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

If we see a beautiful picture painted on good canvas, do we not think that an artist produced it? If we see an automatic machine, regularly manufacturing articles, are we not led to think that there is an engineer who made, designed and invented its system? If we see a book written in any scientific field, surely we are aware that an author wrote it? Surely the picture could not have been created without an artist! Surely the machine could not work without an engineer! Surely the book could not be written without an author! Is it possible to say that this book in your hand was written by chance? Would you believe it if someone told you that it happened that the paper was scattered by wind, and ink was spilt on it, and thus the book was written? Basic human sense does not believe such a supposition but rather, makes fun of it. Thus everything needs a maker or a creator; nothing can come into existence without there being an originator: the creator. Look at the sky and do you not wonder how the bright and beautiful sun sends down its light and heat to the people on earth? Look at the land upon which we live and ask how do plants grow on it? Look at the water we drink, the air we breathe; the sun when it sets and the night when it comes; then, look at the beautiful stars which are impossible to count, and the light of the moon. Look, and then think how these wonders were created and who then created them? Are they created by themselves or do they have a creator who made them? They are as in need of a maker or a creator, as a house which needs a builder to be built; or a chair, on which we sit, needs a carpenter to be made; or a picture needs an artist in order to be painted, or a book needs an author to be written. And certainly Allah is their Creator and Maker Who created everything. Let us ponder about ourselves and our bodies, and ask: Who created us in this unique way? Who gave us two eyes with which to see? And the tongue with which we talk? And two hands with which we work? And two legs with which we walk? And two ears with which we hear? Who created the food we eat and the water we drink? Not the farmer who cultivated the crops or the plumber who connected the pipes. Without food and water, one will surely die. Who gave us the air which we breathe? Without air, surely we will suffocate and die. Indeed, our Creator is He Who created the heavens, the earth, water, air and the stars. And He is All-Great and All-Powerful. It is He Who created and provided us with all these amenities of life.

Health and Fitness, - Stomach Swelling After Breaking the Fast

Question: Whenever I start eating, my stomach swells, and I get a stomachache when it is empty. What do you advise me to start with when breaking my fast inRamahdaan? Answer: Assalaamu ‘Alaykum, First of all, we must know the reason behind these symptoms. You may be suffering from an infection in your stomach, or it may irritable bowel syndrome. Therefore, you must get a speculum test done in order to know what is causing this pain in order to treat it. As for what to eat when breaking your fast, then, naturally, it is best to follow the food system recommended by the Prophet,sallallaahu ‘alayhi wa sallam, which is to start with fresh dates. If they are not available, then dry dates, and if this is also not available, then water. If your swelling is a lot, then you may drink lemon juice with mint because it is very helpful for stomach swelling after eating. You must reduce the consumption of greasy foods and spices, and must avoid sleeping or lying down soon after eating. If these practices prove to be insufficient, then you can take some medication like Disflatyle. However, we recommend you see a doctor for this so that the cause for these symptoms can be better defined and thus properly treated.

Health and Fitness, - Normal Blood Sugar Levels While Fasting

Question: Once while I was fasting, I had my blood sugar level checked and it was 120. Then I started to reduce my sweets and sugar consumption. A few months later I checked it regularly again for a while when I was fasting and two hours after breaking my fast. The results during the fasting periods ranged between 100-105, while after I ate they ranged between 110-130. Is this normal, knowing that I am not diabetic? Answer: Assalaamu ‘Alaykum, dear sister. You have failed to provide us with many important facts that can better help us assess your case: Are you or did you ever suffer from any symptoms before, like abnormal thirst, loss of weight or excessive urination? Do you have any chronic diseases? How much do you weigh? Are any family members diabetic? However, generally speaking, and based on what you mentioned in your question, your blood sugar before you started the diet was slightly high but it would not classify you as a diabetic person. On the other hand, the other results mentioned were normal. Sugar levels are medically used to judge whether or not a person is considered diabetic, and they are as follows: For normal people: To classify a person as diabetic, the blood sugar level of a person who was fasting for a period of 8-10 hours must be equal to or higher than 126 mg. To classify a person as diabetic, the blood sugar level for a person in a normal situation )without fasting( must be higher than 200 mg. People who are diabetic candidates: Such people must maintain a monitored regimen of diet and physical exercise, and their blood sugar after fasting must range between 110-126 mg. Without fasting, their blood sugar must be less than 110 mg. Therefore, we advise the respected sister to exercise and be moderate in her consumption of sweets.

Health and Fitness, - Headache When Fasting

Question: I constantly suffer from a headache, especially when I fast. What could be causing this? Answer: Assalaamu ‘Alaykum, There are many things that could be causing this constant headache. Migraine or stress could be causes of this. Secondary headaches result from organic problems, like sinuses, teeth problems, eye problems, high blood pressure or a bad nervous system. Migraine is the type of headache that increases when you fast. The reason for this is that when you fast, your sugar level drops, which increases the severity of the headache. Physical exhaustion and mental stress also contribute to the problem. Additionally, some perfumes and food, and staying up late at night also add to the problem, as well as many other reasons. However, to properly diagnose the problem, you must consult a physician who could advise you to adhere to certain preventive measures that could stop the recurrence of the headache, or at least reduce its severity. After treatment, you may resume fasting.

