukhtar, �Bab al-Ghusl�]
This includes all female discharge, except one type. The discharge
that does not nullify ritual ablutions (wudu) and is considered
ritually clean (tahir) is the �chronic vaginal discharge� (rutubat
al-farj) that comes out normally and regularly, and is clear and not
discolored. Somescholars explain it to be akin to the �sweating of the
vaginal walls.� When reasonably possible, one should renew one�s
ritual ablutions in such cases. However, when it is difficult to do
so, such as at work or school, there is nothing wrong with following
this ruling. It is what is indicated by the words of Ibn Abidin, as
confirmed by the fuqaha.
It should be noted, again, though that all other discharge, even if
slightly discolored, nullifies ritual ablutions and is ritually
impure.

Fathwa, - Irregular bleeding…should I not take a dispensation on this issue?

Question:
Recently I have noticedthat my menstrual cycle has become longer than
the normal 8 to 9 days which it lasted. Now, my regular cycle has
moved from 9 days to 10 or 11 days. But according to the Hanafi rule,
I must begin to pray on my 11th day. However, if I know that this is
part of my cycle, can I not take a dispensation onthe issue?
Answer:
Assalamu alaykum
Menstruation is the monthly discharge of blood that lasts from three
to ten days. Any blood released for less than three days or beyond ten
days is not considered menstruation[Maraqi al-Falah]. The fact that
you consider it menstrual blood is not legally relevant.
Its exceeding ten days means that it can not be considered as such.
Rather it will be considered abnormal uterine bleeding (istihada) so
after the tenth day one must perform a ritual bath and start praying.
In addition, as the bleedinghas exceeded ten days one must rely on
one's previous menstrual period ('aada) to ascertain how many daysof
the bleeding are to beconsidered menstruation.
So for example if one's last menstrual period was 9 days and then the
next one was 11 days, one would perform a ghusl and start praying on
the tenth day and onewould make up one day of prayers as the
menstruation will be seen to have ended on the 9th day and the tenth
will be considered abnormal uterine bleeding (istihada). There is no
difficulty or hardship in this. It is purely submission.

