Strong plants that canwithstand difficult conditions

Which plant can meet its water needs through its leaves in addition
to its roots?
How does the canary flower protect itself from the cold?
How do the plants survive draught?
Monteverde Cloud Forest
Our Lord created a perfect system to meet the water needs of the
plants. We all know that the plants absorb water from the soil
through its roots and sends this to its stem and leaves through its
xylem tubes. However, some plants are in higher altitudes,
practically living in the clouds, and therefore they have to use
their leaves to meet their water needs.
The rain forests in lower altitudes obtain their water needs from
daily rainfall. However, the trees living in the tropical climates,
the so-called clouds or the mist forests, use the moisture in the
air; in other words, the clouds, to meet their needs. This is
another perfect example of the sublime art of Creation by our Lord.
One of the most beautiful examples of such cloud forests are the
cloud forests of the Costa Rica mountains. In this forest, it is
usually foggy and humid, but despite that the soil itself is dry.
Therefore, the trees cannot get enough water from the soil.
However, the leaves in the clouds, which are always wet, easily get
the water they need. It is because our Lord created the leaves here
in such a special way so that they can easily absorb the moisture in
the air and take it to the branches and to the trunk. This special
system created by our Lord helps many other living things survive as
well. In this forest, at an altitude of 600 to 1800 meters, there
are more than 100 species of mammals, 400 bird species, 120
reptilian and amphibian species, and thousands of species of
insects. Almighty Allah, the Lord of the worlds, with all these
details, showcases the evidence of His existence and His sublime
art of creation. Allah creates whenever He wills, and in a unique
way. He has no partners in creation. This is explained as follows in
the Qur'an:
That is Allah, your Lord. There is no god but Him, the Creator of
everything. So worship Him. He is responsible for everything.
Eyesight cannot perceive Him but He perceives eyesight. He is the
All-Penetrating, the All-Aware. (Al-An'am 102-103)
Yareta
Yareta is a native plant of South America , occurring in the Puna
grasslands of the Andes in Peru , Bolivia , the north of Chile and
the west of Argentina at altitudes between 3,200 and 4,500 metres .
The most important thing about this flower, which is pollinated by
insects, is that they live for a very long time; there are some
specimens which are about 3,000 years old. They look like algea, but
when looked at more closely, one can see thousands of small flower
buds that stick together to look like one big pillow. It is also
known as the 'Andes pillow' and has flowers in different colors from
pink to lilac.
Pink Banana Plant
This banana species growing in North and East India, reaches a
height of 120 centimeters, and displays an amazing example of
Allah's beautiful color artistry. It has pink to orange flowers,
pinkish stalks and small, pink fruits. This plant can grow in
permeable, organically rich soils, in half shade. An interesting
thing about this plant is that it is highly resistant to cold. Even
if its body dries up due to excessive cold weather, its roots can
withstand up to -10 degrees celcius. Allah creates everything
flawlessly down to tiniest detail, and created this plant in such a
way that its every need is met. Allah has control over everything.
Allah knows about everything going on in the universe. Allah makes
that truth clear in the following verse:
"He directs the whole affair from heaven to earth...." (Surat As-Sajdah, 5)
There are some plants which manage to survive in very harsh
conditions, where human beings would never be able to do the same
in the absence of specialized tools. These plants not only
survive, they also have incredible measures to defend themselves
amazing the scientists and researchers alike. These miraculous
plants can survive despite the lack of warmth, water and minerals,
displaying yet another example of Almighty Allah's infinite wisdom
and creation art.
The drought-tolerant plants
Many plants in arid areas can store water. Each plant has different
techniques and places to store the water. These plants were created
in such a way that they can easily tolerate a lack of water. For
instance, The Pygmy cedar ( peucephyllum ) and the caper bush,
which can stay green even in the driest of conditions after
obtaining sufficient moisture during the night , are some of these
plants.
Many such trees and bushes have special leaves that can withstand
drought. For instance, some of them have needle or bouqet shaped
small leaves. This ensures that they have fewer surfaces that are
exposed to sunlight. Others have pores on only one part of their
leaves, mostly on the upper side. These pores ensure that water
loss is minimized due to evaporation when it is windy. Some leaves
have such pores on both sides; especially when it is foggy these
pores obtain moisture from the air.
The leaves of some plants such as Manzanita, are created so that they
stand upright. By the means of this special creation, the surface
is subjected to less sunlight and thus loses less water.
Paloverde , which has no leaves, photosynthesize with its body.
Having lots of leaves in a desert means more evaporation of water.
Therefore, Allah created all these plants with special features
that will make them resistant to harsh desert conditions. All
desert plants have special measures protecting them from high
temperatures. It is Allah, the Lord of all the worlds, that gave all
these plants the abilities they have to survive in their
enviornments.
Canary plant
Canary plants ( senecio vulgaris ) live on the heights of the Kenya
Mountains in Equador and are striking plants with flamboyant
flowers. In this region, where there is usually a thin layer of
frost on the soil at night, the slopes can often be seen covered
with this plant.
The leaves of this plant have a special substance that prevents the
tissues from being hurt from frost; thanks to this protective
substance, the thin layer of frost melts under sunlight and then the
body gets back its old shape.
With the sunlight the frost covering the plant starts to melt and
water starts evaporating through the pores. However, the canary
plant has to pump water back to the now empty pores to prevent its
leaves from drying out. There is another danger looming; with the
weather getting colder, the water channels begin to slowly freeze .
However, the lowest circle of leaves surrounding the stalk of the
canary flower begins to dry out during a certain period of the year.
However, unlike other plants, the dry leaves do not fall off;
instead, they hold on. Thus, these dry leaves act like a thick
shield for the plant guarding it from the cold weather. With this
wise method, the canary plant prevents the channels inside from
freezing and manages to send the water to the rest of the plant.
It is impossible for a soil-bound plant to build such a protective
measure on its own and insert the relevant data in its genes so that
its offspring can have the same trait, too. Allah created these
plants with His infinite beauty and art of creation.
All these examples show that it is Almighty Allah, the lord of the
worlds, Who gives the plants the information they need, Who shapes
them, and gives them the traits they need to survive despite the
difficult conditions. This truth is explained in a verse as
follows:
"Your god is Allah alone, there is no god but Him. He encompasses
all things in His knowledge.' (Surah Ta Ha 98)

