How to be benefited by the Holy Qur'an

Now that you have got acquainted with the subjects and the objectives
of the Divine Book [the Qur'an], you will have to take into
consideration an important point, as by doing so the door of being
benefited by it will be opened to you, and the passage to knowledge
and wisdom will be wide open to your heart. This point is to look at
this Glorious Book as an educational one, a teaching book by which you
should be benefited, regarding it your duty to learn from it. By
learning, teaching, benefiting and being benefited we do not mean its
different literary syntactical and morphological aspects, nor its
eloquence and rhetoric and other stylistic points, nor being
interested in its stories, tales and episodes from the historical
point of view in order to get information about the past nations. None
of these is included in the objectives of theQur'an, and they are, in
fact, far away from the main objective of this divine Book.The fact
that our advantage from this great Book is quite small is because we
usually do not take it to be a book of teaching and education. We
recite the Qur'an just for its reward. So, we pay attention only to
our intonation when reciting it. We want our recitation to be perfect
and correct so as to obtain its reward, then we stop at that and feel
satisfied with it. Thus, we spend some forty years reciting the Qur'an
without being benefited by it, except the reward for reciting it. If
we do look at its teaching and educational side, we concern ourselves
with its eloquence and syntax and its miraculous aspects, or even
somewhat higher, we engage ourselves with its history, the occasions
of the revelation of the ayahs, the times of their revelation, which
surah or ayah was revealed in Mecca and which in al-Madinah, the
differences in recitations and in the exegeses of the Sunnis and the
Shiites and other secondary affairs which are outside the main
objective and they themselves cause us to be barred from the Qur'an
and to neglect remembering Allah. Even our great commentators of the
Qur'an are very much concerned about one or another of the said
affairs, without opening the door of learning to the people.
The writer believes that so far no "tafsir" [exegesis] has yet been
written to the Book of Allah. Generally, to write a "tafsir" for a
book means to explain the objectives of the book and to draw the
attentions to what its author wants to say. This noble Book, which
Allah, the Exalted, testifies to be a book of guidance and teaching,
and the light of the road of man's journey, its exegete should find in
each one of its stories, or even in each ayah, a directive guiding to
the invisible world, so as to show to the learner the road to
happiness, to knowledge and to humanity. A "mufassir" [commentator or
exegete] is the one who tells us what was the "objective" of the
revelation, not the "occasion" of the revelation as is explained in
the exegeses. In the very story of Adam and Eve and their affairs with
Iblis, from the very moment of their creation till their descent to
the earth, which story is repeated by Allah several times in
theQur'an,there are so many overt and covert teachings [ma'arif] and
admonitions, and it reminds us of so many of spiritual faults and
Satanic characters, as well as many perfections of the soul and human
knowledge which it introduces to us, whereas we still disregard them.
In short, the Book of Allah is a book of knowledge and ethics, and an
invitation to happiness and perfection. So, its exegesis should also
be a book of gnosticism and ethics, explaining the gnostic and ethical
points of view, and other aspects of inviting to its happiness
[sa`ada].The commentator who neglects these points, disregards them or
attaches no importance to them, is, actually, neglecting the objective
of the Qur'an and the main aim of revealing the [divine] books and
sending the messengers. This is a grave mistake which has prevented
theummah,for many centuries, from being benefited by the Glorious
Qur'an, and it has blocked the road of guidance in their faces. We
have to learn the objective of the revelation of the Qur'an
-disregarding the intellectual and argumentative aspects, which show
us the goal by themselves-from the Qur'an itself. The author of a book
knows better his own objective. So, let us have a glance at what the
author of this Book Himself says concerning the affairs of the Qur'an.
He says: "This is the Book, wherein is no doubt, a guide for
themuttaqin[those who fear Allah] ". [299]He describes His Book as
being a book of guidance. In a short surah He repeats saying: "We have
made the Qur'an easy for remembrance, but is there any one who will
mind?" [300]He says:"...We have revealed to you the Remembrance that
you may explain to mankind what has been sent down to them and that
haply they will reflect," [301]and "A Book We have revealed to you,
blessed, that they may ponder over itsayahsand that men of
understanding may remember," [302]and many other nobleayahs,to restate
which would be lengthy.
This opinion of ours is not intended to criticize thetafsirs,as every
one of their authors has taken great pains and striven hard in order
to write a noble book, so, may Allah bless them and grant them good
reward. We intend just to say that the door must be open before the
people to be benefited by this Book, which is the only one leading to
Allah and the only one for educating the souls with the divine
disciplines and laws, the greatest means of connection between the
created and Creator, the strong handle and the firm cord of adhering
to the Might of Divinity. Let the scholars and commentators write
Persian and Arabic exegeses with the aim of explaining the gnostic and
ethical teachings and instructions, showing the way of connecting the
created to the Creator, and expounding the migration fromDarul
Ghurur[the House of Conceit = this world] to theDarus-Surur
walKhulud[the House of Pleasure and Eternity], according to what has
been deposited in this noble Book. The author of this Book is not
as-Sakkaki or the Shaykh, whose objectives were eloquence and
rhetoric, nor is He Sibawayh or al-Khalil, whose objectives were
grammar and syntax, nor is He al-Mas'udi or Ibn Khillakan, whose
objectives revolved around the history of the world. This Book is not
like the stick of Moses or his White Hand, nor is it like the blow of
Christ who could raise the dead [by Allah's permission], to have been
sent down only as a miracle to prove the true prophethood of the Holy
Prophet. This divine Book is, as a matter of fact, a book of
enlivening the hearts with the everlasting life of divine knowledge.
It is Allah's Book which invites to divine affairs. So, the
commentator has to teach these divine affairs to the people, and the
people have to refer to his commentary to learn those affairs, so that
they may attain its advantage:"And We reveal of the Qur'an that which
is a healing and a mercy to the believers, and it adds only to the
perdition of the wrongdoers." [303]Which perdition is graver than that
we keep reciting the Divine Book for thirty or forty years and refer
to the exegeses, and yet we do not get its real objectives?"Our Lord!
We have wronged ourselves. If You do not forgive us and have not mercy
upon us, we shall certainly be of the losers." [304]
Notes:
[299]. Surah al-Baqarah: 2.
[300]. Surah al-Qamar: 17.
[301]. Surah an-Nahl: 44.
[302]. Surah Sad: 29.
[303]. Surah al-Isra': 82.
[304]. Surah al-A'raf: 23.

25 Duas from Holy Qur'an

1. Our Lord! Grant us good in this world and good in the life to come
and keep us safe from the torment of the Fire (2:201)
2. Our Lord! Bestow on us endurance and make our foothold sure and
give us help against those who reject faith. (2:250)
3. Our Lord! Take us not to task if we forget or fall into error. (2:286)
4. Our Lord! Lay not upon us such a burden as You did lay upon those
before us. (2:286)
5. Our Lord! Impose not on us that which we have not the strength to
bear, grant us forgiveness and have mercy on us. You are our
Protector. Help us against those who deny the truth. (2:286)
6. Our Lord! Let not our hearts deviate from the truth after You have
guided us, and bestow upon us mercy from Your grace. Verily You are
the Giver of bounties without measure. (3:8)
7. Our Lord! Forgive us our sins and the lack of moderation in our
doings, and make firm our steps and succour us against those who deny
the truth.(3:147)
8. Our Lord! Whomsoever You shall commit to the Fire, truly You have
brought [him] to disgrace, and never will wrongdoers find any helpers
(3:192)
9. Our Lord! Behold we have heard a voice calling us unto faith:
"Believe in your Lord" as we have believed. (3:193)
10. Our Lord! Forgive us our sins and efface our bad deeds and take
our souls in the company of the righteous. (3:193)
11. Our Lord! And grant us that which you have promised to us by Your
messengers and save us from shame on the Day of Judgement. Verily You
never fail to fulfill Your promise. (3:194)
12. Our Lord! We have sinned against ourselves, and unless You grant
us forgiveness and bestow Your mercy upon us, we shall most certainly
be lost! (7:23)
13. Our Lord! Place us not among the people who have been guilty of
evildoing. (7:47)
14. Our Lord! Lay open the truth between us and our people, for You
are the best of all to lay open the truth. (7:89)
15. Our Lord! Pour out on us patience and constancy, and make us die
as those who have surrendered themselves unto You. (7:126)
16. Our Lord! Make us not a trial for the evildoing folk, and save as
by Your mercy from people who deny the truth (10:85-86)
17. Our Lord! You truly know all that we may hide [in our hearts] as
well as all that we bring into the open, for nothing whatever, be it
on earth or in heaven, remains hidden from Allah (14:38)
18. Our Lord! Bestow on us mercy from Your presence and dispose of our
affairs for us in the right way. (18:10)
19. Our Lord! Grant that our spouses and our offspring be a comfort to
our eyes, and give us the grace to lead those who are conscious of
You. (25:74)
20. Our Lord! You embrace all things within Your Grace and Knowledge,
forgive those who repent and follow Your path, and ward off from them
the punishment of Hell. (40:7)
21. Our Lord! Make them enter the Garden of Eden which You have
promised to them, and to the righteous from among their fathers, their
wives and their offspring, for verily You are alone the Almighty and
the truly Wise. (40:8)
22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)
23. Our Lord! Forgive us our sins as well as those of our brethren who
proceeded us in faith and let not our hearts entertain any unworthy
thoughts or feelings against [any of] those who have believed. Our
Lord! You are indeed full of kindness and Most Merciful (59:10)
24. Our Lord! In You we have placed our trust, and to You do we turn
in repentance, for unto You is the end of all journeys. (60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for
verily You have power over all things. (66:8)
Ackwnoledgements :Raza Azmi
We are pleased to provide the English version of the detail Tafseer
(by Pooya/ Ali) of Al-Quran , which is the eternal miracle and the
only way to the TRUTH.
Allah says"Read in the name of your Lord who created, created man from
a clot. Read, for your Lord is most Generous, Who teaches by means of
the pen, teaches man what he does not know."(96: 1-5)

The original of the matter created in the brain: you must first read this to see the artistry of Allah!

A mighty waterfall tumbling down from on high, the boundless oceans
and the glorious, stunning mountains are all matchless works of Allah.
The stars, clouds, birds and fish are all His miracles. Most people
are in no doubt that a green forest that blossoms once again, grows
and flourishes in the spring is one of the beautiful and glorious
works of Allah.
Some people, however, regard skyscrapers, airplanes, laboratories and
computers rather differently. The fact that these are made and built
by human beings deceives them. They imagine that technology,
civilization, scientific and technical progress are independent of
Allah (Allah forbid) and forget that the human beings who are
instrumental in their coming into existence are also created by Him.
They fail to think that Allah, Who has made clouds the cause of rain
and the Sun the cause of light, has also made man the cause of
technology and civilization. They make the error of thinking that
human beings have a power independent of Allah (Allah forbid) and that
human beings invented the Internet, that human beings cause planes to
fly, that human beings invented the tea spoon or biro, that human
beings build space craft and that human beings discovered the forces
responsible for keeping planes aloft. They imagine that plasma TVs, CD
players, carpets, lampshades, cars and the products of advanced
technology all appeared as the result of human intelligence and
ability.
They make a terrible error in not regarding these as the artistry of
Allah, and forget that He created them out of His mercy.
The fact is, however, that all these things, just like the seas,
trees, flowers, fruits, the Sun and the boundless mountains, are all
works of Allah. Allah in His mercy makes human beings the cause of all
these things listed above. Allah has given human beings the
intelligence and ability for this. Our Lord inspired them to discover
these things. But it is certain that Allah has the power to have
created them with no direct cause.
And everything we see is in fact CREATED "SPECIALLY FOR US" AND
"INDEPENDENT OF NATURAL CAUSES" as Allah's sublime artistry.
In order to understand this, we need to know that the matter we see
and touch is an image created in our brains, that it is specially
created for us, specially and moment by moment, and that we can never
have direct experience of the originals on the outside.