General Articles, - A single example is enough to see how Darwinism is an utter nonsense

Each Protein Molecule in our bodies acts with discipline to carry out Allah's commands. Allah, the Lord of the worlds, is the One Who creates each molecule to do "absolute must" type operations.
Albumin, which is one of the "carrier" proteins in the blood, binds itself to fats like cholesterol, hormones, toxic gallbladder materials and drugs such as penicillin. Albumin travels with the blood in the body and leaves the poisons which it collects in the liver for neutralization, and carries the nutrients and hormones wherever they are needed throughout the body.
* How does a molecule like albumin, which is made up from atoms and do not have consciousness or knowledge, distinguish between fats, poisons, drugs and nutrients?
* How does the albumin recognize between the liver, gall bladder and stomach and take the substances which it carries to the right place, in the right amount and invariably without error?
* How does it recognize the differences between toxic substances, drugs and nutrients carried in the blood and understand exactly how much should be left in which organ?
The albumin molecule, which is a combination of a few unconscious atoms, knows information that the vast majority of people do not know without proper education, and has performed its duty in every person who has ever lived thus far for millions of years. The capability of showing a consciousness like this doubtlessly takes place through Allah's infinite power and knowledge.

Hazrat Mahdi (pbuh), - Various information in regard to the King Messiah based on the Torah, Talmud and authentic commentaries

Obligation of Jews for awaiting the King Messiah (Hazrat Mahdi [pbuh]) according to the Torah:
And after this the children of Israel shall return, and shall seek the Lord their God, and David their king [Hazrat Mahdi (pbuh)] : and they shall fear the Lord, and His goodness in the last days . (Hosea, 3:5)
The importance of waiting for the King Messiah:
In tractate Sanhedrin 97b of the Talmud the importance of waiting for the King Messiah is emphasized:
For the vision is yet for an appointed time, but at the end it (King Messiah) shall speak, and not lie: though he (King Messiah) tarry, wait for him; because it will surely come, it will not tarry. What is meant by 'but at the end it shall speak [we-yafeah] and not lie?' — R. Samuel b. Nahmani said in the name of R. Jonathan: ... “For they would say, since the predetermined time has arrived, and yet he has not come, he will never come .” But [even so], wait for him , as it is written, Though he tarry, wait for him . Should you say, We look forward [to his coming] but He does not: therefore Scripture saith, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you.” (Isaiah 30:18) But since we look forward to it, and He does likewise, what delays [his coming]? — The Attribute of Justice delays it [because we still do not deserve it]... [for hoping], as it is written, blessed are all they that wait for him .
The strife and unrest among nations at the time of the King Messiah's emergence:
In a commentary on the End of Times compiled in 845 AD, the strife and unrest among nations at the time of the King Messiah is described:
However, just previous to these favorable events, the nations of the world will be in strife:
Rabbi Isaac taught: “ In the year in which the king Messiah reveals himself, all the kings of the nations of the earth will be at strife with one another .”
* Braude, Pesikta Rabbati 36, p. 681; What the Rabbonim Say About Moshiach, Douglas Pyle, 2010, USA, 3rd ed.
Importance of the King Messiah for Jews:
In the Midrash Tanhum the commentary on the Torah it is stated that:
This is the King, the Messiah, and he was more exalted than Abraham, more extolled than Moses, higher than the archangels .
* Midrash Tanchuma ( Isa. 52:13 ); "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 21; Elowitz, Gus, Even You Rabbi?
From the 13th century commentary Yalqut:
This refers to the King Messiah… Because he is greater than the patriarchs , as it is said, "My servant shall be high, and lifted up, and lofty exceedingly" He will be higher than Abraham… lifted up above Moses… loftier than the ministering angels. * Yalkut ii: 571 (13th century); Driver and Neubauer, p. 9. The same passage is found in Midrash Tanhuma to Genesis (perhaps 9th century), edited by John T. Townsend (Hoboken, New Jersey: Ktav, 1989), p. 166.
Some setions from 18th century Torah commentary titled Likutey Halakhot by the well-known scholar Rabbi Nahman:
Influence of the King Messiah over people:
Fine oils and perfumes attract people. Like fine oil, Mashiach will have the power to draw the whole world to his teachings.
* Likutey Halakhot, Birkat HaReiach 3:8; ibid. 4:5; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 23-24.
The “spirit of Mashiach” is the ray of hope to which we can cling, the sweet smelling fragrance of joy and expectation that everything will turn out for the best.
* Likutey Halakhot, Birkat HaReiach 4:21; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 23-24.
King Messiah will not shed blood:
Mashiach will conquer the entire world without firing a single shot!
* Siach Sarfei Kodesh I-67 ; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 41.
The prophecies by the prophets are signs for the King Messiah:
Rambam (Rabbi Moshe ben Maimon or Maimonides; 1135-1204) writes that the differing prophecies should be accepted as allegories until Mashiach himself comes. We will then see them unfolding before our eyes and understand their intent retroactively.
* Yad HaChazakah, Hilkhot Melakhim 12:1; see also Likutey Moharan I, 186; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 8.
The King Messiah is determined in destiny:
But Mashiach was created and prepared for his mission prior to the Creation of the world.
* Pesachim 54a; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 29.
Superior morals of the King Messiah and that God will give success to him:
Jews believe that the King Messiah will not be selected by men because God has chosen him for this mission.
Mashiach will be born from man and woman as any other human being. He will be very righteous, and perform many meritorious deeds, thereby constantly elevating himself. His efforts will ultimately bring him to a very exalted level, at which point he will be able to receive Yechidah , the Unique Soul that was prepared for him prior to Creation. He will then realize who he is and what his mission will be. He will be endowed by Heaven with the power to fulfill his task.
* Arba Meot Shekel Kesef, p. 241; see also Zohar II, 7b-8b, Matok Midvash, ibid.; Zohar HaRakia, Shemot p. 56b; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 18-19.
King Messiah will be the means to draw people closer to God:
This is the meaning of the verse, "I will place My spirit within you, and I will cause you to follow My decrees..." "I will cause..." means that God will cause – something. Through that something, "you will follow My decrees."
That "something" is Mashiach. Mashiach will have the ability to attract people by drawing them close to God...
This is the subject of our Sages statement in the Talmud (Sukkah 52a), "In the Future the evil inclination will be slain."
* Likutey Halakhot, Birkhot HaPeirot 5:17; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 97-98.