Obstacles to Faith

• Why do some people prefer to live as if they are unaware of
religion even though they know that they need to believe?
• What are the obstacles that prevent people from having sincere faith?
Allah created man with a nature suitable to faith. Our Lord revealed
this fact in one verse of the Quran:
"So set your face firmly towards the Religion, as a pure natural
believer, Allah's natural pattern on which He made mankind. There
is no changing Allah's creation. That is the true Religion – but
most people do not know it – (Surat ar-Rum, 30)
Some people deny this fact revealed in the Qur'an and condemn
themselves to a difficult life. There are some reasons that these
people have preferred a difficult life instead of faith, which is
eminently suitable to their creation and would bring great strength
to them morally.
• Arrogance
The sense of pride, meaning arrogance, in some people prevents them
from living the true religion because these people made themselves
believe in the righteousness and perfection of their ideas, believes
and life styles. These people who are too clever by half never want
to accept the existence of a more truthful idea or faith. Even such
a thought would bother them. As Almighty Allah reveals in the
verse, " When he is told to have fear of Allah, he is seized by
pride which drives him to wrongdoing. Hell will be enough for him!
What an evil resting- place! " (Surat al-Baqara, 206) what lead these
people to denial or prevents them believing is this "pride" meaning
arrogance.
When invited to living by the morality of the Qur'an, these people
deny it because submitting to true religion would mean that they
have had a superstitious faith until now. It is a great disaster
for these people to realize that they have followed the wrong path
for years, they have chosen the wrong people as leaders or to
realize everything they have written, read and understood until now
has been a great misconception. Not wishing to go through this
disaster, they do not want to accept the destruction of their ideas
even if they are proven wrong because their arrogance would not
allow them to. Their pride "leads them to sin" as revealed in the
verse.
However what they need to do after they realize the Qur'an is the
sole truth is to immediately accept that they are on the right
path, listen to their conscience, repent and start a completely new
life. This is the attitude that is easiest and would please Almighty
Allah. The opposite would mean a troublesome life in this world and
the hereafter. Almighty Allah reveals the dark spirit of those in
denial in the verse " And they repudiated them wrongly and
haughtily, in spite of their own certainty about them. See the
final fate of the corrupters. " (Neml Suresi, 14). Their arrogance
keeps these people off the true path and causes great damage to
them.
• Not Knowing the Qur'an
For a majority of people, the Qur'an is a book, which simply stays in
one corner of the room without being touched and which they believe
that will protect them from evil even though they have never read
it. (The Qur'an is beyond that). These people are unaware that the
Qur'an, which is an illuminator and guidance, would protect them
from Hell and bring them the Garden if they follow and practice the
commandments and prohibitions of Almighty Allah. Therefore, they
prefer to learn the religion from their grandparents or ancestors
instead of learning it from the Qur'an, which is the true source.
However, Almighty Allah reveals in one verse that some people
abandoned reading the Quran as such:
"The Messenger says, 'My Lord, my people treat this Qur'an as
something to be ignored.'" (Surat al-Furqan, 30)
In one of his hadiths, our Prophet (saas) explained that the Qur'an is
a guidance that leads to salvation as follows:
"He who puts the Qur'an first, the Qur'an will take him to the
Garden. He who leaves it behind, it will takes him to Hell."
(G.Ahmed Ziyaüddin, Ramuz Al Hadith, volüme 1, Gonca Publishing,
Istanbul, 1997, 227/9)
A majority of people try to live a religion that is full of the
ignorance brought by not having read the Qur'an, traditions,
mistaken knowledge and wrong applications of the past. The rules,
prohibitions and moral values of this religion are different than
of those of the true religion. The most dangerous consequence of
this psuedo-religion, which brought about many rules that are not
in line with the revelations of Almighty Allah and the sunnah of
our Prophet (saas), is that it causes a bias against true religion
among people. So this psuedo-religion, which is full of complicated
rules that are difficult to apply, lead people astray from the
moral values of the Qur'an.
Almighty Allah reveals this truth with the verse, " Is it other than
the religion of Allah that you desire ?..." (Surah Al Imran, 83) .
In another verse it is revealed that these people also do not abide
by this new religion they forged:
"...We put compassion and mercy in the hearts of those who
followed him. They invented monasticism – We did not prescribe it
for them – …" (Surat Hadid , 27)
However, the religion commanded by Almighty Allah is very easy; it is
neither complicated nor difficult to apply. People are created to
live the true religion Almighty Allah has chosen for them. In the
Qur'an, the behaviors Almighty Allah likes and dislikes, things that
are forbidden and that which are legal are explained very clearly.
Therefore, openness of the conscience and mind, submission to
destiny and living the true religion as would please our Lord by
submitting to Almighty Allah is quite easy. Our Lord reveals this
truth in one verse of the Qur'an:
"So set your face firmly towards the Religion, as a pure natural
believer, Allah's natural pattern on which He made mankind. There
is no changing Allah's creation. That is the true Religion – but
most people do not know it" (Surat ar-Rum, 30)
The morality of the Qur'an provides people with a lifestyle that
encompasses happiness, comfort and real freedom. This lifestyle
frees the person of the direction of "false idols" that morally
enslaves the person and gets him or her closer to to Allah, Who has
infinite wisdom and beauty, Who controls all things and Who is
compassionate and just.
• The Psychology of Going With the Crowd:
The reason that prevents some people living the moral values of the
Qur'an is the psychology of going with the crowd. These people feel
that they need to go along with the lifestyles of the majority even
though their conscience does not approve and they consider this as
an obligation to be a "normal" member of society. With this
psychology, they cannot comprehend the true meaning of religion and
they make themselves believe that there are some rules, which all
people in the world have to follow –other than the rules of Allah-
and people have to abide by these rules. However in the Qur'an
Almighty Allah reveals that the lifestyle most people choose, their
false rules and sanctions do not direct people to the truth; on the
contrary going with the crowd is a danger that misguides the person:
" If you obeyed most of those on earth, they would misguide you
from Allah's Way. They follow nothing but conjecture. They are only
guessing.'" (Al-An'am , 116)
Therefore the fact that most people have chosen a lifestyle opposed
to the true religion, that they are derisive and cruel towards
other and even rebellious against their governments, that they
commit sins without even thinking, must not affect other people. The
fact that such people are in the majority is no excuse for the
mistakes committed by individuals. This is because a non-Quranic
life style, which is adopted with the psychology of going with the
crowd, instead of the life that is clearly defined in the Qur'an
and would please Almighty Allah, would open the doors to Hell let
alone providing any gains for people.
• Not Being Able To Understand That Freedom Is Only Through True Religion:
Some people are mistaken in thinking that living without following
Allah's commands and in the direction of the wants and desires of
their inner selves is freedom. However, a person could only be truly
free if he serves Allah, submits to Him and is completely saved
from serving other beings or values, because true freedom is not
only physical but in the soul. This is the totality of feelings of
openness, comfort, trust and peace that Almighty Allah inspires to a
person's soul and heart. However, Almighty Allah emphasizes this
freedom, which only believers could have, in one verse:
" ... in the remembrance of Allah can the heart find peace.' (Surat
Ar-Ra'd , 28)
Our Propet (saas) called people to the most reputable and beautiful
way, Allah's way, and strived to be guidance for people's salvation
in this world and the hereafter. In this hadith, our Master (saas)
clarified this fact explicitly: "No doubt that the most beautiful
word is the Book of Allah. The most beautiful way is the way of
Mohammad."
(Sahih al-Bukhari, I'tisam 2, Ebed 70; Kutub Al-Sitta, Interpreted by
Prof. Dr. Ibrahim Canan, volume 2, Akçağ Publications, Ankara,
p.338)
• The Logic of "I Will Do It in the Future":
People who could not truly grasp the necessity of the moral values
of the Qur'an think that they believe in Almighty Allah and the
Qur'an but they will perform their prayers at a later point. Behind
this utterly mistaken thought, they think that if they live
according to the moral values of the religion, they will not be able
to enjoy simple things in this world, and they ignore the fact that
death could come any moment and that they do not completely
believe in the hereafter. However all these thoughts are because
these people are unaware of true religion because Almighty Allah
promises believers who live by the true religion both this world and
the hereafter with the verse, " Say: 'Who has forbidden the fine
clothing Allah has produced for His slaves and the good kinds of
provision?' Say: 'On the Day of Rising such things will be
exclusively for those who had faith during their life in the
present .' In this way We make the Signs clear for people who know
." (Surat al-A'raf , 32) and warns people about the day of judgment
by reminding them that death is very close to everyone whether
young, old or child with the verse, "Every self will taste death..."
(Surah Al Imran, 185) . The hereafter is more real than this world,
as revealed in many verses of the Qur'an, because it is eternal. No
doubt, the excuses of these people who postpone living according to
the moral values of religion with the logic of "I will do it in the
future" are all invalid. Almighty Allah warns His servants in the
fact of this truth as such:
"The Day when the excuses of the wrongdoers will not help them.The
curse will be on them and they will have the most evil Home." (Surah
Ghafir, 52)
Satan's Suggestions Prevent Living the True Religion
Satan is what prevents people from living the true religion. Satan
stealthily approaches people without being hasty. He slowly gives
small suggestions to prevent people from living by the morality of
the Qur'an and in the long run keeps them away from true religion.
However, people can only have a healthy mind and soul by living the
true religion because living the true religion saves people from
worldly bonds. It makes the person responsible only to Allah and
commandments in His True Book. This is a great ease for people.
Almighty Allah reveals the easiness of the religion of Islam in many
verses of the Qur'an. For example, He reveals as " We will ease you
to the Easy Way ." (Surat al-A'la, 8) and heralds Muslims the He
will ensure peace in great ease and Allah opens the path of His
servants and helps them reach His true path. He holds the Qur'an as
guidance and helps people come out of their dark lives. In one verse
Almighty Allah heralds believers who follow Him unconditionally as
such:
"Allah is the Protector of those who have faith. He brings them out
of the darkness into the light...." (Surat al-Baqara, 257)

The selective nature of the nerve cells

• What is the resting potential of the neurons and how is it preserved?
• What is action potential and how are the signals transmitted?
The nerve cells, which are called the neurons, unlike other cells,
have axons and dendrites. The dendrites consist of many short
extensions and look like the roots of the cell. These extensions
receive signals from other neurons and the recipient cells and
convey it to the body of the cell. Axons, on the other hand, are
thin structures that arise from the cell body. One axon arises from
the cell body and they help carry the messages to the brain. These
neurons make a huge network of communication, all together.
Every cell membrane has an electrical charge and every neuron is
like a tiny biologic battery ready to discharge itself. And each
neuron is like a mini, biological battery ready to discharge its
energy. The ions are electric-charged molecules inside and outside
the nerve cells. This creates a difference in the voltage
throughout the cell membrane. In order for the the neurons to send
signals, minus 50 milivolt (one millivolt is one in one thousandth of
a volt) is needed at an average. 1 The signal is transmitted
through the axon. After every signal, potassium ions are exchanged
through the cell membrane. The neuron has to be recharged after
every signal. To do that, the neuron gets back the ions to reach
its potential value.
One neuron takes onethousandth of a second to send a signal. This
makes it possible to send a maximum of 1000 signals a second,
however generally only 300-400 signals are sent in one second. The
nerve cells have varying lengths in people 2 and the speed of
transmission is around 100-300 meters a second. 3
Prof. Peter Suckling, a neuroscientist at the Downstate Medicine
Center, explains his awe at the cell membrane:
"This thin cell memberane preserves the electric voltage more
efficiently than any other insulating material. This is a very high
insulating power. It has to be strong and at the same time, it is
very thin." 4
The fact that the nerve cells can signal each other through the
electricity produced in the cell membrane, the fact that they can
send messages and ensure that the body functions continue, is
something to be pondered upon. Furthermore, these electrical
signals find the right address and make sense to the recipient cell.
Every cell knows what the signal means and acts accordingly. This
is a miraculous incident that has to be thought about very
comprehensively. If it wasn't for this flawless system between the
cells, no living thing could survive. Then how did this system that
displays an amazing intelligence and engineering come about?
Surely, it is impossible to say that unconscious piles of atoms and
molecules came together to build the cells and led to this
amazingly engineered system between the cells. The existence of
such a conscious system proves us the existence of creation in the
living things. This incredible micro structure that left scientists
amazed, belongs to our Lord, the Creator of Everything:
"Is He who creates like him who does not create? So will you not
pay heed?" (An-Nahl, 17)
Neurons at rest
A nerve cell is at rest, when it is not communicating a signal.
However, this doesn't mean that the neuron is completely immobile.
It has to be ready to transmit signals that could be received from
the neighbors at any moment. A neuron that is at rest has to
polarized. This means that the liquid inside has to be negatively
charged compared to one outside. One nerve cell has an electric
potential of around 70 milivolts across the cell membrane. This is
called the membrane potential or the resting potential. Although
this might seem like a small amount, it means that it produces a
voltage that is equal to 1/20 of the energy in the battery of a
small flashlight and creates a potential for the electricity
production throughout the axon membrane.
Outside the axon, there are sodium and (Na+) chloride (Cl-) ions,
while inside, there are charged proteins and potassium (K+) ions.
The electrical imbalance between outside and inside of the cell,
creates the resting potential throughout the membrane. This
imbalance created by the charged ions, is obtained through the cell
membrane being semipermeable for different ions. Even if the
sodium, potassium and chlorine ions pass through the cell membrane,
the entrance of big molecules creating an electric potential, is
restricted.
However, semipermeability is not the only solution, as the
potassium ions inside the cell (K+) are always higher in number than
the sodium ions (Na+), while the sodium ions outside the cell
membrane (Na+) are always more than the potassium ions (K+). In
order to ensure the necessary ion balance, the intensity levels in
the nerve cell, has to be reverted.
The cell does this using a kind of ion pump. The sodium-potassium
pump is a big protein molecule that builds a channel in the cell
membrane. This pump gets its energy from the ATP (Adenosine-
5'-triphosphate: the cellular energy molecule that living things
directly use) and after sending the sodium (Na+) ions out, accepts
the potassium (K+) ions inside. Thus, it preserves the right ion
ratio inside and outside the cell. In every square micrometer of the
cell membrane, there are some 100–200 sodium-potassium pumps and
each of them sends out 200 sodium ions while accepting 130 potassium
ions inside.
Action potential and transmission of the signal
When a neuron is prompted by another neuron or the conditions, the
signal starts and right after this, the signal moves along the axon
and makes the cell membrane potential to be reverted. As there are
thousands of protein channels or gates on the neuron membrane
allowing the passage of the ions. These gates are usually closed.
When there is a signal, the sodium channels are opened and the
positive-charged sodium ions flow inside. This way, the inside of the
cell membrane has more positive charge and the resting potential is
reverted, which increases the cell membrane potential up to +50
milivolt. The reverting of these charges is called the 'action
potential'. During the action potential, the potassium gates are
opened and the positive charged potassium ions flow outside. This
re-balances the resting potential and the inside of the neuron
becomes negative charged while outside becomes positive charged.
A single electric signal triggers all this process. Therefore, we
can say that the transmission of the signals triggers a domino
effect. As each domino falls, the next one falls. After the signal
is sent, the dominos stand back and get ready for the next action
potential.
The molecular traffic between the nerve cells continues on a
constant basis. It is the ions and some proteins that tell this
traffic to move or to stop. It is surely impossible for unconscious
moelecules to build this amazing nervous system in our bodies and
then organize it perfectly. They have come together to serve a
single purpose within a system. This fascinating system in our
bodies is one of the manifestations of Allah's beautiful creation
and infinite control over everything.
Synapse Paths
The nervous system in human body is a very complex structure that
consists of billions of nerve cells. These nerve cells communicate
with each other and the other cells in the body through the synapses.
The synapses are small sections in the neighboring nerve cells
which are very close to each other, but they never touch. Since they
do not touch each other, the signals do not directly pass from one
cell to another, rather than that they are carried through by using
chemical means which are called neurotransmitters.
When a signal is received in the first cell, this leads to the
release of some neurotransmitters to the intracellular gap. After
that, the neurotransmitter molecules are diffused in this gap and go
to a less dense environment and bind to the recipient protein
molecules in the second cell. Since the neurotransmitters and the
recipient molecules have too many different types, this synapses
transmission can be fast (onethousandth of a second) or slow (one
hundredth of a second). The chemicals either trigger or stop the
second cell. Therefore, the synapses serve in the nervous system
either by changing the data or processing it. This is why, the
synpasis function in the brain is linked to learning and the
memory.
The neurons receive and send messages through connections called
synapsis and exchange chemicals at these points. There are one
trillion connection points between the nerve cells in the brain and
the molecular traffic over these connections is continuous. The ones
who dictate when this traffic should stop or continue, are the
ions, which are electrically charged chemicals and different types
of proteins. Clearly, the fact that we can live very comfortably,
that we can react to our surroundings become possible by the means
of this special system that Allah created in our bodies. Furthemore,
the nerve cells make only a small part of the complex system in our
bodies. This system all around our bodies is one of the great
manifestations of Allah's infinite power and control. However, every
detail in our bodies, is created with a very special duty, by our
Almighty Lord who has infinite knowledge. Our Lord says in the
verses:
"Ask them for a fatwa: is it they who are stronger in structure or
other things We have created? We created them from sticky clay.
No wonder you are surprised as they laugh with scorn!." (As-Saffat, 11-12)
1- ( http://www.noteaccess.c om/APPROACHES/
ArtEd/ChildDev/1cNeurons.htm; [Coon, Dennis. Introduction to
Psychology, Exploration and Application. St. Paul: West Publishing
Company, 1989.)
2- ( http://www.noteaccess.c om/APPROACHES/ArtEd
/ChildDev /1cNeurons.htm; [Coon, Dennis. Introduction to Psychology,
Exploration and Application. St. Paul: West Publishing Company, 1989.)
3- ( http://www.remarkable medicine.com/Medicine /bodyelectricity.html)
4- ( http://www.remarkable medicine.com/ Medicine/bodyelectricity.html)
Even if we know or not what the synapsis cells do, or even if we
forget about them, it won't make much of a difference in our lives.
However, the cells have an important duty to know these details and
work with them without making any mistakes. They are very
committed to their job, doing it every moment, without us even
feeling it, and without mistakes or problems. These signals that
are carried through doors which are opened in a split second,
actually make up the invisible parts of a huge structure. Tasting an
apple, smelling a rose, recognizing your mother's voice,
remembering a phone number, being able to press the button of a
remote controller, being able to answer a question easily, climbing
down the stairs fast, in short, everything you do in your life
without thinking about it, can happen by the means of this system.
And our duty is giving thanks to our Lord, Who created this system
without us even knowing how necessary it is.