Oral and dental hygiene

What Are The Main Dental Diseases?
There are two main types of tooth disease: tooth decay and gum infections.
Gum diseases are exceedingly important, because when these are not
treated they may even go so far as to cause the jaw bone, in which the
teeth are rooted, to dissolve. Impairment of dental health, on the
other hand, can affect other organs in the body.
Tooth Decay
The main foods that cause tooth decay are carbohydrates and sugary
substances. If the teeth are not properly cleaned after eating such
foods, food wastes and germs accumulate on the tooth surface. Bacteria
inside the mouth use the sugary substances in food wastes to form
accumulations known as plaque. Plaque makes it easier for bacteria to
adhere to the teeth. In this way, the acid produced by bacteria, which
is present in sugary substances used to sweeten foods, causes the
tooth enamel to dissolve by opening up minute cavities in it. Germs
entering through these dissolved regions cause tooth decay and can
easily reach the underlying tissue.
Gum Diseases
The gum diseases that arise in the event that the mouth is not kept
properly clean represent some of the most important oral problems. A
gum disease caused by bacterial plaque on the tooth surface leads to
infection of the gums, teeth sockets and floor of the mouth. The gums
bleed easily right from the initial stage of the disease. If this
disease is not treated it may lead to infection of and damage to the
jawbone.
Three basic factors in tooth decay are:
• A sensitive tooth surface
• Food wastes ideally suited to micro-organisms
• The presence of micro-organisms that break these down and lead to
acid formation
How to Maintain Oral and Dental Hygiene?
• Regular brushing is essential.
• Dental floss must be used.
• Avoid highly acidic and sugary foods as much as possible. Teeth must
always be brushed after eating those, because excessively acidic and
sugary foods enhance the effect of micro-organisms.
• There must be sufficient fluoride in the water, or else toothpastes
containing fluoride should be used. Fluoride makes the teeth more
resistant to decay.
• The teeth should not be brought into contact with hard objects.
• Do not use your teeth to break shelled foodstuffs such as walnuts
and hazelnuts, because these cause cracking of the tooth enamel and
increase the effect of bacteria. This means the elimination of the
protective effect of the enamel.
• Visit your dentist at least twice a year.
Hygiene: The Most Effective Way of Protecting the Teeth
• The most effective way of protecting the teeth is to clean them by
regular brushing. Teeth must always be brushed after eating.
• There is a special brushing technique. Because although the teeth
are covered with a very hard layer, the enamel, they can still be
badly damaged if the wrong brush or brushing technique are employed.
Erosion of the upper part of the tooth or the layer surrounding the
root may lead to retraction of the gums, making the teeth even more
prone to decay.
Stage One: Brushing
• Toothbrush selection is very important. Hard brushes may cause
scratching of the enamel. The best, unless a special brush is
recommended by a dentist, are medium firmness, nylon brushes.
• Brushes whose heads are not too large are to be preferred as these
permit easy movement inside the mouth and can reach the back teeth
without difficulty.
• Brushing should begin at a 45 degree angle, starting from gum level
with small, circular movements towards the oral cavity.
• Brushing starting from the teeth surfaces should not be in the form
of harsh movements, but gentle, from the front teeth to the back. The
interior surfaces of the teeth should be cleaned in the same way, with
chewing surfaces being brushed using circular movements.
• Brushing should last at least 2-3 minutes.
• Toothbrushes should be replaced every few months.
Stage Two: Dental Floss
After brushing, the best way of removing food particles is to use
dental floss. Because these particles remaining between the teeth are
one of the main causes of decay. However, care must be taken not to
cut the gums during this process.
Diseases Resulting from a Failure to Maintain oral and Dental Hygiene
Unhealthy teeth and gums that are not adequately cleaned and cared for
represent a focus for infection in the body and can thus have a
damaging effect on other tissues and organs. Tooth decay has been
determined to lead to sinusitis, tonsil infection, rheumatism, bone
wastage, diabetes, and respiratory system, heart disease and digestive
problems.
OUR PROPHET (SAAS) ATTACHED GREAT IMPORTANCE TO DENTAL AND ORAL HYGIENE
When we look at his life and hadiths, it can be seen that our Prophet
(saas) attached great importance to cleanliness. The Prophet (saas)
recommended that believers should be clean in these terms in one
hadith: "Islam is cleanliness, the absence of dirt. You, too, must be
clean and wash, because it is the clean who enter paradise." (1)
One of the aspects of cleanliness to which our Prophet (saas) attached
great importance was care of the teeth and mouth. In describing the
Prophet (saas) his companions stated that his teeth shone like pearls,
were spotlessly clean, white and sparkling. (2) We are told that our
Prophet (saas) cleaned his teeth using the "misvak" made from the
roots and branches of the "arak" tree grown in Arabia.
In addition, our Prophet (saas) was a role model for a society that
had no knowledge of cleanliness in the days before Islam, educating
people in the most appropriate way by imparting information inspired
by Allah. One hadith reports the following words of our Beloved
Prophet (saas) on the subject of dental care: "Jabir relates: 'The
Prophet (saws) stated "Crescent cleaning purifies the teeth, whitens
them, strengthens their roots and makes the breath smell sweet".'" (3)
One of the important details set out in the hadith concerns how the
teeth are to be brushed. "Crescent cleaning" refers to brushing the
teeth using circular, half-moon movements. This technique differs from
the right-left brushing technique that damages the enamel and wears
away the gums.
Circular movements are recommended by modern dentists, in the same way
as reported in the hadith, who state that this is the best way of
removing food particles from between the teeth.

The Prophet Sulayman (as), Dhu’l-Qarnayn and the Mahdi … similarities between three holy individuals, enlightening the end times

