For children, - Allah: Arabic name for God, Allah the most Merciful, Allah the Creator and Lord of the Universe

Allah is the standard Arabic name for "God". The term is best known in the west for its use by Muslims as a reference to God. Arabic-speakers of all faiths, including Christians and Jews, use the word Allah to mean "God". The Muslim and Christian Arabs of today have no other word for "God" than Allah. In Islam, Allah is the only deity, transcendent creator of the universe, and the judge of humankind. Some Islamic scholars feel that "Allah" should not be translated, because they perceive the Arabic word to express the uniqueness of "Allah" more accurately than the word "god" for two reasons: 1. The word "god" can take a plural form "gods", whereas the word "Allah" has no plural form. 2. The word "god" can have gender as male god or female god (called goddess) whereas the word "Allah" does not have gender. Tawhid (Tawheed, Tauheed)is the Islamic concept of monotheism (Oneness of God). In Islam, Tawhid means to assert the unity of Allah. The opposite of Tawhid is Shirk, which means "division" in Arabic, referring to idolatry. Shaykh Saduq, one of the most distinguished of Shi'a scholarsexpressed: "Verily, God is One, Unique, nothing is like Him, He is Eternal; Hearing, Seeing, Omniscient, Living, Omnipotent, above every need. He cannot be described in terms of substance, nor body, nor form, nor accident, nor line, nor surface, nor heaviness, nor lightness, nor color, nor movement, nor rest, nor time, nor space. He is above all the descriptions which can be applied to His creatures. He is away from both extremes: Neither He is just a non-entity (as atheists and in a lesser degree Mutazilites implied), nor He is just like other things. He is Existent, not like other existing things." Shi'a do not believe that God can or will ever be seen, and also reject the notion of Him having body parts, or any parts whatsoever. In a new study, Vander Hoven, a psychologist from Netherlands, discovered the effect of reading the Noble Qur'an and repeating the word ALLAH both on patients and on normal persons. The Dutch professor confirms his discovery with studies and research applied on many patients over a period of three years. Some of his patients were non-Muslims, others don't speak Arabic and were trained to pronounce the word "Allah" clearly; their result was great, especially on those who suffer from dejection and tension. Al-Watan, a Saudi daily has reported that the psychologist was quoted to say that Muslims who can read Arabic and who read the Noble Qur'anregularly are enjoying a great chance of protecting themselves from psychological diseases. The psychologist explained how each letter in the word "Allah" affects healing of psychological diseases. Vander Hoven pointed out in his research that pronouncing the first letter in the word "Allah" which is the letter (A), released from the respiratory system, controls breathing. He added that pronouncing the velar consonant (L) in the Arabic way, with the tongue touching slightly the upper part of the jaw producing a short pause and then repeating the same pause constantly, relaxes the aspiration. Also, pronouncing the last letter which is the letter (H) makes a contact between the lungs and the heart and so this contact controls the heartbeat. What is exciting about this study is that this psychologist is a non-Muslim, but interested in Islamic sciences and searching for the secrets of the Noble Qur'an. Allah (SWT), The Great and Glorious, says in the Noble Qur'an: "We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things?" (41:53) "ALLAHU AKBAR [Allah (SWT) is great], Allah (SWT) keeps me going day and night. Without Allah (SWT), I am no one. But with Allah (SWT), I can do everything. Allah (SWT) is my strength."

Fathwa, - {Conflictsamong family members}, - Muslimah living with her wayward family

Question I'm 20 and I am finding it extremely hard to guard my Deen living in a house that is far from Islaamic traditions and values. Although my family has always supported my Islaamic approach to life. But they don’t like my Daa'wah interfering with their western )indulging in music, free mixing so forth( and Haraam ways. My relentless efforts to help them realise their lack of obedience in Islaam has come to no avail and recently has escalated in to frequent arguments and fights between me and my brothers and sister. Further more it has also started to affect my Deen, I've tried so hard with them that now I'm beginning to take a step back and let them be! Plus - my father owns a Haraam business )alcohol, cigarettes(, even after knowing selling alcohol is Haraam he remains ignorant of the fact! I'm confused - I want to leave home and try to explain to them how serious the matter is. I've spoken to a sister who is willing to rent me a room in her house. But she advised that it was better not to move out, as I did be living without a Mahram, and also working to rent the place. Could you please advice me on what I should do? Answer All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammadis His slave and Messenger. Indeed you did well by being steadfast on the truth. We ask Allaah to make us firm on this religion until death. You have to know that since your family did not object to your following the straight path, this in itself is a bounty that requires someone to feel gratitude. Feeling gratitude is indeed a characteristic that even some people who are on the straight path may lack. The fact that they did not object to your following the straight path is an indication that they have some good in themselves. It is hoped that one can influence them if one deals with them with wisdom. Therefore, we advise you to do the following: 1. Be keen on being an example to them in your moral conduct and standards, as this has more effect. 2. Call and guide them with good admonition and soft words, and choose the appropriate time when you expect to benefit them more. 3. Be patient about the harm that might come from them, and do not hasten results, or behave in a bad way if they treat you badly. The outcome of being patient is goodness. You have the best example in our Prophetwho called his people for 23 years and was patient about their harm and their driving him out of Makkah, while it was his birth place where he was brought up, and where he returned as a conqueror. The first people who harmed him overwhelmingly embraced Islam. You have another example in our Prophet Noohwho called his people for 950 years and was patient about their harm and mockery. He was not hasty to bring the results and was not pessimistic. Despite this, only a few people believed, as the Qur'aan relates. 4. Use indirect ways of calling them, like the tapes of outstanding and influential callers to Islam. 5. Be keen on attending lectures held in Islamic foundations and keep company with pious believing women, as this will help you to continue performing good deeds. We do not see that you should leave your home. The advice of the sister to you was appropriate and correct. If you stay alone, something harmful could happen to you )in relation to your dignity, honour and chastity(, especially in disbelieving communities as you are well aware. It could be that the best advice in this case, and probably the solution to your problem, is to get married. So we advise you to inform your female friends that you wish to get married, or seek the help of Islamic foundations in this regard. May Allaah grant you a pious husband who would get you out of that environment. As regards work, in principle a woman should stay at home, but it is permissible for her to work if there is a need for it provided she can fulfill the Islamic requirements, like not mixing, wearing Hijaab and so on. If these requirements are met, may Allaah bless you, otherwise while living at home you can benefit from your father’s finances according to your necessity even if all his money is earned from forbidden sources. On the other hand, if his money is earned from mixed permissible and prohibited sources, it is permissible for you to benefit from it beyond your necessity though you may dislike doing so. Allaah knows best.

Fathwa, - {Conflictsamong family members}, - Her parents have poor relations with her spouse

Question I am a American Muslim convert and have been married to a Muslim husband for 2 years. I became Muslim before marriage and although my parents were not unhappy about my conversion, they were confused with the changes it brought me. Despite this, I remained close to my family, and even talk to my Mother everyday day until a few months ago. Since my parents met my husband, they have never had a very good relationship with him. I have always felt that they do not trust him. They think my husband changed me a lot and they don't understand why he doesn't open up to them and talk to them and feel as close to them as I am. Recently my father got very angry with my husband because he felt that my husband was rude to my mother )he actually just didn't agree with her on something(. The problem is that he started physically and verbally attacking my husband. I was very scared because he did this in front of me and could have severely hurt my husband. I knew my father has a bad temper but this was extreme. He pushed and shoved and tried to nearly choke him. My husband told me I should not contact my family anymore. We are afraid that with contact the relationship will just get worse. I haven't talked to my family for several months and although I am upset with their actions, I miss them. I'm not sure what to do. I miss my family, naturally because they are my family, and because I know that even if our parents mistreat us we must respect them. I am not sure what to do, Islamicly I need to listen to my husband, but I am afraid that by severing ties with my parents, who are getting older in age, that I will punished by Allah. What should I do? Answer Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. There is no doubt there are filial obligations upon children even if their parents are not Muslims. This, in fact, demonstrates the parents' right over their children. So, we advise the inquiring sister to reach an agreement with her husband concerning her obligation to visit her family, since failing to them may violate their rights for which she is accountable in Islam. If your visit to your family will not produce harm in your religion and there is no legal justification to prevent you, then you have to do your best to convince your husband to allow you to visit your parents and treat them kindly, since this is your duty. If your husband refuses and persists that you have to obey him in such illegal action, then you are not obliged to obey him, since there should be no obedience to someone if such obedience constitutes disobedience to The Creator. After all, we urge you to be kind and gentle with your parents, to return their offence in kind' to treat them mildly, and then, to overlook their wrong. This, Insha Allah, might constitute a good motive to make them embrace Islam. Allah knows best.