Social system in Islam -II

The Unique feature of Islam:
Islam was born with the unique feature of amalgamating the secular
with religious, the worldly with the other-worldly, and with a clear
approach to socio-economic affairs and with awell-defined
administrative system.
The famous Italian orientalist Dr. Laura Veccia Vaglieri, stated:"With
Islam, the spirit was liberated from prejudice, man's will was set
free from the ties which had kept it bound to the will of other men,
or other so-called hidden powers, priests, false guardians of
mysteries, brokers of salvation; all those who pretended to be
mediators between God and man and consequently believed that they had
authority over other people'swills, fell from their pedestals.
Because the Unity of God embraces all other unities, this religion was
born with the unique feature of amalgamating the secular with
religious, the worldly with the other-worldly, and with a clear
approach to socio-economic affairs and with awell-defined
administrative system.
Man became the servant of Allaahalone and towards other men he had
only the obligations of one free man towards another. While men had
suffered from the injustices of social differences, Islam proclaimed
equality amonghuman beings. Each Muslim was distinguished from other
Muslimsonly by his greater fear of Allaah, his good deeds, and his
moral and intellectual qualities."]Apologia dell Islamismo, pp.
33-34[.
Allaah Says )what means(:"O mankind! We have created you from a male
and a female, and made you into nations and tribes,that you may know
one another. Verily, the most honourable of you with Allaah is that
)believer( who has piety. Verily, Allaah is All-Knowing,
All-Aware."]Quran 49:13[
The most important and fundamental principle in Islam, isthe doctrine
of Monotheism. Monotheism in Islam is not only atheological principle
but it is the cornerstone of Islamic epistemology and the most basic
principle of the methodology of Islam and all Islamic studies.
According to this principle, authority, judgment and power belong to
Allaah. This doctrine liberates the whole of humanity from all sorts
of domination, and every kind of intermediary and subjugation, and
provides Muslims with a strong sense of independence. This doctrine,
together with the Islamic principle of "the duty of enjoining,
spreading and encouraging good and forbiddingevil" provides Muslims
with the legal, spiritual, social, theological and ethical
justification to establish a Divine order. Islam never approves
imperialism, dictatorship, colonialism, oppression, tyranny, power
politic, authoritarianism, totalitarianism, theocracy, oligarchy and
monarchy.
Main principles of Islamic way of administration:
1. The foremost feature of the Islamic administration is that its
subjects should have implicit faith in Allaah, and it should be
clearly understood that Government has no absolute power over them,
nor are they itsslaves.
2. The main objective of the Islamic administration is to establish
and promote the virtues approved by Allaah as wellas prevent and
suppress the vicesdisliked by Him. It is for this reason that
righteousness and respect for Allaah should be displayed in the
character of the head of the Islamic government. Government employees,
judges and military officers should imbibe this spirit and, in turn,
infuse it into the Muslim society.
3. The rule of the law is indispensable to an Islamic socialorder. The
Prophet Muhammadwas sent with the Book, the Constitution of a Muslim
community, the Balance, and the Divine standard in conformity with
which Authority puts the Book into practice so that the people subsist
by absolute justice. Nobody could be above the law in a Muslim
society, nor could they transgress its limits. Itshould be enforced
for all without any discrimination, the courts being free from outside
pressure. History has witnessed that most of the Muslim caliphs set up
the best examples, adhering to this principle. In spite of enjoying
more powers than kings of the past and presidents of the present, they
adhered strictly to the law. Friendship and nepotism never induced
them to ignore the prescribed rules and regulations, nor did their
personal displeasurecause harm to any one against the cannons of the
Islamic Law.
Men make their own history and are responsible for their own condition
individually and socially:
1. Justice and the rule of the Law being the foremost articles of
theIslamic constitution, it falls to thesubjects to obey the
government since Islam is strictly opposed to anarchy and social
disorder. This, however, does not mean that thesubjects must obey
their rulers inevery instance. The Prophetisreported to have said:
"There is no obedience in sin…" ]Abu Daawood[, but the failure to
obeydoes not mean it is necessary to break out in revolt against the
government. Rather it means that Muslim individuals of the community
are responsible for their own felicity and salvation. Allaah Say )what
means(:"Allaah does not change the state of a people as long as they
do not change their state themselves…"]Quran 13:11[ Men make their own
history and are responsible for their own condition individually and
socially, thus advice and preaching should always come first.
2. Another important article in this constitution is the establishment
of an advisory system of government. Advice of the learned, of pious
persons andpersons of sound judgment and expert knowledge enjoying the
confidence of the people is always to be sought. In turn, these
persons are expected to speak out and express their opinions according
to the dictates of their conscience with precision and integrity. This
advisory system is so important to a Muslim community that Allaah
speaks of the first, exemplary Muslim community as)what means(")those(
who)conduct( their affairs by mutual consultation…"]Quran 42:38[ in
praise of them. This importance becomes more explicit when the fact
that this first community was led by the Prophethimself is taken into
consideration, who was described by Allaah in the following verse
)what means(:"Nor does he speak of )his own( desire."]Quran 53:3[.
Allaah againshows the importance He attaches to the advisory system or
counsel by ordering His beloved Messengerto counselwith his
companions.
Even after the reverse the Muslims experienced at the Battleof Uhud
due to the disobedience of some Muslims' soldiers to the Prophet's
ordersHe instructs it. The Prophetand his rightly-guided successors
never avoided counsel where and whenit was necessary. Thus, counsel is
one of the cornerstones of an Islamic government.
3. Many affairs are settled through counsel or consultation in Islam.
A judge settles through consultation a case about which he cannot
arrive at an establishedverdict in accordance with the Quran and the
Sunnah, thus consultation, like Ijtihaad )a juristic opinion of
scholars on matters which are not specified in the Quran or the
Sunnah( and analogy, is one way of reaching a judgment. Further, any
punishment, which is of a secondary nature, and not explicitly decreed
in the Quran and the Sunnah can be given by the judge after
consultation with authoritative Muslim jurists.
In Islam sovereignty is vested in Allaah and the people are His
representatives who carry out Hiscommandments on earth. They have to
follow and obey the legislations given by Allaah through His Prophet.
Government is subservient to the Divine Law and exercises its
authority in accordance with the injunctions of Allaah and within the
limits prescribed by Him.
Although a system of Sultanate replaced this ideal system following
the resignation of Hasan, the Son of 'Ali Ibn Abu Taalibmost of the
Muslim rulers remained faithful and obedient to the law and dictates
of the Islamic constitutional system. Lastly, through consultation
again, scholarly representatives of the people should be able to make
the ruler abdicate when he deviates from the Right Path.
5. Another article of the constitution provides for freedom of
opinion. Furtherance of virtue and suppression of evil has been
enjoined by Islam not only as the right of Muslims, but their
essential duty. Freedom of conscience and speech is the pivot on which
the Islamic society and the administration function in the right
direction. The people have the liberty to find fault with the most
prominent among the Muslims when they go astray, and have the right to
be out-spoken in all matters, in a way that won't create or result in
a greater evil. Away to avoid a greater evil, is by knowing the
etiquettes of enjoining good and forbidding evil to "the rulers" and
to "the ruled"."
6. The last article of Islamic constitution is that the Public
Treasury is Allaah's property and a Trust of the Muslims. Nothing
should be received except through lawful sources and nothing should go
out except for lawful purposes. The ruler enjoys only so much
jurisdiction over it as a trustee has over the propertyof a minor
orphan under his custody: Allaah Says )what means(:"and whosoever
amongst guardians, he should take no wages, but if he is poor, let him
have for himself what is just and reasonable )according tohis
work(…"]Quran 4:6[
7. The ruler is bound to account for the income and expenditure of the
Public Treasury and the Muslims have every right to ask him for a full
account of income and expenditure.