The Prophet Sulayman (as) and Dhu'l-Qarnayn were two holy individuals
who scrupulously maintained Allah's bounds, showed great efforts to
have Islamic moral values prevail on Earth, and who received an
enormous dominion over this world in return.
The world dominion is not the only feature in common seen in the days
of The Prophet Sulayman (as) and Dhu'l-Qarnayn. In the hadiths of our
Prophet (pbuh), Muslims are given the great glad tidings that the
dominion that will be experienced in the time of the Mahdi will be
similar to that of those other two periods.
The Prophet Sulayman (as) was a holy prophet descended from the line
of the Prophet Nuh and to whom the true path and great knowledge were
imparted from the Presence of Allah. Like his father, the Prophet
Dawud (as), he was sent to the Israelites as a Messenger of Allah.
Allah supported him with great authority and unique wealth, jinns and
birds, and blessed him with powerful armies and superior knowledge.
Throughout his life, he ruled with a great justice over the lands he
lived and brought different societies together for his service, with
his qualifications as a great ruler and judge.
As with The Prophet Sulayman (as), Allah also gave Dhu'l-Qarnayn
"power and authority on the earth."(Surat Al-Kahf, 84) Dhu'l-Qarnayn
also ruled a very powerful and world renowned state. It appears from
verses that there were no problems such as economic difficulties,
rebellions or revolts in the lands of Prophet Dhu'l-Qarnayn, and that
his rule was very sound, rational and strong.
When the times of The Prophet Sulayman (as) and Dhu'l-Qarnayn are
examined, the first thing that draws the attention is how, by the will
of Allah, religious moral values prevailed. However, apart from this
global dominion, the two periods share another feature in common. Many
of the hadiths of our Prophet (pbuh) stress that the worldly dominion
that will be obtained in the time of the Mahdi will be very similar to
that in the days of The Prophet Sulayman (as) and Dhu'l-Qarnayn:
"The Mahdi will rule over the world just like Dhu'l-Qarnayn and
Sulayman." (Book of Portents of the Awaited Mahdi, p. 29)
When the verses of the Qur'an that illuminate the days of The Prophet
Sulayman (as) and Dhu'l-Qarnayn are considered within the framework
of this point of view, it is seen that each reveals important signs
regarding the End Times and the Golden Age. Indeed, the developments
in the field of science and technology and the progress in economic
and social life in the End Times bear a very close similarity to many
descriptions in the story of The Prophet Sulayman (as). These
descriptions and the hadiths of our Prophet (pbuh) are very wise
accounts that are means whereby believers can examine world events
from a wider perspective and broaden their horizons.
The End Times and the Golden Age
The hadiths reported from our Prophet (pbuh) provide detailed
information about the portents of the End Times and the Golden Age.
When events taking place in the present day are compared to these
portents, it can be seen that there are many indications that the
period we are living in is the End Times and that also impart the glad
tidings of the coming of the Golden Age.
The beginning of the End Times has been described in hadiths as an
environment in which strife multiplies, wars and conflicts increase,
there is terrible moral degeneration in the world and in which people
turn away from religious moral values. In the period reported, there
will be natural disasters all over the world, poverty will increase as
never before, the crime rate will rise to a great extent, and murders
and killings will follow one after another. However, this is only the
first stage of the End Times; in the second stage, Allah will free
mankind from this climate of chaos by means of the Mahdi.
These things have of course been experienced many times over the
course of history. There have been many wars, natural disasters or
earthquakes in the history of mankind. Moral degeneration has been
seen in different communities in all ages, and poverty and hunger have
plagued the world for hundreds of years. What makes the portents of
the End Times different from all these is the fact that these portents
are all coming about in a particular time and in the same period, one
after the other, and in various special forms indicated in the
hadiths. The good news also needs to be imparted that this great chaos
described in the hadiths of our Prophet (pbuh) is only temporary and
will come to an end with the beginning of the Golden Age.
The Golden Age will be a period when wars and conflicts come to an
end, atheistic ideologies that have brought great disasters onto the
mankind are consigned to the oubliette of history, when there will be
abundance and fertility all over the world, and when there is true
justice. Islamic moral values will spread across the world and people
will flow into the stream of those values. As we have already
emphasized, this great dominion of Islamic Morality is described in
some of the hadiths of our Prophet (pbuh) as being similar to the
world dominion of The Prophet Sulayman (as) and Dhu'l-Qarnayn. In his
famous work "Letters," the great Islamic scholar Imam Rabbani also
included the hadiths informing how the Mahdi will help Islamic
morality prevail on Earth just like in the times of The Prophet
Sulayman (as) and Dhu'l-Qarnayn. One of these hadiths reads:
A little more than 1,000 years pass over the passing of Allah's
Messenger (may Allah bless him and grant him peace) from this life, a
time comes and the true Islam rises from its own ranks and unites with
the truth of the Ka`bah. (Imam Rabbani, Letters of Rabbani, vol. 1, p.
470)
As revealed in the hadith of our Prophet (pbuh), the two individuals
known as the ones who helped Islamic morality prevail all over the
Earth were The Prophet Sulayman (as) and Dhu'l-Qarnayn. By Allah's
will, the third Muslim will be the Mahdi announced in the hadith.
These features seen in The Prophet Sulayman (as) and Dhu'l-Qarnayn
will also be observed in the Mahdi.
Wise Similarities between the Times of The Prophet Sulayman (as),
Dhu'l-Qarnayn and the Mahdi
The Prophet Sulayman and the Prophet Dhu'l-Qarneyn ruled the whole
world with Islamic moral values and possessed very powerful armies.
This aspect of their age bears great similarities to the Golden Age.
The Golden Age will be a time when people will convert to Islam in
great numbers, while ideologies that deny Allah will wither away and
Islam will be practiced as it was in the time of our Prophet Muhammad
(pbuh). Some of the hadiths describe the Golden Age as follows:
The Mahdi will own the entire world. (Al-Muttaqi al-Hindi, Al-Burhan
fi `Alamat al-Mahdi Akhir al-Zaman, p. 10)
The Mahdi will invade all the places between East and West. (Ibn Hajar
al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p.
56)
The Rare and Nobel Knowledge Possessed by the Mahdi and the Knowledge
Bestowed on The Prophet Sulayman (as) and Dhu'l-Qarnayn
Almighty Allah bestowed various forms of knowledge on The Prophet
Sulayman (as). By the will of Allah, he ruled over djinns and devils,
spoke with birds, and was able to hear ants talking among themselves.
The wind and copper were also given under his command. Each of these
is a miraculous feature that distinguishes The Prophet Sulayman (as)
from other human beings.
The Qur'an reveals the fact about Dhu'l-Qarnayn, as well: "Our
knowledge encompasses all that happened to him" (Surat Al-Kahf) It is
clear from this verse that Dhu'l-Qarnayn was one of His servants whom
Allah bestowed knowledge. Like these two holy individuals, the Mahdi
will also possess very special knowledge.
In his work Mevzuatu'l ulum (11/246) Taskopruluzade Ahmet Efendi has
recorded how the Mahdi will have ilm-e-jafr (the art of divination
through numbers). Another hadith provides the following information
about the Mahdi:
He is called the Mahdi because he is given guidance for a situation
unknown to anyone. (Al-Muttaqi al-Hindi, Al-Burhan fi `Alamat al-Mahdi
Akhir al-Zaman, p. 77)
Muhyiddin Arabi describes how, just like The Prophet Sulayman (as),
the Mahdi will understand the language of animals and have dominion
over the djinn:
The Mahdi is a person who speaks the language of birds and other
animals. Therefore, his justice will manifest itself over all people
and jinns. (Allamah Muhaqqiq Ash-Sharif Muhammad ibn 'Abd al-Rasul,
Al-Isaatu li Asrat'is-saat, p. 188)
Developments in the Fields of Science and Technology during the Golden Age
As revealed in verses of the Qur'an, in the times of The Prophet
Sulayman (as) and Dhu'l-Qarnayn there were great advances in science
and technology, advances that were quite unfamiliar for the time. For
example, The Prophet Sulayman (as)'s use of molten copper (Surah Saba
12), the floor of the palace being made out of transparent glass
(Surat Al-Naml 44), or Dhu'l-Qarnayn making use of a different
technology to construct a wall between two mountains in order to
prevent the strife of Yajuj and Majuj (Surat Al-Kahf, 96) are just a
few instances of the advanced technology employed in these two
periods.
When we examine those hadiths that describe the Golden Age we
encounter a very similar situation.
There will be major advances in the fields of science, technology,
communications and medicine in the Golden Age. Each new development
will be placed at the service of all mankind and the lives of people
all over the world will thus be improved. One of the signs in the
hadiths on this subject is:
The end of a man's whip will speak to him.(Tirmidhi)
It is very likely that this hadith is referring to the mobile
telephone, the most widespread means of communication in the present
day. (Allah knows the truth.)
Another important sign in the hadiths regarding technological progress is:
People will reap 700 measures of wheat for every one they sow ...
People will throw down a few handfuls of seeds and reap 700 handfuls
... Although much rain will fall, none will be wasted. (Ibn Hajar
al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p.
24)
This hadith may be referring to modern agriculture, carried out by
machines that are the products of technology. As we know, it used to
be a very difficult process to sow the fields and gather in the
harvest. However, advances in technology have also led to enormous
progress in agriculture, and the production of new machinery has made
life easier in terms of both sowing and harvesting. In addition, seed
improvement has led to great advances in production. As technology
advances, brand new techniques are being developed and productivity is
increasing.
By Allah's will, there will also be considerable advances in the time
of the Mahdi, and the lives of people engaged in agriculture will thus
be very much easier.
The Importance Given to Love of Animals
The Qur'an reveals that The Prophet Sulayman (as) set aside time in
order to pat his horse (Surah Sad 31-32) and that his moral values
were so superior that he would not even tread on an ant, thus drawing
attention to his loving and affectionate attitude towards animals.
Love of animals will also be encouraged in the Golden Age. We are told
in the hadiths of our Prophet (pbuh) that at this time all animals
will easily be able to be approached, patted and ruled. Some of the
hadiths on this subject read:
Snakes will get on with children, and cows with lions … (Book of
Portents of the Awaited Mahdi, p. 64)
Another noteworthy similarity between the Golden Age and the time of
The Prophet Sulayman (as) is, as seen from the hadiths, the
sovereignty over animals. In the same way that The Prophet Sulayman
(as) ruled over various living things, birds in particular, there will
be a similar sovereignty over them in the Golden Age, and even
dangerous animals will do people no harm.
Their Support for Peace and Preference for Diplomacy
The Prophet Sulayman (as) displayed a tolerant, forgiving and peaceful
attitude towards neighboring countries. He preferred to resolve
problems by diplomatic and fair ways. A very advanced culture arose in
the time of The Prophet Sulayman (as) and he confirmed his rule by way
of diplomacy, art and culture.
Dhu'l-Qarnayn was known as a "person who prevents strife and disorder
on Earth" by the peoples around him, and was a leader who brought
peace and calm to people. This aspect of the ages of The Prophet
Sulayman (as) and Dhu'l-Qarnayn look strikingly similar to the Golden
Age.
In the Golden Age people will become Muslims of their own will, and
Islamic morality will rule the world without the need for any war.
This age is described as follows in those hadiths:
No one will be woken up from their sleep or have a bleeding nose. (Ibn
Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi
al-Muntazar, p. 42)
The Mahdi will follow the way of the Prophet. He will not wake up a
sleeping person or shed blood. (Allamah Muhaqqiq Ash-Sharif Muhammad
ibn 'Abd al-Rasul, Al-Isaatu li Asrat'is-saat, p. 163)
As stated in the hadiths, the Mahdi will use peaceful means to make
Islamic moral values prevail on Earth and will avoid war and violence.
The path taken by the Mahdi and a global cultural advance will be a
means whereby people turn to Islamic moral values. By the will of
Allah, the following verses depict this time: (Nasr Suresi 1-3)
" When Allah's help and victory have arrived and you have seen people
entering Allah's deen in droves, then glorify your Lord's praise and
ask His forgiveness. He is the Ever-Returning." ( Surat An-Nasr, 1-3)
Their determination and Swift Action on urging people to Religious Morality
The rational and quick decisions taken by The Prophet Sulayman (as)
stand for a role model for all true believers. The letter he wrote
(Surat An-Naml 29) to call the people of Sheba to the faith is an
important piece of evidence that demonstrates the power of his
message. The Qur'an gives us the following information about the
content of that letter:
"It is from Sulayman and says: "In the name of Allah, All-Merciful,
Most Merciful. Do not rise up against me, but come to me in
submission." ( Surat An-Naml, 30-31)
The style employed by The Prophet Sulayman (as) is very clear and
effective. Its sincere, determined and unequivocal style make it clear
that it comes from someone with great power and sovereignty. The queen
of Sheba and the notables around her were highly influenced by the
letter.
In addition, the way that The Prophet Sulayman (as) brought the queen
of Sheba to the throne by means of someone possessed of knowledge
(Surat An-Naml 38) reveals the importance he attached to the taking of
swift decisions.
Prophet Dhu'l-Qarnayn's decision to build a strong wall-so strong that
it would last until Doomsday-against the attacks of the Yajuj and
Majuj tribes show his power and intelligence.Like The Prophet Sulayman
(as) and Dhu'l-Qarnayn, the Mahdi will also be known for his
intelligence and foresight.
During the Golden Age, by the will of Allah, people will turn to Islam
in floods, there will be wide-ranging, sweeping activities towards
this way. All nations, one after another, will adopt Islamic morality,
and opposing ideologies will be wiped away through quick and lasting
actions and all cruel systems will be consigned to the darkness of
history. The great Islamic scholar Muhyiddin Arabi says this on the
subject:
Allah will give so much power to the Mahdi. He will remove cruelty
from the world overnight, religion will be established, and Islam will
be revived. The Mahdi will restore its lost value to it, and it will
come to life after its apparent demise ... Ignorant people, misers and
cowards alike, will be very knowledgeable, generous, and brave. ...
They will practice religion as in the time of Prophet Muhammad
(saas).... (Muhyiddin Ibn Arabi, Al-Futuhat al-Makkia, p. 66; Allamah
Muhaqqiq Ash-Sharif Muhammad ibn 'Abd al-Rasul, Al-Isaatu li
Asrat'is-saat, p. 186)
Great Importance Placed on Construction
The importance attached to building by The Prophet Sulayman (as) is
emphasized in a number of verses. He caused castles, statues, towers
and furnaces to be made, using djinns and devils who were expert in
the field. (Surah Sad, 37; Surah Saba, 13) People who saw his
magnificent palace, the queen of Sheba in particular, was highly
impressed by it. (Surat Al-Naml, 44) The technique employed in the
construction of the wall erected by Dhu'l-Qarnayn was so powerful that
it could only be brought down by the will of Allah. (Surat Al-Kahf,
98)
The hadiths of our Prophet (pbuh) also reveal that great importance
will be attached to construction during the Golden Age. In addition to
peace and tranquility, a developed civilization will be brought in
this period. One of these hadiths reads:
The Mahdi will rule the world just like The Prophet Sulayman (as) and
Dhu'l-Qarnayn.(Book of Portents of the Awaited Mahdi p. 29)
There are four kings on Earth in total. Two are from the believers and
two from the unbelievers. The believers are Sulayman and
Dhu'l-Qarnayn. The unbelievers are Nemrud and Buhtannasir. ONE FROM MY
PEOPLE WILL RULE THE WORLD AS THE FIFTH. In other words, the Mahdi.
(Letters of Rabbani, 2/251)
He (the Mahdi)
Will be the king of all the world. (Book of Portents of the Mahdi of
the End Times, p. 10)
The Mahdi will conquer all places between east and west. (Book of
Portents of the Awaited Mahdi, p. 56)
He (the Mahdi) is one who is confirmed as knowing the languages of
birds and all animals. Thus his justice will be agreed by all human
beings and djinns
(Portents of Doomsday, Berzenci, p. 188)
He will be known as the Mahdi since he serves as a guide to a hidden
state of affairs known to nobody. (Book of Portents of the Mahdi of
the End Times, p. 77)
... A person will speak to the whip in his hand... (Portents of
Doomsday, Barzanji, p. 152)
When people sow one measure of wheat they will reap seven hundred
measures, a man will throw down a few seeds and receive back seven
hundred handfuls of harvest … Although there will be much rain, not a
drop will be wasted.(Portents of Doomsday, Barzanji, p. 164)
...A person will tell his sheep and animals, "Let us go and graze,"
and they will go, and although they pass through the middle of the
crops they will consume not one ear, and snakes and scorpions shall
harm no-one, and savage animals will wait before people's doors and
harm no-one... (Portents of Doomsday, Barzanji, p. 245)
In his time nobody shall be woken out of sleep and nobody's nose will
bleed. (Book of Portents of the Awaited Mahdi, p. 42)
The Mahdi will follow the path of the Prophet, will not waken anyone
who sleeps and will cause no blood to flow. (Portents of Doomsday,
Barzanji, p. 163)
Allah will give him (the Mahdi) such power that he will eliminate
oppression and evil in one night, re-establish the religion, reanimate
Islam, make it valuable once again after it had been accorded no
importance, resurrect it after its death … In his century a man who is
ignorant, parsimonious and afraid will immediately become learned,
generous and brave … The religion will be practiced just as it was in
the time of our Prophet (saas) … (Muhyiddin ibn Arabi, Conquests of
Mecca, Bab 66, Portents of Doomsday, p. 186)
The Mahdi will work for the building of Constantinople and other
countries. (Book of Portents of the Awaited Mahdi, p. 40)
The Mahdi will emerge from among my community, and Allah will send him
to make people wealthy. The community will be blessed, animals will
eat and drink in plenty, the earth will give up its fruits … (Book of
Portents of the Mahdi of the End Times, p. 15)
USING WEALTH AND SPLENDOR FOR ISLAM'S BENEFIT AND ALLAH'S GOOD PLEASURE
The Prophet Sulayman (as) used the wealth he possessed in the best way
possible in order to spread the Islamic morality revealed by Allah. He
called on the people in the countries he conquered to believe in and
submit to Allah. The letter of invitation to Islam he sent to the
country of Sheba is important evidence on this subject. As can be seen
from the verse: "'The power my Lord has granted me is better than
that. Just give me a strong helping hand and I will build a solid
barrier between you and them." (Surat Al-Kahf, 95), Dhu'l-Qarnayn
also, as a blessing from Allah, possessed stable power. He also used
his power in order to prevent disorder on Earth.
During the Golden Age people will attain great wealth, well-being and
peace. The Mahdi will employ all his wealth in order to make religious
moral values prevail on Earth, and will take proper moral values and
peace as his foundation in the countries he conquers. His unparalleled
practices will soften people's hearts and lead them to Islamic
morality. Thus, within a very short time this morality will rule the
world. One of the hadiths on this subject reads:
Before pledging their allegiance to him, people will flock to where he
resides, and everyone who goes there will enjoy the divine plenty.
(Book of Portents of the Awaited Mahdi, p. 25)
Fertility and Abundance During the Golden Age
It can be seen from verses that there was great wealth in the time of
The Prophet Sulayman (as) and that people lived lives of well-being.
The Prophet Sulayman (as)'s palace was truly magnificent, he had great
armies and ruled over all the world.
With its plenty and abundance the Golden Age will be quite similar to
the period of The Prophet Sulayman (as). People will be given
everything their heart desires, in large quantities and without even
measuring. Even the birds in the air will be delighted with the
Mahdi's caliphate. Our Prophet (pbuh) has given very detailed
descriptions of the plenty, abundance and well-being of the Golden
Age. One of these reads: In that time, the people of the Earth and
sky, all wild animals, birds and even the fish in the sea will rejoice
at his caliphate. In his time, even flowing rivers will increase their
waters. (Book of Portents of the Awaited Mahdi, p. 31)
Justice and Tolerance in the Golden Age
It is revealed in verses of the Qur'an that The Prophet Sulayman (as)
and Dhu'l-Qarnayn favored tolerance, forgiveness and peace.
Dhu'l-Qarnayn adopted fairness as his principle in dealing with the
societies he encountered and invited those societies to what was easy
for them. (Surat Al Kahf, 88) He treated them with justice and offered
them the solutions to the problems. He helped the communities that
sought his aid with no expectation of reward. There is no doubt that
this is all a consequence of living by the moral values enjoined by
our Almighty Lord.
The Prophet Sulayman (as) also ruled with justice throughout his
reign. When the Mahdi appears he, just like The Prophet Sulayman (as)
and Dhu'l-Qarnayn, will ensure the dominion of Islamic morality
through cultural activities, will employ diplomacy, attach importance
to art and esthetics, will win the love of all with his justice and
honesty, and will build a peaceful world. He will make the richness of
the world equally be shared by all, and poverty and misery will vanish
from the Earth. Some hadiths on this subject run as follows:
After his coming, the world filled with oppression and vice will
overflow with justice. (Book of Portents of the Awaited Mahdi, p. 20)
He (the Mahdi) will own the world and fill it, which was filled with
oppression and cruelty before him, with justice. Whoever of you lives
to see him, go to him, even by crawling over snow, and join him.
Because he is the Mahdi. (Book of Portents of the Mahdi of the End
Times, p. 14)
Ebu Said Hudri reports from the Prophet (pbuh):
"The followers of the Mahdi will shelter behind him like honey bees
shelter behind the queen (where they find safety and security), and he
will fill the Earth with justice and honesty." (Book of Portents of
the Awaited Mahdi, p. 30)
Glad Tidings for Muslims Concerning the End Times
The world dominion established during the days of The Prophet Sulayman
(as) and Dhu'l-Qarnayn are great glad tidings for all Muslims.
Because, as it is emphasized throughout this article, these stories
contain important signs referring to the End Times.
Muslims who scrupulously adhere to the bounds set by Allah, who
sincerely strive to bring Islamic morality to prevail across the world
and who are indefatigable in the face of all difficulties will
certainly be victorious at all times in history. Allah will be
alongside them with His help and support.
The Prophet Sulayman (as) and Dhu'l-Qarnayn were rewarded for the
above attributes with powerful dominion in this world (and, of course,
with many other spiritual blessings from Allah). That same dominion
will also arise in the End Times, through the Mahdi. As our Prophet
(pbuh) has told us, he will perform all services and, by the will of
Allah, help Islamic morality prevail on Earth. This is Allah's promise
to the faithful:
"It is He Who sent His Messenger with guidance and the Deen of Truth
to exalt it over every other deen, though the idolators hate it."
(Surat As-Saff, 9)
...He will bring down rain, bring forth the Earth's abundance, and my
community will enjoy a never before seen well-being in his time. (Book
of Portents of the Mahdi of the End Times p. 9)