Fathwa, - {Conflictsamong family members}, - Trying to make peace between brothers

Question There are some family problems between my husband and his brother. This family is a very lovely and religious family, but things happened to be hard and made these two brothers get in a big fight. My concern is that always solved small problems between them but this last one two months ago was the biggest. My brother in-law cursed, threatened, and tried to attack our house with a hammer. Since then the family was splitting. My turn came and I was trying to make things better but in a way to keep my husband calm because he went through allot. My question is: do I get blamed in the religion if I do things behind by husband just to make them go back to each other with no problems? For example, if I spoke with him without telling my husband or if I lied to my husband telling him good things his brother did or any thing to make things better, please I really need an answer for this thing. Answer Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Making conciliation between two quarreling parties is among the great good deeds. Allah Says )interpretation of meaning( in this concern: }"There is no good in most of their secret talks save )in( him who orders Sadaqah )charity in Allah's Cause(, or Ma'raf )Islamic Monotheism and all the good and righteous deeds which Allah has ordained(, or conciliation between mankind; and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward."{]4:114[. Your efforts and aspiration to settle the dispute between the two brothers is highly encouraged and you will be rewarded for that. Lying to make peace between two parties is permissible. Therefore, there is no harm to lie to your husband for that purpose provided this does not cause any harm or lead to greater harms. You may seek help of good people or other respected family members who can settle the matters. Allah knows best.

Discover Islam, - The evolutionist’s myth ofhomology

Structural similarities between different species are called “homology” in biology. Evolutionists try to present those similarities as evidence for evolution.
Darwin thought that creatures with similar )homologue( organs had an evolutionary relation with each other and that these organs must have been inherited from a common ancestor. According to his assumption, both pigeons and eagles had wings; therefore, pigeons, eagles and indeed all other birds with wings were supposed to have evolved from a common ancestor.
Homology is a deceptive argument advanced on the basis of no other evidence than an apparent physical resemblance. This argument has never once been verified by a single concrete discovery in all the years since Darwin’s day. In no layer of the earth has anyone come up with a fossil of the imaginary common ancestor of the creatures with homologue structures. Furthermore, the following issues make it clear that homology provides no evidence that evolution has occurred.
1. One finds homologue organs in creatures of completely different species among which evolutionists have not been able to establish any sort of an evolutionary relationship;
2. The genetic codes of some creatures that have homologue organs are utterly different from one another.
3. The embryological development of homologue organs in different creatures is completely different.
Let us now examine each of these points one by one.
Similar Organs in Entirely Different Living Species
There are a number of homologue organs shared by different species among which evolutionists cannot establish any kind of evolutionary relationship. Wings are an example. In addition to birds, we find wings on bats )which are mammals(, on insects and even on some dinosaurs, which are extinct reptiles. Not even evolutionists posit an evolutionary relationship or kinship among those four different classes of animal.
Another striking example is the amazing resemblance and structural similarity observed in the eyes of different creatures. For example, octopus and man are two extremely different species between which no evolutionary relationship is likely even to be proposed, yet the eyes of both are very much alike in terms of their structure and function. Not even evolutionists claim that man and octopus had a common ancestor to account for their similar eyes. These and numerous other examples confirm that the evolutionist claim that “homologue organs prove that living species have evolved from a common ancestor” has no scientific basis.
In fact, homologue organs should be a great embarrassment for evolutionists. The famous evolutionist Frank Salisbury’s confession revealed in his statements on how extremely different species came to have very similar eyes underscores the impasse of homology: “Even something as complex as the eye has appeared several times; for example in the squid, the vertebrates and the arthropods. It’s bad enough accounting for the origin of such things once, but the thought of producing them several times according to the modern synthetic theory makes my head swim.”
The Genetic and Embryological Impasse of Homology
In order for the evolutionist claim concerning “homology” to be taken seriously, similar )homologue( organs in different creatures should also be coded with similar )homologue( DNA codes. However, they are not. In most cases the genetic coding is quite different. Furthermore, similar genetic codes in the DNAs of different creatures are often associated with completely different organs.
Michael Denton, an Australian professor of biochemistry, describes in his book Evolution: A Theory in Crisis, The Genetic Impasse of the Evolutionist Interpretation of Homology: “Homologous structures are often specified by non-homologous genetic systems and the concept of homology can seldom be extended back into embryology.”
Another point is that in order for the homology claim to be considered valid, the embryological development )developmental stages in the egg or mother’s womb( of the species with homologous organs should parallel one another. In fact, the embryological development of such organs is completely different in every living species.
To conclude, we can say that genetic and embryological research has proven that the concept of homology, defined by Darwin as “evidence of the evolution of living things from a common ancestor”, can by no means be regarded as any evidence at all. In this respect, science can be said to have proven the Darwinist thesis false time and time again.

Discover Islam, - The facts of life, confirmed by science

Materialist philosophy lies at the basis of the theory of evolution. Materialism rests on the supposition that everything that exists is matter. According to this philosophy, matter has existed since eternity, will continue to exist forever and there is nothing but matter. In order to provide support for their claim, materialists use logic called “reductionism”. This is the idea that things which are not observable, can also be explained by material causes.
To make matters clearer, let us take the example of the human mind. It is evident that the mind cannot be touched or seen. Moreover, it has no center in the human brain. This situation unavoidably leads us to the conclusion that the mind is a concept beyond matter. Therefore, the being which we refer to as “I,” who thinks, loves, gets nervous, worries, feels pleasure or pain, is not a material being in the same way as a sofa, a table or a stone.
Materialists, however, claim that mind is “reducible to matter.” According to the materialist claim, thinking, loving, worrying and all our mental activities are nothing but chemical reactions taking place between the atoms in the brain. Feelings of love and fear are merely chemical reactions in some cells in our brain. The famous materialist philosopher Karl Vogt stressed this logic with his famous words: “Just as the liver secretes gall, so do our brains, secrete thought.” )Encyclopedia Britannica(. However, gall is matter, whereas there is no evidence that thought is the same.
One of the most prominent features of this picture is “information” which is present in nature and can never be reduced to matter.
Matter cannot produce information
There is incredibly comprehensive information contained in the DNA of living things. Something as small as a hundred thousandth of a millimeter contains a sort of “data bank” that specifies all the physical details of the body of a living thing. Moreover, the body also contains a system that reads this information, interprets it and carries out “production” in line with it. In all living cells, the information in the DNA is “read” by various enzymes and proteins are produced according to this information. This system makes the production of millions of proteins possible every second, with the required type of protein for specific places needed in our bodies. In this way, dead eye cells are replaced by living ones and old blood cells by new ones.
At this point, let us consider the claim of Materialism: Is it possible that the information in DNA could be reduced to matter, as materialists suggest? Or, in other words, can it be accepted that DNA is merely a collection of matter, and the information it contains came about as a result of the random interactions of such pieces of matter?
All the scientific research, experiments and observations carried out in the 20thcentury CE show that the answer to this question is a definite “No.” The director of the German Federal Physics and Technology Institute, Professor Dr. Werner Gitt has this to say on the issue: “A coding system always entails a nonmaterial intellectual process. A physical matter cannot produce an information code. All experiences show that every piece of creative information represents some mental idea-giver who exercised his own free will, and who is endowed with an intelligent mind. There is no known law of nature, no known process and no known sequence of events which can cause information to originate by itself in matter.” )Werner Gitt. In the Beginning Was Information(.
Werner Gitt’s words summarize the conclusions of the “information theory” which has been developed in the last 50 years and is accepted as a part of thermodynamics. Information theory investigates the origin and nature of the information in the universe. The conclusion reached by information theoreticians as a result of long studies is that “Information is something different from matter. It can never be reduced to matter. The origin of information and physical matter must be investigated separately.”
For instance, let us think of the source of a book. A book consists of paper, ink and the information it contains. Paper and ink are material elements. Their source is matter: Paper is made of cellulose and ink of certain chemicals. However, the information in the book is non-material and cannot have a material source. The source of the information in each book is the mind of the person who wrote it.
Moreover, this mind determines how paper and ink will be used. A book initially forms in the mind of the writer. The writer builds a chain of logic in his mind and orders his sentences. As a second step, he puts them into a material form, which is to say that he translates the information in his mind into letters, using a pen, a typewriter or a computer. Later, these letters are printed in a publishing house and take the shape of a book made up of papers and ink.
We can therefore state this general conclusion: “If physical matter contains information, then that matter must have been designed by a mind that possessed the information in question. First, there is the mind. That mind translates the information it possesses into matter, which constitutes the act of design.”
The origin of information in Nature
When we apply this scientific definition of information to Nature, a very important result ensues. This is because Nature overflows with an immense body of information )for example in the case of DNA, and since this information cannot be reduced to matter, it therefore comes from a source beyond matter.( This fact is revealed as in the following verse in the Quran )which means(:“They said: ‘Exalted are You! We have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.’”]Quran 2: 32[
One of the foremost advocates of the theory of evolution, George C. Williams, admits this reality, which most materialists and evolutionists are reluctant to see. Williams has strongly defended Materialism for years, but in an article he wrote in 1995, he states the incorrectness of the materialist )reductionist( approach which holds everything is matter: “Evolutionary biologists have failed to realize that they work with two more or less incommensurable domains: that of information and that of matter. These two domains will never be brought together in any kind of the sense usually implied by the term “reductionism.” The gene is a package of information, not an object. In biology, when you are talking about things like genes and genotypes and gene pools, you are talking about information, not physical objective reality. This dearth of shared descriptors makes matter and information two separate domains of existence, which have to be discussed separately, in their own terms.” )George C. Williams. The Third Culture: Beyond the Scientific Revolution(.
Therefore, contrary to the supposition of materialists, the source of the information in nature cannot be matter itself. The source of information is not matter, but a superior Wisdom beyond matter. This Wisdom existed prior to matter. Matter was brought into existence, given form and organized by the Creator of the Heavens, the Earth and all that exists.