Hazrat Mahdi (pbuh), - Statements on the suffering of the King Messiah in the Judaic Scriptures

Yefeth ben Ali, the Jewish scholar from 10th century gives an explanation of the Book of Isaiah in regard to the suffering of the King Messiah in his commentary of the Torah:
... to regard it as alluding to theThe Messiah, and as opening with a description of his [King Messiah’s] condition in exile, fromthe time of his birth to his accession to the throne : for the prophet [Isaiah] begins byspeaking of his being seated in a position of great honour, and then goes backto relate all that will happen to him during the captivity . He thus gives us tounderstand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly,that these trials will be sent upon him as a kind of sign, so that, if he findshimself under the yoke of misfortunes whilst remaining pure in his actions, hemay know that he is the desired one…
* S. R. Driver & A. Neubauer (editors). 1969. The Fifty-third Chapter ofIsaiah According to the Jewish Interpreters (2 volumes; New York: Ktav), pp. 19-20.The English translations used here are taken from volume 2. The original texts are involume 1. Cf. Soloff, pp. 107-09.
There is a very important passage in the very old book Pesikta , cited in the treatise Abkath Rokhel ( andreprinted in Hulsii Theologia Judai ca, where this passage occurs, p. 309):
When Elohim created the world... under the Throne of His kavod, and brought forth the being of the Messiah. He said to him: 'Will you heal and redeem My sons [servants] after 6000 years?' He [King Messiah] answered Him, 'I will.' Then Elohim said to him: 'Will you then also bear the punishment ... as it is written, “But he bore our diseases” [Yeshayahu 53:4]. And the Messiah answered Him; 'I WILL JOYFULLY BEAR THEM' (cf. Zohar, 2:212a).
Rabbi Moses Haddarshan states:
Immediately the Messiah, OUT OF LOVE, TOOK UPON HIMSELF ALL THOSE PLAGUES AND SUFFERINGS , as it is written in Yeshayahu 53, “ HE WAS ABUSED AND OPPRESSED .”
Zohar; is the fundamental piece of the knowledge of the Kabbalaand involves the mystical interpretation of the Torah.
Regarding the sufferings of Moshiach, we read in the notes of the Steinsaltz Edition of the Talmud:
According to Rashi, Rabbi Yehudah HaNasi and Daniel were suggested as possible Messiahs [by Rav, d. 247, see Sanhedrin 98b], for they were both totally righteous men and they both suffered severely from various afflictions .
* The Talmud , SteinhaltzEdition (New York: Randomhaus, 1999), notes p. 25, 26.
A righteous one suffering on behalf of the whole world is seen in the Zohar:
The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying (Isaiah 53:5), ‘ He was wounded for our transgressions, bruised for our iniquities …’
* Zohar, Numbers, Pinchus 218a; Driver and Neubauer, Zohar, Numbers, Pinchus 218a (English translation), p. 15.
The oppression on the believers in the end of times is described in the Zohar as such:
The seventy sounds of a woman in labor:
At that time, She is opened to give birth to Messiah. This is owing to the pain and distress of the pious, men of good qualities , sages of secrets of the Torah, people of humility and shame, of fear and love, of kindness, men of valor, fearing Elohim, truthful men, who despise bribes, for whom it is a time of poverty. This is what the sages of the Mishnah have explained. In the times in which the son of David will come, a valiant men will go circulating from city to city but will not be shown favor. Those that fear sin will be despised and the wisdom of scribes will be sullied. Truth will be absent... * Zohar, Acharei Mot: 36,Verse 213