The conquest of Makkah, 20 Ramadan - II

Abu Sufyaan honored
Al-'Abbaasappeared before the Prophet of Allaah, sallalahu alayhi wa
sallam, and submitted, "Abu Sufyaan is a person who loves honor, so
would you please give him some special honor." At this he,sallalahu
alayhi wa sallam, said, "He who enters the Sacred Mosquewill be safe,
he who enters the house of Abu Sufyaan will be safe, and he who shuts
his doors upon himself will be safe." Abu Sufyaan felt elated.
The army on the move surged like an ocean. Different tribes had passed
by with their tribal colors. Abu Sufyaanascended a raised spot
towitness the spectacle of the Muslim troops on the march and hurried
back to Makkah ahead of all toannounce: "He who enters the Sacred
Mosqueor my house will be safe."The Prophet of Allaah, sallalahu
alayhi wa sallam, wanted to avoid bloodshed at all costs. Hisexit from
Makkah in a state of helplessness and then his victorious and glorious
return must have been on his mind. This day he made a triumphant entry
into Makkah with his head lowered giving thanks to Allaah The
Almighty. He, sallalahu alayhi wa sallam, then circumambulated the
Ka'bah seven times mounted on his animal and then cleared the Ka'bah
of idols. He then took the keys of the Ka'bah from 'Uthmaan Ibn
Talhah, and entered the Ka'bah and prayed toAllaah The Exalted.
Following this the Prophet of Allaah, sallalahu alayhi wa sallam,
stood at the door of the Ka'bah, holding its frame, while the Quraysh
arranged themselves in front of him in the courtyard filled with fear
and shame.
Historic Address of the Prophet:
The Prophet said addressing them:"None hasthe right to be worshipped
but Allaah. He has fulfilled His Promise and help to His slave. He has
alone overthrown all the Confederates. All the rites, privileges and
claims to retaliation and blood compensation are beneath my feet
except the custody of the Ka'bah and the giving water to the pilgrims.
Even cutting down agreen tree is not valid within the sanctuary. O you
people of the Quraysh, Allaah has abolished thehaughtiness of paganism
and thepride of lineage. Man comes fromAadam and Aadam came from clay.
Allaah the Almighty Says)what means(:'O mankind, indeed We have
created you frommale and female and made you peoples and tribes that
you may know one another. Indeed, the most noble of you in the sight
of Allaah is the most righteous of you. Indeed, Allaah is Knowing and
Acquainted'.]Quran, 49:13[
O Quraysh! what do you think I am about to do with you?""We hope for
the best," they replied, "You are a noble brother, son of a noble
brother." The Prophet of Allaah said in reply,"I say to you what
Yoosuf )Prophet Joseph( said to his brothers:'Have no fear this day,
go your way for you are all free'."
The address being over, the Prophet, sallalahu alayhi wa sallam, went
up toMountSafaand sat down to take the oath of allegiance to Allaah
and His Messenger from the people. After finishing with men, he
deputed 'Umar to take the oath from the women, and he kept seeking
forgiveness of Allaah for them. Safwaan ibn Umayyah fled toYemenfor
fear of life. Umayr ibn Wahb from his tribe sought safety for him and
he was granted immunity. Safwaan was the man who had resisted the
entry of the Muslims into Makkah and fled from Makkah after the
conquest; so did 'Ikrimah Ibn Abu Jahl, and he too was granted safety.
Both of them had the pleasure of coming to the fold of Islam after the
battle of Hunayn.
The Truth came and Falsehood vanquished
Destruction of idols installed in the Ka'bah meant the destruction of
the idols all overArabia. Likewise, the entry of theQuraysh into Islam
implied the whole Arabiacoming to the fold of Islam, for all eyes were
fixed on the Quraysh of Makkah to see whether they accepted Islam or
not.
After the conquest of Makkah, the Prophet, sallalahu alayhi wa sallam,
announced throughout the land that nobody becoming a Muslim was
allowed to keep an idol in his house.Following this he sent a few
parties to destroy idols installed in the area around Makkah. He sent
Khaalid ibn Al-Waleedat the head of thirty soldiers to break 'Uzzaa,
the idol of Banu Kinaanah and to pull down its temple. Khaalid ibn
Al-Waleed went and broke 'Uzzaa to pieces and razed its temple to the
ground. 'Amr ibn Al-'Aaswas sent to destroy Suwaa', the idol of Banu
Huthayl. When 'Amr ibn Al-'Aas reached the spot, the priest said,"How
will you be able to overpower it?" 'Amr said,"Just watch." Saying this
he entered the temple and broke the idol to pieces. Sa'd ibn Zayd was
sent to Qadeed to destroyManat. The priests were sure the Muslims
would fail in their task but they saw with their own eyes the
believers break the idols and pull the temple down. All idols and
temples were destroyed.
The first priority being completed, the Prophet, sallalahu alayhi wa
sallam, resumed his mission of preaching Islam through Muslim
missionaries and sent them near and far.