Discover Islam, - The myth of 'self organization of matter'

Quite aware that the Second Law of Thermodynamics renders evolution impossible, some evolutionist scientists have made speculative attempts to close the gap between the two, so as to render evolution possible. As usual, even those endeavors show that the theory of evolution faces an inescapable impasse.
One person distinguished by his efforts to marry thermodynamics and evolution is the Belgian scientist Ilya Prigogine. Starting out from the 'Chaos Theory', Prigogine proposed a number of hypotheses in which ordered forms come into existence from chaos )disorder(. He argued that some open systems can portray a decrease in entropy due to an influx of outer energy and the resultant outcome “ordering”, is a proof that “matter can organize itself.” Since then, the concept of the “self-organization of matter” has been quite popular among evolutionists and materialists. They act like they have found a materialistic origin for the complexity of life and a materialistic solution for the problem of life’s origin.
But a closer look reveals that this argument is totally abstract and in fact just wishful thinking. Moreover, it includes a very naïve deception. The deception is the deliberate confusion of two distinct concepts, “self organization” and “self ordering.”
We can explain it by an example. Imagine a sea shore with different types of stones mixed with each other -- big stones, smaller stones and very tiny ones. When a strong wave hits the shore, there may appear an “ordering” among the stones. The water will raise the ones with equal weights in equal amounts. When the wave goes back, the stones may possibly be ordered from the smallest to the biggest towards the sea.
This is a “self ordering” process: the seashore is an open system and an influx of energy )the wave( may cause an “ordering”. But note that the same process can not make a castle of sand in the seashore. If we see a castle made of sand, we are sure that someone has made it. The difference between the castle and the “ordered” stones is that the former includes a very unique complexity, while the latter includes only repetitive order. It is like a typewriter typing “aaaaaaaaaaaaaaa” for hundreds of times – because an object )an influx of energy( fell onto the letter “a” on the keyboard. Of course, such a repetitive order of “a” s does not include any information and thus any complexity. You need a conscious mind to have a complex sequence of letters that includes information.
The same thing applies when wind enters a room full of dust. Before this influx, the dust may be scattered around. When the wind comes in, the dust may be collected in a corner of the room. This is “self ordering”. But the dust never “self organizes” itself and creates a picture of a man on the floor of the room.
These examples are quite similar to the ‘self organization' scenarios of evolutionists. They argue that matter has a tendency for self organization, then give examples of self ordering and then try to confuse both concepts. Prigogine himself gave examples of self ordering molecules during influx of energy. The American scientists Thaxton, Bradley and Olsen, in their book titledThe Mystery of Life’s Origin, explain this fact as follows:
“…In each case random movements of molecules in a fluid are spontaneously replaced by a highly ordered behavior." Prigogine, Eigen and others have suggested that a similar sort of self-organization may be intrinsic in organic chemistry and can potentially account for the highly complex macromolecules essential for living systems, but such analogies have scant relevance to the origin-of-life question. A major reason is that they fail to distinguish between order and complexity.
"… Regularity or order cannot serve to store the large amount of information required by living systems. A highly irregular, but specified structure is required rather than an ordered structure. This is a serious flaw in the analogy offered. There is no apparent connection between the kind of spontaneous ordering that occurs from energy flow through such systems and the work required to build a periodic information-intensive macromolecule like DNA protein.”
In fact, Prigogine himself had to accept that his arguments do no count for the origin of life. He said:
“The problem of biological order involves the transition from the molecular activity to the supermolecular order of the cell. This problem is far from being solved.”
Then, why do evolutionists still try to believe in unscientific scenarios like “self organization of matter”? Why do they insist on rejecting the manifest intelligence in living systems? The answer is that they have a dogmatic faith in materialism and they believe that matter has some mysterious power to create life. A professor of chemistry fromNew YorkUniversityand DNA expert, Robert Shapiro explains this belief of evolutionists and the materialist dogma lying at its base as follows:
“Another evolutionary principle is therefore needed to take us across the gap from mixtures of simple natural chemicals to the first effective replicator. This principle has not yet been described in detail or demonstrated, but it is anticipated, and given names such as chemical evolution and self-organization of matter. The existence of the principle is taken for granted in the philosophy of dialectical materialism, as applied to the origin of life by Alexander Oparin.”
This situation makes it clear that evolution is a dogma that is against empirical science and the origin of living beings can only be explained by the intervention of a supernatural power. That supernatural power is Allaah )God(, who created the entire universe from nothing. Science has proven that evolution is still impossible as far as thermodynamics is concerned and the existence of life has no explanation but Creation.

Health and Fitness, - Gases While Fasting

Question:
I suffer from excessive gas, and they increase when I fast. What could be the problem, and how do I treat it?
Answer:
Assalaamu ‘Alaykum,
Many different things could lead to the increase of gases. One of which is having irritable bowel syndrome, which is a common problem that is not due to a specific organic defect or malfunction.
Psychological pressures also play a strong role in having such symptoms. Chronic stomach infections may also produce such symptoms, which may result in an increase in heartburn.
Amoebaorgiardialambliamay cause similar symptoms, and therefore, you must get a stool test done to make sure you do not have either of them.
In most cases, having irritable bowel syndrome is the cause of such symptoms, and treating it depends on the type of medication you take, like Disflatyle, Duspataline or Librax.
Finally, we recommend that you get a speculum test done, in order to know what is causing this excessive heartburn. - - - - - *- to read in tamil - Tamil - - - - -

Health and Fitness, - Gallstone Removal and the Ability to Fast

Question:
I have suffered from gallstones for twenty years and then had them removed a few months ago. Will I be able to fast like normal people?
Answer:
Assalaamu ‘Alaykum, honorable sister.
You have not mentioned in your question where exactly this gallstone was in your body so that we may properly answer you. However, regardless of where it was, if it did not affect the function of any of your organs, or result in a malfunction in any of them, and you do not suffer any other sickness which may affect your health when fasting, then we do not see any reason why you cannot fast. - - - - - *- to read in tamil - Tamil - - - - -

Health and Fitness, - Fasting While Pregnant

Question:
After two and a half years of marriage, Allaah has blessed me to become pregnant. I am now in my fifth month and have just discovered that I have twins in the same embryo sac and that they share one placenta. They are both healthy now, but the doctor told me that there is a high risk of malformation, damage, or death to both, or at least to one, of them. There is another risk facing them, which is that the umbilical cord of one of them might wrap around the neck of the other one and thus result in his death. The doctor is suggesting that I stay in the hospital when my thirtieth week starts and that she should deliver at the thirty second week. Is all she is telling me true? Here in the States, we fast from 5 am till 4:30 pm; will fasting affect my health or that of my twins?
Answer:
Assalaamu ‘Alaykum, dear sister.
There are two types of twin pregnancy:
1.Both fetuses in one embryo sac, and
2.Each fetus in its separate embryo sac.
If both fetuses happen to be in the same sac, then there is a possible problem, as your doctor told you. It is usually recommended in such cases to deliver the mother by a C-section operation to avoid any complications. The doctor monitoring your case is the one who can best judge when to do the operation, but it is usually after the end of the thirtieth week of pregnancy. The doctor can judge by periodic examination and ultrasound, and if there is an indication of any problem, then the operation can be done earlier. However, if things go smoothly and everything looks normal throughout the periodic examination, then the operation can be delayed till week 35 or 36, to give the fetus enough time to grow normally inside the womb. If there is a need to run the operation early, then the mother can take Dexamethasone, which helps in the development of the respiratory system of the fetus.
As for fasting, Islam is a religion that gives exemptions at the time of need and never overburdens people with what they cannot handle. If you find it difficult to fast while pregnant and you fear for yourself or your fetus, then you may break your fast and make up these days later. - - - - - *- to read in tamil - Tamil - - - - -