Welcome to Islam, - The revolutionary role of Islam – II

Historical revolution This expansion of the Islamic empire was not simply a political event. Its aim, in fact, was to set in motion a revolutionary process in history. This process had been initiated in Makkah itself, then it travelled from Makkah to Madeenah, to Damascus and Baghdad from where it entered Spain and thereafter it spread all over Europe and the entire world. We would probably be right in saying that the 20th century saw the culmination of this process. There are two basic aspects to this movement. One was the end of religious persecution. )This kind of persecution has been mentioned in the Quran asfitna’(. )Quran 8:39( The process began with the end of idolatry and was completed during the lifetime of the Prophet, salallaahu alayhi wa sallam. The other, the advent of religious freedom, came about later, during the pious caliphate; with the disintegration of the two great empires—the Sassanid and Byzantine—the two greatest pillars of religious persecution were uprooted, and religious freedom became the order of the day. However, no great revolution materializes all of a sudden. It reaches fruition only by a long historical process, and the Islamic revolution was no exception to this rule. The process of human liberation, initiated by Islam, continued over a long period to make advances through individual and collective efforts, taking various forms. The second Caliph, ‘Umar ibn Al-Khattaab )d.644(, may Allaah be pleased with him, addressing one of his governors and his son in a well known case asked: “Since when have you enslaved people while their mothers had given birth to them in freedom?” This voice was echoed eleven hundred years later by the well known French reformer Rousseau )d. 1778(. His book, titled The Social Contract, began with this famous sentence: ‘Man was born free, but I find him in chains’. The end of the superstitious era Another basic change wrought by the Islamic revolution was similar in some respects to the scientific revolution of modern times; that is, the rooting out of superstitious thinking on scientific grounds and the general prevalence of thinking based on facts. As mentioned above, the continued existence of the idolatrous way of life and thinking in ancient times was due to the ignorance of human beings regarding nature. Ancient man used to judge natural phenomena by their appearance. Holding them sacred, he began to worship them. For the first time in human history, Islam succeeded in convincing people that these phenomena of nature were not creators, but only creatures. They were entirely helpless beings, mere slaves and not the masters of man. In the wake of this revolution, the ideological base of idolatry was wiped out altogether. All those things held sacred were relegated to the status of mere creatures. They were there to be harnessed by man and not for man to be enslaved by them. The sun was held to be a god and worshipped in ancient times; the man of today is converting the sun into solar energy. Ancient man held the moon sacred; modern man has set his foot on it. Ancient man had deified the river; modern man has converted rivers into steam power, etc. In this way, it has happened for the first time in human history that the phenomena of nature, looked upon by ancient man with reverence, have now become objects of investigation. In other words, Islam started the process of scientific enquiry. The Quran repeatedly enjoins man to reflect on the objects of the universe. This is no simple matter. The act of pondering over the nature of the phenomena of the universe has been accorded the status of worship in Islam. As a result of this thinking, for the first time in known history, all things in the universe have been subjected to research and investigation. The scientific way of thinking of the modern age initiated in the early period of Islam, continued as a process to grow, spreading from one country to another until it reached the west where it saw its culmination in the western world. In respect of its reality, this scientific thinking is a revolution desirable by Islam itself. After this revolution, for the first time in human history the idolatrous way of thinking has been totally deprived of its ideological base. The concept of the sacredness of natural phenomena is now seen for what it is—a superstition, for modem scientific investigation has demonstrated belief of this kind to be baseless. All that happened was exactly in accordance with the Divine plan, the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, having been asked to carry out this divine scheme. Allaah Almighty Says )what means(:“Fight them until there be no persecution and religion be wholly God’s”.]Quran 8:39[ This means that there was no longer any barrier to man’s making a choice in the way of God. This was the final goal of the revolution brought about by the Prophet Muhammad, salallaahu alayhi wa sallam, and his companions. It ended that absolutist system of coercion which places curbs upon personal decisions about one’s religion. It also removed the veil of obstacles in ideological terms which confused and mislead people, as a result of which they began to worship creatures supposing them to he creators. The Quran tells us that there is no compulsion in the matter of religion, with the proviso that true guidance and misconceptions should be thoroughly separated from one another. )2:256( Truth and falsehood stand clearly separated from each other, just like light and darkness after the sun has risen. This was something which—after the Islamic revolution—could be grasped beyond the shadow of a doubt by anyone who sought reality with an open mind. No one was left groping in the dark. And no one was left with any excuses for rejecting God. To this particular end, Allaah Almighty brought about the revolutions in human history, as mentioned above. Now truth and untruth have become so distinct from one another that there is no thick or thin veil in between: the task of clarification has been performed so thoroughly that the man of today has total freedom of choice. Now in his journey towards Allaah Almighty, man is hindered neither by false ideologies nor by practical barriers.

Welcome to Islam, - The revolutionary role of Islam – I

As a result of ignorance the evil known as the worship of natural phenomena was born in human society. Man attributed divinity to mere creatures. He began to worship all the things in the world, holding them to be gods. Owing to this intellectual aberration, idolatry became a rooted feature of human civilization. Not even the coming of thousands of Prophets and reformers could bring about any change in this state of affairs, in the practical sense. The rejection of the Prophets brought down on the deniers the chastisement of God, butshirk)idolatry( could never be wiped out from society. Then God Almighty took it upon Himself to intervene. One major manifestation of this Divine intervention in human history was the emergence of the Prophet Muhammad, salallaahu alayhi wa sallam. An American encyclopedia has very appropriately described his coming as having “changed the course of human history.” French historian, Henri Pirenne, has expressed it thus: ‘Islam changed the face of the globe. The traditional order of history was overthrown.” The Quran, in defining the objective of the divine intervention, has this to say )what means(:"It is He that has sent forth His Prophet with guidance and the true faith, so that he may exalt it above all religions. God is the All-sufficient witness."]Quran 48:28[ This has found expression in ahadithrecorded in Saheeh Al-Bukhaari:"He will not depart from this world as God has decreed, unless and until these people are brought to the straight path." This shows that, for the Prophets of the past, may Allah exalt their mention, communication alone was required, whereas for the Prophet Muhammad, salallaahu alayhi wa sallam, not just communication but also implementation was required. The task of the earlier prophets was completed with the full communication of the message to the people. But the Divine plan in sending the Prophet Muhammad, salallaahu alayhi wa sallam, to the world was to bring about a practical revolution. His message could not, therefore, remain at the theoretical stage. It being beyond human capacity to make the end result a certainty, how was the Prophet’s, salallaahu alayhi wa sallam, message to be translated into reality? It all became possible due to the special Divine succor extended to the Prophet, salallaahu alayhi wa sallam, by God Almighty. This took the form of a Divine plan which had two basic aspects to it: one, to provide the Prophet, salallaahu alayhi wa sallam, with a powerful and trustworthy team, and the other to significantly weaken the enemies of monotheism by means of a special strategy, so that the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, could easily dominate their opponents. The first part of this Divine plan was brought to completion in the form of the settlement of Ismaa’eel, son of Prophet Ibraaheem, may Allaah exalt their mention, in the unpopulated desert of Arabia, two thousand five hundred years ago. At that time it was a totally isolated place situated far from the centres of civilization. There, a community was raised by Ismaaeel ibn Ibraaheem, may Allaah exalt their mention, trained in the desert atmosphere where there was nothing save nature. As a natural result of this unadulterated atmosphere, )free from all man-made pollution,( the human qualities of the inhabitants of the desert were fully preserved. It was like a vast natural training camp. It took more than two thousand years to evolve a nation of such high calibre as to be called a “nation of heroes” by a western scholar. In the history of the Arabs, this nation is known as the Ismaailites. Despite religious perversion having set in, so distinguished were they in human values—thanks to their particular training—that they had no peers among those who came before or after them. The Prophet Muhammad, sallallaahu alayhi wa sallam, one of the distinguished members of the Banu Ismaa’eel, struggled for about thirteen years in Makkah and ten years in Madeenah. Ultimately, more than one hundred thousand people believed in him and joined his mission. Each and every one of his companions, may Allaah be pleased with them, possessed a strong and dependable character. In this way, the Prophet Muhammad, sallallaahu alayhi wa sallam, in an exceptional way, secured a team by which he could bring the message of the Prophets, may exalt their mention, to fruition—taking the prophetic mission from the theoretical stage of ideology to the practical stage of revolution. The next part of this Divine plan consisted of weakening these anti-monotheism forces so considerably that the last Prophet might subjugate them and usher in the desired revolution in the very first generation itself. To achieve this end, the Arabian tribes remained engaged for a long period of time in bloody, internecine warfare. Consequently, when the Prophet Muhammad, sallallaahu alayhi wa sallam, was sent to the world, the idolatrous tribes of Arabia, having so weakened themselves, could not continue their resistance for long. This enabled the Prophet Muhammad, sallallaahu alayhi wa sallam, to overcome Arabia and root out idolatry completely within a short period of time. In those days there were two great empires outside of Arabia. These empires kept the major parts of Asia and Africa under their full control. Their power was so great that the Arabs could not even have dreamed of overcoming them. Despite this extremely out of proportion difference, how did it become possible for the Arabs of the very first generation, to conquer both these empires—the Sassanid and Roman—in such a decisive way as to crush them absolutely, resulting in the dominance of monotheism over idolatry throughout this region? This miracle became a reality owing to a special Divine strategy, which is paralleled by the case of the Romans: Allaah Almighty Says what means:"The Romans have been defeated in a neighbouring land. But after their defeat they shall themselves gain victory within a few years."]Quran, 30:1-3[ History shows that from 602 to 628 A.D., extremely extraordinary events took place between these two great empires. First, the royal families in the respective countries clashed internally with one another, and in consequence, many individuals of great political worth were killed. In fact, these feuds gave a death blow to these empires, shaking them to the very roots. Subsequently, certain factors led to the destructive collision of these empires with one another. First the armies of the Sassanid empire crossed the border of the Roman empire to attack it. Circumstances proved favourable and they succeeded to the extent that the Roman Emperor Heraclius decided to flee from his Palace in Constantinople. But again, events took a new turn. Heraclius regained his lost confidence and after making full preparations, attacked the Sassanid empire, destroyed their armed forces and penetrated right into the heart of Jerusalem. These civil wars, lasting for about twenty five years, considerably weakened both these empires. Therefore, during the pious caliphate when the Arab forces entered the Roman and Sassanid empires, they managed to advance with great speed.

