The invalidity of the claim that bacterial resistance to antibiotics is evidenceof evolution

Darwinists generally attempt to use the antibiotic resistance of
bacteria as a so-called evidence of evolution. The fact is, however,
that this attribute contributes no evolutionto these life forms, but
actually demolishes the theory of evolution as proof of Creation. The
genes in bacteria that are resistant to certain antibiotics have
existed long before those antibiotics were ever manufactured. This
fact is expressed as follows inScientific American:
Many bacteria possessedresistance genes even before commercial
antibiotics came into use.Scientists do not know exactly why these
genes evolved and weremaintained.1
The journalMedical Tribune announcedthat following research in 1986 it
was established that bacteria widespread in the 19th century already
carried resistance to antibiotics produced in the 20th century.
Although it is a known scientific fact that such resistant
characteristics existed in many types of bacteria before the discovery
of penicillin, the attribute of resistance in bacteria is still
portrayed as an evolutionary development, but this is a claim made
solely for deceptive purposes.The extraordinary way that bacteria
develop resistance to antibiotics that have yet to be developed is
important evidence of the perfection in their creation.
Some of the proofs that the antibiotic resistance of bacteria is not
evolution are as follows:
• There are countless varieties within an individual species
of bacteria. Some of these possess the genetic information that
bestows resistance to certain drugs. When bacteria are exposed to the
effect of a particular drug those lacking resistance to it die,
whileresistant bacteria surviveand are more able to multiply.
• After a given period of time, the non-resistant bacteria are
completely replaced by these rapidly multiplying resistant bacteria.
Soon after, thatsame species of bacteria becomes a colony consisting
uniquely of individuals that are resistant to the antibiotic in
question, and that antibiotic is now useless against that species of
bacteria.
• But the bacteria are still the same bacteria, the species is
still the same species. No evolution has taken place. Bacteria have
existed on Earth for 3.5 billion years and are still here as the exact
same bacteria. The claim in question is one of Darwinists' main
deceptive techniques.
1Stuart B. Levy, "The Challange of Antibiotic Resistance",Scientific
American, March 1998, p. 35

The banner of the Prophet (saas) will be unfurled by the Mahdi

The flag and ensign are one of a society's most important symbols.
Both symbolize that community, from the smallest unit to the largest.
There is one flag whose significance and importance distinguish it
from others. This is theBanner of the Prophet (saas), a legacy from
our Prophet Muhammad (saas) known as "Uqab" (The Eagle). It has been
asymbol of Islam for the past 1400 years. The Prophet (saas) always
went into battle with Uqab.
For Arab tribes, the banner falling to the ground meant defeat. In the
event of such a disaster, the troops would accept their defeat and
flee. For that reason, when the ensign-bearer was wounded or died, the
next person in line to carry it was determined before the battle even
begun, far in advance, and he would immediately take chargeof it in
the event that this happened to the ensign-bearer.
Our Prophet (saas) commanded that all the flags to be used should be
white. However, Uqab was black. Anotherdifference between this ensign
and others was that it was made of a woolen fabric.
Prior to Islam, this flag, used by the Quraish tribes was of a
unifying importance for all Arabs. All the tribes, at that time,
united under this banner during the spread of Islam. Apart from this
banner of our Prophet's (saas), there were many other flags belonging
to the army, but Uqab was specific to the office of
commander-in-chief. Following the spread of Islam and the death of our
Prophet (saas), the four caliphs took over this sacred relic.
According to official records, this ensign was transferred to the
Umayyad and Abbasid caliphs, and after the capture of Baghdad by the
Mongols it was takento Egypt by the Abbasid caliph. Uqab then
passedinto the hands of the Ottomans with the conquest of Egypt by
Sultan Selim the Stern. On his return from Egypt the sultan carried
the ensign to Istanbul, where it has been ever since.
After the Banner of the Prophet (saas) passed into the hands of the
Ottomans, it was carried into battle by them as a custom. Shortly
before the army descended onto the battlefield the Banner of the
Prophet (saas) would be taken out and preparations would be made. The
ensign was taken to the field of battle in its coverand defended by
ensign-bearers. The presence with the army of the Banner of the
Prophet (saas) was regarded as an enormous honor.
The Ottoman Empire, itself the ensign-bearer of Islamic moral values
for centuries, attained a great honor with the arrival of the Banner
of the Prophet (saas) to Istanbul.
The ensign Uqab, which once belonged to our Prophet (saas), is also,
in addition to this feature, a sign and a herald of a most important
matter. Our Prophet (saas) has reported that when the Banner of the
Prophet (saas) is unfurled, this will be a sign of the end times, a
period in which people will live by the moral values of the Qur'an. We
are told in hadiths that:
It is related from Abdullah ibn Shurafa that: The banner of our
Prophet (saas) will be adorned, together with the Mahdi. (Al-Burhan fi
Alamat al-Mahdi Akhir al-zaman, p. 65)
He will appear with the camel hair banner of our Prophet (saas). That
banner has four corners,is unstitched and black in color. There is a
halo on it. It has not been unfurled since the death of our Prophet
(saas), but it will be opened when the Mahdi appears. (Al-Burhan fi
Alamat al-Mahdi Akhir al-zaman, p. 23)
As for signs, he will have with him the shirt, the sword, and the
banner of our Prophet (saas). That banner has never been unfurled
since the death of our Prophet (saas). And, it will not be unfurled
until the appearance of the Mahdi. (Portents of Doomsday, p. 164)
The Mahdi will appear with the banner of our Prophet (saas). That
banner is unstitched, black, and has four corners. It has never been
unfurled since the death of our Prophet (saas) but will be unfurled by
the Mahdi. (The Book of Portents of the Awaited Mahdi, pp. 41-41, 52,
54)
The banner, the color, shape, and stitching of which are described in
the hadiths of our Prophet (saas), is today housed in the Sacred
Relics Department at Topkapi Palace.
One important feature ofthis banner, which we are told will only be
unfurled by the Mahdi inthe end times, is that "it has never been
unfurled since the death of our Prophet (saas)." According to
historical sources, the banner has never been opened by any state,
including the Ottoman Empire, out of respect for the Prophet (saas),
and was never taken out of its cover even during the battles or during
the ceremonies it was taken to. The banner, preserved in this way
for1400 years, will be unfurled in the end times, when Islamic moral
values will prevail,with the coming of the Mahdi. (Allah knows the
truth.)
A ceremony at which theBanner of the Prophet (saas) was suspended from
this wall would be held at the Gate of Happiness.
The Gate of Happiness (The Gate of the White Eunuchs) to which the
Banner of the Prophet (saas) was attached to send the army off in
times of war.
The army took the Banner of the Prophet (saas) with them upon
departing for the Egri War, and this provided with enormous fervor and
motivation.

Not forgetting one's own conduct when warning others

An intelligent and experienced person well acquainted with the
Qur'an can detect the minor faults and weaknesses in the faith of
people and advise them.
This is a praiseworthy quality, yet that does not mean he himself is
free of mistakes. On contrary, he must strive to avoid committing
the same errors; otherwise, he may earn Allah's disapproval rather
than reward for his advice.
It is unlikely that someone able to recognize a fault in others
will fail to recognize it in his own soul. Undoubtedly, he is also
aware of his own wrongdoings and sins.
For instance, it would be hypocritical for a liar to call people to
truth and sincerity, or for someone who does not pray to call others
to regular prayer. An advisor who fears Allah would surely be the
first one to avoid committing sins.
In the Qur'an Allah reveals this fact as:
Do you order people to devoutness and forget yourselves, when you
recite the Book? Will you not use your intellect? (Surat al-Baqara;
44)
The conclusion to the verse above, "Will you not use your
intellect?" makes it clear that people should practice what they
preach.
Deviant attitudes such as the desire to control others, have one's
word respected or be influential underlie hypocritical behavior
that lies outside Qur'anic morality.
When someone counsels and advises only to attain status, respect and
esteem, the manipulation of faith- related issues for personal
benefit will only lead to great disappointment in the Hereafter.
When a believer sees another committing an error that he himself is
guilty of, he can let him know that he too is trying to correct that
same mistake. Then the two can encourage one another toward
improvement and by doing so, earn the pleasure of Allah.