Ahlesunnat Wal Jamat, - Recitation of Ameen Loudly Behind Imam

When we perform our Salaah behind the Imam and he recites“Waladdaalleen” loudly we say Amin quietly. This is because Amin is a dua and it should always be read quietly. Some people say thatwhen performing Salaah behind the Imam you should say Amin loudly with rhythm.
We argue that there is no such Hadith, which mentions that, the Prophet (May Allah bless him and grant him peace) ordered this action and He (May Allah bless him and grant him peace) never encouraged anyone to do this.
The people who follow this action put forward one Hadith, which says that the Prophet (May Allah bless him and grant him peace) said Amin loudly in the Salaah.
We claim that it is true by saying that the Prophet (May Allah bless him and grant him peace) said Amin loudly a few times. The Prophet used to carry out actions only to educate people, for example, in Salaah-ul-Zuhr part of the Qur’an was recited loudly.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Qur’an loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr)
After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Qur’an loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet (May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Qur’an and Sunnah that Amin should be said quietly behind the Imam.
Proof from the Qur’an to say Amin quietly behind the Imam
Hafidh Ibn Kathir writes:
When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin.
Amin means “Oh Allah, accept our du’a”
There is proof from the Qur’an that Amin is a du’a. For example, Allah Ta’ala says in the Qur’an that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying:
"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)
The Prophet Musa’ brother Haroon (May Allah be pleased with Him) was standing beside him and said Amin. Allah accepted their du’a by saying:
"I accept both of your du’as" (Surah Yunus: 89)
The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the du’a to both of them.
This proves that Amin is a du’a.(Tafsir Ibn Kathir. Under Surah Fatihah)
Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of Surah Fatihah, that Amin is a du’a.
(Qurtabi and Fathul Qadeer under surah Fatiha)
Now that it has been proved that Amin is a dua, we should supplicate quietly to Allah. Proof from the Qur’an and Sunnah show that du’a should be recited quietly.
Proof from the Qur’an and Sunnah that du’a should be recited quietly
Allah Ta’ala says in the Qur’an:
“Invoke your lord with humility and in secret. He likes not the aggressors.” (Surah al-a’raf: 55)
It is proved from the above verse that all should supplicate to Allah with humility and secrecy.
Allah says in the Qur’an:
“And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.”
(Surah al-a’raf: 205)
Qadhi Shawkaani writes:
In the above verse the word “remember” means du’a and du’a should be said secretly.
(Fath ul qadeer. Under verse 205 Surah al-a’raf)
Allah Ta’ala says in the Qur’an:
“This is a mention of mercy of your Lord to his slave Zakariyya. When he called out his Lord (Allah) – a call in secret.
(Surah Maryam: 2-3)
Proof from Hadith for doing du’a secretly
Imam Ahmad Ibn Hanbal writes:
The Prophet (May Allah bless him and grant him peace) said that Allah Ta’ala is pleased with those who remember him secretly.
(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)
It is proven from the Qur’an and Sunnah that du’a should be supplicated to Allah quietly and as Amin is also a du’a so it should be said quietly also. That is the reason why all du’as are read silently. For example Thanaa, Takbeer, Ta’awwudh, Tasbeeh, Tashahhud, salutation and the final sitting’s du’a are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.
Proof from Hadith to say Amin quietly
Imam Muslim and Imam Bukhari write:
The Prophet (May Allah bless him and grant him peace) said that when the Imam says “Waladdaalleen”then you must say Amin because the Angels also say Amin and whosoever’s Amin coincides with that of an Angel, their past sins will be forgiven.
(Bukhai and Muslim Chapter on Ta’meen)
There are two ways in which Amin can be similar to the angels’ Amin:
1) To say Amin with the Imam
2) To say Amin silently because the angels say Amin with the Imam and also silently.
If someone proclaims Amin loudly it would not be similar to the Angels’ as no one hears the Angels.
Imam Muslim writes:
Abu Hurairah reported that the Prophet (May Allah bless him and grant him peace) said that when the Imam says “Sami’allaahu liman Hamidah” you should say “Rabbanaa lakal Hamd”. Whoever’s Tahmeed becomes similar to the Angels’, their past sins would be forgiven.(Muslim Bab Ta’meen)
The Hadith of Amin and Tahmeed are written under the same chapter.
Both of these Hadith mention that whosoever’s Amin or Tahmeed coincides with that of the Angels’ their past sins will be forgiven. It is clear now that Amin should be said as “Rabbanaa lakal hamd” i.e. silently and individually, without rhythm.
Imam Nasaa’ee writes:
The Prophet (May Allah bless him and grant him peace) said that when the Imam says “Waladdaalleen”, you should say “Amin”. This is because the angels and the Imam also say Amin. Whosoever’s Amin coincides with the Angels’, his past sins would be forgiven.(Nasaa’ee, Ibn Maajah, Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)
This Hadith proves that Amin should be said as the Imam says his Amin. No one hears the Imam’s Amin, so no one should hear the follower’s Amin. The Prophet (May Allah bless him and grant him peace) has also ordered us to follow the Imam, so we should say Amin quietly.
One doubt
Some people claim that the Imam should say Amin loudly.
Imam Dar Qutni writes:
Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Ta’meen)
This Hadith provides evidence that Amin should be said loudly. There is also another Hadith which Imam Dar Qutni wrote:
It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Ta’meen)
There is also a third Hadith which is reported by Umm Haseen:
She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly.(Zalee, Chapter on Ta’meen)
All the above narrations prove that the Imam should say Amin loudly and the followers should also say Amin loudly.
We clear this doubt by saying
· That Bukhari or Muslim did not write the above narrations.
· Secondly, all these narrations prove that the Imam says Amin loudly sometimes.
· Thirdly, the Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.
· Fourthly, the Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after “Waladdaalleen”, “Amin” should be said.
· Fifthly, these narrations cannot be used as evidence because they are not authentic.
Examining the Narrators
The first narrator was called Muhammad bin Kathir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa’ee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mu’een praised him.
(Meezan ul I’tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)
The other narrator of these narrations is Muhammad bin Khalid.
Imam Dhahabi and Hafidh Asqalani write:
Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence.
(Meezaan ul I’tidaal, biography of Muhammad bin Khalid)
Another narrator of these narrations is called Abdul Jabbar bin Wyle.
Hafidh Asqalani writes:
Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why it’s not possible that he would have heard any Hadith from his Father. Imam Ibn Sa’ad said that ibn Wyle has only narrated a few Hadith.(Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaar’s narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes:
Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar.(Meezaan ul I’tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).
(Meezaan ul ‘itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Isma’il bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Mo’een said that he combined the text from one Hadith into another.
(Meezaan ul I’tidaal, tahdheeb ut-tahdheeb, biography of Isma’il bin Muslim Makkee)
How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; they can only prove that “Amin” is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said “When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.
It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves. Secondly, there are other Ahadith that mention that the Prophet (May Allah bless him and grant him peace) used to say Amin silently.
Imam Ibn Abi Shaibah writes:
Wyle reported that he performed Salaah behind the Prophet (May Allah bless him and grant him peace) and he said Amin silently.
(Musannaf ibn Abee Shaiba. Chapter Ta’meen)
Imam Ahmad bin Hanbal writes:
Wyle reported that the Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin silently.
(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)
Both of the above narrations prove that when the Prophet (May Allah bless him and grant him peace) led the Salaah, he said Amin silently.
Imam Abu Dawood writes:
When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying “Waladdaalleen”, he became silent.
(Abu Dawood. Chapter Al Qiraa’t)
The above narration proves that when the Prophet (May Allah bless him and grant him peace) became silent, it was to say Amin silently. If the Prophet (May Allah bless him and grant him peace) was to say Amin loudly then, there was no point in Him remaining silent after saying “Waladdaalleen”.
Let us now examine the evidence of those people who say Amin loudly behind the Imam.
First Evidence
Imam Bukhari writes:
Ata bin Rubah said that “Amin” is a du’a. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.
(Bukhari. Chapter on ta’meen)
They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Ta’leeq (To Suspend)
When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Mu’allaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companion’s student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Mu’allaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not acceptable. Ibn Zubair’s above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubair’s narration if the followers said “Amin” after “Waladdaalleen” or during the du’a in the Fajr Salaah. It is also not clear if the followers in the Salaah said Amin in all their Salaah or just once. Thirdly, it doesn’t say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.
Second Evidence
Imam Ibn Majah wries:
Bishar bin Rafir said that Abu Hurairah’s cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid.
(Ibn Maajah, Chapter Ta’meen)
Examination of the narrators
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairah’s cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him.
(Meezaan ul I’tidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Mo’een said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.
(Meezaan ul I’tidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)
The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.
The Text of Hadith
Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah needn’t have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that
The following sentence “The sound echoed throughout the masjid” requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on ta’meen, but did not mention the above words (i.e. “The sound echoed throughout the masjid”).
The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam. - - - - - *- to read in tamil - Tamil - - - - -