Welcome to Islam, - Morality in Islam

One of the most important aspects of a Muslim's life is to have high moral standards. Since the beginning of Islam, Prophet Muhammad sallallaahu 'alayhi wa sallam was mainly concerned with teaching and disciplining Muslims to have the best manners and personal characteristics. His personal life and behaviour were reflective of his teachings, which were revealed to him by Allaah. In the Noble Quran, Allaah describes Prophet Muhammad, sallallaahu 'alayhi wa sallam, saying )what means(:“And indeed, you are of a great moral character.”]Quran, 68:4[
The Prophet's high standard of manners made him a model for all Muslims to follow. The Prophet, sallallaahu 'alayhi wa sallam, used to emphasise how important good manners are for Muslims. He sallallaahu 'alayhi wa sallam has said:“The best of you is the best among you in conduct.”]Al-Bukhaari and Muslim[
In another authentic narration, the Prophet, sallallaahu 'alayhi wa sallam, mentioned that:“The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be good behaviour. And Allaah hates the one who uses bad language.”]Al-Bayhaqi[
Someone once asked the Prophet, sallallaahu 'alayhi wa sallam, what deed would lead a man to paradise, and he sallallaahu 'alayhi wa sallam answered:“Piety and good conduct.”
In other narrations the Prophet, sallallaahu 'alayhi wa sallam, made distinctions among Muslims based on their behaviour; the Prophet, sallallaahu 'alayhi wa sallam, said:“The most perfect man in his faith, among the believers, is the one whose behaviour is the most excellent; and the best of you are those who are the best to their wives.”]Ahmad[
He even clarified that people will be on different levels inParadisebased on their good manners saying:“The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best in conduct…”]Ibn An-Najjaar[
Now we shall talk about ethics in Islam, and how it is different from other ethical systems today.
Unlike other systems, the ethical system in Islam derives from a divine source. This divine source is the revelation from Allaah. Therefore, this system cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years, it cannot be changed today, and it will never change until the Day of Judgement. No one has the authority to change or alter this system, even if the whole world wants to do so. What was considered good morals in the past will remain as good morals throughout time.
What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms, because Allaah is the One who determines what is acceptable and what is not.
The Noble Quran is very detailed and clearly mentions the significance of good manners, just like it mentions the importance of belief, worship, and all our daily affairs.
The Noble Quran mentions several good acts of morality repeatedly, for example:
Dealing with one’s parents in the best manner
Being nice to one’s relatives and neighbors
Taking care of orphans and the poor
Being honest
Being sincere in all of one’s intentions
Fulfilling one’s promises
Treating all people fairly
The Noble Quran goes as far as to teach us the way that we should walk. Allaah Says )what means(:“And, be moderate in your walking…”]Quran: 31:19[ Allaah also Says )what means(:“And the servants of the Most Merciful are those who walk upon the earth in modesty, and when the ignorant address them ]harshly[, they say ]words of[ peace.”]Quran, 25:63[
The Noble Quran even tells us the proper etiquette of visiting one another. Allaah Says )what means(:“O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded ]i.e., advised[.”]Quran, 24:27[
The Quran also teaches us the way we should behave in a gathering, Allaah Says )what means(:“O you who have believed! When you are told: 'Space yourselves' in assemblies, then make space; Allaah will make space for you…”]Quran, 58:11[
If we were to actually practice the sayings and actions of Prophet Muhammad, sallallaahu 'alayhi wa sallam, we would find that there are many lessons to learn when eating, drinking, dressing, sleeping, travelling, greeting, taking permission, even sneezing, yawning and other seemingly trivial acts.
Unlike other ethical systems, Islam's moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It is a complete package - it does not lack anything that needs to be completed nor does it have any defects that need to be amended.
The Islamic religion guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honor and respect scholars. Islam even directs us on how to act during times of peace and war.
It goes as far as guiding us on the treatment of animals. Prophet Muhammad, sallallaahu 'alayhi wa sallam, said:“Fear Allaah when you treat the animals: take care of them, keep them in good health whether you ride on them or are raising them for their meat.”]Ahmad[
In another narration, Prophet, Muhammad sallallaahu 'alayhi wa sallam, said:“…when you slaughter an animal, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to the animal )in order to reduce the pain(.”]Muslim[
The Companions once asked the Prophet, sallallaahu 'alayhi wa sallam,“Do we earn reward if we treat animals in a good manner? He answered: “Yes, surely you earn rewards whenever you treat any living being in a good manner.”]Al-Bukhaari and Muslim[
No other ethical system can match Islam's one. Only Allaah, with His great wisdom, could have made such a system that teaches humans how to deal with every aspect of their lives. This is because Islam is not a man made system; it is the religion of Allaah. He made it complete and integrated. No man has, can or ever will come up with a system that is so perfect. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results.