Story, - Falling in december

I'M KIARA AND I LOST MY PRECIOUS POSSESSION..HE'S NAME IS ARMAAN .IN
THIS STORY I'M GONNA MENTION MOSTLY ABOUT ARMAAN AND ME..WE KNOW EACH
OTHER FROM 2002 AND NOW ITS ALMOST THE END OF 2012. HE'S 6' I'M 4 INCH
SMALLER THAN HIM. FROM 2002 WE WERE BEST FRIENDS HAD NEVER HAD ANY
SECRETS WITH EACH OTHER ..WE WERE KIDS THAT TIME.. AND THAT YEAR WAS
SPLENDID, NEVER HAD FEELING FOR HIM LIKE THAT..WE BECOME BEST FRIENDS
AND NONE OF THE GIRLS MOSTLY TALKED TO ME I STILL DON'T KNOW WHY?? AND
I NEVER CARED ABOUT IT .. NEXT YEAR HE WAS SENT TO A BOARDING
SCHOOL..I STARTED MAKING FRIENDS BUT SOMETIMES I DON'T KNOW WHY.. IN
THE SCHOOL BUILDING NEAR THE STAIRS I HEAR HIS VOICE, CALLING MY
NAME.AND LATER I USED TO TELL MY FRIENDS ABOUT THE VOICES THEY USED TO
SAY THAT I'M MAD..
AND THE NEXT YEAR HE REALLY CAME BACK..HE WAS JUST THE SAME ,SMILING
TO ME ...I FORGET THE WORLD BEHIND ME AGAIN OUR FRIENDSHIP GREW
STRONG..IN EXAM HALLS HE USED TO HELP ME SO DID I.. WE SHARED MOST OF
THE TIME..NEXT YEAR THERE WAS A GUY CALLED RISHI... I KIND OF LIKED
HIM AND I TOLD THIS TO THAT IDIOT ARMAAN AND ONE DAY HE ACTUALLY TOLD
RISHI THAT I LIKE HIM SO THAT IT WOULD MAKE US TOGETHER.. IT BACKFIRED
ON ME ,RISHI SMILED TO ME,I WAS SO ANGRY WITH ARMAAN I TOLD HIM THAT I
WON'T TALK WITH HIM AND I WON'T COME TO SCHOOL TOMORROW .. AND HE TAKE
IT SO LIGHTLY AND SAID OKAY.. AND THE NEXT FEW DAYS I REALLY COULDN'T
COME TO SCHOOL BECAUSE MY GRANDPA HAD AN HEART-ATTACK SO THE WHOLE
FAMILY STAYED WITH HIM AFTER A FEW DAYS I CAME TO SCHOOL AND HE SAT
BESIDE ME ON THE BUS AND SAID SORRY LIKE A MILLION TIMES.. NEXT YEAR
WAS AS NORMAL AS IT COULD BE BUT "LOVE" WAS IN THE AIR NOT MUCH MANY
LOVE LETTER WAS BEING SENT NOT TO ME BUT TO MANY OTHER GIRLS..BUT THE
NEXT YEAR WAS A DREAM FOR ME...WELL INITIALLY ALL THESE YEARS HAVE
BROUGHT US CLOSE BUT THIS YEAR I COULDN'T RESIST BUT FALL FOR HIM AND
LEAVE THE BLOODY HELL WORLD FAR BEHIND US.IN THE DECEMBER OF 2008 I
FELL IN LOVE WITH ARMAAN ..AND I FELT LIKE I'M IN HEAVEN THE FEELINGS
THAT I FELT WAS SOMETHING I COULD ALWAYS REMEMBER..
IN THE SCHOOL BUS WE USED TO SIT IN THE LAST SIT ACTUALLY HE USED TO
SIT THERE I USED TO SIT IN THE SECOND LAST SIT .HE ALWAYS TRIED TO SIT
BEHIND ME AND MY BROTHER(NOT MY REAL BROTHER)USED TO TEASE US
..ACTUALLY NOT ONLY HIM MANY GIRLS USED TO TEASE US..THE GIRLS USED TO
MAKE CHITS OF PAPER IN WHICH THEY USED TO WRITE A BOY'S NAME IN OUR
CLASS AND I DON'T WHY I ALWAYS GOT ARMAAN'S NAME AND IT HAPPENED MOST
OF THE TIME AND THEY USED TO SAY OUR DESTINY LIES WITH EACH OTHER
..WELL I FIND IT VERY STUPID AND USED TO SAY ARMAAN THAT TELL THEM
THAT YOU HAVE A GIRLFRIEND AND HE REPLIED"I DON'T HAVE ONE"..ONE DAY
HE WAS REALLY IRRITATING ME SO I PLANNED I WILL KNOCK HIM OFF IN THE
BUS SO I LANDED IN THE BUS FIRST SO DID HE CAME EARLY.WE LEFT OUR BAGS
IN THE SIT AND I STARTED BEATING HIM HARD AND SUDDENLY WE LOOK IN EACH
OTHERS EYES AND I LOOSENED MY ARMS AND HE WHISPERED TO ME "SO U WANNA
FIGHT.. " WE HELD EACH OTHERS HANDS AS IF WE ARE GOING TO DO WALTZ AND
SUDDENLY ONE OF OUR CLASS MATE NAMES RIMI(U MIGHT REMEMBER HER NAME
COZ SHE'S KIND OF IMPORTANT IN THE LATER PART) CAME IN AND SAID "
WHAT'S GOING ON GUYS??"...
AND WE LEAVE EACH OTHERS HAND AND MANY OTHER ROMANTIC THINGS HAPPENED
BETWEEN US..BUT SOME DREAMS ARE BROKEN SO DID MINE BUT THERE'S A
REASON WELL HE GOT A GIRLFRIEND IN THE NEXT YEAR.. YUP! HE TOLD ME HE
WAS SO IN LOVE WITH HER ..WELL IN THAT YEAR I PROPOSED HIM IN 7TH JULY
2009 AND HE SAID A BIG NO TO ME.BEFORE THE PROPOSING DAY ALMOST THREE
GIRLS ARE GOING TO PROPOSE HIM THAT WAS BEEN TOLD TO ME BY RINI AND
SHE MADE ME WROTE A LOVE LETTER WHEN SHE KNEW HE WON'T ACCEPT ME..WELL
I HAD A DAIRY WHICH I HAVE BROUGHT ON THAT DAY (7TH JULY) I WROTE MANY
THINGS IN IT WHAT HE LIKES AND MANY STUFF ABOUT HIM.. WELL RINI HAD
GIVEN NOT ONLY THE LETTER BUT ALSO THE DIARY I HAD CHASED HIM AND HE
GOT IN TO THE BOYS TOILET AND THEN ALL I DID IS CRYING ..I FELT LIKE A
LOSER..BUT THE STORY DOESN'T END OVER THERE GUYS...