Ahlesunnat Wal Jamat, - The Excellency of the 15th Night of Shabaan

Many Muslims in various countries pray on the 15th night of Shabaan, and ask for forgiveness of their sins and on the following day proceed to fast. To do this is in no way against the Qur’an nor the Sunnah. There are many narrations that support its validity.
There is one night in the year when Allah (Soobha Nahu Wata’ala) gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food people will have in the year, etc.
The Majority of the scholars of Islam say:
That night is Laila-tul-Qadar in the month of Ramadan but the other scholars like Ikramah who is student of Abdullah bin Abbas (Radi allahu unho) says that night is 15th of Shabaan. There is a Hadith which Imam Tabari (Radi allahu unho) writes: Prophet [May Allah bless Him and grant Him peace] said, ‘From Shabaan to Shabaan there is a decision made of who is going to die, be married and some people get married but their names are written in the death
program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]
This narration is Ikrama’s, the other scholar’s statements are proven that 15th night of Shabaan is a holy night but there is no doubt that Allah (Soobha Nahu Wata’ala) gives the full knowledge to the Angels in the night of Laila-tul-Qadar, which is in the month of Ramadan.
If we read all the narration's regarding Laila-tul-Qadar and the 15th night of Shabaan we can reach the conclusion that the yearly program started on the 15th night of Shabaan and completed on Laila-tul-Qadar. There might be a suspicion as to ‘why does a year program take so long from Shabaan to Ramadan? The answer is Allah knows the best. No one can understand for sure the philosophy of Allah’s work. He made the worlds in six days. Who knows why He took six days to make the worlds. To examine all of the above statements consult these books:
“Tafsir Tabari, Fathul Qadeer by Qadi Shawkani, Tafsir Qurtabi, Tafsir Bagawi, Tafsir Mazhari, Tafsir Ma’ah riyful Qur’an, Tafsir Ibn Kathir, Tafsir Zia-ul-Qur’an under the verse of Surah Al- Dokhan verse 1 to 5”
There are some other narrations that inform us about the Excellency of the 15th night of Shabaan.
Imam Ibn Majah states:
It is narrated by Ali (Radi allahu unho) that the Prophet [May Allah bless Him and grant Him peace] stated; “ when it is the 15th night of Shabaan, do Qiyaam in the night, and fast in the morning, and ask for forgiveness. Because on that night Allah calls: ‘Is there anyone who is asking for forgiveness so that I can forgive them, who is in distress that I may relieve his distress, is there anyone who needs (rizq) food that I may give it to him.’ And this continues till the morning.” [Ibn Majah chapter Salaah]
Imam Tirmidhi writes:
Aisha Radi Allahu unha said: “On this night the Prophet [May Allah bless Him and grant Him peace] went to Jannat-ul-Baqee to make du’a, I followed him. The Prophet [May Allah bless Him and grant Him peace] said to me: Allah puts His attention towards the first Heaven, and forgives the sins of the people, even if they were equivalent to the hairs of the goats of Bunn Qalb. (A tribe who at the time had a lot of goats)
[ Tirmidhi , Kitab-us-Siyaam]
Imam Bukhari has objected upon one narrator but this is compensated by the fact that Ibn Maja has narrated it with different narrations (chains).
Allama Dhahabi, and Hafidhh Ibn Kathir quoted from Hafidhh Abu Zurah that only 30 Hadith in Ibn Majah are weak. [Tadhkaratul- Hufaadh by Hafidhh Dha'ha'bi and Tareek Ibn Kathir biography Ibn Majah
Some other people have stated that more than 30 Hadith are da’eef, (weak) but the narrations we have are not amongst those 30, that is why these Hadith can be used to support the validity of 15th Shabaan night.
Even Imam Tirmidhi’s narration is weak but this does not belittle the subject, when it concerns its merits and excellence - since weak narrations are still acceptable. However, we would like to ask those people who are so against the Mid Shabaan, wether they have even a weak hadith to disprove the prayers on the 15th of Shabaan? In reality they have no narration against the 15th night of Shabaan. If there are any they should prove it. Those who are against the 15th night of Shabaan usually say ‘Why do you celebrate the 15th night of Shabaan?’ The answer is why do all of the Saudi Arabian scholars celebrate Laila-tul-Qadar on the 27th of Ramadan in Haramain (Makkah and Madinah). ‘Did the Prophet [May Allah bless Him and grant Him peace] and his companions' celebrate the Laila-tul-Qadar on the 27th of Ramadan?’ The answer is no, they did not. So if this is permitted the 15th night of Shabaan is also permitted as well.
The Ahl-Sunnah say this is a permissible act, but it is not a Sunnah. There is enough proof that if the majority of the Muslims consider it to be good then it is sufficient. As the Prophet [May Allah bless Him and grant Him peace] stated: The thing that group of a Muslims says is good, it is accepted to Allah.
[ “Mishkat chapter Ihtisaam”]
Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al Najdi, are Hafidhh Abdullah Rawpari and Thanaa’ullah Amritsari, both state that to worship on the 15th night of Shabaan is not Bid’ah and the person who does Ibada (Worship) on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak Ahadith are acceptable for virtuous actions.
[Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa’iya by Thana’ullah Amritsari, chapter on fasting]
Hafidhh Ibn Tayymiya writes:
The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan (Tirmizy, Ibn Majah) and the other Ahdeeth books as well
[Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]
The people who reject the significance of this night argue that the holy Qur’an was not revealed on this night so that is why there is no significance of this night It is true that the Holy Qur’an was revealed in Ramadan, but the significance is because the Ahadeeth that tells us bout the reward one will get if he/She worshipped on15th night of Shabaan. We pray to Allah if everything stated is correct eccept it, but if there is any mistake may Allah forgive us. (Amin) - - - - - *- to read in tamil - Tamil - - - - -

Hajj & Umrah, - That is Hajj; travel and journey, and movement, Tawaaf and Sa‘y in which one walks fast and then walks slowly, to the extent that the Messenger of Allah, sallAllahu ‘alayhi wa sallam, took from Tawaaf a means to terrorize the polytheists and show the strength of the Muslims during the compensatory ‘Umrah. The people of Makkah were looking at the Muslims, thinking them to be weak and weary. On that the Messenger of Allah, sallAllahu ‘alayhi wa sallam, said to his Companions, May Allah Be Pleased with them, while they were performing Tawaaf:"May Allah Bestow mercy upon anyone who shows them his strength today."Then, he rushed to perform Tawaaf and the Muslims followed him. The perfect sport-related wisdom of Hajj is that it comes in all seasons of the year; sometimes in summer, sometimes in winter, and sometimes in between them, due to its dependence on the lunar month system, so that the Muslim would get accustomed to working and striving at any time, careless about the turning of seasons and changes in atmosphere, and to accustom himself to orderliness, where some rituals of Hajj are governed by a particular time, like standing at ‘Arafah, departure to Muzdalifah, throwing the pebbles, and so on. Allah Almighty Says )what means(:}Indeed, Allah Loves those who fight in His cause in a row as though they are a ]single[ structure joined firmly.{]Quran 61:4[ Is Hajj, with this wisdom given to it, not worthy of the care of educators, sportsmen, and those who like their nation to be strong, enthusiastic, brave and honored? To Allah belongs honor, and to His Messenger and the believers. If people are overwhelmed by materialism and they worship it other than Allah, and are engaged in the worldly adornments from beneficial production in life, they should reflect on Hajj, which directs materialism to be in the service of truth, and follows, along with the people, the way of justice. So, let them take from the world a lawful and permissible share, with which they would be happy in the world and the Hereafter; and make their aspiration for the afterlife stimulate them to regard with slightness this life's adornment; and be as keen on the dignity of their Ummah as they are on their pleasures and desires. It is not unlawful to be rich or a ruler with authority; what is unlawful is to transgress with one's wealth and tyrannize with one's authority. To those who think that taking provisions and practicing trade in Hajj contradict the confidence in Allah and reduce the reward of Hajj, Allah Almighty Says )what means(:}And take provisions, but indeed, the best provision is fear of Allah . And fear Me, O you of understanding. There is no blame upon you for seeking bounty from your Lord ]during Hajj[.{]Quran 2:197-198[ Does this point not entail the thinking of economists? Islam is not satisfied with establishing theories or calling to the truth; it always puts the theoretical word into practice. When it called to mutual accord, recognition and cooperation, it, at the same time, made the assembly of prayers a means to recognition, Jumu‘ah and both ‘Eeds binding upon the inhabitants of the same town, and Hajj obligatory to be the conference of all Islamic countries. Why does Makkah not become the headquarters of the pact of Muslim nations, as Geneva is the headquarters of the pact of the Western nations? Verily, chaos has become public in our houses, communities and conferences so much that we are tired of that. Of course, we are living at a time when there is dire need for an urgent remedy and curative medicine, to put an end to that chaos, and change our state from destructive chaos to a long-life prevailing system, from dividing riot to uniting calmness. This remedy seems evident to us in this great obligatory duty of Hajj. In addition to the religious unity which leads to unity and constancy, when the pilgrims put on the same uniform in their Ihram, perform Tawaaf at the same time, respond to the Call of their Lord at the same time and with the same supplications, there is also a practical lesson which invites to orderliness, arrangement and punctuality. When our deeds, houses and societies are governed by orderliness and arrangement, they would produce the expected benefit, and we would be in the best state possible, by virtue of reviving the rite of Hajj in ourselves. Beside facilitating and paving all possible ways for the comfort of pilgrims, security and reassurance about souls and property had the strongest influence on the increasing number of pilgrims year after year. What we hear of stories and tales from the pilgrims, and read in our magazines and journals about the comprehensive security and reassurance in this safe country instills, within us, the belief that it is unique in this element, of which the other Eastern and Western countries are deprived. That state is not strange for a country which has relied on the Islamic religion, taken its fundamental reference from it, and enforced its correct teachings; it is not strange for it to be an enlightening lamp to guide those astray and far from the straight path to follow and imitate it. We supplicate Allah Almighty to Cover its beloved king with mercy from Himself.