19 Examples of the Food in the Garden: - (Paradaise) -

Eat and drink with relish for what you did. (Surat al-Murselat: 31)
Dates:
There is a story about dates in the hadith:
Someone asked, "O Prophet! Are there datesin the Garden? Because Ilove
dates." And the Prophet replied: "Yes, there are dates… the dates of
the Garden have golden branches. They have golden shoots. They have
leavesas beautiful as the finestclothing anyone has ever seen. There
are golden bunches of dates.Even the stalks of these bunches of dates
are of gold. At the base of each golden date are sticky scales. They
have fruits like giant jars, softer than foam, sweeter thanhoney."
(Mukhtasar Tadhkirah al-Qurtubi, p. 315/522)
We notice here that every detail of the Garden is compared with the
most attractive things that we know and understand, and
thedescriptions of their appearances and delicious taste show what
blessings they are. For example, beneath the branches of the date
trees in the Garden, the leaves look like beautifulsilk fabric.
Another hadith tells about the size of the dates:
The branches of the date trees in the Gardenare green emerald. Their
shoots are reddishgold. Their leaves are clothing to be worn by the
People of the Garden. One part are undergarments, one part are lined
over-garments. The fruits of the date of the Garden are like great
jars and jugs. There are no seeds within them. (Mukhtasar Tadhkirah
al-Qurtubi, p. 314)
In the above hadith the dates are likened to jewels and it is said
that,by Allah's will, their appearance and their taste will be
perfect.
Figs:
According to one hadith,our Prophet said the following about figs:
If I had to mention a fruit that descended from the Garden I wouldsay
this is it… (Mukhtasar Tadhkirah al-Qurtubi, p. 313)
Figs are also mentioned in the Qur'an (Surat at-Tin: 1). Figs have one
of the highest mineral contents of all fruits and have a special place
as a food that is high in energy.
Watermelons:
In one of his hadith, our Prophet says the following about melons:
Benefit from the watermelon and respectit, because its juice is from
the Garden and its taste is from the Garden… the watermelon is [oneof
the fruits] of the Garden. (Mukhtasar Tadhkirah al- Qurtubi, p. 313)
Bananas:
In a verse in which the Garden is described, Allah speaks of bananas
in this way:
Amid thornless lote-treesand banana-trees [with fruits], one above
another and extended shade and water flowing constantly and abundant
fruit, neither intercepted nor forbidden. (Surat al- Waqi'a: 28-33)
With their aroma, delicious taste and numerous benefits, bananas are a
favourite fruit of many people. But, as with all other blessings, the
bananas inthe Garden are much more wonderful, delicious and aromatic
than in this world.
Meat:
Besides fruit, meat is also mentioned in the Qur'an and the hadith.
Inone verse of the Qur'an, Allah tells us that meat is a blessing of
the Garden:
We will supply them with any kind of fruit and meat that they desire.
(Surat at-Tur: 22)
The Messenger says the following about meat:
… The most delicious of the food accompanying the bread of the People
of the Garden is meat. Praise be to Allah, Lord of all the worlds.
[Tezkireti'l Kurtubi, s. 363/654]
In the Qur'an and the hadith, flesh of fowl is the kind of meat that
is particularly mentioned.
Bird meat is mentioned in verse 21 of Surat al-Waqi'aBird meat is
mentioned in verse 21 ofSurat al-Waqi'a "any bird meat they desire"as
wellas in hadith:
If on seeing a bird, one desires to eat its meat, it will be brought
immediately, tastily fried. (Buyuk Hadis Kulliyati (Great Ahadith
Collection), Cem'ul- Fevaid min Cami'il-usul and Mecma'iz-zevaid,
Imam Muhammad ibn Muhammad
ibn Sulayman ar-Rudani, vol. 5, p. 414/10123)
Among the kinds of meatmentioned in the Qur'an,quail has special
significance because it was the food with whichAllah miraculously fed
the Children of Isra'il in the desert.
One of the greatest delights in this world is human beauty. If a
person lives in a wonderful house, eats the finest food and goeson
holiday to the most wonderful places, the pleasure he takes from these
things will be limited if he is alone. All these only have meaningif
they are shared with others. Allah has breathed spirit into the human
being and he is of value because of his worship of Allah, obedience
and character. If perfect physical beauty accompanies these qualities,
the blessing becomes complete, and is something that everyone can
appreciate.
Here is a hadith in whichhuman beauty in the Garden is described:
The maidens of the Garden are like ruby and coral. One looks at one
maiden's face and sees himself even more clearly than he would ina
mirror, and the smallest jewel therein will illuminate the east and
the west. (Ahmad Diya ad-Din al-Kamushkhanawi, Ramuz al-Ahadith,
vol. 2, p. 337/7)
The Messenger of Allah compared the beauty of the maidens of the
Garden to rubies and beautiful natural things like coral. The beauty
of their smooth skin and the brightness of their faces are described
as being clearer than whena person looks at himselfin the mirror.
In this world, the firmness of the skin lasts a very short time. The
smooth beauty of young skin ages and becomes worn out and it gains
wrinkles from the problems associated with age. Therefore, such beauty
in this world is transient. However, Allah promises those slaves who
please Him perfect and endless beauty in the Garden. The Messenger of
Allah said that beauty and youth will continue in the Garden:
The inhabitants of the Garden will be hairless on their bodies,
beardless and blackeyed; their youth will not end, nor will their
clothes become old. (Narrated by Abu Hurayra, at-Tirmidhi)
The inmates of the Garden will be beardlessand hairless. Their colour
will be white andtheir eyes anointed withkohl. They will be youths of
thirty-three years of age. (Imam Ghazzali, Ihya Ulum ad-Din, vol. 4)
Whoever enters the Garden will be in bliss and suffer no distress; his
clothes will not wearout nor will his youth end. (Narrated by Abu
Hurayra, Sahih Muslim)
But as for those who have iman and do right actions, We will admit
them into Gardens with rivers flowing under them, remaining in them
timelessly, for ever and evet. Allah's promise is true. Whose speech
could be truer than Allah's? (Surat an-Nisa': 122)
He also says in the hadith that the eyes of the People of the
Gardenwill be dark as if lined with kohl. Kohl makes the colour and
shape of the eye stand out. In thisworld, people try to attain this
beauty by artificial means but it can never be perfect; in the
afterlife, it will be a natural attribute of believers.
We also notice that both Allah in the Qur'an and the Messenger in his
hadith speak about the sweet nature of women in the Garden. In another
verse of the Qur'an Allah tells us of the people in the Gardenand the
beauty of their environment and of the maidens there:
In them are sweet, lovelymaidens. (Surat ar- Rahman: 70)
In another hadith, the beauty of the people in the Garden is described thus:
… Each maiden has seventy sets of clothing, all of different colours.
Likewise, each is given seventy different scents... Each maiden has
seventy thousand female servants and seventy thousand male servants to
serve and attend to her needs. Each servant is accompanied by golden
trays with different foods, in which believerswill find new flavours
not found in the one before… (Mukhtasar Tadhkirah al- Qurtubi, p.
333/591)
In many hadith the Prophet described the beauty of the faces of the
People of the Gardenand even said that this beauty will increase:
In the Garden there isa market to which they will come every Friday.
The north wind will blow and will scatter fragrance on their faces and
on their clothes andadd to their goodness and beauty, and then they
will go back to their wives who will also have increased in goodness
and beauty, and their wives will say to them: "By Allah, you have
increased in goodness and beauty after leaving us," and they will say:
"By Allah, you have also increased in goodness and beauty after us."
(Narrated by Anas ibn Malik, Sahih Muslim)
Another hadith mentionsthe bright faces of the women in the Garden:
If one of the women of the Garden peeped into this world, she would
illuminate and fillwith fragrance everything between [heaven and
earth]. Her veil is better than the earth and everything in it. (Imam
Ghazzali, Ihya Ulum ad-Din, vol. 4; Sahih al-Bukhari)
When asked what the beauty described in the hadith was like, the
famous scholar, Bediuzzaman, answered:
Its meaning is truly beautiful and its beauty is most lovely. It is
like this: in this world, whichis ugly, inanimate, lifeless, and for
the mostpart just a husk, beauty and loveliness only appear beautiful
to the eye, and so long as familiarity is not an obstacle, that is
sufficient. Whereas in the Garden, which is beautiful, living,
brilliant, and entirely essence without husk and kernel without
shell,like the eye, all man's senses and subtle faculties will want to
receive their different pleasures and various delights from the houris
[maidens of the Garden],… and from the women of this world, who will
be like houris and even more beautiful… That is to say,just as the
houris are clothed in seventy of thevarieties of the adornments of the
Garden, and not just onesort, none of which conceal the others; so
they display beauty and loveliness perhaps seventy times greater than
their own bodies and beings, all of different sorts and varieties.
(Bediuzzaman Said Nursi, Risale-i Nur Collection, The Words, The
Twenty-Eighth Word)