Dought & clear, - She likes a religiously committed man, and there is correspondence between them, such ascongratulations (for Ramadaan) and religious reminders. What should she do?

I am a young woman who graduated from university four years ago. Praise be to Allah, I wear hijab and memorise Qur’an, and I love Islam a great deal. I want to know all the details of my religion. I grew up in a conservative family, and during all stages of my life I did not mix with boys, even at work, and I never put any boy’s number in my mobile phone. I always pray to Allah to bless me with a righteous husband who will help me to learn Islam and Qur’an, and help me to be religiously committed. I have refused all the young man who proposed to me, because they were not as religiously committed as I hoped for. My problem started when I opened an engineering office, and I began to work in it in order to help my family. I got to know a young man who started coming to my office for some of his work. He is studying for his Masters degree in ‘ilm al-hadeeth (hadeeth sciences), and he is top of the class in his specialised studies. I asked him if I could ask him about some matters having to do with Islam, and he asked me for my phone number so that he could tell me the answers. I gave him my number because I trusted myself and him, because he is a man who has knowledge of sharee‘ah, and it is obvious that I am impressed with his Islamic character, because in our society you rarely see a young man who follows the example of the Prophet (blessings and peace of Allah be upon him) and lets his beard grow. After that he contacted me and gave me the answer, and he said: You can get in touch any time you need something. After that, I sent him a text message to thank him and congratulate him on the occasion of the month of Ramadan, and he replied to my message. After that, he began to send me messages from time to time that contain advice, du‘aa’s or hadeeth of the Messenger (blessings and peace of Allah be upon him), and I began to reply in like manner. But I was always very happy to receive his messages, and they made me feel that he remembers me and was thinking of me, and I prayed to Allah to make him my husband, and I said to myself that maybe he will graduate and propose to me. I do not know why I am so fond of him. Every time a young man proposes to me, I reject him and compare him to this man, especially with regard to religious commitment. But sometimes I think that exchanging messages with him is haraam, so I would stop doing that, but he was sending me a message every week, and I used to reply and I thought that if it was haraam, and he is one of the people of knowledge, then how can he approve of that? I do not know if he is married or not, but I think that if he was married, he would not send messages to me; I know the society in which I live. Now I do not know what I should do, or how I can find out whether he is married or not, or if he wants to marry me or not, or if corresponding with him is haraam. Should I wait for him? I do not have anyone trustworthy who could help me. I know that in material terms he is not well off, but I used to wonder if this is the reason, because I have a share of beauty that makes many people propose marriage to me. Please advise me. Praise be to Allah. The Shaytaan uses various means and methods to ensnare people, including the exact phrases that you mentioned every time: “I trust myself”, ” I trust him”, “for the sake of beneficial knowledge”, “congratulations on the occasion of Ramadan and Eid.” After that comes emotional attachment, then words of admiration, then love, and the matter may continue until it develops into things that are worse than that and more haraam. You made a mistake when you gave your mobile number to a man who is not your mahram, and you made a mistake when you sent him a message thanking him, then a message congratulating him (on the occasion of Ramadan), and you made a mistake when you let him carry on sending messages to you. We have discussed the ruling on correspondence and conversations between the sexes in several fatwas. Please see the answers to questions no. 78375, 26890and 82702 You have two ways of ending this problem and putting an end to continuing in sin. They are: Propose marriage to him yourself, but in a manner that will preserve your dignity and modesty. We have discussed the way of doing that in the answer to question no. 99737 Or you can send him a message saying that you made a mistake when you allowed him to continue corresponding with you, and that you are not happy about it, and that you have decided to put an end to this correspondence. In that case, he will either tell you frankly that he is interested in marrying you, or he will agree to put an end to the correspondence. Whatever the case, you will have achieved your purpose. We ask Allah, may He be exalted, to help you to do all that is good. And Allah knows best.