The days of Hajj passed, its rituals are over and most of the pilgrims returned home, carrying the memories of their journey to the House of Allah Almighty. However, if the rituals of Hajj are over, its benefits and objectives are not and will never come to an end.
A Christian missionary once said:
Islam will remain the strong rock that will destroy the ships of Christian missionary activities as long as it has such strong pillars: the Quran, Friday gathering and the conference of Hajj.
If this is how the enemies of the Muslims understand the objectives of Hajj and the great role that it can play in the nation of Islam, then how do Muslims themselves find Hajj? What are the benefits that one can have during the anniversary of Hajj? What are the lessons that the Ummah can draw from Hajj? Is Hajj composed of just rituals that are to be fulfilled, rites, supplications and invocations that are to be performed, or is it something greater than that?
Allah Almighty, Whose wisdom is great and sublime, can never Prescribe nor Impose something unless it has numerous benefits and wisdom that no one’s knowledge can comprehend except Him, The Exalted, regardless of who comprehends or does not comprehend this.
The nation of Islam in its times of difficulty and weakness needs – or rather, it is in dire need of it – to thoughtfully contemplate, learn and analyze every objective of the rituals of Islam, and Hajj is one of them. In this way, it will draw lessons, renew determination, and correct the direction and intention so that it may adhere firmly to this religion and strive hard for its superiority, fighting whoever averts from its way and stands against it.
The obligation of Hajj is great in its rituals, sublime in its characteristics, noble in its fruits, magnificent in its benefits and wonderful in its effects. It has uncountable benefits and interests. Rather, Hajj includes the noblest objectives, the greatest wisdom and extraordinary benefits. Allah Almighty Has Pointed out such benefits and objectives in simple words, Saying )what means(:}And proclaim to the people the Hajj ]pilgrimage[; they will come to you on foot and on every lean camel; they will come from every distant pass. That they may witness benefits for themselves.{]Quran 22: 27-28[ Ibn ‘Abbaas, May Allah Be Pleased with him, said, “The benefits of the worldly life and the Hereafter.”
Raising the banner of Tawheed )Islamic monotheism( high:
One of the greatest and foremost objectives of Hajj is raising the banner of Tawheed high and reviving its characteristics that have perished. This is the most important and clear objective of the journey of Hajj. It accompanies it from the very beginning through dedicating one's intention to Allah Almighty, Alone, and raising the voice with Talbiyah to the very end with the last time of throwing the pebbles during the last Days of At-Tashreeq, which is the last of the rituals of Hajj that the pilgrim does before performing Tawaaf Al-Wadaa‘, leaving Makkah to go home.
The people of the pre-Islamic era and Quraysh used to say Talbiyah and associate partners with Allah Almighty in Talbiyah, saying:
Labbayka Allahumma labbayk. Labbayka la shareeka laka Illa Shareek Huwa Lak, Tamlikuhu wama Malak )I respond to Your call, I respond to Your call, You Have no partner except the partner that You Have, You Own Him and whatever he owns(.
However, when the Prophet, sallAllahu ‘alayhi wa sallam, came, he taught his Ummah pure Tawheed through the great beautiful Talbiyah:
Labbayka Allahumma labbayk, Labbayka la shareeka laka labbayk, Innal hamda wan-ni‘amata laka wal mulk, la shareeka lak )I respond to Your call, O Allah here I come, In response to Your call, You Have no partner, I respond to Your call. All the praises and blessings are for You, All the sovereignty is for You, And You Have no partners with You(.
This Talbiyah indicates sincere devotion and repentance, Tawheed without associating partners and sincerity that is free of showing off. Actually, every act that does not have sincerity lacks blessings and will not be accepted. The Prophet, sallAllahu ‘alayhi wa sallam, said that Allah Almighty Says:
He who does something for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me and I Will Disassociate Myself from him.
Therefore, the first lesson that the pilgrim and the Ummah as a whole should learn perfectly from the lessons of Hajj is that of Tawheed and repenting to Allah Almighty again at a time when people have started to worship many different gods and deities and sound faith has disappeared in the hearts of its people exactly as the embroideries of a garment do. People have given up worshiping Allah Almighty to worship others than Him such as supplicating the dead, believing in the Awliyaa’, ascribing worship, presents and vows to the graves, seeking a child for a barren woman from them, seeking a husband for a young woman that stayed a long time in the house of her father unmarried, seeking a cure for the ill or the return of the absent.
Still there is another category of people who worship others than Allah Almighty, seek support, help and provision from them, making them their refuge and safety, believing that they are more powerful than Allah Almighty. When any harm afflicts them, their hearts call upon and turn to their deities other than Allah Almighty, unlike what the polytheists used to do. Allah Almighty Says )what means(:
•}And when adversity touches man, he calls upon his Lord, turning to Him ]alone[{]Quran 39: 8[
•}And when waves come over them like canopies, they supplicate Allah, sincere to Him in religion. But when He Delivers them to the land, there are ]some[ of them who are moderate ]in faith[.{]Quran 31: 32[
As for people nowadays, if adversity touches them, they turn to the gods of the earth. They depend upon them; call upon them; supplicate them; seek help and support from them; and present sacrifices for them, even if the sacrifice is to slaughter Tawheed and sound faith.
Not to mention worshiping desires, property, wives, children and the like. Hajj comes to change all such things. It comes to destroy the throne of Shirk and establish the tower of Tawheed on its ruins: Labbayka Allahumma labbayk, Labbayka la shareeka laka labbayk, Innal hamda wan-ni‘amata laka wal mulk, la shareeka lak. You the Almighty Are The True God and True Deity. There is no Lord except You. There is no god other than You. Here I come in response to Your call, truly in devotion and slav¬ery.
Adhering firmly to the footsteps of the Prophet, sallAllahu ‘alayhi wa sallam:
Amongst the lessons of Hajj is that the Ummah has to learn, remember and comprehend – rather, it has to have firm conviction – that there is no sublimity, success, prosperity nor guidance except through adhering to and following the way of the Prophet, sallAllahu ‘alayhi wa sallam. To adhere firmly to the footsteps of the Prophet, sallAllahu ‘alayhi wa sallam, means that one should adhere to his guidance regarding belief, actions, conduct, manners, rulings and accepting his judgments.
Hajj is a wonderful lesson in this regard. It is practical practice that the pilgrim will do and the whole Ummah will witness. It has specific rituals and magnificent order that all pilgrims do at the same time and place. The Prophet, sallAllahu ‘alayhi wa sallam, has explained this issue while saying when performing every ritual of Hajj:“Learn from me your rituals )of Hajj and ‘Umrah(.”
Therefore, Ibn ‘Abbaas, May Allah Be Pleased with him, said, “Perform Hajj in the same way the Prophet, sallAllahu ‘alayhi wa sallam, did and never say this is a Sunnah and this is obligatory.”
This matter is not confined to Hajj only, but rather it is to be done in all the different walks of life. Everyone has to obey the Prophet, sallAllahu ‘alayhi wa sallam, and follow his guidance, otherwise, doom and abyss will be his fate. Allah Almighty Says )what means(:}But no, by your Lord, they will not ]truly[ believe until they make you, ]O Muhammad[, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in ]full, willing[ submission. {]Quran 4: 65[