18 The Abundance of Fruit: - (Paradaise) -

In this world, fruits are pure foods that clean the body of toxins and
give resistance to disease; they are very rich in vitamins and
minerals, and are refreshing and give health and even beauty. The
Messenger of Allah said the following aboutthis blessing of the
Garden:
When opened, each fruit of the lote-tree of the Garden yields
seventy-two colours andtypes of food, and no colour or type is like
anyother. (Mukhtasar Tadhkirah al-Qurtubi, p. 312/517)
The Messenger drew attention to the colour and variety of fruit in the
Garden. The fact thatthey are so different from one another will
bepleasing to people. They will not always have the same shape, smell,
taste or colour; they will be created in such a variety that people
will be surprised and excited because every time they see them will be
like the very first time. These are only one of the manifestations of
Allah's endless creative power and artistry. This variety,which in the
world is already overwhelming, will be without limit in the Garden.
The blessings of the Garden will be presented to its people in the
most pleasant way. Allah will give thema banquet and servants created
for this service will serve the various fruits to them on gold and
silver trays, doing sowith pleasure and attention. In one verse, Allah
says:
We are your protectors in the life of this world and the Hereafter.
You will have there all that your selves could wish for. You will have
there everything you demand. Hospitality from One Who is
Ever-Forgiving, Most Merciful. (Surah Fussilat: 31-32)
A Bedouin came to the Prophet and asked him "Is there fruit there?" He
said, "Yes, and there is a tree calledTuba," and he mentioned
something which I do not know what it was. The Bedouin asked, "What
tree of this land does it resemble?" He said, "It does not resemble
any tree of your land. Have you been to Syria?" He said, "No." He
said, "It resembles a tree in Syriacalled al-Jawzah (walnut) which
grows with one trunk then spreads out its brancheshigher up." The
Bedouinasked, "How big is its trunk?" He said, "If one of the camels
of your people was to go around it, it would not complete one circuit
before its neck broke of old age and exhaustion." The Bedouin asked,
"Are there grapes there?" He said, "Yes." He asked, "How big is a
bunch?" He said, "The distance a crow could fly without stopping in a
month." He asked, "How big is one grape?" He said, "Does your father
ever slaughter a he-goat from his flocks?" He said, "Yes." He said,
"Anddoes he skin it and give the hide to your mother,and say, 'Make me
a bucket'?" He said, "Yes." The Bedouin asked, "Is one grape big
enough to satisfy me and my family?" He said, "Yes, and your whole
tribe." (Reported by 'Utbah ibn 'Abdin al-Salami, Ahmad ibn Hanbal)
When we consider the fruits of the Garden, we must not think in terms
of this world's limitations. In the above hadith, the Prophet
gaveexamples of only a few fruits, but the Garden is a place where
everything desired will be provided in a most wonderful way; there are
many other blessingsthere that do not occur to our minds but will give
us great pleasure.
Here are some verses from the Qur'an in whichAllah mentions the fruits
of the Garden:
Amid thornless lote-treesand banana-trees [with fruits]. (Surat
al-Waqi'a: 28-29)
In them are fruits and date-palms and pomegranates. (Surat ar-Rahman: 68)
And fruits in abundance never failing, unrestricted. (Surat al-Waqi'a: 32-33)
They will have preordained provision: sweet fruits and high honour in
Gardens of Delight. (Surat as-Saffat: 41-43)

Story, - Мy drm love

hi my name is zeeshan 22year,s old frm u.p my firstand last love her
name is shameena naaz mai use aaj se 8 saal se love krta tha we was
played in childwood but after sm years ago she went to another city
for study and me always remmemberd her every movement suddenly
aftersix year later she come again when i thought that i will propose
her but i have no phone numto her lekin mujhe ek dinuske ghar ka
number mil gaya uski 4saal ki sister kihelp se fir humne phone milays
wo boli hello but mai kuch b keh na saka aur phone kaat dia fir maine
uski usi sister k saath dosti krke usko tution dene laga mai roj kuch
ns kuch uski copy pe likh deta per uspe jawaab nhi milta aise hi
chalte chalte ek din humne frndship sms uski copy pe likh dia aur
kahaja kr apni appi ko de dena usne de dia dusre din maine copy khola
to usme hume ek letter milaI Accept Your Frndship mai bahut kush tha
fir ek din maine phone kia aur maine bol dia ki mai apko pyar krta hu
kya aap bhi? usne kha yes aur maine kaha bus fir kya tha itna hona tha
ki dunya ne aag laga di aur uske uncle se kah dia baat ghar tak gai to
hum dono ne kaha ki ha ham ek dusre se pyar krte hai aur marrige krna
chahte hai bat b clear ho gai lekin fir achanak uski mousi use humse
bahut door le gai jub hame pata chala to mai bahut sad tha fir usne
doosre k phone se call kia ki mai yaha hu meri mausi hame yaha padane
k liyr laye hai aur tumse door rahne k liye kah rahi hai fir usne kaha
ki mai baadme phone krngi aur phone kat dia tub se ek saal ho gaya
uska koi phone nhi aya dosto lekin mai aaj b uske phone ja intezaar
hai smah me nhi ata hai kya kate

Story, - Happiness came alone

This is my story. About the love that came alone.
Three years ago I was 23 years old and very unhappy. I had just left a
rich, non-committed manwho wanted to marry meand gave me everything
Ineeded.
But one day, April 1 it was and just like in a joke I left him. There
was a reason and quite a serious one. He wanted to own me. Leaving him
meant losing my job (because I worked for him), my love, my comfort
and money.
Another man helped me leave him; he was the third man in my life. I
was madly in love with him. I simply adored him.Two months after we
began dating, his ex-girlfriend called him and told him she was
pregnant. He went crazy. He began behaving weird. He didn't know what
to do. Go to her or stay with me. At the end, he left me.
I cried myself out. For months and maybe years.
I started dating other men and hurting them. For only a year I went to
bed with 5 men and left them in the worst possible way. I made them
cry and beg me.
I felt nothing. I was the cruelest being in the world. My heart was
broken and I found no meaning of life. But at a certain point I calmed
down. I forgot the man that left me. He married that woman he left me
for. I lost him forever andI knew I needed to move forward and to go
back to normal, to somehow save my soul.
Weird enough after this so called balance, Paco appeared. I was at a
bar and he approached and started talking to me. We spent our time
together until 4 am and we couldn't get enough of each other. It was
hard atthe beginning. He had just been abandoned by a woman he was 5
years with. So he was being mean to me. But I knew best what he felt
and waited for the moment he would reach that calmness that I felt and
everything will be perfect. Yes, I waited for him to go through that
same hell I did, through the same agony for the unrequited love and I
don't feel sorry about it. Because now I have next to me the man I can
rely on totally. I love him and I cannot imagine my life without him.
We have our wedding planned in 3 months time, exactly two years after
we met. And I think that happiness comes alone tous, without looking
or crying for it. The only thing we need is to be at peace with
ourselves.