The conquest of Makkah, 20 Ramadan - I

According to the terms ofthe treaty of Hudaybiyah,the Arab tribes were
given the option to join either of the parties with which they desired
to enter into treaty alliance,the Prophet's sallalahu alayhi wa
sallam, or the Quraysh's. As a consequence, Banu Bakr joined the
Quraysh, and Khuzaa'ah joined the Prophet, sallalahu alayhi wa sallam.
According to the Treaty they could not attack one another for a period
of ten years. But Banu Bakr developed an evil scheme against Banu
Khuzaa'ah and they planned to take revenge on their rivals. The
Quraysh of Makkah should have held Banu Bakr back from implementing
their plan against Banu Khuzaa'ah making them uphold the Treaty.
Instead of preventing them, the Quraysh, totally at variance with
their obligation to the Treaty, came out in the open lending full and
active support to Banu Bakr with men and material. They broke their
covenant to the extent that Safwaan ibn Umayyah, 'Ikrimah ibn Abu
Jahl, and Suhayl ibn 'Amr joined the fighting along with Banu Bakr.
The combined attack of Banu Bakr and the Quraysh inflicted on
BanuKhuzaa'ah a heavy loss of20 or 30 men. Being caught by a surprise
attack at night while theywere asleep, they found no where to take
refuge except at the House of Allaah, the Ka'bah, and even some of
them were killed there )this was alsoa breach of trust as the Ka'bah
was a sanctuary for all(.
A Few days after the incident Budayl ibn Warqa' and 'Amr ibn Saalim
came to Al-Madeenah and put their complaint before the Prophet,
sallalahu alayhi wa sallam. 'Amr ibn Saalim told his tale ofwoe in a
poem filled withgloom and grief at their being brutally attacked and
killed.
The Prophet of Allaah, sallalahu alayhi wa sallam, consoled them
saying,"You will be helped."Atthe time of their departure from
Al-Madeenah the Messenger of Allaah, sallalahu alayhi wa sallam,
remarked: "Abu Sufyaan has set out from Makkah to seek an extension in
the durationof Peace Treaty and get itconsolidated, but his mission
will end in failure."
When the Makkans foundtime to think over the consequences of their
misconduct, they were struck by fear. They sent Abu Sufyaan to renew
the Peace Treaty. The Messenger of Allaah, sallalahu alayhi wa sallam,
ordered the Muslims, on the other hand, to make preparations for the
ensuing battle and to keep it a top secret. On the way back to Makkah,
Budayl ibn Warqa' and his group came across Abu Sufyaan who was
heading for Al-Madeenah. "Where have you been?" asked Abu Sufyaan. "I
was only up in this valley," Budayl replied. Abu Sufyaan was under the
impression that the Prophet was unaware of the attack against Banu
Khuzaa'ah that had just occurred. Hewas determined to get the Peace
Treaty renewed as soon as possible.
Abu Sufyaan in Al-Madeenah
Abu Sufyaan came to Al-Madeenah and went tothe house of his daughter
Umm Habeebah)wife of the Noble Prophet, sallalahu alayhi wa sallam(.
But as he went to sit on the apostle's carpet she folded it up. "My
daughter," said he, "Do you think that the carpet is too good for me
or am I too good for the carpet." She replied, "It isthe apostle's
carpet and you are an unclean polytheist."
Being disgusted at the curt reply of his daughter, Abu Sufyaan stepped
out of her room and went to the Noble Prophet, sallalahu alayhi wa
sallam, but he, sallalahu alayhi wa sallam, was well aware ofhis
tricks and did not hold him any assurance. He then approached Abu
Bakrbut he declined to interfere. He contacted'Umaralso to intercede
but he made a point-blank refusal. At last he saw 'Ali ibn Abi
Taalibin this connection, but he also regretted his inability to do
anything for him.
Preparations for the Attack onMakkah
Immediately after the departure of Abu Sufyaan, the Prophet, sallalahu
alayhi wa sallam, asked the Companions to march on Makkah. In spite of
the massive size of the military preparations, theCompanions did not
know the target of attack. It was simply because the Messenger
ofAllaah, sallalahu alayhi wa sallam, wanted the Makkans to be caught
unaware.
However, a Companion ofthe Prophet, Haatib ibn Abu Balta'ahinformedthe
Quraysh of the impending Muslim attack,in a letter sent through a
woman. Allaah The Almighty inspired His Messenger with this. He,
sallalahu alayhi wa sallam, sent 'Ali and Az-Zubayr ibn
Al-'Awwaamimmediately after the woman with the description of her