Story, - Love is not always at yourdisposal

You want him to love you! You want him to not only say that he loves
you, but also to truly mean it! You want him to love you with that
kind of love that can change someone; the kind of love that shuts his
eyes closed for everyone but you and puts you in a halo of light
around you. You want him to see the fire in your eyes, your eyes and
only yours. You want him to feel the softness of your hair, your hair
and only yours. You want him to seek the warmness in your arms, your
arms and only yours. You want him to look for your advice, yours and
only yours. You want him to love you and only you. You want, and want,
and want...
But all you are left with is wanting!
Why is the world like this ? You love someone, you give him
everything; your heart, your sole, your respect, your trust, you give
him your entire being and he doesn't love you back. He can't or we
doesn't want to, that's not what matters. The important thing is that
it is the reality.
You want him to confide in you about everything; to be faithful, to
spend his time with you, to be next to you, when you need him to; you
want him to need you and your affection, yours and only yours. But
there comes a point in which you realize how much you actually want.
What you want is impossible.
And of course, you start looking for the reason within yourself. You
start thinking that you are not giving everything that you possibly
can; that you are not the one that he would madly fall in love with
and you start wanting to become her; the perfect woman, the one that
he is looking for and is not finding in you. But even if he starts
loving you when you become her, he wouldn't actually be in love with
you, but with the one that you are trying to become; the one that you
actually are not. And this wouldn't constitute real love.
You are aware of this and you are trying to find an answer, a much
needed solution. How to make him love you??? Can you possibly make him
love you? No, right?! There is nothing more that you can do.
You have tried everything, but it just doesn't work. He cannot love
you. Maybe it's you or maybe he isn't capable of loving you, or maybe
you just weren't meant to be. But you love him so much that you can't
face it and you know very well that you must do so, because you are
the only one who is actually suffering! But it's all the same to you
whether you are with him or not, knowing that he doesn't love you and
that maybe he isn't even being faithful.
The only thing you want is to be with him and for him to love you.
That makes two things. Ok, then, you settle with just one of them. Why
do you do that? Because you love him. You love him more than you love
yourself, and this is the biggest mistake in the world that someone
can make, the stupidest thing, the biggest sin. But you aren't even a
believer; you are not afraid of being a sinner.
You have suffered enough and you are not afraid to sin over and over
again, while looking for your true love. You want that to be him,
because you are tired of this never ending search; you are tired of
the scheming, the hurt feelings and the broken hearts.
You are too tired to keep going, knowing that the person next to you
doesn't really love you, nor in his words, neither in his heart and he
isn't even trying to hide it. You are fed up with it, but yet you keep
going. You keep going because you want to be with him, you want him to
love you; you want this more than anything, even though you realize
how much you are missing out on; even though you realize that your
soul is rotting away, stricken by the coldness coming from his heart.
You keep going without even seeing the point; without finding any
reason to continue. But why is everyone looking for a meaning?
Sometimes love is just meaningless; ti makes us do things that make no
sense, but isn't this why it's called love!
The thing that we are always looking for; the thing that we are not
afraid to give out even to people that don't deserve it; the thing
that we so stubbornly keep blaming for every mistake that we do; the
thing that we desperately need in order to feel alive... More vital
than the air, more desired than the sun, more beautiful than life
itself... And this is why we absolutely want to have it. But can we?
Can we have love at our disposal as if it were an item, a material
thing; something that we can sell, give or exchange. We can't, but it
seems like this is exactly what we want. We are corrupting its
saintliness.
Look at how far we got, didn't we? And you simply wanted to say what
you want! What you want, but what you are not getting and what you
aren't going to get, no matter how hard you try. Simply because you
cannot have love at your disposal!

Fathwa, - Talking to a girl I am intending to marry whilst living abroad

Question:
Firstly, jazakumullah khayran for the honorable service you are
rendering to the islamic community by making us more aware of our
responsibilities. I have browsed answers from your site relating to my
question. But I felt it could be somewhat different to what I have
seen so far, although it could also be that I have missed any such
points previously or an answer. I am intending to marry a girl from
whom I live away, as I am studying abroad. I must admit I don't feel
good about starting the relationship which happened quite a while
back, when I was not so aware of my obligations towards being a
muslim. We just went out to eat etc, a few times and it wasn't proper
conduct on our part. We have decided not to ever meet before marriage
inshAllah. There has been no formal engagement though. I have some
knowledge about few verses in the Quran and authentic hadiths which
relates to conduct of men and women. I don't claim to be an authority
on the subject, but what I have understood is that it is advised
primarily to close all avenues leading to Zina. So for that matter
even a 'harmless exchange of letters' can be a threat if the
participants are in the vicinity of each other. Now there is
absolutely no way for us to meet even if we wanted to, in the next 5-6
months. My query is -are we allowed to chat, talk or text; not to
necessarily engage in romantic conversations every time but just to
keep in touch? If I cut out talking on the phone owing to the fact
that women's voice are supposed to be part of her awrah (although one
of the reasons for this is to protect her from strangers' desire, who
are in the vicinity and the subsequent threat), can I still converse
online or send texts? Please excuse my points of view about the
following if I have misunderstood at all. Jarir ibn 'Abdullah said
concerning his wife, "(Before marriage) I used to hide under a tree to
see her." If persons intending to marry had all the same qualities as
strangers, wouldn't it be unlawful for a person to look at a woman's
awrah? I am also aware of the following hadith reported by Abu Dawud
-The Prophet (peace be on him) said, "When one of you asks for a woman
in marriage, if he is able to look at what will induce him to marry
her, he should do so." which probably indicates that developing love
before marriage is not unlawful. Finally, I'd like to know if there is
a strong hadith where there is an explicit command not to engage in
letter writing or similar purports between persons intending to marry,
who are living far apart.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are doing well and experiencing the joys of strong
iman and good health.
Thank you for your question.
We have actually addressed the issue of instant messaging and online
conversations previously, but I'd be happy to reiterate the key
points.
The etiquette of engaged couples, or those who have agreed to get
married, is the same etiquette followed by unrelated men and women in
general. Until you and your fiancee have signed your marriage contract
or had your nikah ceremony, then you are still, from the perspective
of Sacred Law, "strangers." What this means is that any contact you
have with each other must be chaperoned.
To my knowledge, there are no hadiths that address the issue of
letter-writing specifically. However, there are hadiths, such as the
one you mentioned above, that emphasize the permissibility of looking
at one's intended spouse.
For example:
Abu Huraira (Allah be pleased with him) reported: I was in the company
of Allah's Messenger (may peace be upon him) when there came a man and
informed him that he had contracted to marry a woman of the Ansar.
Thereupon Allah's Messenger (may peace be upon him) said: Did you cast
a glance at her? He said: No. He said: Go and cast a glance at her,
for there is something in the eyes of the Ansar. (Muslim, Book 8, No.
3314)
Obviously, if the Prophet, Allah bless him and give him peace, advised
men to look at their prospective wives, then it follows that meeting
with one's prospective spouse and talking to him/her is also a good
practice. Cutting off the avenues to zina does not mean avoiding any
and all contact with your intended spouse. It means that when you are
together, you observe the boundaries of gender etiquette.
In this situation, online chat and instant messaging are more
problematic than talking on the phone. A woman's voice is not awrah,
and there is nothing wrong with calling your fiancee, provided that
you have her family's permission, and that she talks to you in the
presence of others. I would definitely steer clear of instant
messaging unless there is some urgent matter that needs to be
communicated. Letter-writing is less problematic, especially if you
observe the proper adab. However, online chat and emailing are best
left alone because it's easy to let one's guard down in these
contexts.
Again, if you'd like to stay in touch with your fiancee, which is only
natural, then I suggest that you confer with her and her family about
the most appropriate method. If you're planning to spend the rest of
your lives together, then you need to communicate.
I hope this is helpful.
And Allah knows best.

Fathwa, - Non-Muslim Courtesy

Question:
I am a non-Muslim living in America. I am studying the history and
culture of Islam and find myself overwhelmed by the intricate social
interactions. What greetings and phrases should I, as a non-Muslim,
refrain from using when conversing with Muslim friends and students?
What topics are taboo to speak of with Muslims, either male or female?
And finally, what customs should I be sure to observe to be confident
I will not inadvertently offend through my ignorance?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Questioner,
I pray that this message finds you in good health and spirits.
Thank you for your sensitivity to issues of social etiquette. This is
an important question.
First of all, please don't be overwhelmed. Islam's social structure,
particularly in the area of gender relations, might appear very
complicated. However, in reality, if you just stick to a few basic
rules, then you should have no problem interacting with Muslims.
1. Greetings and phrases:
You are free to use any greeting you wish. Some non-Muslims like to
use the Muslim greeting of peace when interacting with Muslims. If you
would like to try this, just keep in mind that some Muslims are
surprised to hear salaams from non-Muslims, and might not respond
automatically. Others, however, will have no problem with this.
Ultimately, use whatever greeting you are comfortable with.
I can't think of any particular phrases or expressions to avoid.
Consider the way you would speak to someone with whom you are getting
acquainted. Normally, you would avoid overly familiar or casual
speech. I think this is a rule that would apply to everyone, no matter
their religion.
2. Taboo topics:
Again, the context is important. When I studied Islam in Syria, the
Shaykh (religious scholar) who founded our school, Ahmad Kuftaro (may
Allah bestow His mercy upon him), spoke frequently about the concept
of hikma, or wisdom. He defined wisdom as the ability to do what is
appropriate at the time when it is appropriate, and in the manner that
is appropriate. He said that this was the hallmark of the Prophetic
Sunna, the living tradition of the Prophet Muhammad, Allah bless him
and give him peace.
Muslims try to apply this concept of wisdom to their social
interactions, particularly with members of the opposite sex.
If you are conversing with Muslims, and especially with Muslim women,
then you will want to steer clear of topics that are antithetical to a
pious Muslim life, such as premarital or extramarital sex, drinking,
drugs, partying, etc. I bring these things up because I have been in
situations where non-Muslim classmates have revealed details of their
lives that I would rather not have heard. A good rule of thumb is
this: is this a topic you would want your little sister discussing
with a guy? If not, then it's better to avoid it.
3. Customs:
Again, the only customs to observe when interacting with Muslim women
(and I'm assuming that you're male) are to avoid shaking the women's
hands or making any sort of physical contact. Observant Muslims avoid
the sort of casual physical contact with the opposite sex to which
we're accustomed here in America, such as shaking hands, hugging, etc.
Also, in terms of eye contact, you'll notice that observant Muslims
will avoid staring at members of the opposite sex. This lowering of
the gaze facilitates modesty and respect for the other person and
shouldn't be interpreted as a lack of confidence or unfriendliness.
To conclude, gender etiquette among Muslims is not as complicated as
you might think. As long as you avoid explicit or suggestive
conversation, don't make physical contact, and maintain a respectful
and modest demeanor, then interacting with Muslims of the opposite sex
should not be a problem.
And Allah knows best.