Fathwa, - Implicit words of divorce are ineffective without the intention

Question
I once said to my wife some words that would be considered implicit
divorce. My intention wasn't to divorce her but to let her know my
displeasure. I had always thought that the words have to explicit for
divorce to occur. Later on, I read on IslamQA there is an opinion that
even implicit words lead to divorce. The shaykh said the strongest
opinion is that it's not a divorce. Later on, I read the same thing on
your website and other places.My issue is that when I read a fatwa or
know about difference of opinions I always feel like if I don't follow
the strictest opinion I'm sinning. Once I read the fatwa on IslamQA I
became confused. It's a few years ago but I think when confronted by
suchdifference of opinion as a layman I was interestedin following the
scholars of Hanbali madhhab. The fatwa even mentioned ibn Qudama that
an intention is required; so, I'm not sure why I've been so confused.
I don't recall making my mind atall because I must have thought that
even if it was a divorce it was only the first one. My wife doesn't
recall I told her that she was divorced once nor do I remember telling
her such a thing. Then, last year there were two instances whenI said
implicit words and again remembered the opinion and again became
worried. I emailed the local fatwa body in our country asking them if
the words would be considered implicit divorce and fromtheir answer I
understood that the words would not be implicit words of divorce and I
was also told that implicit words require anintention of divorce. In
second instance I had told my wife to stay at her house )she was
visiting( but as I said these words I thought about the implicit
divorce issue and added the words "for a few weeks", just in case! I
was trying to get her to stand up to her mother with these warnings so
the mother won't interfere in personal matters which are resolved now.
My heart feel settled now that it's correct that an intention is
required but clarify how many times my wife is divorced.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
As we have explained previously in Fataawa 82248and 90531,
divorcethrough metaphors for divorce does not become effective without
an intention to divorce, whether these metaphors are implicit
orexplicit in nature, according to the opinion we adopt here in
Islamweb.
Accordingly, as long as you did not utter explicit words of divorce
nor did you utter metaphors for divorce with intention, then you have
not divorced your wife. If you have doubt regarding divorce, then do
not pay attention to that doubt because the basic ruling is that the
marriage is still valid and this cannot be removed by doubt.
Finally, beware of Waswasah )i.e. insinuating whispers( regarding the
matter of divorce or the like because it has evil consequences.

Fathwa, - Bathing and removing pubic hair of a physically or mentally ill woman

Question
ASSALAMUALIKUM WA RAHMATULLAHI WA BARKATAHU SIR , 1. IF A WOMEN IS
MENTALLY OR PHYSICALLY ILL MARRIED ORUNMARRIED HER MALE MEHRAM
EXAMPLE:SON,GRANDSON ,BROTHER YOUNGER OR OLDER GIVE BATH TO HER AND
CLEAN HER PUBLIC HAIR . )IF THEREIS NO ONE TO DO SO ( 2. IF WOMEN IS
MENTALLY OR PHYSICALLY ILL HER HUSBAND CAN HAVE SEX WITH HER IF SHE
BECAME PREGNANT WHAT SHOULD BE DONE SHE CANNOT AFFORD THIS AND VISE
VERSA
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
If the woman is unable toclean herself and remove her pubic hair, then
the basic principle is that another woman, from her relatives or
otherwise, should do thatfor her. It is not permissible for a man even
from among her Mahrams to do that. If there is no woman, then it is
permissible for one of her Mahram males to clean her, remove her pubic
hair and the like, but he should be careful not to look at or touch
her private parts as long as there is no necessity todo that. So, he
can wear thick gloves or the like toavoid touching her private parts.
On the other hand, if the sick or insane woman becomes pregnant, or
that the wife of the sick or insane man becomes pregnant, then it is
not permissible to terminate her pregnancy unless it isproved that
continuing the pregnancy will cause danger to the life of the mother
and thus it will be permissible to abort it.
Allaah Knows best.

Fathwa, - Permissible to marry one's sister's step-daughter

Question
Assalamu alaikum is it permissible for a persion to marry the step
daughter of his sister?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
The daughter of a man's sister's husband, from another wife, is not
included in the women who are forbidden for marriage, and thus it is
permissible for him to marry her as long as there is no other
impediment that prevents that.
Allaah Knows best.

How to perform 'Umrah'