Story, - Is this really true

Fairy tales, dreams, things like happiness, love, passion, do they
really exist ? This was my question 2 years back when i was deep stuck
into the world of grief, loneliness, .sadness and remorse. What worse
could have happened. Being in a relationship with someone you don't
want to be with. Someone who is just considering you as a part of his
game world. Yes, thats true. It feels like hell when someone just says
i love you just to get the bad side of you . Just to fulfill ones own
desires. And still you believe that "this guy loves me". Actually no,
because this is life. And to our surprise no one in the world is born
selfless. But as the saying says " exceptions are always there" so do
they. Who knew life would change ways. Who knew its going to be a
fairy tale. To my surprise, fairytales do happen. There are always
some prayers that god answers. Patience, thats what it takes. Someone
came in my life. Helped me stand up again. Care was his another name.
Oh my god, i never came to know that i was falling for him. Inspite of
me being so bad and crazy at times, he never asked me why. His
generosity and compassion made me go crazy for him. I never knew he
lijed me since ages. It feels good to feel the real love. Its really
different, its beyond imagination. Its not what does'nt let you sleep.
Its that what makes you dream. Beyond imagination. Sometimes i just
lajgh at myself wondering if my life turned out to be a real fairy
tale with me as a princess and him as my prince.

Story, - A true love

Hie evey1 i m going 2 share u all my love story ...... Its been 9
months of our relationshp n we hav sufferd a lot till nw bt nw
evrythng is fine so i will share my love stort of diz 9 months.... We
2 study in a same skul she is 13yrs old n i m 16yrs old.....d story
begans nw 1 dae aftr da skul was ovr i along wid ma frnz n c was
waitng 4 her parnts 2 go hme suddenly my eyes went 2 her n i was
starng at her 4 2-3mins n aftr sm tym c went hme... Evryday i usd 2
chat wid ma frndz n c usd 2 w8 der 4 her parnts.. 1dae i was starng 2
her n suddenly c lookd ata me i flt nervous n i trnd arround n loold
smewhr else..... I had a strng feelng dat i hav fallen 4 her i of ma
frnda sistr was ov d same class wid her so i told my frnds sis 2 tell
her how i feel bout her dat day was da last day b4 our summer vacation
c told her my feelngs n c went hme as her parnts came aftr dat say our
summr vacation startd so no contacts btween us n i 4got bout her ...
1dae i gt a txt frm an unkwn no in ma cell i replyd n got 2 knw dat it
was her i felt vei gud dat tym i was vei happy.... We chatd evrydae at
night also sme tym n also talkd at phones... N 1 dae c said me YES it
was 24thjuly 2012 we stard our relationshp dat day.... We chattd
evrydae n evry night.... C went 2 a art skul n i askd her n 2k
admission der n we 2 gt a lot ov tym 2 spend wid eachothr.... Till nw
it was good tym going on in our relationshp...... Slowly slowly her
parnts gt 2 knw bout me coz s didnt hav hr own cell it was her mothrs
cell so we 2 wer nt able 2 chat 4 ame days aftr dat c had a cell wid
her n c wantd a sim so i gav a sim 2 her n again we chattd lyk earlier
bt 1dae wen c reachd home c didnt gt da cell dn c gt 2 knw dat her
parntz gt 2 knw bout d cell c had n her parnts kept da cell again d
same problem we had no tym 2 chat i cant w8 2 long widout chattng wid
her so i buyd n gav hr a cell wid sim n we had startd contactng wid
etchotr lyk earlier aftr 1months 1 dae my gf kept da cell inside a
furnitur n went 2 skul when c came back hme c didnt gt da sim agaim hr
parnts gt da cell her parnts beated her n askd her evrthng c tld
evrythng bout us so we codnt chat now smetyms c chattd me wid hr
mothrs cell wen c gt da cell........few weeks passd lyk diz .... ...
Aftr diz a gal ame 2 ma lyf c propsd me n i was confusd so i said yer
2 her ... I was in relation wid bth diz gals... D 2nd gal was also of
d same skul c was 14yrs old 1yr eldr den my 1st gf.... N since we 3
wer frm d sam skul so bth of dem came 2 knw bout eachotr n me smehow i
convinced bth of d gals 2 stay in a relationshp wid me..... As days
passd all d skul cam 2 knw bout us we 3..... N 1dae principal mam
calld me n tld me dat der is a complain against me dat i hav kissd
both d gals in d skul..... And 1of d gal my 1st gf aggrd dat i kissd
her so we all 3 gt suspende 4rm skul.... I nearly broke my relation
wid my 2st gf coz for her we 3gt suspended.... Nw i was in reltn wid
my 2nd gf ... I was happy wid her... Aftr smedae my 1st gf msgd me c
tld me sorry n c lovd me i was angry wid her so i tld her badly n nt 2
txt me anymore... C den dodnt msgd me i went 2 art skul n 1da my 1st
gf gav me a leetr i pond it n i ws shokd it writtn wid blood i forgavd
her n i was again wid bth ov dem... Bt aftr smedae i brokeup wd my 2nd
gf n i was wd my true love my 1st gf we hav suffrd a lot i wen 2 her
home by climbng walls of hr neighbourhood her parnts calld me n
scolded me lik hell.... Bt we 2 love eachotr truely n no 1 can
seperate us.... Recently her mom changd her no coz i hav her no n i
was sad wat happnd i thot c left me bt no aftr smedae c Txtd wid da nw
sim ... Last sundae d principal frm d artskul tld me 2 leave d skul as
hr mothr gav a complain against me as c saw me comming 2 art skul so i
was kickd off frm der... Bt todae i wnt der hiding frm d principal n
did d art class n spended tym wid my true love..... ... N soon we will
complete our 1 year.... I wanna say 1 thng do true love evry1... N i
love u may love i will nevr leave u n i wll marry u ummmmmahhhh.....
Bie... €.X