Hajj & Umrah, - Social wisdoms in Hajj – II

That is Hajj; travel and journey, and movement, Tawaaf and Sa‘y in which one walks fast and then walks slowly, to the extent that the Messenger of Allah, sallAllahu ‘alayhi wa sallam, took from Tawaaf a means to terrorize the polytheists and show the strength of the Muslims during the compensatory ‘Umrah. The people of Makkah were looking at the Muslims, thinking them to be weak and weary. On that the Messenger of Allah, sallAllahu ‘alayhi wa sallam, said to his Companions, May Allah Be Pleased with them, while they were performing Tawaaf:"May Allah Bestow mercy upon anyone who shows them his strength today."Then, he rushed to perform Tawaaf and the Muslims followed him. The perfect sport-related wisdom of Hajj is that it comes in all seasons of the year; sometimes in summer, sometimes in winter, and sometimes in between them, due to its dependence on the lunar month system, so that the Muslim would get accustomed to working and striving at any time, careless about the turning of seasons and changes in atmosphere, and to accustom himself to orderliness, where some rituals of Hajj are governed by a particular time, like standing at ‘Arafah, departure to Muzdalifah, throwing the pebbles, and so on.
Allah Almighty Says )what means(:}Indeed, Allah Loves those who fight in His cause in a row as though they are a ]single[ structure joined firmly.{]Quran 61:4[ Is Hajj, with this wisdom given to it, not worthy of the care of educators, sportsmen, and those who like their nation to be strong, enthusiastic, brave and honored? To Allah belongs honor, and to His Messenger and the believers.
If people are overwhelmed by materialism and they worship it other than Allah, and are engaged in the worldly adornments from beneficial production in life, they should reflect on Hajj, which directs materialism to be in the service of truth, and follows, along with the people, the way of justice. So, let them take from the world a lawful and permissible share, with which they would be happy in the world and the Hereafter; and make their aspiration for the afterlife stimulate them to regard with slightness this life's adornment; and be as keen on the dignity of their Ummah as they are on their pleasures and desires. It is not unlawful to be rich or a ruler with authority; what is unlawful is to transgress with one's wealth and tyrannize with one's authority. To those who think that taking provisions and practicing trade in Hajj contradict the confidence in Allah and reduce the reward of Hajj, Allah Almighty Says )what means(:}And take provisions, but indeed, the best provision is fear of Allah . And fear Me, O you of understanding. There is no blame upon you for seeking bounty from your Lord ]during Hajj[.{]Quran 2:197-198[ Does this point not entail the thinking of economists?
Islam is not satisfied with establishing theories or calling to the truth; it always puts the theoretical word into practice. When it called to mutual accord, recognition and cooperation, it, at the same time, made the assembly of prayers a means to recognition, Jumu‘ah and both ‘Eeds binding upon the inhabitants of the same town, and Hajj obligatory to be the conference of all Islamic countries. Why does Makkah not become the headquarters of the pact of Muslim nations, as Geneva is the headquarters of the pact of the Western nations?
Verily, chaos has become public in our houses, communities and conferences so much that we are tired of that. Of course, we are living at a time when there is dire need for an urgent remedy and curative medicine, to put an end to that chaos, and change our state from destructive chaos to a long-life prevailing system, from dividing riot to uniting calmness. This remedy seems evident to us in this great obligatory duty of Hajj. In addition to the religious unity which leads to unity and constancy, when the pilgrims put on the same uniform in their Ihram, perform Tawaaf at the same time, respond to the Call of their Lord at the same time and with the same supplications, there is also a practical lesson which invites to orderliness, arrangement and punctuality. When our deeds, houses and societies are governed by orderliness and arrangement, they would produce the expected benefit, and we would be in the best state possible, by virtue of reviving the rite of Hajj in ourselves.
Beside facilitating and paving all possible ways for the comfort of pilgrims, security and reassurance about souls and property had the strongest influence on the increasing number of pilgrims year after year. What we hear of stories and tales from the pilgrims, and read in our magazines and journals about the comprehensive security and reassurance in this safe country instills, within us, the belief that it is unique in this element, of which the other Eastern and Western countries are deprived. That state is not strange for a country which has relied on the Islamic religion, taken its fundamental reference from it, and enforced its correct teachings; it is not strange for it to be an enlightening lamp to guide those astray and far from the straight path to follow and imitate it. We supplicate Allah Almighty to Cover its beloved king with mercy from Himself.

Hajj & Umrah, - Social wisdoms in Hajj - I

Allah Has Created people to be different in their living; some are rich and some poor, some well-off, affluent and high-esteemed, and others indigent, miserable and astray in life. That is great wisdom decreed by Allah, so that people would exchange work, cooperate with one another, and use one another to achieve their requirements and needs: the rich person spends his money, and the poor person exerts his effort in labor for remuneration. In confirmation of that, Allah Almighty Says )what means(:}Do they distribute the Mercy of your Lord? It is We Who Have Apportioned among them their livelihood in the life of this world and Have Raised some of them above others in degrees ]of rank[ that they may make use of one another for service. But the Mercy of your Lord is better than whatever they accumulate.{]Quran 43:32[
Had the difference been limited to the exchange of benefits, it would have been good. But some rich people exalt themselves above the poor, and their arrogance produces hatred among the poor. On the other hand, some poor people envy the rich, with the result that the rich boycott and neglect them; arrogance among some rich people versus hatred among some poor people, and haughtiness among some dignitaries versus envy among some of the common people. In this way, the social classes of the same nation have mutual aversion to each other, cooperation disappears, bonds are undone, and production decreases. The remedy of that disease lies in the religious acts of worship in general, and Hajj in particular, which has a practical healing and effective decisive medicine to put an end to haughtiness, and lay the foundation for equality between all people in the form of )putting on the same clothing of( Ihram, performing Tawaaf, Sa‘y, and so on. In Hajj, no one could be distinguished from others with a particular uniform, clothing, appearance or adornment, because all of them are equal in their simple united appearance. That is indeed equality between individuals as well as between races and peoples, in compliance with what Allah Says )which means(:}O mankind, indeed We Have Created you from male and female and Made you peoples and tribes that you may know one another. Indeed, the most noble of you in the Sight of Allah is the most righteous of you.{]Quran 49:13[
Our Messenger, sallAllahu ‘alayhi wa sallam, said:"No Arab is superior to a non-Arab, nor a white-complexioned to a black-complexioned except by virtue of piety."Is Hajj then, from this point of view, worthy of the care of reformers, the concern of the sincere and the effort of the passionate?
We are all subject to our habits and governed by our traditions as a result of the house in which we live, the school in which we learn, and the environment surrounding us. A lot of our customs and habits are bad and harmful, the majority of our traditions are invalid and superstitious, and the greater part of what we agree upon is false and ignorant. Worship, as they said, is a second disposition, and to be released from traditions is very difficult upon a lot of people. When a reformer likes to straighten the crookedness of his nation, and push it towards the pathways of perfection, he encounters the rocks of habits and traditions. He may perish and die before changing his people from a familiar habit, given that "people are slaves of their traditions". Hajj comes to release the individual from his habitual customs, and change his familiar traditions. Hajj, in this way, enables the pilgrim to govern himself, control his deeds, give up bad customs, and come away from awful traditions to the immense field of piety, virtues and spiritual elevation. That is because the pilgrim becomes a sovereign over his own self after having been a slave of his habits.
In confirmation of that, Allah Almighty Says )what means(:}Hajj is ]during[ well-known months, so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihram[, there is ]to be for him[ no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah Knows it.{]Quran 2:197[
The Messenger of Allah, sallAllahu ‘alayhi wa sallam, stated that Hajj brings the Muslim out of his sins, misdeeds, bad customs and habits, saying:"Whoever performs Hajj during which he does not have sexual intercourse )with his wife( nor commit wickedness, will become )as sinless( as he was on the very day his mother gave birth to him."Is Hajj, in this sense, not worthy of the care of educationalists and psychologists? What is worthier of care than a worship-based practical system that releases man from the slavery of loss, and joins him to )Allah( The Most Merciful with a strong bond of truthfulness, certainty and faith? Countries allocate money to physical sports and military exercises, a system for which our youth in schools are preparing. Without doubt, sport is a source of strength, valor, courage and gallantry, and an important support pillar in the construction of the glory of the Ummah. Islam was a forerunner in recognizing the virtue of sport, when it commanded people to learn racing, archery, horsemanship, swimming and swordfight to prepare for Jihaad in the way of security, truth and peace. It joined sport with acts of worship, so that the emotion and feeling would share with the heart in performing it. Thus, sport becomes a physical power and a spiritual worship which has its glorious benefits in this world, and its great reward in the Hereafter.

Dought & clear, - The boss is mistreatingan employee and not giving him his due wages; is it permissible for the accountant to restore the employee’s right without the knowledge of the bossso as to redress the wrong that has been done?

I work as an accountant and we have an employee who was laid off suddenly. He is owed approximately 33,000 and the labour laws in the country in which I am working stipulate that a one month’s salary be paid as compensation for sudden dismissal. Please note that the employee borrowed 12,000 from the company a while ago, and the owner of the company did not give him anything more than 12,000 from a total amount owed of 33,000. When I saw that blatant mistreatment, I did not include this loan in his account.
Is that haraam?
Please note also that I know full well that it is blatant mistreatment that has been done to this employee, and he has a family in another country, and his dismissal was sudden.
Praise be to Allah.
This mistreatment that has been done to this employee does not make it permissible to you to conceal the loan that he owes, because you have been entrusted with this work of yours, and Allah, may He be exalted, says (interpretation of the meaning):“Verily! Allah commands that you should render back the trusts to those, to whom they are due” [an-Nisa’ 4:58]. The trust and the contract between you and the company do not allow you to deduct the loan. Furthermore, your work as an accountant is a kind of testimony as to whether this loan did or did not take place. Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you)” [an-Nisa’ 4:135].
Ibn Katheer (may Allah have mercy on him) said:
The words “be he rich or poor, Allah is a Better Protector to both (than you)” mean: do not take special care of him because he is rich or feel sorry for him because he is poor; Allah will protect both of them and indeed He is closer to them than you, and He knows best what is in their best interests.
End quote fromTafseer Ibn Katheer(Dar Tayyibah edn.), 2/433
Do you think that if the wrongdoer regrets this mistreatment in the future, and restores the rights of the one who was wronged, or if the relevant authorities get involved and restore to him his rights, what will be the situation with regard to this loan that was not documented?
What if your action is discovered and they find out what you did? Undoubtedly that will cast aspersions upon all your work.
What you must do is to do whatever you can to support both the wrongdoer and the one who was wronged. In the hadeeth it tells us that the Prophet (blessings and peace of Allah be upon him) said: “Support your brother whether he is a wrongdoer or is wronged.” A man said: O Messenger of Allah, I will support him if he is wronged, but what do you think if he is the wrongdoer? How can I support him?” He said: “Stop him or prevent him from wrongdoing; that is supporting him.”
Narrated by al-Bukhaari, 6952
So show sincerity towards the wrongdoer in order to make him stop his wrongdoing, and support the one who is wronged in ways that will help him to get back his rights without betraying your trust. One of the things you can do to help him is to explain the system to him and tell him how he can get back his rights.
We put a question to Shaykh Saalih al-Fawzaan (may Allah preserve him) about the ruling on an accountant or financial trustee of a company intervening to take money from the owner of the company and give it to someone he thinks has been wronged.
The shaykh replied: It is not permissible for the accountant to take money from the owner of the business and give it to the one who he thinks has been wronged; rather he should offer sincere advice to the wrongdoer and help the one who has been wronged without touching the money with which he has been entrusted. End quote.
And Allah knows best.