Dought & clear, - Who takes the souls of animals and what is their fate?

When animate beings other than humans, namely animals and birds, die, where do their souls go? Does the Angel of death take them, or what exactly happens to them? Praise be to Allah. Allah, may He be glorified, tells us that the Angel of death takes the souls of the sons of Adam, as He says (interpretation of the meaning):“Say: "The angel of death, who is set over you, will take your souls, then you shall be brought back to your Lord."” [as-Sajdah 32:11]. With regard to the souls of animals and birds, there is no text that speaks about them in the Qur’an or saheeh Sunnah, as far as we know. Rather what has been narrated concerning that is a hadeeth that is not sound (saheeh). This is a report that was narrated by al-‘Aqeeli inad-Du‘afa’: “The lifespan of all animals, lice, fleas, locusts, horses and mules, all of them, cattle and so on, their lifespans are all connected to their tasbeeh. When their tasbeeh comes to an end, Allah takes their souls, and the Angel of death has nothing to do with that.” Al-Albaani said inas-Silsilah ad-Da‘eefah(4/188): It is mawdoo‘ (fabricated). Hence some of the scholars said that the Angel of death is the one who takes the souls of all creatures, whilst others said that Allah takes their souls Himself and causes their life to cease. See:at-Tadhkirahby al-Qurtubi, p. 75;al-Fawaakih ad-Dawaani, 1/100 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) is of the view that asking about that is unnecessary. He (may Allah have mercy on him) was asked: Is the Angel of death appointed to take the souls of animals? He replied: What would you think if I said that the Angel of death is or is not appointed to take the souls of animals; what benefit is there in knowing this? Did the Sahaabah ask the Messenger (blessings and peace of Allah be upon him) about that, when they were more eager than others to seek knowledge, and the Messenger was more able than others to answer, yet despite that they did not ask? Rather Allah, may He be glorified and exalted) says (interpretation of the meaning):“Say: ‘The angel of death, who is set over you, will take your souls, then you shall be brought back to your Lord.’” [as-Sajdah 32:11]. He (the Angel of death) is appointed to take the souls of the sons of Adam; with regard to the souls of creatures other than the sons of Adam, nothing is proven. And Allah knows best. But the most important thing to say in response to this question is that man should not go to extremes (inasking questions). The Prophet (blessings and peace of Allah be upon him) said: “Those who go to extremes (in their words and deeds) are doomed.” So do not ask about things in which there is no benefit. By Allah, if there were any benefit in our knowing whether the Angel of death takes the souls of other creatures, Allah, may He be glorified and exalted, would have told us about it, either in the Qur’an or Sunnah, or Allah would have caused someone to ask the Messenger about that. Hence the Sahaabah would rejoice when a Bedouin came from the desert to ask about something that they might feel too shy to ask the Messenger about. The point is, for you and anyone else who is listening, that delving deeply into such matters is wrong, because the Messenger said: ““Those who go to extremes (in their words and deeds) are doomed.” And on one occasion he said: “Those who go to extremes (in their words and deeds) are doomed, those who go to extremes (in their words and deeds) are doomed, those who go to extremes (in their words and deeds) are doomed”, three times. With regard to such matters of the unseen, you should take what has been proven and leave that which has not been mentioned… With regard to matters of the unseen, we should take that which has been proven to us, and as for the rest, we should keep quiet about it; if it was important for us, or if there were any interest to be served by knowing it, Allah would have explained it. Allah, may He be exalted, said to the Messenger (blessings and peace of Allah be upon him): “And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them” [an-Nahl 16:44]. The Messenger (blessings and peace of Allah be upon him) did not leave anything that we need but he explained it to us. End quote fromLiqa’ al-Baab al-Maftooh, 11/146 Secondly: With regard to the fate of the souls of these animals, it was narrated by ‘Abd ar-Razzaaq in hisMusannaf, by Ibn Jubayr, and by al-Bayhaqi inal-Ba‘thfrom Abu Hurayrah, that he said concerning the verse (interpretation of the meaning),“There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered” [al-An‘aam 6:38]: All creatures will be gathered on the Day of Resurrection, animals, beasts, birds and everything. Then Allah’s justice on that day will reach such an extent that Allah will settle the score for the hornless animal with the horned one. Then He will say, ‘Be dust,’ at which point the disbeliever will say:‘Would that I were dust!’ [an-Naba’ 78:40]. See:Tafseer Ibn Katheer, 3/255 Al-Albaani said inas-Silsilah as-Saheehah(4/466): This was narrated by as-Suyooti inad-Durr al-Manthoor(6/310), but he did not say anything about its isnaad as he usually does. According to Ibn Jareer (30/17) it is qawiy. End quote. And Allah knows best.

Dought & clear, - Who takes the souls of animals and what is their fate?