Fathwa, - The descendants of the Quraysh tribe still exist

Question
in a hadith in buhari Had.No. 5082, 1=6-2)s( said that best womens are
Quraish... My que is, are quraish living still now? And how I can find
them?
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.
Our Fatwa center is specialized in giving Fatwa and explaining
theIslamic rulings that concern people. Thus, this question does not
fall within the scope of our specialization.
As for the tribe of Quraysh, there is no doubt that it still exists.
To know its places, you may refer to the genealogists.
Allaah Knows best.

Fathwa, - Imprisoned husband is obliged to provide for hiswife and child

Question
In Islam, imprisonment ofhusband, is he liable to pay maintenance of
childand wife?
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.
It is obligatory upon the husband to spend on his wife and child. This
ruling applies to the imprisoned husband like other husbands. If he
cannot afford to spend on them, then he is like all other husbands,
i.e. his wife has the right to raise the matter to an Islamic judge
and seek separation from him due to that, and if she wants to be
patient with him, then she can do so.Ibn Qudaamahsaid: "In conclusion,
if a man does not spend on his wife for him being insolvent and cannot
find what he may spend on her, then the wife has a choice between
being patient with him or separating from him." ]End quote[
Shaykh Al-Islam Ibn Taymiyyahsaid: "If the wife is adversely affected
by her husband's failing to have intercourse with her, thispermits
annulment of themarriage in all cases, whether the husband didthat
deliberately or not, or whether he was able to have intercourse or
not. The same applies to the wife's maintenance, and it is permissible
with greater reason to annul the marriage in case of Eelaa')a husband
swearing not to have sexual intercourse with his wife and refusing to
approach her(according to the consensus of scholars. Accordingly, the
ruling of the captive and the imprisoned and thosewhose wives cannot
benefit from them, if their wives seek separation from them, is the
same like the ruling of the wife of the missinghusband according to
theconsensus of the scholars." ]End quote[
There is another issue stated by the Shaafi'i scholars, that is if the
wife was the reason behind the imprisonmentof her husband without
aright cause, then she will have no right to maintenance. Tuhfat
Al-Habeeb 'Ala Sharh Al-Khateeb )a Shaafi'i book( reads: "If the wife
is the reason for the imprisonment of her husband with a right cause,
then she will have the right upon her husband )if possible( to spend
the night with her like with his other wives and to maintenance, and
if it was with no right cause, then she will not deserve such rights
because she is the reasonbehind preventing them." ]End quote[
This is related to the maintenance of the wife when the husband cannot
afford to spend on her.
As for spending on the child, then if the husbandis insolvent and the
mother can afford it, she should spend on her child and she has the
right to ask the husband to compensate her for what she has spent
whenhe becomes solvent. Fat-hAl-Qadeer )a Hanafi book( reads: "If the
child has a rich mother, then she should spend on him;however, she has
the right to ask him )the insolvent father( later to compensate her
for that. If she is pleased with thatand does not ask him to
compensate her, she will surely be rewarded for that and it is
actually of her good character and noble manners." ]End quote[
Allaah Knows best.

Fathwa, - Child of Zina has nothing to do with his biological father

Question
My young son was seduced by an older married woman. After 1 instance
of intercourse she became pregnant and hid away. later she made
contact with my son and allowed him to grow to love his daughter. She
also asked him for money giving sobstories. She maintained secrecy
over her identity - "Aishah". After the amounts of money and
complications became too much my son confessed to me and asked for
help. I met her, her husband, her father and her mother. First she
tried a sob story but I did not fall for it. I only offered physical
help andnot large financial sums. Then they came to my husband and I
and asked for a great amount of money to allow us to continue to see
our granddaughter. They hadbinte her to the woman'shusband. My husband
and I believe that this woman engineered this situation or tried to
take advantage of this situation and we worry for the safety of our
granddaughter - yes I know that Islamically she is not considered our
granddaughter but biologically she is. We secretly did a DNA test and
this confirms so. Can you tell us if there are any Islamic grounds for
us to claim our granddaughter? The woman's husband threatens to turn
our granddaughter into a prostitute when she is older. What can we do?
Currently we have stopped all communication but we know they are
trying to use the baby for money by putting out for TV adverts. Our
son is very hansom. Wasslams, Fatimah & Family
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.
Your son must repent to Allaah The Almighty from the sin of
Zina)fornication/adultery(. Repentance has certain conditions that we
have clarified in Fatwa 86527. It is also incumbent upon him to guard
himself against every means that may lead him to commit Zina again
such as being in seclusion with a non-Mahram woman, prohibited mixing
among men and women and the like. If he has notmarried yet, we advise
and urge him to marry toprotect himself from Zinaand remain chaste and
he should be helped in this regard if he needs help. Muslim jurists
are ofthe opinion that it is obligatory to help the poor son to marry
if he needs marriage.Ibn Qudaamah)from the Hanbali school of
jurisprudence( said: "Our companions said: Thefather must keep his
son chaste if he is obliged to spend on him and if he)the son( needs
help to remain chaste )by gettingmarried(."
If that woman is married,then that girl will be attributed to her
husband because he is the owner of the bed. The DNA analysis that
youhave conducted and the resemblance between her and your son do not
count. For more benefit, kindly refer to Fataawa 122944and 84301.
Based on that, her father)the husband( will be responsible for
spending on her and taking care ofher. If he carried out what he
threatened to do, i.e. using her in prostitution or in anything which
Allaah The Almighty has prohibited, surely he will get his punishment
from Allaah The Almighty.Ibn 'Umarsaid: I heard theMessenger of
Allaahsay, "Each one of you is aguardian and is responsible for the
people under his guardianship, …..and a man is a guardian in his house
and is responsible for the people under his guardianship."]Al-Bukhaari
and Muslim[
As for your son, he has norelationship with that girl at all and it is
not obligatory upon him to spend on her. So, you should not become
attached to her for she is an unrighteous deed )of your son(. It is
not permissible for that woman )her mother( or others to exploit and
blackmail him to take money from him. In this case, he can threaten
them to refer the matter to the concerned authorities if he expects
that this will stop them doing so.
Allaah Knows best.

Our Duty Towards Islam

I will summarize our dutyin the following points:
First:Being proud of this religion. Allaah The Exalted Says )what
means(:}So do not weaken and do not grieve, and you will be superior
if you are ]true[ believers.{]Quran 3: 139[
The era of hiding and feeling ashamed for belonging to Islam has ended
and the era of frankness and declaration has started. Itis painful and
harmful that people who lived in the quagmire of vice and committed
the utmost of prohibited sins have started to embrace the religion of
Allaah The Almighty, whereas we observe that some Muslims want to
bring misery to their nation and expose it to suffering.
Second:Seeking sound knowledge of theSharee'ah)Islamic legislation(.
Having a clear and enlightening argument is the best means to boost
one's morale. WithSharee'ahknowledge, one discovers misguidance and
deviation.
Third:Reviewing Westernand Eastern writings about their own
societiesand what both of them call to now after they hadtasted the
bitterness of misery due to abandoning religion and giving a free hand
to their desires.
Fourth:Directing our efforts with sincerity and determination to bring
up our children. It was narrated that the Messenger of Allaah,
said:"Each one of you is aguardian and is responsible for those under
his guardianship."]Al-Bukhaari and Muslim[
A sound upbringing is a shield for children against floundering in
invalid behavior that the society is replete with, and it is their
protection against the misleading thoughts that are spread in it.
Fifth:Knowing the secularists through their writings and sayings,
warning people against their deception and misguidance, clarifying the
extent of their danger on theUmmah)Muslim nation( and its religion and
mentioning their experiments in Muslim countries which they may
implement in any other country which has not yet been exposedto their
secularism.
Sixth:Common people should gather around scholars, seekers of
knowledge and callers to Allaah The Almighty and adopt their opinions
and attitudes. They should distance themselves fromthe excitement and
improvised situations that the righteous youthsare dragged to so that
whoever wishes to fish may fish in troubled waters.
Suggestions
First:Girls' curricula should be based on a scientific Islamic view.
We have spent a long time during which we did not manage to
createeducational curricula befitting that sex. Equality in curricula
between men and women is a fault; this was mentioned earlier.
Second:Creating curricula in the Islamic culture that clarify the
woman's rights in Islam, her duties and position as well as the
deteriorated status of thewoman in the East and West and refuting the
malicious allegations of those who advocate emancipation. In the past,
we were not in need of such measures and we feared the spread of such
allegations. Now, however, we have been invaded by these allegations
in our very homes. It is also incorrectto delay these curricula until
the university stage.
Third:Woman's work must be addressed through comprehensive and
wide-scoped studies prepared by experts and knowledgeable people inthe
fields of education from among those who are proud of their religion
and acquainted with theSharee'ahof their Lord.
Fourth:It is time, or rather it is overdue, for the project of a
girls' university to see the light; a project which puts an
educational plan befitting this sex and steers us clear of
contradicting opinions inthe society through its universities. It is
better for theUmmahto entrust responsibility in these universities to
sincere highly-qualified persons from among men and women, and thereby
theUmmahwill distance itself from the evils of those who are evil.
Reason and subjective conditions to establish this kind of university
is indisputable.
Fifth:Woman's work is not a pure administrativetask; rather, it is
related to her personality and role in society as well as how suitable
a certain kind of work is for her. Therefore, this matter must be
studied within the framework ofSharee'ahas well as theUmmah'sinterest.
·What is theUmmah'sneed to graduate female hostesses/attendants, when
the danger of theirpotential work is known in advance?
·What is theUmmah'sneed to graduate groups of females who are
specialized in drama and theatrical arts?
·What is theUmmah'sneed to graduate a large number of females in some
specializations, such as decoration, agriculture and secretarial work?
I am not saying that the woman cannot understand these specializations
or be good at them; rather, I mean that these are not the only
criteria.
Sixth:The so-called feminine departments in some governmental
administrations must be reconsidered. Is there any benefit in their
existence? Are they governed by theSharee'ahregulations?
Seventh:To stop applyingthe credit hour system in educating girls as
this negatively influences the woman. It is not necessary that
everythingwhich is applied to men is also applied to women.
Eighth:The woman's employment system must be fairly addressed. It is
not fair that the woman leaves her home at 6:30 am and returns at 3
pm. It is also not fair that she remains more than twelve hours in the
school during the exams. What is the problem if the woman works only
half the working hours specified for the man andreceive half of his
wages?In this way, we will have the capacity to employ twice the
number of available workers or even more.
What is the problem if there are long holidays for the woman after
delivery in order to look after her newborn? Meanwhile, she should be
rewarded for this as she is undertaking the most serious task in life.
What is the problem if there are economic criteria for woman's work?
There are many houses where both the man and the woman work while
there are other houses where neither men nor women work!
All these points and manyothers could be subject to dialogue and
discussion, provided that we get rid of the complexof equality between
man and woman in the employment system. This is also contingent on
getting rid of the inferiority complex as well as regaining the
feeling of our distinction relative to other peoples of the world.