What is Umrah?
In Arabic, the word 'Umrah is derived from I'timaar which means a
visit. However, 'Umrah inIslamic terminology, means paying a visit to
Ka' bah, performing Tawaaf)circumambulation( around it, walking
between Safaa and Marwah seven times. A performerof 'Umrah puts off
his Ihraam by having his hair shaved or cut. 'Umrah can be performed
along with Hajj and in other days as well.
'Umrah can be performed during anytime in the year, there is no fixed
time for 'Umrah.
The Pillars of `Umrah are four:
a(Ihraam: which is assumed at the Meeqaat.
b(Tawaaf: around the House.
c(Sa'y: walking between As-Safaa and Al-Marwah, which consists ofseven circuits.
d(Tahal-lul: which means comingout of the state of Ihraam; becoming
lawful what was previously prohibited during Ihraam.
During 'Umrah, pilgrims do not go to Minaa, 'Arafaat and Muzdalifah or
throw pebbles on the Jamrahs )stone pillars representing devils( or
offer animal sacrifice. These rites are only performed during Hajj.
How to perform 'Umrah:
1.When the one who wants to perform 'Umrah arrives at the Meeqaat, it
is recommended for him )both man and woman( to take a bath if
convenient, including menstruating women and those experiencing
postnatalbleeding. The man perfumes his head and beard but not his
Ihraam garments. There is no harm in what remains of it after Ihraam.
There is nothing wrong ifit is not possible to take a bath atMeeqaat.
2.Men are to change into their clothing of Ihraam while the women only
need to make their intention at that time in the clothing they are
already wearing. There is no specific clothing designated for women,
except that they are prohibited from wearing the Niqaab )face-veil(
and gloves. Instead, they may cover their hands with the lower part of
their khimaar )headcovering(, while using the upper part of their
jilbaab )outer garment( or a separate piece of fabric to cover their
faces by drawing it down, if there is need to do so.
As for men, they must assume their Ihraam at the Meeqaat by wearing
two pieces of fabric called the Izaar and the Ridaa'. The Ridaa'
covers the top half of the body, while the Izaar covers the lower
half. No other clothing is allowed to be worn in addition to these –
no underwear, no pants, no shirt, no turban, no hat, etc. are to be
worn.
Then the pilgrim makes the intention at the Meeqaat to beginthe rites
of 'Umrah by entering the state of Ihraam. The intention must be made
in the heart, while the statement made afterwards is: "Labayka 'Umrah"
or "Allahumma labbayka 'Umrah". This statement begins the rites of
`Umrah. So the first pillar of `Umrah is the Ihraam. The intention is
made in the heart, while the tongue recites the opening Talbiyyah. And
if you wish, when uttering Talbiyyah, you may state a condition to
Allaah fearing that which may prevent you from completion of the
'Umrah whether illness or fear - saying "in habasanee haabes fa
mahillee haithu habastanee" )I come out of the state of Ihraam from
the place You prevent me from continuing(. So if you do that andare
then prevented or become ill - then you may come out of Ihraam. Then
repeat the Talbiyyah: "labbayk Allahumma labbayk, labbayka laa
shareeka laka labbayk, innal-hamda wan-ni'mata laka wal-mulk, laa
shareeka lak" )"In response to your call O Allaah I perform 'Umrah,
here I am O Allaah. In response to Your call. You have no partner. In
response to Your call. All Praise and Blessings, and the Ownership of
all that You created is Yours )alone(. You haveno partner"(
Upon arriving at the sacred mosque in Makkah )Al-Masjid Al-Haraam(,
you should enter with your right foot and say:"Bismillaah, Allaahumma
Salli 'AlaaMuhammad, Allaahumma Ighfirli waftahli Abwaaba Rahmatik.
)In the name of Allaah! O Allaah! Exaltthe mention of your Messenger.
OAllaah! Forgive my sins, and open the gates of Your mercy for
me(."You should enter in a manner expressing humility and gratitude to
the blessings He, Almighty, conferred upon you.
3.Upon arriving at the K'abah, stop reciting the Talbiyyah, then
approach the Black Stone, touch it with your right hand and kiss it.
If this isn't possible, you should face the Black Stone and point to
it. Don't push and shove,causing harm and being harmed by other
people. When touching the Stone, the following is said:"Bismil-laah,
Allaahu Akbar" )In the name of Allaah, Allaah is the Greatest( or
"Allaahu Akbar")Allaah is the Greatest(.
A pilgrim must walk, keeping the Ka'bah on his left. When you reach
the Yamaani corner touch it with your right hand, if possible, but do
not kiss it, and say: "Bismil-laahi wa Allaahu Akbar". If this is
difficult for you, then go on performing tawaaf without touching it,
pointing at it or even saying "Allaahu Akbar" because this was not
narrated from the Propheton the other hand whenever you reach or are
parallel to the black stone, touch it with your right hand, kiss it
and say, "Bismillaah Allaahu Akbar", if it is not possible then it is
enough to point at it and say, "Bismillaah, Allaahu Akbar".
During this Tawaaf it is preferred for a man to dotwo things:
a(Al-Idhtibaa' from the beginning of Tawaaf until the end, which is
placing the middle of one's Redaa' under the right arm and the ends of
it over the left shoulder. When you are finished performing Tawaaf,
you may return your Reda' to its original state because the time for
A-Idhtibaa' is only during Tawaaf.
b(Ar-Raml during the first three circuits only. Ar-Raml means speeding
up one's pace with small steps.
Make supplication from your heart, for that which will benefit you.
Recite whatever you wish, supplicate to Allaah by asking for good,
recite the Quran, anything you wish. There are no specific statements
or supplications to berecited during the Tawaaf that are authentically
established in the Sunnah. However it is recommended to say between
the two corners during each circumbulance as it is reported from the
Messenger of Allaah:"...Our Lord, grant us good in this life and good
in the hereafterand save us from the punishmentof the
Hellfire."]Quran: 2:201[
4.When you complete seven circuits of Tawaaf, approach Maqaam
Ibraaheem )Ibraaheem'sstation( and recite this verse)which means(:"And
take you)people( the Maqaam )place( of Ibraheem as a place of
Prayer... "]Quran: 2:125[
Then pray two short Rak'ahs, as close as conveniently possible, behind
Maqaam Ibraheem. If it is not possible then you can pray them anywhere
in the sacred mosque. It is preferred to recite during the first
Rak'ah the chapter "Al-Kafiroon" ]109[ and during the second one the
chapter of "Al-lkhlaas" ]112[.
Upon completing the two Rak'ahs, return to the Black Stoneand touch
it, if convenient
5.The next stage is to go to Safaa. Upon approaching the footof Safaa,
the following verse is recited )which means(:"Verily, As-Safaa and
Al-Marwah are from the symbols of Allaah. So it is not a sin on him
who performs Hajj or 'Umrah of the house )ka 'bah( to perform the
going )tawaaf( between them. And whoever does good voluntarily, then
verily,Allaah is the All-Recognizer, All-Knower."]Quran; 2:158[
6.Then climb untomountSafaauntil the Ka'bah is visible, if possible.
Facing the Ka'bah the following is to be said 3 times, and between
each time one is to make ones own supplication:
"Allaahu Akbar, Allaahu Akbar, Allaahu Akbar. Laa ilaaha
il-lall-llaahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, wa
huwa 'alaa qulli shay'in qadeer. Laa ilaaha il-lall-llaahu wahdahu,
anjaza wa'dahu, wa nasara 'abdahu, wa hazamal ahzaaba wahdahu" )Allaah
is the Greatest,Allaah is the Greatest, Allaah is the Greatest. None
has the right to be worshipped except Allaah alone, Who has no
partner. To Him belongs the dominion, to Him belongs all praise, and
He has power over everything. He fulfilled His promise, gave victory
to His servant, and defeated the confederates alone.(
7.Then descend and go towards Marwah, running between the fluorescent
green lights )for men only(, upon reaching Marwah climb upon it if it
is possible, and repeat the same procedure as when ascending Safaa
except youare not to recite the above-mentioned verse, because it is
recited when ascending Safaa for the first time only. This completes
one circuit. Then one continues back to Safaa running between the
fluorescent green lights )for men only( - thus completing two
circuits.
There are no particular supplications to be recited between Safaa and
Marwah. Seven circuits are to be completed ending the last one
onMarwah.
Then one is to have his hair cut although shaving it is better. Women
should shorten their hairby a finger-tips length from the end. The
rights of 'Umrah have now been completed.

Restrictions for a person in the state of Ihraam -I

Clipping nails, shaving, cutting or removing hair:
This is restricted regardless of the means with which they are done,
and regarding the hair, then the restriction applies whether it is
fromthe head or any other part of the body.
Allaah Says )what means(:"And do not shave your heads until the Hady
)offering( reaches the place of sacrifice…"]Quran 2:196[
In such a case, one must pay atonement, which is fasting three days,
or feeding six poor people with a Mudd )750 gm( of fine wheat each, or
slaughtering a sheep.
There is consensus among the scholars that a person in the state of
Ihraam is forbidden to clip his fingernails without any genuine
excuse. However, if a nailis broken, one may remove it without
incurring any penalty. Removing the hair is permitted, if it becomes
harmful.
Using perfume on the body or clothes:
This applies whether done by a man or a woman. Ibn 'Umarreported that
'Umarsmelled the pleasant smell of perfume coming from Mu'aawiyahwhile
the latter was in the state of Ihraam. 'Umarcommanded him: "Get back,
and washit off. I have heard the Prophetsaying:"A pilgrim must be
unkempt and without any perfume."]Al-Bazzaar[
The one who applies perfume during Ihraam has to make a compensation,
which is fasting three days, or feeding six poor people with a Mudd of
fine wheat each, or slaughtering a sheep.
It is permissible, however, to smell the things that are not planted
for their scent such as apples and quince.
Wearing clothes dyed with scented material:
There is agreement among scholars that wearing a Hajj garb dyedwith a
scented material isnot allowed unless it is washed and its smell is
removed. The Prophetsaid: "Do not wear )while in the state of Ihraam(
any clothes dyed with warse or saffron without washing them."]Ibn
'Abdul-Barr and At-Tahaawi[
The one who wears clothes dyed with scented material while being in
the state of Ihraam has to compensate by fasting three days, or
feeding sixpoor people with a Mudd)750 grams( of fine wheat each, or
slaughtering a sheep.
Engaging in hunting:
A person in the state of Ihraam may fish or eat sea game. It is
forbidden,however, for a person in the state of Ihraam to hunt on
land, by killing or by slaughtering. It is also forbidden for him to
point it out, or indicate its place if it is invisible, or scare it
off. It is also forbidden for him to spoil eggs of animals living on
land. Buying, selling them, or milking these animals is also forbidden
while in the state of Ihraam. Allaah Says )what means(:"Lawfulto you
is )the pursuit( of water-game and its use for food - for the benefit
of yourselves and those who travel, but forbidden is )the pursuit( of
land game - as long as you are in a state of Ihraam )for Hajj or
'Umrah(. And fear Allaah to Whom you will be gathered back."]Quran 5:
96[
In the case of killing a game animal, the penaltyis to slaughter a
domesticlivestock animal )i.e. a camel, cows or sheep( equivalent to
it.
Eating game-meat:
It is forbidden for a person in the state of Ihraam to partake of any
land game prepared for his sake, at his suggestion or with his help.
Abu Qataadahreported that Allaah' s Messengerwent for Hajj and they
also went with him. The Prophetdispatched a group, including Abu
Qataadahand told them:"Follow the seashore until we meet again." All
of them except Abu Qataadahwere in the state of Ihraam. On the way,
they saw a herd of zebras. Abu Qataadahattacked them and killed a
female zebra. They all ate of its meat but said:"Is it permissible for
us to partake of this land gamein the state of Ihraam?" Then they
carried the restof the meat to the Prophetand told him the whole
story. The Prophetsaid to them:'Did any one of you ask Abu Qataadah to
attack the herd, or point it out to him?"They said: "No."
Hesaid:"Then, you may eat what is left ofthe quarry."]Al- Bukhaari and
Muslim[
A person in the state of Ihraam may eat the meat of a game, which is
neither killed by him, norfor him, nor pointed out by him to someone
else, and in the hunting of which he did not help others.
The eating of a land game hunted by a personin the state of Ihraam or
for another person in thestate of Ihraam is unlawful for him, whether
it is done with or without his permission.
I this case, the person must repent and seek Allaah's forgiveness.
There's nothing reported from Sunnah that has made any expiation for
them other than repentance and seeking Allaah's forgiveness.
However, if someone elsewho is not in the state of Ihraam, hunted it
for himself, and offered or sold some of it to a person in the state
of Ihraam, he is permitted to eat of it.