Dought & clear, - The variation of pronouns in the Qur’an is a sign of its eloquence and miraculous nature

A non muslim wants to know the reason why the quran was also revealed in reported speeches. An example is where Allah says in Al Inshiqaq vs 24.And Allah knows best what they gather( of good and bad deeds). That is Allah mentioning his name in terms of 2nd person.
Praise be to Allah.
The Qur’an was revealed in a plain Arabic tongue; one aspect of the literary style of the Arabs is that the speaker may refer to himself sometimes in the first person, sometimes in the third person, sometimes in the singular and sometimes in the plural. This variation is part of eloquence and good style. No one can understand this except those who know Arabic and have a sufficient grasp of its different ways of expression.
The Qur’an was not revealed in only one style, as the questioner thinks; rather it uses a variety of different styles; this is part of its miraculous nature and eloquence.
Dr ‘Abd al-Muhsin al-Mutayri says in his bookDa‘aawa al-Taa‘ineena fi’l-Qur’an al-Kareem(p. 304): One of the literary styles of the Arabs is for the speaker to refer to himself in the first person and in the third person. For example, a speaker may say, “I did such and such; I went; I instruct you, O So and so, to do such and such.” And sometimes he may also say of himself that “So and so – meaning himself – instructs you to do such and such, and forbids you to do such and such; or he likes you to do such and such.” This is like when an ameer (ruler) or king says to his people: “The Ameer asks you to do such and such.” What he is trying to emphasise is that his instructions are based on the fact that he is a ruler or king; this is more eloquent than saying to them, “I am the king and I am telling you to do such and such.” Saying “The king instructs you…” is more eloquent than saying “I am the king and I am instructing you…”
This kind of style also appears in the Qur’an. The one who does not know Arabic may think that Allah cannot speak of Himself in the third person, and that He must say “I have sent down to you, O Muhammad, the Book with truth, confirming what came before it” and the like. But this reflects ignorance of the literary style in Arabic and how it is part of Arabic eloquence. Undoubtedly for Allah to speak of Himself in the third person is more eloquent than saying “Alif-Laam-Meem, I am Allah, there is no god but I, the the Ever Living, the One Who sustains and protects all that exists. I sent down to you the Book with truth, confirming what came before it…” (cf. Aal ‘Imraan 3:1-3).
End quote.
It is known from Arab literary custom that they do not persist in one style in their speech; rather they move from one style to another, even in a single passage, let alone when there are two different passages (on two different occasions). This is part of Arabic literary style that serves to keep the listener’s or reader’s attention.
Az-Zarkashi (may Allah have mercy on him) said:
Moving from one style to another serves to make speech flow more smoothly, helps the listener to focus, renews his interest and avoids the boredom that may result from always adhering to one style.
Haazim said inMinhaaj al-Bulagha’: They become bored when the style persists in using the first person or the second person, so they move from second person to third person. By the same token, a speaker may change the pronoun and play with the words, sometimes using the first person to speak of himself, and sometimes using the second person or third person. Hence speech that persists in using a particular pronoun, whether it is the first or second person, is not regarded as good; rather it is more appropriate to move from one to the other.
Then az-Zarkashi (may Allah have mercy on him) gives different examples of such usage and their effectiveness in conveying the message.
See:al-Burhaan fi ‘Uloom al-Qur’anby Badr ad-Deen az-Zarkashi, 3/314-330
And Allah knows best.

Dought & clear, - She is asking how she can teach her mother and sister about the rulings on tahaarah (purification)

My question is about my little sister. When her menstruations start, should I be the one to tell her about ghusl and stuff (cause Im pretty sure that my mom doesn't know about that stuff ...)? And should I explain that stuff to my mom also? It would be really akward cause I'm the child and she is the mom..
How could I talk them about it?
Also I want to ask: If someones menstruations haven't started yet, but she's having vaginal discharge, should she do ghusl? Because she would have to do it many times a day because of it.
Praise be to Allah.
Firstly:
There is no doubt that teaching children what they need to know about their religion comes under the heading of obligatory education and care that Islam has enjoined upon parents towards their children. Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones” [at-Tahreem 66:6].
Mujaahid (may Allah have mercy on him) said: Fear Allah, and advise your families to fear Allah.
Qataadah said: He should instruct them to obey Allah and tell them not to disobey Allah, and he should discipline them in accordance with the teachings of Islam, and he should enjoin them to follow the teachings of Islam and help them to do so. If you see any act of disobedience towards Allah, then you should make them stop it and rebuke them for it.
Something similar was stated by ad-Dahhaak and Muqaatil: It is the Muslim’s duty to teach his household, both his family members and his servants, what Allah has enjoined upon them and what Allah has forbidden to them.
Tafseer Ibn Katheer, 8/167
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock.” Narrated by al-Bukhaari (853) and Muslim (1829).
He (blessings and peace of Allah be upon him) also said: “Your child has a right over you.” Narrated by Muslim (1159).
An-Nawawi (may Allah have mercy on him) said: ash-Shaafa‘i and his companions (may Allah have mercy on them) said: Fathers and mothers are obliged to teach their children that which will be obligatory upon them when they reach puberty. So the parent or guardian should teach them how to purify themselves, how to pray and fast, and so on; they should teach them that fornication and adultery, homosexuality, stealing, consuming intoxicants, lying, backbiting and so on are all haraam; they should teach them that once they reach puberty, they will become accountable, and they should teach them how to recognize when they have reached that stage.
End quote fromal-Majmoo‘. 1/26; see alsoal-Majmoo‘, 3/11
Secondly:
If your mother does not know the rulings connected to reaching puberty, as often happens in places that are far away from knowledge and scholars, such as desert regions, Western countries, and so on, then the mission of teaching and calling people to Allah must be undertaken by whoever in the family has that knowledge, whether that is a boy or girl, the closest, then the next closest.
So long as you have some knowledge of the Islamic rulings that are needed, and you know that your sister is about to reach puberty, then you must teach her what she needs to know of these rulings, and you should choose the best and most appropriate way of doing so.
In fact, we think that your teaching her may be more beneficial and easier than the mother teaching her, because of your closeness in age and because you will understand one another easily.
Then you should also teach your mother what she needs to know of religious rulings that you think she does not know.
You can also seek help in doing that, along with direct teaching, by telling your mother about beneficial Islamic media channels, such as trustworthy educational websites and good Islamic satellite channels that follow the way of Ahl as-Sunnah, if there is something that will benefit your family in a language that they know.
There is no need for any shyness or the like in any of these matters. There are still people who do not know many rulings that they need to know, and the one who knows them is obliged to help them to learn them, whether they are young or old.
It was narrated from Zaynab, the daughter of Umm Salamah who said: Umm Sulaym came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, Allah is not too shy to tell the truth. Does a woman have to do ghusl if she has an erotic dream?...
Narrated by al-Bukhaari (130) and Muslim (313).
An-Nawawi (may Allah have mercy on him) said:
She only said that as an apology before asking her question, for which there was a need, because it was something that women usually feel shy to ask about and mention in the presence of men.
This shows us that it is appropriate for the one who has a question to ask about it, and not to refrain from asking out of shyness. That is not really shyness, because all shyness is good and shyness does not lead to anything but good, but refraining from asking in this case is not good, rather it is bad, so how can it be shyness? … ‘Aa’ishah (may Allah be pleased with her) said: How good were the women of the Ansaar; shyness did not prevent them from understanding matters of their religion. And Allah knows best.
End quote fromSharh Muslim.
Thirdly:
The vaginal secretions that come from women several times every day do not require ghusl; rather ghusl is only required in the case of janaabah (impurity following sexual activity) or when a woman becomes pure following her menses.
And Allah knows best.