Fathwa, - Instant messaging for marriage

Question:
I am searching for a wife online. SunniPath Q&A's seem to discourage
or even seem to hint at prohibiting instant messaging with a
prospective spouse. However, I can't seem to figure out how then email
or phone would be any different. Phone is also "instant", and when you
need to get to know someone then emails could be going back and forth
pretty quickly, such that it's almost like chatting, but only slower.
If 2 people are outgoing and talkative, then the risk of getting
informal on the phone would probably be just as high as through
instant messaging. Thus, I really don't believe that instant messaging
with a prospective spouse in itself would be haram, rather it would
depend on how you use it. Could you please confirm? When you need to
get to know someone, instant messaging would make things a lot more
quicker and perhaps effective than email.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray this message reaches you in good health, lofty spirits, and strong iman.
Generally, it is improper to engage in conversation with an unrelated
member of the opposite sex without need. However, as indicated in
previous SunniPath answers, it is permitted to talk to a member of the
opposite sex when there is some purpose. Obviously, talking to someone
with the intention of getting to know that person for marriage is both
purposeful and permissible.
Please see Can I Talk To My Fiancé?and Instant messaging with the
opposite sex. Both of these answers address your question. Obviously,
if you are searching for a wife online, any communication with that
sister will be online. Nonetheless, whichever method you choose to
communicate, please be sure to mutually adhere to Islamic adab. One
usually knows when one has crossed those boundaries. If you have any
doubts, then that is a definite indication that you need to find a
better way to communicate. As a matter of caution, you should avoid
chatting in private, and, particularly, at night. It's very easy for
an ostensibly legitimate conversation to digress into gray areas.
I hope everything works out for you.
And Allah knows best.

Knowledge in Islam and how to seek it

In this article we'll try to shed some light on knowledge from Islamic
perspective. Generally speaking, the Arabic word for knowledge is
'ilm, which, in most cases, indicates to Islamic knowledge or matters
related to Sheree'ah )Islamic Law(. Although, some of the Quranic
verses in this article refer to Islamic knowledge, yet they are
general in their meaning, and thus can be used to refer to learning in
general.
The importance of education is a none disputable matter. Education is
the knowledge of putting one's potentials to maximum use. One can
safely say that a human being is not in the proper sense till he/she
is educated.
This importance of education is basically for two reasons. The first
is that the training of a human mind is not complete without
education. Education makes man a right thinker. It tells man how to
think and how to make decision.
The second reason for the importance of education is that only through
the attainment of education, man is enabled to receive information
from the external world; to acquaint himself with past history and
receive all necessary information regarding the present. Without
education, man is as though in a closed room and with education he
finds himself in a room with all its windows open towards the outside
world.
This is why Islam attaches great importance to knowledge and
education. When the Quran began to be revealed, the first word of its
first verse was 'Iqra' that is, read. Allaah says, )what means(:"Read!
In the Name of your Lord Who has created )all that exists(. He has
created man from a clot )a piece of thick coagulated blood(. Read! And
your Lord is the Most Generous. Who has taught )the writing( by the
pen. He has taught man that which he knew not"]Quran, 96: 1-5[
Education is thus the starting point of every human activity. Allaah
created man and provided him with the tools for acquiring knowledge,
namely hearing, sight and wisdom. Allaah says )what means(:"And Allaah
has brought you out from the wombs of your mothers while you know
nothing. And He gave you hearing, sight, and hearts that you might
give thanks )to Allaah("]Quran, 16:78[
A knowledgeable person is accorded great respect in many prophetic narrations.
Because of the importance of knowledge, Allaah commanded His
Messengerto seek more of it. Allaah says )what means(:"and say: `My
Lord! Increase me in knowledge"]Quran, 20:114[
The Prophetmade seeking knowledge an obligation upon every Muslim, and
heexplained that the superiority of the one who has knowledge over the
one who merely worships is like the superiority of the moon over every
other heavenly body. Hesaid that the scholars are the heirs of the
Prophets and that the Prophets, may Allaah exalt their mention did not
leave behind any money, rather their inheritance was knowledge, so
whoever acquires it has gained a great share. Furthermore, the
Prophetsaid that seeking knowledge is a way leading toParadise.
Hesaid:"Whoever follows a path in the pursuit of knowledge, Allaah
will make a path toParadiseeasy for him.")Al-Bukhaari(
For example the Quran repeatedly asks us to observe the earth and the
heavens. This instills in man a desire to learn natural science as
well. All the books of Hadeeth have a chapter on knowledge. In Saheeh
Al-Bukhaari there is a chapter entitled "The virtue of one who
acquires learning and imparts that to others."
Islam calls us to learn all kinds of beneficial knowledge. Branches of
knowledge vary in status, the highest of which is knowledge of
Sharee'ah )Islamic Law(, then other fields of knowledge, such as
medicine, etc.
This is the knowledge )Sharee'ah( with which Allaah honoured His
Messenger; He taught it to himso that he might teach it to
mankind:"Indeed, Allaah conferred a great favour on the believers when
He sent among them a Messenger )Muhammad( from among themselves,
reciting unto them His Verses )the Quran(, and purifying them )from
sins by their following him(, and instructing them )in( the Book )the
Quran( and Al-Hikmah ]the wisdom and the Sunnah of the Prophet )i.e.
his legal ways, statements and acts of worship([, while before that
they had been in manifest error"]Quran, 3:164[
How great importance is attached to learning in Islam, can be
understood from an event in the life of the Prophet. At the battle of
Badr in which the Prophetgained victory over his opponents, seventy
people of the enemy rank were taken prisoner. These prisoners of war
were literate people. In order to benefit from their education the
Prophetdeclared that if one prisoner teaches ten Muslims how to read
and write, this will serve as his ransom and he will be set free. We
can freely say that this was the first school in the history of Islam
established by the Prophethimself with all its teachers being
non-Muslims. Furthermore, they were all war prisoners.
On the one hand Islam places great emphasis on learning, on the other,
all those factors which are necessary to make progress in learning
have been provided by Allaah. One of these special factors is the
freedom of research. One example of it is that in Makkah, the
birthplace of the Prophetdates were not grown. Afterwards the
Prophetmigrated to Madeenah, the city of dates. One day the Prophetsaw
that some people were atop the date trees busy in doing something. On
being asked what they were engaged in, they replied that they were
pollinating.
The Prophetsuggested them not to do so. The following year date yield
was considerably very low. The Prophetenquired them of the reason.
They told him that the date crop depended on pollination. Since
hesuggested them to do otherwise, they had refrained from that. The
Prophetthen told them to go on doing as they used to, and that, "You
know the worldly matters better than me." )Al-Bukhaari(
Also we should know that there is no goodness in knowledge which is
not confirmed by actions or words which are not confirmed by deeds,
Allaah the Almighty says )what means(:"O you who believe! Why do you
say that which you do not do? Most hateful it is with Allaah that you
say that which you do not do"]Quran, 61: 2-3[
Knowledge brings a great reward. The one who points the way to
something good is like the one who does it. When the knowledgeable
person dies, his reward with Allaah does not cease when he dies,
rather it continues to increase so long as people benefit from his
knowledge. The Prophetsaid:"When a man dies, all his deeds come to an
end except for three — an ongoing charity, beneficial knowledge or a
righteous child who will pray for him.")Muslim(
On other side, a person without knowledge is like someone walking
along a track in complete darkness. Most likely his steps will wander
aside and Satan can easily deceive him. This shows that our greatest
danger lies in our ignorance of Islamic teachings in the first place
and in our unawareness of what the Quran teaches and what guidance has
been given by the Prophet.
On the other hand, if we are blessed with the light of knowledge we
will be able to see plainly the clear path of Islam at every step of
our lives. We shall also be able to identify and avoid the dangerous
paths of disbelief, Shirk )associating with Allaah( and immorality,
which may cross it. And, whenever a false guide meets us on the way, a
few words with him will quickly establish that he is not a guide who
should be followed.
Knowledge is pursued and practiced with modesty and humility and leads
to dignity, freedom and justice.
The main purpose of acquiring knowledge is to bring us closer to our
Creator. It is not simply for the gratification of the mind or the
senses. It is not knowledge for the sake of knowledge. Knowledge
accordingly must be linked with values and goals.
One of the purposes of acquiring knowledge is to gain the good of this
world, not to destroy it through wastage, arrogance and in the
reckless pursuit of higher standards of material comfort.
Six etiquettes of learning
lbn Qayyim Al-Jawziyyahsaid: "There are six stages to knowledge:
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Fourthly: Memorising.
Fifthly Teaching.
Sixthly- and it is its fruit: Acting upon the knowledge and keeping to
its limits."
Conclusion
According to Quranic perspective, knowledge is a prerequisite for the
creation of a just world in which authentic peace can prevail. In the
case of country's disorder or war the Quran emphasizes the importance
of the pursuit of learning, Allaah says )what means(:"Nor should the
believers all go forth together: if a contingent from every expedition
remained behind, they could devote themselves to studies in religion,
and admonish the people when they return to them - that thus they )may
learn( to guard themselves )against evil(."]Quran, 19:122[