Restrictions for a person in the state of Ihraam -II

Clipping nails, shaving, cutting or removing hair:
This is restricted regardless of the means with which they are done,
and regarding the hair, then the restriction applies whether it is
fromthe head or any other part of the body.
Allaah Says )what means(:"And do not shave your heads until the Hady
)offering( reaches the place of sacrifice…"]Quran 2:196[
In such a case, one must pay atonement, which is fasting three days,
or feeding six poor people with a Mudd )750 gm( of fine wheat each, or
slaughtering a sheep.
There is consensus among the scholars that a person in the state of
Ihraam is forbidden to clip his fingernails without any genuine
excuse. However, if a nailis broken, one may remove it without
incurring any penalty. Removing the hair is permitted, if it becomes
harmful.
Using perfume on the body or clothes:
This applies whether done by a man or a woman. Ibn 'Umarreported that
'Umarsmelled the pleasant smell of perfume coming from Mu'aawiyahwhile
the latter was in the state of Ihraam. 'Umarcommanded him: "Get back,
and washit off. I have heard the Prophetsaying:"A pilgrim must be
unkempt and without any perfume."]Al-Bazzaar[
The one who applies perfume during Ihraam has to make a compensation,
which is fasting three days, or feeding six poor people with a Mudd of
fine wheat each, or slaughtering a sheep.
It is permissible, however, to smell the things that are not planted
for their scent such as apples and quince.
Wearing clothes dyed with scented material:
There is agreement among scholars that wearing a Hajj garb dyedwith a
scented material isnot allowed unless it is washed and its smell is
removed. The Prophetsaid: "Do not wear )while in the state of Ihraam(
any clothes dyed with warse or saffron without washing them."]Ibn
'Abdul-Barr and At-Tahaawi[
The one who wears clothes dyed with scented material while being in
the state of Ihraam has to compensate by fasting three days, or
feeding sixpoor people with a Mudd)750 grams( of fine wheat each, or
slaughtering a sheep.
Engaging in hunting:
A person in the state of Ihraam may fish or eat sea game. It is
forbidden,however, for a person in the state of Ihraam to hunt on
land, by killing or by slaughtering. It is also forbidden for him to
point it out, or indicate its place if it is invisible, or scare it
off. It is also forbidden for him to spoil eggs of animals living on
land. Buying, selling them, or milking these animals is also forbidden
while in the state of Ihraam. Allaah Says )what means(:"Lawfulto you
is )the pursuit( of water-game and its use for food - for the benefit
of yourselves and those who travel, but forbidden is )the pursuit( of
land game - as long as you are in a state of Ihraam )for Hajj or
'Umrah(. And fear Allaah to Whom you will be gathered back."]Quran 5:
96[
In the case of killing a game animal, the penaltyis to slaughter a
domesticlivestock animal )i.e. a camel, cows or sheep( equivalent to
it.
Eating game-meat:
It is forbidden for a person in the state of Ihraam to partake of any
land game prepared for his sake, at his suggestion or with his help.
Abu Qataadahreported that Allaah' s Messengerwent for Hajj and they
also went with him. The Prophetdispatched a group, including Abu
Qataadahand told them:"Follow the seashore until we meet again." All
of them except Abu Qataadahwere in the state of Ihraam. On the way,
they saw a herd of zebras. Abu Qataadahattacked them and killed a
female zebra. They all ate of its meat but said:"Is it permissible for
us to partake of this land gamein the state of Ihraam?" Then they
carried the restof the meat to the Prophetand told him the whole
story. The Prophetsaid to them:'Did any one of you ask Abu Qataadah to
attack the herd, or point it out to him?"They said: "No."
Hesaid:"Then, you may eat what is left ofthe quarry."]Al- Bukhaari and
Muslim[
A person in the state of Ihraam may eat the meat of a game, which is
neither killed by him, norfor him, nor pointed out by him to someone
else, and in the hunting of which he did not help others.
The eating of a land game hunted by a personin the state of Ihraam or
for another person in thestate of Ihraam is unlawful for him, whether
it is done with or without his permission.
I this case, the person must repent and seek Allaah's forgiveness.
There's nothing reported from Sunnah that has made any expiation for
them other than repentance and seeking Allaah's forgiveness.
However, if someone elsewho is not in the state of Ihraam, hunted it
for himself, and offered or sold some of it to a person in the state
of Ihraam, he is permitted to eat of it.

Dought & clear, - He did sujood al-tilaawah with the imam at the back of the mosque, then he came forward and joined the prayer. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

A man entered the mosque – which was a large mosque – when the imam
was reciting, and when the imam reached a verse in which a prostration
is required (sujood al-tilaawah), he prostrated. The man thought that
if he went and joined the row he would not catch up withthat
prostration with the imam, so he prostrated while he wasstill in the
back of the mosque, then he stood up from the prostration and reached
the row and joined the prayer with the imam. Is what that man did
correct?.
Praise be to Allaah.
That is not prescribed in sharee'ah, unless he waslistening to the
recitation purposefully, in which case he could prostrate with the
imam even though he was not praying behind him. But if his intention
was to join the imam and pray behind him, then what he did was an
invalid action.
Shaykh Dr 'Abd al-Kareem al-Khudayr.

Dought & clear, - Naafil prayers at times when prayer is notallowed. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

When the sun rises and sets, are all naafil prayers forbidden, even
two rak'ahs for seeking forgiveness and the tworak'ahs following
tawaaf and the prostration of recitation? What is the evidence for
that?.
Praise be to Allaah.
Firstly:
We have already discussed the issue of naafil prayers at times when
prayer is forgiven.Please se questions no. 306, 8818and 20013.
Secondly:
The prostration of recitation is not prayer according to the more
correct of the two scholarly opinions. We have already discussed this
in questions no. 4913and 22650.
Based on this, it is permissible to prostrate when reading one of
theQur'aanic verses where prostration is required at times when prayer
is not allowed, according to the more correct of the two scholarly
views, because that does not come under the same rulings as prayer.
Even if we assume that it does come under the same rulings as prayer,
it is permissible to do it at times when prayer is otherwise not
allowed because it is something that is done for a reason,like the
eclipse prayer, and the two rak'ahs following tawaaf if one has done
tawaaf at a time when prayer is not allowed.
Fataawa al-Lajnah al-Daa'imah, 7/264.
Thirdly:
Your saying, "the two rak'ahs for seeking forgiveness"; perhaps what
you mean is the two rak'ahs of repentance, which are prescribed when
repenting from sin. It was narrated that Abu Bakrah (may Allaah be
pleased with him) said: I heard the Messenger of Allaah(peace and
blessings of Allaah be upon him) say: "There is no man who commits a
sin then he gets up, purifies himself and prays two rak'ahs, then asks
Allaah to forgive him, but Allaah will forgive him." Then he recited
this verse (interpretation of the meaning):
"And those who, when they have committed Faahishah (illegal sexual
intercourse) or wrongedthemselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah
—and do not persist in what (wrong) they have done, while they know"
[Aal 'Imraan 3:135]
Narrated by al-Tirmidhi, 408; Abu Dawood, 1521; Ibn Maajah, 1395.
Classed as saheeh by al-Albaani inSaheeh Abi Dawood, 1346.
The two rak'ahs of repentance constitute a prayer for which there isa
reason, so it is permissible to do that at a time when prayer is
otherwise not allowed. And Allaah knows best.
In other saheeh reports there are other descriptions of the two
rak'ahs which expiate for sin. This may be summed up as follows:
-There is no one who does wudoo' and does itwell (because sins come
out from the washed limbs with the water or with the last drop of
water)
Part of doing wudoo' well is to sayBismillaah(In the name of Allaah)
before starting it, and reciting dhikr after it, as follows:Ashhadu an
laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna
Muhammadan 'abduhu wa rasooluhu. Allaahumma aj'alni min al-tawwaabeena
waj'alni min al-mutatahhareen. Subhaanaka Allaahumma wa bi hamdika,
ashhadu an laailaaha illa anta, astaghfiruka wa atoobu ilayk(I bear
witness that there is no god but Allaah alone, with no partner or
associate, andI bear witness that Muhammad is His slave and Messenger.
O Allaah, make me one of those who repent and make me one of the
purified. Glory and praise be to You, O Allaah, I bear witness that
there is no god but You, I seek Your forgiveness and I repent to You).
This dhikr recited after wudoo' brings a great reward.
-Then he gets up and prays two rak'ahs
-In which he does not make any mistake
-And does not let his mind wander
-And he remembers Allaah and focuses with proper humility
-Then he asks Allaah to forgive him
The outcome will be: that he is forgiven for his previous sins and
willdeserve Paradise.
Saheeh al-Targheeb, 1/210-211.