How to achieve humbleness

Islam highly commends humbleness and simplicity and reckons that as
one of the traits of a true believer. The Prophetsaid:"Al-Kibr )proud
and arrogance( is rejecting the truth and looking down upon
people."]Muslim, At-Tirmithi and Abu Daawood[
Humility is for one who is important and significant and he fears to
gain notoriety or to become too great among people.As it was said,
"Humble yourself, you will be as a glimmering star to the viewer on
the surface of the water even if it is lofty." We don't say to an
ordinary person,"Humble yourself." But it is said tohim, "Know the
value of yourself, and do not place it in the wrong place!"
It was narrated by Al-Khattaabiin Al-Uzlahthat Imaam `Abdullaah ibn
Al-Mubaarakcame to Khuraassaan ]in Persia[ and went to a person who
was known for his Zuhd and Wara']asceticism and cautiousness in
piety[, so when he entered wherethe man was, he )the man( did not turn
around nor give him anyconsideration at all.
When 'Abdullaah Ibn Al-Mubaarakleft, some of the people who were
inside with the man said to him, "Don't you know who he was?!"He said,
"No." He was told, "This is the 'Ameer of the believers...`Abdullaah
Ibn Al-Mubaarak." So the man was astonished and came out to 'Abdullaah
Ibn Al-Mubaarak in a hurry apologizing and absolving himself from what
happened, saying, "O Abu 'Abdur-Rahmaan! Forgive me and advise me!"
Ibn Al-Mubaarak said, "Yes... whenever you come out of your house and
see someone, assume that he is better than you!" He knew that the man
was conceited. When 'Abdullaah Ibn Al-Mubaarakinquired as to what the
man's profession was, he found out that he was a weaver!! Therefore,
this educatedImaam noticed that this Mutazahhid )devoted pious person(
possessed a kind of arrogance, conceitedness and feeling of
superiority over others.
This disease sometimes envelops pious people; this is why he was
offered advice that was easy for him. Many times we find this
characteristic in some pious people, as well as some callers toIslam.
But when it reaches the small students who misbehave with their
scholars and teachers, this really hurts inside! There is no objection
if you differ in opinion or judgment with a scholar as long as you are
qualified to do so. The problem occurs when this difference of opinion
becomes a destructive element to the scholar's dignity, diminishes his
value, disregards and disrespects him.
One should humble himself with his companions. Frequently whenthe
spirit of competition and envy is agitated between companions and
rivals, a person may feel superior over his companion, he may be
pleased byharming him, degrading his valueand importance, accusing him
of defects or exaggerating his faults; faults that may have come to
light when seeking advice, or correction. In reality this is called
jealousy.
Humility is to humble oneself to one who is below you. If you find
someone who is younger than you, or of less importance than you, you
should not despise him, because he might have a better heart than you,
or be less sinful, or closer to Allaah than you. Even if you see a
sinful person and you are righteous, do not act with arrogance towards
him, and thank Allaah that He saved you from the tribulation that He
put him through. Remember that there might be some Riyaa')showing off(
or vanity in your righteous deeds that may cause them to be of no
avail, and that this sinful person may be regretful and fearful
concerning his bad deeds, and this may be the cause of forgiveness of
his sins.
According to Jundubthe Messenger of Allaahmentioned that a man said,
"By Allaah, Allaah will not forgive so-and-so," and that Allaah
said:"Who is swearing by Me that I will not forgive so-and-so? I
surely have forgiven so-and-so and nullified your
deeds."]Muslim[.Therefore, do not act in arrogantly towards anyone.
Even when you see a sinner, do not show superiority towards him, nor
treat him with arrogance anddomination. If you feel that the sinner
may perform some acts of obedience which you do not, and that you may
also posses some defects which the sinner may not, then deal kindly
with him, and gently give Da`wah which will hopefully be the cause of
his acceptance and remembrance.
Your deeds also should not become too great in your eyes. If you do a
good deed, or attempt to get closer to Allaah through anact of
obedience, your deed still may not be accepted. Allaah Says what
means:"…Indeed, Allaah only accepts from the righteous]who fear
Him[."]Quran 5:27[This is why some ofthe Salaf)predecessors( said, "If
I knew that Allaah accepted one Tasbeeh)saying "Subhaanallaah"( from
me, I would have wished to die right now!"
The arrogant person never gives credit to anybody or mentions good
about someone, and if he needed to do so, he would also mention
defects of that person. But if he hears somebody reminding him about
his own defects, he will not be flexible nor comply due to his
inferiority complex. This is why it is among man's moral integrity to
accept criticism or comment without any sensitivity or discomfort or
feelings of shame and weakness. Here he is, the 'Ameer of the
Believers `Umarraising the flag and lifting the motto, "May Allaah
have mercy on a person who informed us of our defects."

'Our Hearts are Still Adhering to the Truth'

In his book,Siyar A'laam An-Nubalaa')11/238(, Ath-Thahabisaid that
during the ordeal of Imaam Ahmadit was said to him,"O Abu 'Abdullaah!
Do you not see that falsehood is being victorious over the truth?"He
replied,"No. The victory of falsehood over truth is when the hearts
change from guidance to error but ourhearts are still adhering to the
truth."
How badly are we in need for this accurate criterion that shows the
reality of the victory of falsehood over truth, especially in this age
when many hearts have been affected by trials of doubtful issues and
desires, we seek refuge with Allaah The Almighty from them.
One of the most serious trials is confusion about the reality of the
victory of the truth in one's heart which may be induced by any cause,
since confusion about the criteria of judgment necessarily leads to an
unstable methodology. Atthis point, the person on his way of Allaah
The Almighty becomes confused because of the confusion of criteria, as
he sometimes links the truth to the greater number of followers; some
other times, he links it to power; and sometimes to victory of the
people of falsehood or any other thing. None of this brings any
benefit to man.
Indeed, the conviction of Imam Ahmadin refuting this allegation, that
some of his companions mentioned, was not an instant reaction, but it
was the result of his profound understanding of the Book of Allaah and
theSeerah)biography( of HisMessenger,along withhis scrutiny of the
historyof the people of the truthin their struggle against falsehood
and the peoplewho follow it.
Allaah The Almighty Says)what means(:
·}That He should establish the truth and abolish falsehood, even ifthe
criminals disliked it.{]Quran 8:8[
·}And say, "Truth has come, and falsehood has departed. Indeed is
falsehood, ]by nature[, ever bound to depart."{]Quran 17:81[
·}Rather, We dash the truth upon falsehood, and it destroys it, and
thereupon it departs. Andfor you is destruction from that which you
describe.{]Quran 21:18[
Anyone who contemplates the previous verses and those that are similar
cannever be shaken regarding the fact that the truth must be
victorious and must triumph over falsehood and those who follow it.
Since this is addressed to our dear Muslim sisters, they should bear
this factin mind especially at this time when many women are awed by
the glamourof falsehood and have weakened belief in the truth.
This entails that women should recognize the truth by means of its
evidence so that it wouldremain an established belief in the heart and
cannot be shaken by temporary changes or temptations.
The concealedFitnah)trial( in this regard is represented in two matters:
The first one is the confusion between truth and falsehood because
ofthe great number of those who call to falsehood and the powerful
means that they use to propagate it.
The second one is that many Muslim women have become negligent in
seeking the truth and knowing its supporting proof which gives
strength to their'Aqeedah)creed( and faith. Supporting proof islike a
weapon that is necessary for the one who is engaged in fighting. If
someone goesto war without a weapon, what would happen to him?
Because of this, the evidence that a woman holds to support the
correctness of what she isdoing will be vulnerable and she will be in
a state of emotional defence without being able to show the proofs and
make her true argument victorious. She will be criticized by others
and will soon receive a fatal blow because of attacks of criticism.
When this happens, she will becomeweak enough to be a recipient which
is a disaster as she surrendersand her faith deteriorates )we seek
refuge with Allaah The Almighty from this(.
In conclusion, Muslim women nowadays, are badly in need to be armed
with knowledge that is coupled with proof, not only to be enlightened
and certain regarding religious matters, but also to transfer this
knowledge to others before they are swept away by the flood, and
before they become confused about the criteria of judging the victory
of the truth. To Allaah The Almighty belongs the command before and
after. Allaah The Almighty Says )what means(:}He whom Allaahguides is
the ]rightly[ guided, but he whom He leaves astray -- never willyou
find for him a protecting guide.{]Quran18:17[

Dought & clear - He came from Egypt to Jeddah for work during Hajj season, then he wasgiven permission to do Hajj, so he entered ihram from Jeddah