Etiquettes of Seeking Knowledge - II

•Specialization: If a Muslim wants to specialize in one science, he
should choose the most honorable branch of science and the most
beneficent one that suits his abilities. It was said, "If you want to
be a scholar, you should know everything about one thing, but if you
want to be cultured, then know something about everything."
•Memorizing with understanding and reflection: The Prophetsaid:"May
Allaah Brighten the face of the person who hears something from us and
memorizes it until he transmits it to others. Perhaps the one whom it
reaches comprehends it better than the one who heard it. Or perhaps
the one who heard it never comprehended it"]At-Tirmidhi[ This
indicates the importance of memorization.
•Documenting: It was said, "Write down knowledge." It was also said,
"Knowledge is like game that is hunted and writing catches it." Hence,
we should write down knowledge in order not to forget it and carefully
choose what we write. It was said, "There are three categories of
people who listen to the scholar; the first one writes down all that
he hears; the second does not write but only hears, while the third
selects and he is the best among the three".
•Studying and reviewing: Mu'aath ibn Jabal, May Allaah Be Pleased with
him, said:"Seek knowledge as seeking it for the Sake of Allaah leads
to fearing Him, and seeking it is an act of worship, studying it is
Tasbeeh )glorification of Allaah(, searching for it is Jihaad )a
difficult struggle(, teaching it is charity to those who do not have
it, and conveying it to those who deserve to learn it is a good deed."
•Arranging learning hours: A Muslim should always be well organized in
all his affairs and should be keen on organizing his time and spend it
in gaining knowledge and know-how.
•Avoiding shyness in seeking knowledge: Allaah The Almighty Says )what
means(:}So ask the people of the message if you do not know.{]Quran
16:43[ 'Aa'ishah, May Allaah be Pleased with her, said:"The best women
are the women of the Ansaar, shyness did not prevent them from
comprehending their religion."So the Muslim should ask about that
which he desires to know more of and shyness should not prevent him
from asking. For knowledge is a treasure kept in chests and the keys
are questions.
•Traveling to seek knowledge. Jabir ibn 'Abdullaah, May Allaah Be
Pleased with them, said,"It reached me that a man heard a Hadeeth from
the Messenger of Allaahso I purchased a camel and rode it for a month
until I reached Ash-Shaam. I knew that this man was 'Abdullaah ibn
Unays. I told his gate keeper to say to him, 'Jabir is at the door.'
The gate keeper said, 'Jabir ibn 'Abdullaah?' 'Yes,' I replied. So
'Abdullaah rushed out and embraced me and I embraced him. I said, 'It
reached me that you heard a Hadeeth from the Messenger of
Allaahconcerning Qisaas )retribution( and I feared that one of us
might die before I get it. So Abdullaah ibn Unays mentioned to him the
Hadeeth."]Ahmad and At-Tabaraani[
'Ubaydullaah ibn 'Adiyy, May Allaah Be Pleased with him, said: "I knew
about a Hadeeth that was heard by 'Ali, May Allaah Be Pleased with
him, and I feared that I might not find it with anyone else if he
died, so I travelled to him and found him in Iraq." ]Al-Khateeb[
Ibn Mas'ood, May Allaah Be Pleased with him, said: "If I knew of
someone who I can reach by riding my camel and who is more
knowledgeable than me with what was revealed to the ProphetI would go
to him to increase my knowledge." ]Ibn 'Asaakir[
Ash-Sha'bi, May Allaah Have mercy upon him, said, "A man travelled
from the furthest reaches of Ash-Shaam to the furthest reaches of
Yemen to listen to words of wisdom. I do not perceive this travel as a
loss."
•Applying what one learned; Allaah The Almighty Disapproved of those
who do not apply what they know and likened them to donkeys that carry
)heavy loads of( books, but do not understand what they carry. Allaah
The Almighty Says )what means(:}The example of those who were
entrusted with the Torah and then did not take it on is like that of a
donkey who carries volumes ]of books[.{]Quran 62:5[
Allaah The Almighty Says )what means(:}Do you order righteousness of
the people and forget yourselves while you recite the Scripture? Then
will you not reason?{]Quran 2:44[ So a Muslim should know with
certainty that he will be asked about what he put forth for himself
during his life. The Prophetsaid:"The slave will not step forward on
the Day of Resurrection until he is asked about his age and how he
spent it, his knowledge and what he did with it, his wealth and how he
acquired it and spent it, and about his body and how he used
it."]At-Tirmithi[
•Respecting the teacher: a teacher has a great virtue upon his students.
•Listening attentively: Al-Hasan ibn 'Ali, May Allaah Be Pleased with
him, said to his son: "O son, when you sit with scholars, be more
diligent to listen than to speak and learn to listen attentively just
as you learn to be quiet. When you ask, your questions should be for
the purpose of understanding and realizing, not for arguing or showing
deficiency."
•Observing etiquettes during learning sessions: A Muslim should sit
with his teacher politely and calmly. He should not keep turning his
head, pointing or laughing. He should present himself in a pleasant
manner, be clean and avoid speaking or asking questions until taking
permission. One should not belittle his colleagues or mock them,
rather he should know that they are his brothers in knowledge so they
should be shown mercy and respect.
Among the reasons that help in gaining knowledge and studying is to
study in a location that has adequate light, quiet and freedom from
distracting noises. One should avoid studying in bed as this makes one
feel sleepy. Moreover, books should be arranged well and organized.
And one should give his body its right by resting occasionally. He
should choose the right time for studying and divide this time
appropriately to study all branches of science.

Hope – the Most Sublime Rank for the Followers

In this article, we will talk about hoping for Allah's mercy. The
believers' relationship with their Lord is characterized both by fear
and hope, such that the former deters them from sins and disobedience,
whereas the latter drives them towards good deeds.
Ibn Al-Qayyimsaid:
"Hoping for the reward of Allah is one of the most supreme and
honorable ranks of one who pursues the right path. Allah The Almighty
praises those ]who do that[, when He Says )what means(:}There has
certainly been for you in the Messenger of Allah an excellent pattern
for anyone whose hope is in Allah and the Last Day and ]who[ remembers
Allah often.{]Quran 33:21[ It was also narrated in a Hadeeth Qudsi,
that Allah The Almighty Says: 'O son of Adam, If you supplicate to Me,
expecting My forgiveness, I will forgive you however great or many
your sins may be.' When a person has hope, it means that he or she is
bound and attached to these names of his or her Lord: "The Benevolent,
The Beneficent". The more one knows Allah The Almighty, His names,
attributes and the dominance of His mercy over His wrath, the more his
or her hope increases ]in Him[. Had it not been for hope, the
servitude of the heart and organs ]to Allah[ would have ceased, and
monasteries, churches, synagogues and mosques, where the name of Allah
is frequently mentioned, would have been demolished. If not for the
spirit of hope, ]our[ limbs would not have performed acts of
obedience, and neither would the ships of good deeds have sailed in
the seas of will without its pleasant breeze."
Similarly, the Prophetsaid:"If a believer ]truly[ knew of the
punishment of Allah, no one would expect His Paradise. Equally, were a
disbeliever to know of the ]actual[ mercy of Allah, none would despair
of His Paradise."'Abdullaah ibn Mas'ood, may Allah be pleased with
him, remarked, "The most encouraging verse in the Quran is in the
Chapter Az-Zumar )The Groups(; Allah The Almighty Says )what
means(,}Say, "O My servants who have transgressed against themselves
]by sinning[, do not despair of the mercy of Allah. Indeed, Allah
forgives all sins. Indeed, it is He who is the Forgiving, the
Merciful."{]Quran 39:53["
One of those who visited Maalik ibn Anasduring the night in which he
died, asked him, "O Abu 'Abdullaah, how do you find yourself?"
Heanswered, "I do not know what to say to you except that you will
soon see ]aspects[ of the clemency of Allah that you have never
expected."
Glory be to Allah The Almighty! If those who turn away from Him only
know how He waits for their return and how Merciful He is to them,
they will long for Him enormously. Indeed, if this is His will towards
such people, how will He be to those who draw near to Him? 'Abdullaah
ibn Al-Mubaarak approached Sufyaan Ath-Thawriboth, on the night of
]standing in[ 'Arafah, and found him kneeling ]in prayer[, as his eyes
overflowed with tears; he asked, "Who is the worst person in this
gathering ]in the plains of 'Arafah[?' Sufyaan Ath-Thawrireplied:
"Whoever thinks that Allah will not forgive their sins ]i.e., of the
people who are present[.'"
On a similar night, Al-Fudhayl ibn 'Iyaadhobserved people's
glorification ]of Allah The Almighty[ and their crying, so he asked
those around him: "If those people went to a man and requested
one-sixth of a dirham from him, would he let them return
empty-handed?" When they replied in the negative, he commented: "By
Allah, pardoning is easier for Allah than ]that[." Therefore, I
implore Allah The Almighty, seeking His forgiveness, knowing fully
that He absolves and forgives; even if people's sins are great, they
are minor in comparison to His mercy.
Hence, a slave should have much hope in Him, especially when he or she
is on the verge of death. Allah The Almighty Says, as narrated in a
Hadeeth: "I am ]to him or her[ as My slave thinks of Me." That is why,
perhaps, when Waathilah ibn Al-Asqa', may Allah be pleased with him,
went to see Yazeed ibn Al-Aswadas he lay dying, he asked him, "What is
your expectation about Allah?" The latter replied: "My sins have
brought me to the brink of ruin, but I hope for the mercy of Allah."
So, Waathilah, may Allah be pleased with him, ]happily[ exclaimed
"Allah is The Greatest", and then said, "I heard the Messenger of
Allahsay:'Allah The Almighty Says: 'I am as My slave thinks of Me, so
let him think of Me what he wants'.'"For the same reason, when
Sulaymaan At-Taymiwas dying, he instructed his son: "O Mu'tamir, talk
to me about exemptions ]in Islam[, so that I may meet Allah while
having good expectations of Him."
Hope prompts one to do good deeds
It is witnessed as a reality in life that many neglect good deeds and
dare to commit evil and sins, claiming that they trust in the mercy
and forgiveness of Allah The Almighty. Undoubtedly, this is a
misunderstanding of the true meaning of hope. The words of Al-Hasan
Al-Basriare applicable to such people mentioned above; he says: "There
are people whose confidence in forgiveness diverts them from doing
what is moral, so much so that they die with no virtues. They
proclaim: 'we have good expectation of Allah'. Surely, they are liars,
for if they had hope ]in Him[, they would have done good ]to support
their claim[."
Allah The Almighty is indeed the most Forgiving, Ever Merciful;
however, I would like to draw your attention, dear reader, to the
subtle meaning embedded in the verse )which means(:}Indeed, those who
have believed and those who have emigrated and fought in the cause of
Allah - those expect the mercy of Allah. And Allah is Forgiving and
Merciful.{]Quran 2:218[. Contemplate how this verse alludes to these
people hoping for the mercy of Allah The Almighty alongside doing
those great noble deeds.
Dear Muslim, let us, then, do good and repent from our sins and evil
which we have committed. Let us repeat the words of Mahmood
Al-Warraaq: "O Allah, I have much hope in Your forgiveness and You
]alone[ manage my affairs. I have concealed my secrets from my
relatives and others; You are the only One to Whom I disclose them as
I am confident that You will veil them. O Allah! Do not fail me on the
Day of Resurrection when all hidden matters will be exposed. O Allah,
do not reveal my secrets before people; Your protection will provide
me with an argument ]for my forgiveness[, even though I have no basis
for contention or a real excuse."