Dought & clear, - Verses in the Qur’aan where we should perform Sujood al-Tilaawah. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

I would like to know thespecific ayats in the Qu'Ran where we should prostrate.
Praise be to Allaah.
There are fifteen places in the Qur'aan where weshould perform sajdat
al-tilaawah (prostration of recitation) when reciting them. It was
reported from 'Amr ibn al-'Aas that the Messenger of Allaah(peace and
blessings of Allaah be upon him) recited to him fifteen verses in the
Qur'aan where one should prostrate, three of whichare in al-Mufassal
and two in Soorat al-Hajj. It was reported by Abu Dawood, Ibn Maajah,
al-Haakim and al-Daaraqutni, and classed as hasan by al-Mundhiri and
al-Nawawi. The fifteen aayat are (interpretationof the meanings):
1 - "Surely those who are with your Lord (angels) are never too proud
to perform acts ofworship to Him, but theyglorify His Praise and
prostrate before Him."
[al-A'raaf 7:206]
2 - "And unto Allaah (Alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly, and so do their
shadows in the mornings and in the afternoons."
[al-Ra'd 13:15]
3 – "And to Allaah prostrate all that is in the heavens and all that
is in the earth, of the livemoving creatures and the angels, and they
are not proud [i.e., they worship their Lord (Allaah) with humility]."
[al-Nahl 16:49]
4 – "Say (O Muhammad): 'Believe in it (the Qur'aan) or do not believe
(in it). Verily! Those who were given knowledge before it, when it is
recited to them, fall down on their faces in humble prostration."
[al-Isra' 17:107]
5 – "… When the Verses of the Most Beneficent (Allaah) were recited
unto them, they fell down prostrating and weeping."
[Maryam 19:58]
6 – "See you not that to Allaah prostrates whoever is in the heavens
and whoever is one the earth, and the sun, and the moon, and the
stars, and the mountains, and the trees, and al-dawaab (moving living
creatures,beasts, etc.), and many of mankind? But there are many (men)
on whom the punishment isjustified. And whomsoever Allaah disgraces,
none can honour him. Verily! Allaah does what He wills."
[al-Hajj 22:18]
7 – "O you who believe! Bow down, and prostrate yourselves, and
worship your Lord and do good that you may be successful."
[al-Hajj 22:77]
8 – "And when it is said to them: 'Prostrate to theMost Beneficent
(Allaah)!' They say, 'And what is the Most Beneficent? Shall we fall
down in prostration to that which you (O Muhammad) command us?' And it
increases in them only aversion."
[al-Furqaan 25:60]
9 – "[As Shaytaan has barred them from Allaah's Way] so that they do
not worship (prostrate before) Allaah, Who brings to light what is
hidden in the heavens and the earth, and knows what you conceal and
what you reveal."
[al-Naml 27:25]
10 – "Only those believe in Our aayaat (verses, signs, etc.) who, when
they are reminded of them fall down prostrate, and glorify the Praises
of their Lord, and they are not proud."
[al-Sajdah 32:15]
11 – "… And Dawood guessed that We had tried him and he sought
forgiveness of his Lord, and he fell down prostrate and turned (to
Allaah) in repentance."
[Saad 38:24]
12 – "And from among His Signs are the night and the day, and the
sunand the moon. Prostrate not to the sun nor to the moon, but
prostrate to Him Who created them, if you (really) worship Him."
[Fussilat 41:37]
13 – "So fall down in prostration to Allaah, and worship Him (Alone)."
[al-Najm 53:62]
14 – "And when the Qur'aan is recited to them, they fall not prostrate."
[al-Inshiqaaq 84:21]
15 – "… Fall prostrate and draw near to Allaah!"
[al-'Alaq 96:19]
Al-Albaani said, inTamaam al-Minnah(296):
"On the contrary, the hadeeth is not hasan, because it includes
twomajhool[unknown] narrators. Al-Haafiz said inal-Talkhees, after
quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan:
''Abd al-Haqq andIbn Qattaan classed it asda'eef[weak]. It
includes'Abd-Allaah ibn Munayn, who ismajhool, and the one who
narrated from him is al-Haarith ibn Sa'eed al-'Atqi, who is also
unknown.' Ibn Maakoolaa said: ' He did not narrate any hadeeth apart
from this one."
Hence al-Tahhaawi was of the opinion that thereis no second sajdah in
Soorat al-Hajj, towards the end of the soorah. This is also the
opinion of Ibn Hazm who said inal-Muhalla:
"Because it is not narrated in any saheeh report that this was the
Sunnah of the Messenger of Allaah(peace and blessings of Allaah be
upon him), andthere is no scholarly consensus to this effect. But it
was reported with a saheeh isnaad that 'Umar ibn al-Khattaab, the
daughter of 'Abd-Allaah and Abu Darda' performed sajdahin (the second
verse quoted from Soorat al-Hajj)."
Then Ibn Hazm discussedwhether the sajdahs for the other aayaat quoted
are prescribed in Islam. He mentioned that the scholars are agreed
upon the first ten, that performing sujood when reciting these aayaat
is prescribed. Al-Tahhaawi also reported this consensus inSharh
al-Ma'aani(1/211), but he said that the sajdah in Soorat Fussilat was
prescribed, instead of the sajdah in Soorat Saad. Both scholars
narrated ahaadeeth with saheeh isnaads from the Messenger of
Allaah(peace and blessings of Allaah be upon him) concerning the
sajdahs in Saad, al-Najm, al-Inshiqaaq and al-'Alaq. These last three
are from the Mufassal, which is referred to in the hadeeth of 'Amr
mentioned above.
In conclusion, even though the isnaad of thehadeeth is weak, it is
supported by the consensus of the ummahwhich supports most of it, and
by saheeh ahaadeeth which support the rest of it, except for the
second sajdah in Soorat al-Hajj, for which there is no evidence in the
Sunnah or in the consensus of the scholars. But some ofthe Sahaabah
used to prostrate when reciting it, which could be taken as evidence,
especially since no one is known tohave disputed with themin this
regard.
To sum up, the prostration of recitation should be performed when
reciting the fifteen verses quoted above. And Allaah knowsbest.