features. They caught herafter a hard chase, searched her belongings
but the letter remained hidden. However, 'Ali wasquite sure about the
letter because he knew the Prophet, sallalahu alayhi wa sallam, would
not say anything that wasn't absolutely true. When 'Ali threatened her
with dire consequences, she drew out the letter from her hair and
handed it over to them. The letter was from Haatib ibn Abu Balta'ahto
the Quraysh. The letter along with the woman was brought to the
Messenger of Allaah. Haatib was sent for and was asked for an
explanation. He said,"Since my relatives were still in Makkah and in
danger, I wished to oblige the Makkans by informing them about the
ensuing Muslim attack so that my relatives would remain safe from
them." Having heard this, 'Umar lost his temper and said, "O Messenger
of Allaah! Allow me to cut his head off." But the Prophet, sallalahu
alayhi wa sallam, forgave him and told 'Umar that Haatib was truthful
in his claim, and Allaah would forgive him due to his partaking in the
battle of Badr.
March to Makkah
On Ramadan 11, 8 AH, theProphet, sallalahu alayhi wa sallam, set out
from Al-Madeenah at the head of a ten-thousand-man army of the
Companions. The failure of Abu Sufyaan's mission had disheartened the
Qurayshand they were in the dark about the plans of the believers. The
Prophet's march to Makkah was very swift. They came across his uncle
Al-'Abbaas ibn aAbdul-Muttalibon the way who, along with his wife and
children, was moving to Al-Madeenah after they had embraced Islam. The
Messenger of Allaah took Al-'Abbas to Makkah and sent his family to
Al-Madeenah. Marching quickly, the Muslim army reached Marruaz-Zahraan
at a distance of 8 miles from Makkah. TheMakkans were still unaware of
the presence of Muslim troops even though they were so close to
Makkah. They encamped at that place. The Makkans came to know of the
Muslim forceonly from the shepherds who went back in the night.
Informed of this, Abu Sufyaan came out to look into the matter. The
Prophet, sallalahu alayhi wa sallam, had already deputed 'Umarat the
head of a patrol party to ward off a night attack.
Al-'Abbaas ibn Abdul-Muttalib was anxious about the safety of his
people and wanted themto accept Islam and be safe. He came out mounted
on the mule of the Prophet, sallalahu alayhi wa sallam, in the night
and moved towards Makkah. As per the order of the Messenger of Allaah,
sallalahu alayhi wa sallam, the entire Muslim army had, in separate
groups of one thousand each, lit their campfires.
When Abu Sufyaan witnessed the blazing campfires spread over a vast
area, he was shocked and stunned to the core to think how such a large
army had been collected.
Al-'Abbaas recognized the voice of Abu Sufyaan even in the dark night
and sounded back that the army belonged to theProphet, sallalahu
alayhi wa sallam, and was readyto invade Makkah the next morning. Abu
Sufyaan was left more confounded at this disheartening news. He, in a
state of utmost bewilderment, drew nearAl-'Abbaas to seek his counsel
at this juncture. Al-'Abbaas said to him,"Ride on the back of this
mule and I will bring you to the Prophet, sallalahu alayhi wa sallam,
for he alone can give you protection." Abu Sufyaan got on the mule
without a moment's delay. 'Umar recognized Abu Sufyaan and wanted to
kill him at once, but Al-'Abbaas spurred the mule and quickly went
into the camp of the Prophet. 'Umar came chasing him and said, "O
Prophet of Allaah! Command me to kill this disbeliever, for he has
come under our control without any condition." Al-'Abbaassaid, "I have
already given him protection." But 'Umar sought permission once again.
Al-'Abbaas replied to him with a pinch of taunt,"'Umar'! You would not
have insisted on his being killed had he belonged to your
family."Thereupon 'Umar said, "OAl-'Abbaas! I felt more happy on your
accepting Islam than I would have been had my father doneso because I
found the Prophet eager for your becoming a Muslim." After this
exchange between the two, the Prophet of Allaah, sallalahu alayhi wa
sallam, enjoined, "Well, Abu Sufyaan is given respite for a night."
Following this he asked Al-'Abbaas to keep Abu Sufyaan in his own
camp.And next morning Abu Sufyaan appeared beforethe Prophet,
sallalahu alayhi wa sallam, and confessed Islam.
To be continued