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - Saying between the two prostrations: Rabb ighfir li wa li waalidayya (Lord forgive me and my parents).

What is the ruling on saying "Rabb ighfir li wa li waalidaya (Lord
forgive me and my parents)" when sitting between the two prostrations?
Is that permissible?.
Praise be to Allaah.
You should adhere to what was narrated of the du'aa' of the Prophet
(blessings and peace of Allah be upon him) between the two
prostrations, which is to say, "Rabb ighfir li(Lord forgive me)", as
it was narrated by an-Nasaa'i (1145) and Ibn Maajah (897) from
Hudhayfah (may Allah be pleased with him) that the Prophet (blessings
and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li(Lord forgive me, Lord
forgive me)."
It is proven that the Prophet (blessings and peace of Allah be upon
him) also used to say between the two prostrations: "Allaahumma ighfir
li warhamni wajburni warfa'ni wahdini wa 'aafini warzuqni(O Allaah,
forgive me, have mercy on me, console me, raise me in status, guide
me, grant me well being and grant me provision)."
At-Tirmidhi (284) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allaahumma ighfir li warhamni
wajburni wahdini warzuqni(O Allaah, forgive me, have mercy on me,
console me, guide me, and grant me provision)."
Abu Dawood (850) narrated it as follows: "Allaahumma ighfir li
warhamni wa 'aafini wahdini warzuqni(O Allaah, forgive me, have mercy
on me, grant me well being, guide me and grant me provision)."
Ibn Maajah (898) narrated it as follows: "Rabb ighfir li warhamni
wajburni warzuqni warfa'ni(O Lord, forgive me, have mercy on me,
console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/414): With
regard to the hadeeth of Ibn 'Abbaas, it was narrated by Abu Dawood,
at-Tirmidhi and others with a jayyid isnaad. It was narrated by
al-Haakim inal-Mustadrakand he said: Its isnaad is saheeh. He quoted
the different versions then he said: To be on the safe side, the best
option is to combine all the reports and say all the phrases
mentioned, of which there are seven: "Allaahumma ighfir li warhamni wa
'aafini wajburni warfa'ni wahdini warzuqni(O Allaah, forgive me, have
mercy on me, grant me well being, console me, raise me in status,
guide me and grant me provision)." End quote.
With regard to adding to this du'aa', what appears to be the case is
that it is permissible, but it is preferable to keep to what has been
narrated and to offer du'aa' for one's parents in prostration or
before saying the salaam at the end of the prayer. Muslim (479)
narrated from Ibn 'Abbaas (may Allah be pleased with him) that the
Messenger of Allah (blessings and peace of Allah be upon him) said:
"…as for prostrating, strive in du'aa', for it is deserving of a
response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration, saying "Allahu akbar (Allah is most great),"
and sit muftarishan, which means sitting on the left foot and holding
the right foot upright, placing his right hand on his right thigh or
on his knee, extending his fingers over his knee, and placing his left
hand on his left thigh or his left knee, extending his fingers over
it. This is the Sunnah. And he should say: "Rabb ighfir li, Rabb
ighfir li, Rabb ighfir li(Lord forgive me, Lord forgive me, Lord
forgive me), as the Messenger (blessings and peace of Allah be upon
him) used to do. And it is mustahabb to say in addition to
that:Allahumma ighfir li warhamni wahdini wajburni warzuqni wa
'aafini(O Allah, forgive me, have mercy on me, guide me, console me,
grant me provision and grant me well being), because that is proven
from the Prophet (blessings and peace of Allah be upon him). And if he
says more than that, there is nothing wrong with it, such as if he
says, "Allahumma ighfir li wa li waalidayya(O Allah, forgive me and my
parents)" or "Allaahumma adkhilni al-Jannah wa anjini min an-naar(O
Allah, admit me to Paradise and save me from Hell)" or "Allaahumma
aslih qalbi wa 'amali(O Allah, make my heart and my actions righteous)
and so on. But he should ask a great deal for forgiveness between the
two prostrations, as was narrated from the Prophet (blessings and
peace of Allah be upon him).
End quote fromFataawa ash-Shaykh Ibn Baaz, 11/36
And Allah knows best.

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - He sneezed whilst he was praying – should he say al-hamdu Lillaah?.

If I sneeze whilst I am praying, should I say al-hamdu Lillaah or not?.
Praise be to Allaah.
If a person sneezes whilst he is praying, it is prescribed for him to
say al-hamdu Lillaah, may He be glorified, whether the prayer is
obligatory or naafil. This is the view of the majority of scholars
among the Sahaabah and Taabi'een, and it was also the view of Imam
Maalik, al-Shaafa'i and Ahmad, but they differed as to whether he
should say it silently or out loud. The correct view and the view of
Imam Ahmad is that he should say it out loud, but only loud enough
that he can hear himself, lest he distract other worshippers. That is
indicated by the general meaning of the report narrated by Abu
Hurayrah (may Allaah be pleased with him), that the Prophet(peace and
blessings of Allaah be upon him) said: "If one of you sneezes, let him
say 'Al-hamdu Lillaah'…" The hadeeth was narrated by al-Bukhaari. That
is also supported by the report narrated by Rifaa'ah ibn Raafi' (may
Allaah be pleased with him) who said: I prayed behind the Messenger of
Allaah(peace and blessings of Allaah be upon him) and I sneezed and
said: Praise be to Allaah, much good and blessed praise, as our Lord
loves and is pleased with. When the Messenger of Allaah(peace and
blessings of Allaah be upon him) had finished praying he said: "Who is
the one who spoke during the prayer?" and no one said anything. Then
he said it a second time, "Who is the one who spoke during the
prayer?" and no one said anything. Then he said it a third time, "Who
is the one who spoke during the prayer?" and Rifaa'ah ibn Raafi' said:
It was me, O Messenger of Allaah. He said: "What did you say?" He
said: I said: Praise be to Allaah, much good and blessed praise, as
our Lord loves and is pleased with. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "By the One in Whose hand is my
soul, thirty-odd angels competed to see which of them would take it
up." Narrated by al-Tirmidhi, Abu Dawood and al-Nasaa'i. Al-Tirmidhi
said: a hasan hadeeth. Al-Haafiz narrated inal-Tahdheebfrom
al-Tirmidhi that it is saheeh. It was also narrated by al-Bukhaari in
hisSaheehbut he did not mention that he said that after sneezing,
rather he said it after rising from bowing. It may be that he sneezed
whilst rising from bowing and he said that because he sneezed, and the
Prophet(peace and blessings of Allaah be upon him) approved of that
and did not rebuke him for it. This indicates that it is prescribed
during prayer, but if a person sneezes whilst praying then praises
Allaah, it is not permissible for those who hear him to say Yarhamak
Allaah (may Allaah have mercy on you), because that is part of human
speech and it is not permissible during prayer. It is proven that the
Prophet(peace and blessings of Allaah be upon him) denounced someone
who said Yarhamak Allaah to a man who sneezed whilst praying, then he
said to him: "In this prayer nothing of human speech is permitted; it
is only tasbeeh (glorifying Allaah), takbeer (magnifying Allaah) and
recitation of Qur'aan." Narrated by Imam Muslim, Abu Dawood and
al-Nasaa'i.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas.
Fataawa Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (26/113).

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - What is meant by dhikr and du‘aa’ at the end of the prayer?.