I am from Egypt, and I went to Jeddah for work during Hajj season.
After spending twenty days in Jeddah my work ended, and I was given
permission todo Hajj, so I intended to do Hajj from that time, and I
entered ihram for 'Umrah from Jeddah, intending to do Hajj tamattu'
(in which one enters ihram for 'Umrah,exits ihram after 'Umrah, then
enters ihram again for Hajj on 8th Dhu'l-Hijjah). Is this correct, or
do I have to go back to the miqaat ofthe people of Egypt?
Praise be to Allah.
If a person wants to do Hajj or 'Umrah, and he is outside the miqaat
boundary, he has to enter ihram from the miqaat. However, if his place
of residence is within the miqaat boundary, such as the people of
Jedah, then hemay enter ihram from his place of residence, because of
the report narrated by al-Bukhaari (1524) and Muslim (1181) from Ibn
'Abbaas (may Allah be pleased with him) who said: The Prophet
(blessings and peace of Allah be upon him) defined the miqaat of the
people of Madinah as Dhu'l-Hulayfah; that of the people of Shaam
(Syria) as al-Juhfah; that of the people of Najd as Qarn al-Manaazil;
and that of the people of Yemen as Yalamlam. They are for them and for
others whocome through them withthe intention of performing Hajj and
'Umrah; and whoever is living within these boundaries (can enter
ihram) from the place where he starts, and the people of Makkah can
enter ihram from Makkah.
The words of the Prophet (blessings and peace of Allah be upon him),
"and whoever is living within those boundaries (can enter ihram) from
the place hestarts" mean: he can enter ihram from the place where he
is. As youdid not form the intention to do Hajj untilafter you
finished your work, at which time you were in Jeddah, then you may
enter ihram from the place where you are, and you do not have to go to
the miqaat.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: I
wassent (to Makkah) by my company during Hajj season and I travelled
with the group as far as Mina, then I decided to ask my work for
permission to perform Hajj. Should I go to the miqaat and enter ihram
from there, or can I enter ihram from the place where I am?
He replied: You can enterihram for Hajj from the place where you are,
because when you passed the miqaat, you did not know whether you would
be given permission or not, so you had not decided to do Hajj. So for
example, if they gave you permission in Mina, thenenter ihram from
Mina; if they gave you permission in 'Arafah, enter ihram from
'Arafah.
End quote fromLiqa' al-Baab al-Maftooh, 89/20
He was also asked: In shaAllah, I am intending to do 'umrah on the day
of Hajj, and I am assigned to do some tasks during Hajj season. He
said: If my work allows me, and it is most likely that work will not
say no. Butwe say there is a 10% chance that they may sayno, as a
precaution. He has passed the miqaat now; does he have to goback in
order to enter ihram from the miqaat?
He replied: No. If the man has been given some tasks to do and does
not know whether he will be given permission or not, he does not have
to enter ihram from the miqaat. Then if he is given permission, he may
enter ihram from the place in which he was given permission.
End quote fromLiqa' al-Baab al-Maftooh, 178/18.
And Allah knows best.

Dought & clear - If he does Hajj on behalf of his deceased brother, will that be expiation for him?

If Hajj is expiation for allthe pilgrim's sins, can we say by analogy
with that that it will, by Allah's leave, be an expiation for my
brother (may Allah have mercy on him)? I am intending to do Hajj on
his behalf, in sha Allah, and to give the reward of that to him,
sincerely for the sake of Allah, may He be glorified and exalted.
Please note thatI have done Hajj previously on my own behalf, praise
be to Allah.
Praise be to Allah.
The saheeh evidence indicates that Hajj is veryimportant and that it
expiates sins, and that the one who does it goes back (free of sin)
ason the day his mother bore him. But does that include both major and
minor sins, or only minorsins? There is a difference of scholarly
opinion concerning that;the majority of scholars are of the view that
Hajj only expiates minor sins and that in the case of major sins, it
is essential to repent from them specifically. Please see the answer
to question no. 34359
Secondly:
It is permissible for an individual to perform Hajj on behalf of his
brother who has died and did not perform the obligatory Hajj for
himself, and the reward for the Hajj will go to theone on whose behalf
it was performed. The one who performs the Hajj will have a similar
reward, according to some scholars, such as the one who said that
hewill have a great reward, but it will not belike the reward of the
one on whose behalf Hajj was performed. See the answer to question no.
111407and 111794
Undoubtedly Hajj on behalf of another is regarded as an act of
kindness and upholding ties of kinship, hence it is hoped that the one
who does it will have a great reward."Is there any reward for good
other than good?" [ar-Rahmaan 55:60].
As the reward of the Hajjwill go to the deceased, there is the hope
that it will be expiation for his sins, for Allah's grace is immense
and His mercy encompasses all things.
We ask Allah to help and guide you.
And Allah knows best.

Dought & clear - Guidelines and rulings on Hajj al-badal (proxy Hajj)