Dought n clear, - She is an author who writes stories and articles in English, and isasking about the ruling on writing and receiving payment for it

Allah has given me a great gift, and I write stories and articles in
English. Hence I have taken this as a profession. My writings are not
always about Islam; rather I write different things about various
subjects, but I am always careful to avoid that which is haraam. Is
the money that I get for these writings halaal? I write these things
on the basis of my conviction that the Muslims should excel in all
areas of life, and so that everyone who reads my writings will know
that we are not a backward ummah as some people think.
Praise be to Allah.
There is nothing wrong with writing stories if you adhere to the
shar'i conditions that make it permissible to write them and publish
them. These conditions includethe following:
1.
They should not contain anything that is contraryto sharee'ah, or
matters that Islam came to oppose and warn against. Such things
include shirk (association of others with Allah), innovation and evil
words, deeds and behavior.
2.
They should not contain lies about historical events or real
incidents. If it is a story based on imagination, then there is
nothing wrong with that, as al-Hareeri did in hisMaqaamaat, in whichhe
made up a fictional character called al-Haarith ibn Hsmmaam.
Al-Hareeri said in the introduction to hisMaqaamaat: I hope that I am
not going to be, in what I have written, like one who is putting
himself in trouble or be like losers, those who strove in misguidance
in this life, thinking that they were doing well. However, there are
somesmart people who turn ablind eye and do not comment on my
writings, and others who like me and defend me. Yet there are ignorant
people who are not prominent at all, who criticise me and suggest that
what I write is haraam. But anyone who examines what I have written of
theseMaqaamaatwill realise that they are beneficial and that they tell
stories about animate beings and inanimate things. No one has ever
heard of anyone who rejected such stories or regarded their writers as
sinners at all. If deeds are but byintentions, then what is wrong with
one who writes stories, intending thereby to highlight some issues,
for the purpose of promoting good morals, and his intention was never
to tell lies? Isn't he, in that case, like a teacher who teaches good
manners and guides people to thestraight path?
End quote fromMaqaamaat al-Hareeri, p. 17, 18
Shaykh Muhammad Rasheed Rida (may Allah have mercy on him) commented
by noting: He says that he never heard of anyone among the scholars of
the ummah up to his time forbidding such stories which speak of
animals, such asKaleelah wa Dimnah, and so on, because the intention
behind them was to exhort and teach something good. And wehave never
heard of any of the scholars after his time saying that it is haraam
to read hisMaqaamaat. But some popular figures came up with this view
and had the audacity to declare haraam that which Allah and His
Messenger did not prohibit, and which none of the scholars of Islam
declared to be haraam.
End quote fromMajallat al-Minaar, 14/828-830, in a fatwa
entitledTamtheel al-Waqaa'i' at-Taareekhiyyah wa'l-Khayaaliyyah
li'l-I'tibaar.
3.
They should have sublime aims and great meanings.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him)
was asked: Some literary authors write stories that teach moral
lessons in a very attractive style, which have a great impact on
readers' hearts, but it is all imaginary. What is the ruling on that?
He (may Allah have mercy on him) replied:
There is nothing wrong with that. There is nothing wrong with thatif
it deals with spiritual or moral or social problems, because there is
nothing wrong with giving likenesses by telling fictional stories. In
fact some of the scholars have stated thatsome of the likenesses given
in the Holy Qur'an did not refer to real events; rather Allah
gavethese as examples (to teach a lesson), such as when He, may He be
exalted, said (interpretation of the meaning):
"And Allah puts forward (another) example of two men, one of them
dumb, who has no power over anything (disbeliever), and he is a burden
to his master, whichever way he directs him, he brings nogood. Is such
a man equal to one (believer inthe Islamic Monotheism) who commands
justice, and is himself on a Straight Path?"
[an-Nahl 16:76].
So I do not think that there is anything wrong with that, because the
purpose is to warn others. But if it so happens that a person has
knowledge of what is in the Qur'an and Sunnah, then he quotes verses
in his writings that deal with problems, and he explains them and
gives likenesses for them, this is something good. The same applies to
quoting some hadeeths and explainingthem and giving likenesses for
them. This is undoubtedly good.
End quote fromFataawa 'ala ad-Darb, tape no. 358
See also the answer to question no. 4505
In the answer to question no. 159960you will find a detailed fatwa
from Shaykh al-'Uthaymeen, in which it says that it is permissible to
earn an income from writing such stories, if they are worldly stories.
We do not think that it makes a difference whether the stories
fromwhich you earn an income are worldly or religious. What has
beensaid about it being permissible to write stories and earn income
from them may be said about writing articles and earning income from
that.
We ask Allah to guide your pen and to benefit the Muslims through you.
And Allah knows best.