What is meant by "at the end of every prayer"? Does it mean before the
salaam at the conclusion of the prayer or after it? Is it Sunnah to
raise the hands in du'aa' after the prayer?.
Praise be to Allaah.
Firstly:
"At the end of the prayer" may mean after it, following it, or in the
last part of it.
There are several hadeeths which encourage dhikr and du'aa' at the end
of the prayers, such as the following:
1.
The report narrated by al-Bukhaari (6330) and Muslim (594) from
al-Mugheerah ibn Shu'bah (may Allah be pleased with him), according to
which the Messenger of Allah (blessings and peace of Allah be upon
him) used to say at the end of every prayer after saying the
salaam:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa
lahu'l-hamd wa huwa 'ala kulli shay'in qadeer. Allaahumma laa maani'
lima a'tayta wa laa mu'ti lima mana'ta wa la yanfa' dhaa'l-jadd minka
al-jadd(There is no god but Allaah Alone, with no partner or
associate, His is the sovereignty and to Him be praise, and He is Able
to do all things. O Allaah, none can withhold what You give and none
can give what You withhold, and no wealth or majesty can benefit
anyone for from You is all wealth and majesty).
2.
The report narrated by al-Bukhaari (6329) from Abu Hurayrah (may Allah
be pleased with him): They said: O Messenger of Allah, the wealthy
have attained exclusively the high ranks and eternal blessing (in
Paradise). He said: How is that? They said: They pray as we pray, and
they strive in jihad as we strive, and they spend from the surplus of
their wealth, but we have no wealth. He said: "Shall I not tell you of
something by means of which you will catch up with those who have gone
before you and will go ahead of those who come after you, and no one
could achieve what you achieve except one who does what you do. At the
end of every prayer, glorify Allah (by sayingSubhaan Allah) ten times,
and praise Him (by sayingal-hamdu Lillah) ten times, and magnify Him
(by sayingAllahu akbar) ten times.
Al-Bukhaari (843) narrated: "Glorify Allah (by sayingSubhaan Allah),
praise Him (by sayingal-hamdu Lillah), and magnify Him (by
sayingAllahu akbar) thirty-three times after each prayer."
Muslim (595) narrated: "Glorify Allah (by sayingSubhaan Allah), praise
Him (by sayingal-hamdu Lillah), and magnify Him (by sayingAllahu
akbar) thirty-three times at the end of each prayer."
3.
Muslim (596) narrated from Ka'b ibn 'Ujrah (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "Dhikrs at the end of the prayer, the one who says them or
does them at the end of each obligatory prayer will not be
disappointed: thirty-three tasbeehahs, thirty-three tahmeedahs and
thirty-four takbeerahs."
What is meant by "at the end of the prayer" in these hadeeths is
immediately after the prayer, that is, after the salaam, as is stated
clearly in some reports. The same is mentioned in the reports which
speak of reciting Aayat al-Kursiy and the Mu'awwidhaat at the end of
the prayer. What is meant is after the salaam.
4.
Abu Dawood (1522) narrated from Mu'aadh ibn Jabal (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) took him by the hand and said: "O Mu'aadh, by Allah
verily I love you, by Allah verily I love you." Then he said: "I urge
you, O Mu'aadh, never to stop saying at the end of every
prayer:Allahumma a'inni 'ala dhikrika wa shukrika wa husni
'ibaadatika(O Allah, help me to remember You, give thank to You and
worship You properly)."
Classed as saheeh by al-Albaani inSaheeh Abi Dawood
An-Nasaa'i (1303) narrated it as follows: "Do not neglect to say in
every prayer,Rabbiy a'inni 'ala dhikrika wa shukrika wa husni
'ibaadatika(My Lord, help me to remember You, give thank to You and
worship You properly).
Classed as saheeh by al-Albaani inSaheeh an-Nasaa'i.
What is meant by "at the end of the prayer (dibr as-salaah)" here is
in the last part of the prayer before the salaam, becausedibr
ash-shay'(lit. the end of a thing) is part of it. This is confirmed by
the words in the report of an-Nasaa'i: "in every prayer".
Ibn al-Qayyim (may Allah have mercy on him) said inZaad
al-Ma'aad(1/294): "At the end of the prayer" may be understood as
meaning before the salaam or after it. Our shaykh [i.e., Ibn Taymiyah]
regarded it as more likely that it is before the salaam. I asked him
about that and he said: Dibr kulli shay' (the end of everything) is
part of it, like the dibr (rear end) of an animal. End quote.
5.
at-Tirmidhi (3499) narrated that Abu Umaamah (may Allah be pleased
with him) said: It was said: O Messenger of Allah, what du'aa'
(supplication) is most likely to be heard (and responded to)? He said:
"(That which is offered) in the last part of the night and at the end
of the prescribed prayers."
This hadeeth was classed as hasan by at-Tirmidhi and by al-Albaani
inSaheeh at-Tirmidhi.
What appears to be the case is that what is meant by "at the end of
the prayer" here means before the salaam.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: What appears
to be the case is that what is meant by "at the end of the prescribed
prayers" in the hadeeth of Abu Umaamah – if it is saheeh –is: in the
last part of the prayer. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
The scholars noted concerning this that in the texts which mention the
end of the prayer, if it is dhikr (such as sayingSubhaan
Allah,al-hamdu Lillah, Allahu akbar, or reciting Aayat al-Kursiy and
the Mu'awwidhaat), then what is meant by the end of the prayer in this
case is after the prayer; if it is du'aa' (supplication), then what is
meant by at the end of the prayer is in the last part of it, i.e.,
before the salaam.
But if there is a report to indicate that a particular du'aa' should
be said after the salaam, such as when the Prophet (blessings and
peace of Allah be upon him) said: "Ask for forgiveness (by
sayingAstaghfirullah) three times," this is a du'aa', but the Sunnah
indicates that it should be said after the salaam.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
What is meant by "at the end of the prayer" in the hadeeths which
encourage saying du'aa' or dhikr at the end of each prayer? Is it the
last part of the prayer or after the salaam?
He replied:
The phrase "the end of the prayer" may be applied to the last part of
it before the salaam, or it may be applied to what comes immediately
after the salaam. There are saheeh hadeeths that mention that, most of
which indicate that what is meant is the last part of the prayer
before the salaam if it has to do with du'aa', such as the hadeeth of
Ibn Mas'ood, in which the Messenger (blessings and peace of Allah be
upon him) taught him the tashahhud, then he said: "Then let him choose
whatever du'aa' he likes and say it." And according to another version
he said, "Let him choose after asking whatever he wants." (saheeh –
agreed upon).
Another example is the hadeeth of Mu'aadh in which the Prophet
(blessings and peace of Allah be upon him) said to him: "Do not
neglect to say at the end of every prayer:Allahumma a'inni 'ala
dhikrika wa shukrika wa husni 'ibaadatika(O Allah, help me to remember
You, give thank to You and worship You properly)."
Narrated by Abu Dawood, at-Tirmidhi and an-Nasaa'i with a saheeh isnaad.
Another example is the hadeeth narrated by al-Bukhaari (may Allah have
mercy on him) from Sa'd ibn Abi Waqqaas (may Allah be pleased with
him) who said: The Prophet (blessings and peace of Allah be upon him)
used to say at the end of every prayer: "Allaahumma inni a'oodhu bika
min al-bukhl, wa a'oodhu bika min al-jubn, wa a'oodhu bika min an
uradda ila ardhal il-'umr, wa a'oodhu bika min fitnat ad-dunya wa min
'adhaab al-qabr(O Allah, I seek refuge in You from miserliness, and I
seek refuge in You from cowardice, and I seek refuge in You from
reaching feeble old age, and I seek refuge in You from the trials of
this world, and I seek refuge in You from the torment of the grave.
With regard to the adhkaar that have been narrated, the saheeh
hadeeths indicate that they are to be recited at the end of the prayer
after the salaam. An example of that is to say after saying the
salaam: "Astaghfirullah, astaghfirullah, astaghfirullah. Allaahumma
anta al-salaam wa minka al-salaam tabaarakta ya dhaa'l-jalaali
wa'l-ikraam(I ask Allaah for forgiveness, I ask Allaah for
forgiveness, I ask Allaah for forgiveness. O Allaah, You are the One
Who is free from all defects and deficiencies and from You is all
peace, blessed are You, O Possessor of majesty and honour), whether he
was the imam or praying behind the imam or praying on his own. Then
after that the imam should turn to face the congregation, and the
imam, the one who prayed behind the imam and the one who prayed on his
own should say, after that dhikr and prayer for forgiveness:Laa ilaaha
ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa
huwa 'ala kulli shay'in qadeer. Laa hawla wa laa quwwata illa Billaah
wa laa na'budu illaa iyyaah. Lahu'l-ni'mah wa lahu'l-fadl wa
lahu'l-thanaa' al-hasan. Laa ilaaha ill-Allaah mukhliseena
lahu'l-deena wa law kariha'l-kaafiroon. Allaahumma laa maani' lima
a'tayta wa laa mu'ti lima mana'ta wa la yanfa' dhaa'l-jadd minka
al-jadd(There is no god but Allaah Alone, with no partner or associate
His is the sovereignty and to Him be praise, and He is Able to do all
things. There is no power and no strength except with Allaah, and we
worship none but Him. From Him (alone) come all blessings and
favours, and all good praise is due to Him. There is no god but Allaah
and we make our worship purely for Him (alone) however much the
disbelievers may hate that. O Allaah, none can withhold what You give
and none can give what You withhold, and no wealth or majesty can
benefit anyone for from You is all wealth and majesty).
It is mustahabb for the Muslim, male or female, to recite this dhikr
after each of the five daily prayers, then to glorify Allah (by
sayingSubhaan Allah), praise Him (by sayingal-hamdu Lillah), and
magnify Him (by sayingAllahu akbar) thirty-three times, then to
complete one hundred by saying: Laa ilaaha ill-Allaah wahdahu laa
shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in
qadeer (There is no god but Allaah Alone, with no partner or associate
His is the sovereignty and to Him be praise, and He is Able to do all
things).
All of that is proven in hadeeths from the Messenger of Allah
(blessings and peace of Allah be upon him). After that it is mustahabb
to recite Aayat al-Kursiy once, quietly, and to reciteQul Huwa Allahu
Ahad(Soorat al-Ikhlaas) and al-Mu'awwidhatayn once, quietly, except in
the case of Maghrib and Fajr, when it is mustahabb to repeat the
recitation of the three soorahs mentioned, three times. It is also
mustahabb for the Muslim, male or female, to say after praying Maghrib
and Fajr:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk
wa lahu'l-hamd yuhyi wa yumeet wa huwa 'ala kulli shay'in qadeer(there
is no God but Allaah alone, with no partner or associate, His is the
Dominion and to Him be praise, He gives life and gives death, and He
has power over all things) ten times in addition to what is mentioned
above, before reciting Aayat al-Kursiy and before reciting the three
soorahs mentioned above, in accordance with the saheeh hadeeths that
have been narrated concerning that. End quote.
Majmoo' Fataawa Ibn Baaz, 11/194
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If one ponders this matter it will become clear that what is connected
to the end of the prayer, if it is dhikr it comes after the prayer and
if it is du'aa' it comes in the last part of the prayer.
With regard to the former, Allah, may He be exalted, has made the time
after the prayer a time for dhikr, as He says (interpretation of the
meaning):"When you have finished As-Salat (the prayer -
congregational), remember Allah standing, sitting down, and lying down
on your sides" [an-Nisa' 4:103]. And the Sunnah explains what is
mentioned in general terms in this verse of dhikr, such as when the
Prophet (blessings and peace of Allah be upon him) said: "The one who
glorifies Allah (by sayingSubhaan Allah) at the end of every prayer
thirty-three times…" Each text that mentions dhikr at the end of the
prayer is to be understood as referring to after the prayer, in
accordance with this verse.
With regard to the latter, the Prophet (blessings and peace of Allah
be upon him) regarded the time after the final tashahhud as a time for
du'aa'. So every text that mentions du'aa' at the end of the prayer is
to be understood as referring to the last part of it, so that the
du'aa' will be at the point where the Prophet (blessings and peace of
Allah be upon him) taught us to offer du'aa', unless interpreting the
text in this manner is impossible or unlikely, according to the
context, in which case it is to be understood as indicated by the
context. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
Secondly:
It is not prescribed to raise the hands when saying du'aa' after the
prayer, because that was not narrated from the Prophet (blessings and
peace of Allah be upon him). It says inFataawa al-Lajnah
ad-Daa'imah(7/103): When saying du'aa' after the obligatory prayer it
is not Sunnah to raise the hands, whether that is done by the imam on
his own or the one who prayed behind the imam on his own, or by both
of them. Rather that is an innovation, because it was not narrated
from the Prophet (blessings and peace of Allah be upon him) or from
his Companions (may Allah be pleased with them). As for saying du'aa'
without doing that (raising the hands), there is nothing wrong with
it, because there are some hadeeths that mention that. And Allah knows
best.