Dought & clear, - What is to be said in the prostration of forgetfulness and the prostration of recitation?. - (Prostration when reading Qur’aan and Prostration of thanksgiving)

What should the worshipper say when he prostrates for forgetfulness in
prayer (sujood al-sahw)? And what should he say when he performs a
prostration as required in certain verses of the Qur'aan?.
Praise be to Allaah.
When performing the prostrations of forgetfulness and of recitation,
you should say the same as you say when you prostrate in prayer:
"Subhaana Rabbiy al-A'la (Glory be to my Lord Most High)." What is
obligatory is to say that once, and the least required in order to do
it perfectly is to sayit three times. It is mustahabb to make du'aa'
when prostrating,reciting whatever you can of the du'aa's prescribed
in sharee'ah, because the Prophet(peace and blessings of Allaah be
upon him) said: "When bowing glorify your Lord, and when prostrating
strive in making du'aa', for then you are more likely to receive an
answer."
And the Prophet(peace and blessings of Allaah be upon him) said: "The
closest that a person can be to his Lord is when heis prostrating, so
say a lot of du'aa'."
These two hadeeth wereboth narrated by Muslim in hisSaheeh. The
Prophet(peace and blessings of Allaah be upon him) often used to say
when bowing and prostrating: "Subhaanaka Allaahumma wa bi hamdika,
Allaahumma ighfir li(Glory be to You, O Allaah, and praise. O Allaah,
forgive me)." Agreed upon – from the hadeeth of 'Aa'ishah (may Allaah
be pleased with her). And he(peace and blessings of Allaah be upon
him) also used to say when bowing andprostrating: "Subbooh quddoos
Rabb ul-malaa'ikah wa'l-rooh(Glorified, Holy, Lord of the angels and
the Spirit [i.e., Jibreel]." Narrated by Muslim in hisSaheeh.
And Allaah is the Source of strength.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta', 6/443.

Moral stories, - Story of Trust in Allah (SWT): Trader who placedhis Tawakkul

During the time of Noble Prophet Muhammad (saws)there lived a trader
who, in all affairs, always placed his trust in Allah (SWT). Trader
used to travel from Syria to Madinah for trade and during one of his
trips, he was confronted by a bandit who drew his sword and intended
to kill him.
"If it is my wealth that you desire, come and take it and leave me
alone," pleaded the trader. "Killing you is a must, for if I let you
go free, you will identify me to the authorities," said the bandit.
"In that case give me respite till I have offered a two Rak'at
prayer," requested the trader.
The bandit agreed and the trader engaged himself in prayers. Having
completed the prayers, he raised his hands and beseeched: 'O' Lord! I
have heard from Your Noble Prophet Muhammad (saws) that whoever places
his trust in You shall remain protected. I have no helper in this
desert and Your grace is my only hope.
Having placed all his trustin Allah (SWT), trader hadhardly completed
his supplication when a rider on a white horse loomed in the distance.
When he came close, the rider confronted the bandit and killed him
with one stroke of his sword. Then, turning to the trader, he said:
"O' You, who places your trust in Allah (SWT)! I have killed the enemy
of Allah (SWT) and He has delivered you from him."
"Who are you that you have come to my assistance in this desert?"the
trader asked. "I am your Tawakkul." Allah (SWT) brought me out in the
form of an Angel and I was in the heavens when Angel Jibril
(Jibreel,Gabriel) called out to me and said: "Hasten to the assistance
of your master and exterminate his enemy", and here I have come and
eliminated your enemy." Having saidthus, he disappeared out of sight.
The trader fell down in prostration of thanksgiving to Allah (SWT) and
acquired a stronger conviction with respect to the instructions of
Noble Prophet Muhammad (saws) regarding Tawakkul.
On arrival in Madinah, trader approached NobleProphet Muhammad (saws)
and narrated what had transpired."Indeed! Tawakkul raises a person to
the pinnacle of success and the rank of a person who possesses it, is
equivalentto the ranks of the Prophets, the friends of Allah (SWT),
the righteousones and the martyrs," said Noble Prophet Muhammad
(saws).
"... Put your trust in Allah,certainly, Allah loves those who put
their trust (in Him). If Allah helps you, none can overcome you; and
if He forsakes you, who is there after Him that can help you? And in
Allah (Alone) let believers put their trust." Noble Qur'an (3:159-160)

Moral stories, - Parenting Tips: How to keep your child's Trust or Trust in Islam

Common mistakes parents make that destroy a relationship based on
trust with a child - Tips and advice onhow to trust your child and
retain his or her trustand respect according to the teachings of Islam
(Tawakkul).
Upon birth, a child loves and trusts his parents implicitly. As the
child grows, however, things can change because of certain
circumstances. It'snot enough that you loveyour child; your child must
also be able to trust you. As a child grows older, they notice things
like whether or not their parent lied to them or whether their parent
broke a promise. Even if the child doesn't mentionit, they still file
these factsaway and for some, the relationship changes. It only takes
one lie, for some kids and the child isnever trusting again. No parent
wants to lose a child's trust, but we are all human and we all have
had unexpected things to arise, preventing us from keeping our word.
There is nothing you can do to prevent the unexpected, but all in all,
keep your word to your child, no matter what.
Lying is the number one reason that kids don't trust their parents.
The lies don't have to be told to the child, either. The child can
overhear you lying to a neighbor or friend and the impact could be the
same. Breaking a promise, the same as lying, is another reason
children don't trust. A promise is usually made to someone when
something is very important. The breaking of that promise causes the
child to feel as though the subject was not important to the parent.
Keep your word to your child at all costs, but when something
unexpected prevents youfrom keeping a promise, sit down and explain
the circumstances to the child. Explain how you couldn't be in two
places at once, and so on. Never just announce to the child that you
couldn't make it and that's the end of the subject. Give them an
explanation, justas you would expect if someone you love lied to you.
Being a hypocrite is another reason a child will lose trust in you.
Pretending to be someone's friend, then talking about the person
behind his back, embarrassing the child infront of people or laughing
at the child's ideas are other ways to kill their trust.
When a child has made a mistake, but comes to you and tells the truth,
make sure he knows howmuch you appreciate thisand be sure the
punishment is much lighter than if he had liedor tried to cover up
what he did. Once a child sees that he can come to you with problems,
he will bemore likely to trust you with his troubles in the future.
As children grow into teens, many parents havea habit of looking
through their belongingsand their room. This is a definite way to get
your child not to trust you. Thechild expects you to trust him or her
and when yousearch through personal belongings, you are telling the
child that you don't trust him. If you don't trust them, why should
they trust you? Trust is usually a mutual thing and when one doesn't
trust, often, the other won't either.
Basically, if you want to trust your child and have him trust you,
treat him with respect, keep your word, let him know how much you love
him, don'tbreak your promises, don't be a hypocrite and take the time
to explain to the child if something prohibits you from doingwhat you
promised. It's important to keep the trust of your child for a future
relationship with him that is loving and trusting.
Tips for building Trust in Islam:
Trust is so fragile that is hard to put back to its original state
when broken. Trust is like a vase, once it's broken, though you can
fix it, the vase will never be same again. So following are some of
the Tips on how to build Trust:
*.Never tell a lie, always tell the truth. And, say itkindly and tactfully.
*.Be real; do not act like somebody you are not.
*.Do not gossip about other people's life. The one you are talking to
may think you are gossiping her at her back. The worst scene is- she
even pass what you said to other people too.
*.Never betray a confidence. Do not tell the secrets confided to you.
*.Keep all the promises you made. If you cannot keep a promise, better
not to promise atall.
*.When you borrow something, always return it as soon as possible on time.
Confidence, Trust and Hope:
Confidence: Once upon a time in a certain village people decided to
pray for rain. On the day of prayer all people gathered and only one
boy came with an umbrella. That is Confidence, the boy was optimistic
and confident that the prayers will be answered and definitely it was
going to rain! Thatis why he carried the umbrella.
Trust: Trust should be likethe feeling of a one year old child, when
you throw him up in the air, he just laughs. He is happy; he wants you
to do it again and again! Doyou know why? It's because he knows and
trusts in you and has confidence that you will catch him and that you
will never let him/her fall. That is Trust.
Hope: Every night we go to bed, we have no assurance to get up alive
in the next morning, but still we have plans for thecoming day. That
is Hope.
Hope is a wonderful thing, something to be cherished and nurtured and
something that will refresh us in return. And it can be found in each
ofus and it can bring light into the darkest of places.
Well-mannered model of good life: Be Confidence; Trust Others; and
never lose Hope.