In our country there are some Hajj companies that offer Hajj al-badal
(proxy Hajj, i.e., Hajj on behalf of another), i.e., we give them
money – to cover the expenses ofHajj – and some seekers of knowledge
will do Hajj on our behalf. Is that permissible?
Praise be to Allah.
Many people have a careless attitude concerning Hajj al-badal. There
are guidelines, conditions and rulings on Hajj al-badal. We will
mention whatever we can of them, in the hope that Allah will cause
people to benefit thereby.
1.
Hajj al-badal is not valid in the case of theobligatory Hajj on behalf
of one who is able to perform Hajj himself.
Ibn Qudaamah (may Allah have mercy on him) said:
It is not permissible for one who is able to perform Hajj himself to
appoint someone else to perform the obligatory Hajj on his behalf,
according to scholarly consensus. Ibn al-Mundhir said: The scholars
are unanimously agreed that if a person is required to perform the
obligatory Hajj and he is able to perform Hajj, it is not acceptable
for someone else to perform Hajj on his behalf. End quote.
Al-Mughni, 3/185
2.
Hajj al-badal may be performed on behalf of a sick person who has no
hope of recovery, or one who is physically incapable, or one who has
passed away, but not on behalf of one who is poor or one who is unable
to do it because of political or security circumstances.
An-Nawawi (may Allah have mercy on him) said:
The majority (of scholars) are of the view that it is permissible to
appoint a proxy for Hajj on behalf of the deceased and one who is
incapable and has no hope of recovery. Al-Qaadi 'Iyaad gave the
reasonwhy the Maaliki madhhab differed from the majority concerning
this matter, which was that they thought that the hadeeth about
fasting on behalf of the deceased and doing Hajj on behalf ofthe
deceased was not sound. But this is not correct and the hadeeth is
sound. It is sufficient evidence of its soundness to note that Muslim
quoted it in hisSaheeh.
Sharh an-Nawawi 'ala Muslim, 8/27
The hadeeth to which an-Nawawi (may Allah have mercy on him) referred
and noted that some of theMaalikis regarded it asunsound is as
follows:
It was narrated from 'Abdullah ibn Buraydah that his father (may Allah
be pleased with him) said: Whilst I was sitting with the Messenger of
Allah (blessings and peace of Allah be upon him), a woman came to
himand said: I gave a slave woman in charity to my mother, then she
died. He said:"Your reward is assured, and she (the slave woman) has
been returned to you as an inheritance." She said: O Messenger of
Allah, she owed onemonth's fasting, should I fast on her behalf? He
said: "Fast on her behalf." She said: She never went for Hajj, should
I perform Hajj on her behalf? He said: "Perform Hajj on her behalf."
Narrated by Muslim, 1149
Al-Haafiz Ibn Hajar (may Allah have mercyon him) said:
Those who regard it as permissible to appoint a proxy for Hajj were
unanimously agreed that it is not acceptable for the obligatory Hajj
except when it is done on behalf of one who has passed away or who
isparalysed. That does not include the one who is sick, because there
is the hope that he may recover; or theone who is insane, because
there is the hope that he may come back to his senses; or the one who
is imprisoned, because there is the hope that he may be released; or
for the one who is poor, because there is the hope that he may become
independent of means.
End quote fromFath al-Baari, 4/70
The scholars of the Standing Committee were asked:
Is it permissible for a Muslim who has performed the obligatory Hajj
to perform Hajj on behalfof one of his relatives in China, because he
isnot able to travel in order to perform the obligatory Hajj?
They replied:
It is permissible for the Muslim who has performed the obligatory Hajj
on his own behalf to performHajj on behalf of someone else, if the
other person is not able to perform Hajj himself because he is
elderly, or sick with anillness from which there is no hope of
recovery, or because he has died, because of the saheeh hadeeths that
speak ofthat. But if the person on whose behalf he wants to perform
Hajj is not able to perform Hajj because of some temporary reason
which it is hoped will pass, such as illness from which there is the
hope that he will recover, or because of the political situation, or
if the route is not safe and so on, then it is not acceptable to
perform Hajj on his behalf. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 11/51
3.
Proxy Hajj (Hajj al-badal) cannot be done on behalf of one who is
financially incapable (and cannot afford to go for Hajj), because the
obligation of Hajj is waived for the one who is poor. Rather proxy
Hajj is done for the one who is physically incapable.
The scholars of the Standing Committee were asked:
Is it permissible for someone to do 'Umrahor Hajj on behalf of
hisrelative who lives far away from Makkah and does not have the means
of travelling there, even though he is (physically) able to do tawaaf
(circumambulation of the Ka'bah)?
They replied:
Your relative is not obliged to perform Hajj so long as he is not able
to afford it. It is not valid to performeither Hajj or 'umrah on his
behalf, because he would be physicallyable to do both if he was
present himself inthe holy places. It is only valid to do them by
proxy on behalf of one who has died or one who is physically unable to
do that himself. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa'imah, 11/52
4.
It is not permissible for anyone to perform Hajj on behalf of another
unless he has already performed Hajj for himself. If he does do that,
then his Hajj counts for him and not for the other person.
The scholars of the Standing Committee said:
It is not permissible for a person to perform Hajj on behalfof another
person before he performs Hajj for himself. The basic principle
concerning that is the report narrated by Ibn'Abbaas (may Allah be
pleased with him), according to which the Prophet (blessingsand peace
of Allah be upon him) heard a man saying, Labbayk 'an Shubrumah (Here
Iam (O Allah, for Hajj) on behalf of Shubrumah). He said: "Have you
performed Hajj on your own behalf?" He said: No. He said: "Perform
Hajj on your own behalf, then on behalf of Shubrumah." End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa'imah, 11/50
5.
It is permissible for a woman to perform Hajj on behalf of a man, and
for a man to perform Hajj on behalfof a woman.
The scholars of the Standing Committee said:
Performing Hajj on behalf of another person is permissible, if the
proxy has already performed Hajj for himself. The same applies to
paying a woman to perform Hajj on behalfof your mother, because it is
permissible for a woman to perform Hajj on behalf of a woman or a man.
There is proven evidence from the Messenger of Allah (blessings and
peace of Allah be upon him) concerning that. End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/52
6.
It is not permissible for anyone to perform Hajj on behalf of two or
more people in one Hajj, but it is permissible to do 'Umrah for
himself – or on behalf of someone else – and todo Hajj on behalf of a
different person.
The scholars of the Standing Committee said:
It is permissible to perform Hajj on behalfof one who has passedaway
and on behalf of one who is still alive but is unable to perform Hajj.
But it is not permissible for a person to perform Hajj once and make
it on behalf of two people. Hajj can only be done on behalf of one
person, and the same applies to 'Umrah. But if someone does Hajj on
behalf of one person and he does 'Umrah on behalf of another person in
the same year, that is acceptable so long as the pilgrim has already
performed Hajj and 'Umrah on hisown behalf. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 11/58
7.
It is not permissible for anyone to have theaim of earning money by
performing Hajj on behalf of another; rather his aim should be Hajj
and reaching those holy places, and doing an act of kindness towards
his brother by performingHajj on his behalf.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
Performing Hajj on behalf of another person is something that is
mentioned in the Sunnah. A woman asked the Messenger (blessings and
peace of Allah be upon him): The command from Allah to His slaves to
perform Hajj has comewhen my father is an old man and cannot sit
firmly in the saddle; can I perform Hajj on his behalf? He said:
"Yes." In the caseof performing Hajj on behalf of another in return
for payment, if one's aim is the payment, Shaykh al-Islam [Ibn
Taymiyah] (may Allah have mercy on him) said: The one who performs
Hajj in orderearn a living will have no share in the Hereafter; as for
the one who takes payment in order to perform Hajj, there is nothing
wrong with that. But the one who takes payment in order to perform
Hajj on behalf of another should have the intention of using the money
he takes to help him to perform Hajj, and he should also have the
intention of meeting his companion's need,because the one who has
asked him to do it on his behalf is in need and is happy to find
someone who cando it in his stead. So he should have the intention of
doing an act of kindness towards him in performing Hajj on hisbehalf.
Then his intention will be good. End quote.
Liqaa'aat al-Baab al-Maftooh, 89, question 6
And he (may Allah have mercy on him) said:
It is unfortunate that many of those who perform Hajj on behalfof
others only do so in order to earn money. But this is haraam for them,
because it is notpermissible to do acts of worship with the intention
of worldly gain. Allah, may He be exalted, says (interpretation of the
new):
"Whosoever desires the life of the world and its glitter; to themWe
shall pay in full (the wages of) their deeds therein, and they will
have no diminution therein.
They are those for whom there is nothing in the Hereafter but Fire;
andvain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
"But of mankind there are some who say: 'Our Lord! Give us (Your
Bounties) in thisworld!' and for such there will be no portion in the
Hereafter"
[al-Baqarah 2:200].
Allah does not accept any act of worship that is not done for Hissake,
and the Messenger of Allah (blessings and peace of Allah be upon him)
forbade earning money in places of worship. He (blessingsand peace of
Allah be upon him) said: "If you see anyone buying or selling in the
mosque, then say: May Allah not make your trade profitable."If this
has to do with the one who makes place of worship into a place for
earning wealth, and he is to beprayed against, askingthat Allah not
make his trade profitable, then how about those who make the act of
worship itself a meansof worldly gain, as if Hajj were a commodity or
a profession like that of a builder? You find theone who is asked to
perform proxy Hajj asking for more and bargaining, saying: This is too
little; this isnot enough; give me more, for So and so gave me such
and such, or So and so offered me such and such, and other such words
that turn acts ofworship into a profession. Hence the Hanbali fuqaha'
(may Allah have mercy on them) clearly stated that hiring a man to
perform Hajj on behalfof someone else is notvalid. Shaykh al-Islam Ibn
Taymiyah said: The one who performsHajj in order to earn money has no
share inthe Hereafter. But if hetakes on the task of performing it on
behalf of another for areligious purpose, such as if he intends to
benefit his brother by performing Hajj on his behalf, or if he intends
to do more acts of worship, du'aa'and dhikr in the holy places, then
there is nothing wrong with that and it is a sound intention.
Those who take on thetask of performing Hajj on behalf of others
should make their intention purely for the sake of Allah, may He be
exalted, and their intention should be to fulfil their desire to
worship around the House of Allah, remembering Him and calling upon
Him, as well as fulfilling their brothers' needs by performing Hajj on
their behalf. They should keep away from worldly intentions of earning
money. If they have nointention in their hearts other than earning
money, then in that case it is not permissible to take onthe task of
performingHajj on behalf of others. If a person takes on the task of
performing Hajj on behalf of another withthe proper intention, then
the money that he receives is all his, unless it was stipulated that
he should return anything that is left over. End quote.
Ad-Diya' al-Laami' minal-Khutab al-Jawaami', 2/477, 478
8.
If a Muslim dies without having performed the obligatory Hajj, and
hemet all the conditions of it being obligatory, then it is obligatory
toperform Hajj on his behalf from the wealth that he left behind,
whether he left instructions to that effect or not.
The scholars of the Standing Committee said:
If a Muslim dies without having performed the obligatory Hajj, and
hemet all the conditions of it being obligatory, then it is obligatory
toperform Hajj on his behalf from the wealth that he left behind,
whether he left instructions to that effect or not. If someone who has
already performed Hajj for himself performs Hajj on his behalf (i.e.,
on behalf of the deceased), then his Hajj on his behalf is valid and
is acceptable in fulfilment of the obligation. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Munayyi'
Fataawa al-Lajnah ad-Daa'imah, 11/100
9.
Will the one who performs Hajj on behalf of someone else have the
reward of Hajj in full and will he go back (free of sin) as on the day
his mother bore him?
The scholars of the Standing Committee said:
With regard to evaluating the Hajj that a man performs on behalf of
someone else, and whether it is like the Hajj he does for himself, or
is lesseror greater in virtue, that is known only to Allah, may He be
glorified. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Munayyi'
Fataawa al-Lajnah ad-Daa'imah, 11/100
And they said:
If a person performs Hajj or 'Umrah on behalf of another, with or
without payment, the reward for Hajj or 'Umrah will go to the one on
whose behalf he did it,but there is the hope that he will also have a
great reward, commensurate with his sincerity and his desire to do
good. For everyone who reachesal-Masjid al-Haraam and does a great
deal of different types of supererogatory acts ofworship there, there
is the hope that he will attain a great dealof good if his actions are
sincerely for the sake of Allah. End quote.
Fataawa al-Lajn ah ad-Daa'imah, 11/77, 78
Imam Ibn Hazm (may Allah have mercy on him) said:
It was narrated from Dawood that he said: Isaid to Sa'eed ibn
al-Musayyab: O Abu Muhammad, for whichof them is the reward, for the
one who performs Hajj or the one on whose behalf it is performed?
Sa'eed said: Allah's bountry, may He be exalted, encompasses both of
them.
Ibn Hazm said: Sa'eed (may Allah have mercyon him) spoke the truth.
Al-Muhalla, 7/61
Whatever the proxy does of good deeds other than the rituals of Hajj,
such as praying in the Haram, reading Qur'an, and soon, the reward for
thatwill go to him and not to the one who appointed him as his proxy.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
The reward for actionsconnected to Hajj will go in its entirety to the
one who appointed him as his proxy; with regard to the extra reward
for prayers and tawaaf that he does voluntarily outside of the rituals
of Hajj, and reading Qur'an, (that reward) will go to the one who
performs Hajj, not the one who appointed him as his proxy. End quote.
Ad-Diya' al-Laami' minal-Khutab al-Jawaami', 2/476
10.
The best is for a son toperform Hajj on behalfof his father, and for a
relative to perform Hajj on behalf of his relative, but if he hiresa
stranger to do it, that is permissible.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was asked:
My mother died when I was young, and she hired a trustworthy person to
perform Hajj on her behalf. My father has also died, and I heard from
someof my relatives that heperformed Hajj.
Is it permissible to hire someone to perform Hajj on behalfof my
mother, or mustI perform Hajj on her behalf myself? Also, should I
perform Hajj on behalf of my father when I heard that he had performed
Hajj?
He replied:
If you perform Hajj on their behalf yourself, and strive hard to
complete Hajj in the manner prescribed in Islam, that is preferable.
But if you hire a person who is religiously committed and trustworthy
to perform Hajj on their behalf, there is nothing wrong with that.
The best is for you to perform Hajj and 'Umrah on their behalf. You
may also hire someone to perform Hajj and 'Umrah on their behalf. This
is part of your honouring them and treating them kindly. May Allah
accept (good deeds) from us and from you. End quote.
Fataawa ash-Shaykh Ibn Baaz, 16/408
11.
It is not stipulated that the one who performs Hajj on a person's
behalf shouldknow his name; ratherit is sufficient for him to have the
intention to perform Hajj on his behalf.
The scholars of the Standing Committee were asked:
I have approximately four relatives who have died among my paternal
uncles and aunts and grandparents, both men and women. But Ido not
know the names of some of them. I want to send people to perform
Hajjon behalf of each of them at my own expense.
They replied:
If the matter is as described, with regard to those whosenames you
know, bothmen and women, there is no problem. With regard to those
whose names you do not know, it is sufficient for you to intend it to
be on behalf of both men and women among your paternal and maternal
uncles and aunts, according their ages and descriptions,And it is
sufficient to have the intention to do that, even if you do not know
their names.End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/172
12.
It is not permissible for the one who has been appointed to perform
Hajj on behalfof someone else to appoint someone else to do it except
with the consent of the one who originally appointed him.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
It is not permissible for the one who has taken on the task of
performing Hajj on behalf of another to appoint someone else to do
that, whether fora small or large payment, except with the consent of
the one who gave task to him. End quote.
Ad-Diyaa' al-Laami' min al-Khutab al-Jawaami', 2/478
13.
Is it permissible to appoint a proxy for a supererogatory Hajj (Hajj naafil)?
There is a difference of scholarly opinion concerning this matter.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) favoured the view
that it is not permissible to appoint a proxy except for the
obligatory Hajj.
The Shaykh (may Allahhave mercy on him) said:
If a man has already performed the obligatory Hajj and wants to
appoint someone to perform anaafil Hajj or 'Umrah on his behalf, there
is a difference of opinionconcerning that among the scholars. Some of
them said that it is permissible and some of them saidthat it is not
allowed. What is more likely to be correct in my view is that it is
not allowed, and that it is not permissible for anyone to appoint
someone to perform Hajj or 'Umrah on his behalf if that is naafil,
because the basic principle concerning acts of worship is that they
should be done by the individual himself. Just as no oneshould appoint
another person to fast on his behalf – even though if he died and
still owed obligatory fasts, his heir should fast them on his behalf –
the same applies to Hajj; Hajj is an act of worship that a person
should do himself and it is not an act of charity for the benefit of
someone else. If an actof worship is a physical action that the person
should do himself, it is not valid for someone else to do it on his
behalf except in cases mentioned in the Sunnah, and there is no report
in the Sunnah about anyone performing a naafil Hajj on behalf of
someone else. This is one of the two opinions narrated from Ahmad,
i.e., that it is not valid for a person to appoint someone else to
perform a naafil Hajj or 'umrah on his behalf, whether he is able to
do that or not.
By expressing this opinion, we want to encourage those who are well of
and physically able to perform Hajj themselves, because some people
let years go by without going to Makkah, relying on the idea of
sending someone to perform Hajj on their behalf every year, so they
miss out on doing Hajjon the grounds that they are appointing others
to perform Hajjon their behalf. End quote.
14.
One should seek out good, sincere and trustworthy people who have
knowledge of the rituals of Hajj toperform proxy Hajj (Hajj al-badal).
The scholars of the Standing Committee said:
The one who wants to appoint someone to perform Hajj on his behalf
should seek outone who is religiously committed and trustworthy, so
that he may be confident that he will do what isrequired. End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/53
And Allah knows best.