Dought n clear, - The wisdom behind limiting divorce (talaaq)to three

I do not know why Islamdoes not allow the man to marry his wife again
if he has divorced her then he wants to take her back. The Qur'an
states that she has to marry another man first,then only after that
can the first husband marry her again. That does notseem logical to
me; rather I think it is harsh.
Praise be to Allah.
What the individual must do is obey the commands of Allah, may He be
exalted, and be certain that He is the most wise of judges; His
command cannot be rejected and His rule cannot be overturned. There is
wisdom and goodness in all His rulings, and they are in our best
interests.
"And who is better in judgement than Allah fora people who have firm Faith?"
[al-Maa'idah 5:50].
Because He, may He be glorified, is the Creator of His slaves, He
knows best what is in their interests. He, may He be glorified, has no
need ofHis slaves, is far above any injustice, and is mostmerciful to
His creation. As He is like that, His rulings must be the ultimate in
justice, wisdom and compassion.
The individual may know the wisdom behind the commands and
prohibitions, or he may be unaware of it, but he is enjoined to obey
in all circumstances, because this is the state of the weak slave
before the Almighty Lord and Sovereign. If he disputesthe wisdom of
his Creator (in a particular ruling), he has gone beyond the bounds of
faith and true servitude to Allah, as He, may He be exalted, says
(interpretation of the meaning):
"It is not for a believer, man or woman, when Allah and His Messenger
have decreed a matter that they should have any option in their
decision. And whoever disobeys Allah and His Messenger, he has indeed
strayed in a plainerror"
[al-Ahzaab 33:36]
"Butno, by your Lord, they can have no Faith, until they make you (O
Muhammad SAW) judge in all disputes between them, and find in
themselves no resistanceagainst your decisions, and accept (them) with
full submission"
[an-Nisa' 4:65].
There is nothing to prevent the individual from asking and lookingfor
the wisdom behind rulings, in order to increase his faith and
certainty.
The one who ponders the issue of divorce will become certain of the
mercy and wisdom of Allah. Divorce is painful and harmful for the
woman, hence the Lawgiver is very strict about it and has restricted
it so that people will not be heedless about it.
If the man, every time hedivorced his wife, was able to make a new
marriage contract with her and take her back, a man might divorce his
wife dozens of times, and each time he would be harming her and
breaking her heart, thenpeople of goodwill would try to reconcile
between them, or the woman might feel sorry for her children, so she
goes back to her husband. This is obviously unfair and unjust to her.
But if the husband knows that the third divorce will make his wife
irrevocably divorced from him, in the sense that he will not be able
to take her back until after she has married another man who then dies
or divorces her, but he maynot die or divorce her, then he would be
afraid of divorce and would keep away from it, and he would not resort
to it except in cases of necessity or urgent need. In that there is
mercy for the wife and protection for the family, and it prevents
people being heedless about the matter or toying with it.
There is also another kind of wisdom behind it, which is that the man
may be hasty in divorcing the first time, then he may regret it and
take his wife back. Then if he divorces her asecond time, he will be
doing so with insight and knowledge. Then if he divorces her a third
time, that – in most cases– will indicate that they cannot live a
stable life together, so there is no point in carrying on with this
miserable life, and perhaps separation will be a relief and mercy for
both of them, as Allah, may He be exalted, says (interpretation of the
meaning):
"But if they separate (bydivorce), Allah will provide abundance for
everyone of them from His Bounty. And Allah is Ever All-Sufficient for
His creatures need, All-Wise"
[an-Nisa' 4:130].
The scholars have commented on the wisdom behind making divorce three times:
At-Taahir ibn 'Aashoor (may Allah have mercy on him) said:
The wisdom behind this great legislation is to deter husbands from
taking their wives' rightslightly and making them like toys in their
houses. So the husband is given the first divorce as a mistake, the
second as a test and the third as a separation, as the Messenger of
Allah (blessings and peace of Allah be upon him) said in the hadeeth
about Moosa and al-Khidr: "Thefirst time was due to forgetfulness on
the partof Moosa, the second time led to the stipulation of a
condition, and the third time was deliberate. Hence al-Khidr said to
him after the third time:'This is the parting between me and you'
[al-Kahf 18:78]."
End quote fromat-Tahreer wa't-Tanweer, 5/415
Ibn al-Humaam al-Hanafi(may Allah have mercy on him) said: He may have
false feelings that he does not need her (his wife) any more, or that
there is a need to leave her, then this idea may take hold of the
individual, but when thedivorce takes place, he may regret it and feel
distressed and become impatient (to take her back). Therefore Allah,
may He be glorified and exalted, ordained that divorce may be done
three times, so that he might test himself the first time. Then if the
reality of divorce confirms his feelings, he may persist until the
'iddah ends. Otherwise he can try to redeem thesituation by taking her
back, then if he again feels as he did the first time and that feeling
becomes so overwhelming that he divorces her again, he will have
another opportunity to think about it after the seconddivorce. Then by
the time he issues the third divorce, he will be very certain of what
he wantsto do, and after the thirddivorce there are no more excuses.
End quote fromSharh Fath al-Qadeer, 3/465
And Allah knows best.