When animate beings other than humans, namely animals and birds, die, where do their souls go? Does the Angel of death take them, or what exactly happens to them? Praise be to Allah. Allah, may He be glorified, tells us that the Angel of death takes the souls of the sons of Adam, as He says (interpretation of the meaning):“Say: "The angel of death, who is set over you, will take your souls, then you shall be brought back to your Lord."” [as-Sajdah 32:11]. With regard to the souls of animals and birds, there is no text that speaks about them in the Qur’an or saheeh Sunnah, as far as we know. Rather what has been narrated concerning that is a hadeeth that is not sound (saheeh). This is a report that was narrated by al-‘Aqeeli inad-Du‘afa’: “The lifespan of all animals, lice, fleas, locusts, horses and mules, all of them, cattle and so on, their lifespans are all connected to their tasbeeh. When their tasbeeh comes to an end, Allah takes their souls, and the Angel of death has nothing to do with that.” Al-Albaani said inas-Silsilah ad-Da‘eefah(4/188): It is mawdoo‘ (fabricated). Hence some of the scholars said that the Angel of death is the one who takes the souls of all creatures, whilst others said that Allah takes their souls Himself and causes their life to cease. See:at-Tadhkirahby al-Qurtubi, p. 75;al-Fawaakih ad-Dawaani, 1/100 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) is of the view that asking about that is unnecessary. He (may Allah have mercy on him) was asked: Is the Angel of death appointed to take the souls of animals? He replied: What would you think if I said that the Angel of death is or is not appointed to take the souls of animals; what benefit is there in knowing this? Did the Sahaabah ask the Messenger (blessings and peace of Allah be upon him) about that, when they were more eager than others to seek knowledge, and the Messenger was more able than others to answer, yet despite that they did not ask? Rather Allah, may He be glorified and exalted) says (interpretation of the meaning):“Say: ‘The angel of death, who is set over you, will take your souls, then you shall be brought back to your Lord.’” [as-Sajdah 32:11]. He (the Angel of death) is appointed to take the souls of the sons of Adam; with regard to the souls of creatures other than the sons of Adam, nothing is proven. And Allah knows best. But the most important thing to say in response to this question is that man should not go to extremes (inasking questions). The Prophet (blessings and peace of Allah be upon him) said: “Those who go to extremes (in their words and deeds) are doomed.” So do not ask about things in which there is no benefit. By Allah, if there were any benefit in our knowing whether the Angel of death takes the souls of other creatures, Allah, may He be glorified and exalted, would have told us about it, either in the Qur’an or Sunnah, or Allah would have caused someone to ask the Messenger about that. Hence the Sahaabah would rejoice when a Bedouin came from the desert to ask about something that they might feel too shy to ask the Messenger about. The point is, for you and anyone else who is listening, that delving deeply into such matters is wrong, because the Messenger said: ““Those who go to extremes (in their words and deeds) are doomed.” And on one occasion he said: “Those who go to extremes (in their words and deeds) are doomed, those who go to extremes (in their words and deeds) are doomed, those who go to extremes (in their words and deeds) are doomed”, three times. With regard to such matters of the unseen, you should take what has been proven and leave that which has not been mentioned… With regard to matters of the unseen, we should take that which has been proven to us, and as for the rest, we should keep quiet about it; if it was important for us, or if there were any interest to be served by knowing it, Allah would have explained it. Allah, may He be exalted, said to the Messenger (blessings and peace of Allah be upon him): “And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them” [an-Nahl 16:44]. The Messenger (blessings and peace of Allah be upon him) did not leave anything that we need but he explained it to us. End quote fromLiqa’ al-Baab al-Maftooh, 11/146 Secondly: With regard to the fate of the souls of these animals, it was narrated by ‘Abd ar-Razzaaq in hisMusannaf, by Ibn Jubayr, and by al-Bayhaqi inal-Ba‘thfrom Abu Hurayrah, that he said concerning the verse (interpretation of the meaning),“There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered” [al-An‘aam 6:38]: All creatures will be gathered on the Day of Resurrection, animals, beasts, birds and everything. Then Allah’s justice on that day will reach such an extent that Allah will settle the score for the hornless animal with the horned one. Then He will say, ‘Be dust,’ at which point the disbeliever will say:‘Would that I were dust!’ [an-Naba’ 78:40]. See:Tafseer Ibn Katheer, 3/255 Al-Albaani said inas-Silsilah as-Saheehah(4/466): This was narrated by as-Suyooti inad-Durr al-Manthoor(6/310), but he did not say anything about its isnaad as he usually does. According to Ibn Jareer (30/17) it is qawiy. End quote. And Allah knows best.

Dought & clear, - The difference between muraabahah and riba-based loans

There is a man who is looking for financing. He has a company that has ten million in its account, and I found a second man who says, “I will give him financing ten times the amount in the company’s account, and he can pay it back over ten years, with an annual profit of 4%,” and he describes it as muraabahah. I am an intermediary or agent. I put the first man in touch with the other, and I took my commission. Is this work of mine permissible? Praise be to Allah. Permissible muraabahah is where the financer (the one who has the money) buys something for one hundred million – as in the question – then when he has acquired it and taken possession of it, he sells it to your friend for payment in instalments over ten years, with a profit of 4%, for example; then your friend can keep the product or sell it in the marketplace for cash at a lower price, in order to obtain the cash. This is muraabahah which is valid according to Islam. For more information, please see the answer to question no. 36408. But if the financer gives this money (one hundred million) to your friend on the basis that he will take it back from him in instalments, with an increase of 4%, then this is a riba-based loan, which is haraam, whether it is called financing or muraabahah. In fact calling it by this name is a kind of confusing and misleading trickery, which is also haraam. The scholars are unanimously agreed that riba-based loans are haraam. Ibn Qudaamah (may Allah have mercy on him) said: Any loan in which it is stipulated that more (than the original amount) be paid back is haraam, and there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: They are unanimously agreed that if the lender stipulates that the borrower must pay back more or give a gift, and he gives the loan on that basis, if he takes anything additional to that, it is riba. It was narrated from Ubayy ibn Ka‘b, Ibn ‘Abbaas and Ibn Mas‘ood that they forbade loans that bring benefits. End quote fromal-Mughni, 6/436 What appears to be the case from your question is that this transaction is not of the first type. You did not mention any product that the financer bought then sold to your friend. If the transaction is a riba-based loan, then your involvement in it is haraam, and what you must do is two things: 1. repent to Allah, may He be exalted, and do not do that again; and do not go ahead with any transaction before you find out the Islamic ruling on it 2. get rid of the money that you still have, because it came from haraam work; as for that which you spent before you found out that it is haraam, you do not have to do anything about it. And Allah knows best.