Jannah: The Garden from the Qur'an and Hadith - Their Lord gives them the good news of His mercy and good pleasure and Gardens where they will enjoy everlasting delight. (Surat at-Tawba: 21)

One of the purposes of this book is to remind people that the real
life is not in this world, but in the Garden, and what our hearts
desire is not here but there. Even if you have never considered it
before, thisbook will help you to understand that the longing you feel
for perfection can only be fulfilled in the life of the Garden.
Another purpose of this book is to move our readers to consider the
incomparable beauty of the Garden and the never-ending pleasure that
will be the believers'. The verses of the Qur'an and the hadith of our
Prophet tell us about blessings of the Garden that many people have
perhaps never thought about before. An understanding of the splendour
of the Garden,its limitless blessings andthe good life that will
belived there will increase people's longing for the Garden and make
us strive harder to attain it. This book may be a means to help people
take pleasure in their resolve to do such good works that they may be
worthy of Allah's endlessmercy and His incomparable blessings.

Jannah: The Garden from the Qur'an and Hadith - Their recompense is forgiveness from theirLord, and Gardens with rivers flowing under them... (Surah Al'Imran: 136)

Allah has created human character such that we can only be at ease in
the Garden and the desires of the heart can only be fulfilled there.
Many verses of the Qur'an make this clear. Allah says in it that the
real life is the life of the Garden and, therefore, every effort
should be expended to attain this abode of endless good and beauty.
Some versesof the Qur'an on this subject are as follows:
The life of this world is nothing but a game and a diversion. The
abode of the akhira – that is truly Life if they only knew. (Surat
al-'Ankabut: 64)
The truly good will be in perfect bliss on couches gazing in wonder.
You will recognise in their faces the radiance of delight. They are
given the choicest sealed wine to drink, whose seal is musk – let
people with aspiration aspire to that! (Surat al- Mutaffifin: 22-26)
Allah expands provision to anyone He wills and restricts it. They
rejoice in the life of this world. Yet the life of this world,
compared to the akhira, is only fleeting enjoyment. (Surat ar-Ra'd:
26)
They will have there everything they want and with Us there is still
more. (Surah Qaf: 35)
In one hadith, our Prophet gives an example to show what a great
blessing the Garden is for human beings compared to the life of this
world:
A space in the Gardenequal to the distance between the middle andthe
end of a bow will bebetter than all that uponwhich the sun rises and
sets. (Sahih al- Bukhari; Sahih Muslim)
Even if a person has no knowledge of this, he can easily understand it
when he thinks of the imperfection of this world and the yearning he
feels within himself for good things. Allah has created many proofsto
show people that the life of this world is not the true life. Starting
with the body itself, one is confronted almost every day with the
imperfections of this world. You may come face to face with sickness,
injury or even death because of the slightest accident. A great part
of life must bespent compensating for the weakness of the body. But in
spite of all these efforts, the body wastes away as the yearspass.
Beautiful flowers, like the human body, also fade with time; the most
colourful and pleasing roses, tulips and violets wither and die. The
tastiest and freshest looking fruit and vegetables become stale and
inedible in a very short time. The most magnificent houses, and the
finest automobiles and other material possessions grow old, break down
and become useless withtime.
These things are just a few of the imperfectionsthat a person has to
dealwith in this world and are enough to make a person understand that
this world is not the place he longs for.
In the face of all this imperfection, a person, in his heart of
hearts, wants to live in a world where perfection is never-ending. He
longs for a world where there is no illness, death, war, conflict,
evil, anxiety or imperfection. With this in mind, he looks for ways to
establish a life within the parameters ofthis world that is happy and
carefree. However, Allah tells us in the Qur'an that this kind of life
can only be had in the Garden. What humanbeings must do to attain the
Garden is very simple: live in a way thatis pleasing to Allah. Then,
if Allah wills, they will find a perfect and endless life happy beyond
all that they could desire or imagine.
Allah says much in the Qur'an about the blessings of the Garden
because He wants people to understand that everything they are looking
for, longing for and everything they loveis in the Garden. In the
following chapters of this book we will look atverses of the Qur'an
and hadith of our Prophet to see the perfect blessings that our Lord
has prepared for us.