For children, - Companion of Prophet Abu Lubabah: Seeking Forgiveness (Al-Istighfaar, Istighfar)

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Abu Lubabah was one of the distinguished companions (Sahaba)of the Noble Prophet Muhammad (saw) and had participated in the battle of Uhud and the conquest of Makkah. One of the sensitive aspects of his life was the incident of his repentance (Tawbah and Istighfaar).
When the tribe of Bani Quraidhah violated their covenant with the Noble Prophet Muhammad (saw), the Noble Prophet Muhammad (saw) initiated a military expedition against them and besieged their fort. Some persons from the tribe of Aus approached him and requested: "Just as you had handed over the fate of the tribe of Bani Qainaqa'a to be decided by the tribe of Khazraj, leave it upon us to decide the fate of the tribe of Bani Quraidhah."
"Will you be satisfied if I were to appoint one person from your tribe to rule in the matter?" the Noble Prophet Muhammad (saw) asked.
They agreed. The Noble Prophet Muhammad (saw) suggested Sa'd ibn Mu'adh, chief of the Bani Aus tribe in Yathrib but the Bani Quraidhah refused to accept him. They told him to send Abu Lubabah to them so that they could confer with him. The Noble Prophet Muhammad (saw) assigned Abu Lubabah, who had his house, property and family in the fort of Bani Quraidhah, the task of conducting consultations with them.
As soon as Abu Lubabah entered the fort, men and women, old and young, surrounded him and began lamenting and complaining to him (over the state of affairs) with the intention of attracting his pity and compassion. Then they asked: "Should we submit before the rule of the Noble Prophet Muhammad (saw)?"
"You could do that," he replied, making a gesture (by pointing to his neck) to indicate that submission was equivalent to death.
Abu Lubabah quickly realized that by performing this act, he had been unfaithful and disloyal to the Noble Prophet Muhammad (saw). It was on this occasion that the following verse was revealed: "O you who believe! Be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know. Know that your property and your children are a temptation, and that Allah is He with Whom there is a mighty reward." Noble Qur'an (8:27-28)
Overcome with shame, he came out of the fort and proceeded straight towards the mosque of Madina and, tying himself to one of its pillars in the mosque, called out: "None should untie me till Allah (SWT) accepts my repentance (Tawbah and Istighfaar)."
Abu Lubabah remained in that state for ten to fifteen days, allowing himself to be untied only for prayers or to go to the washroom.
"If Abu Lubabah had come to me, I would have sought forgiveness for him but since he himself awaits Allah's (SWT) forgiveness, leave him alone till Allah (SWT) forgives him," the Noble Prophet Muhammad (saw) commented when he came to know what Abu Lababah had done.
Umm al-Momineen Umm Salamahstates: "One day, at dawn, I saw the Noble Prophet Muhammad (saw) happy and smiling. May Allah (SWT) always keep you smiling! What is the reason for it?" I asked him.
The Noble Prophet Muhammad (saw) said: "Jibril (Gabriel) has informed me that Abu Lubabah's repentance has been accepted."
"Do I have your permission to inform him of the good news?" I asked.
"You may if you wish," he answered. From inside the room I called out: "Glad tidings, O' Abu Lubabah! Allah (SWT) has accepted your repentance."
The people rushed forward to untie him but he ordered: "I place you under the oath of Allah (SWT) that none, except the Noble Prophet Muhammad (saw), should untie me."
When the Noble Prophet Muhammad (saw) arrived in the mosque for the morning prayers, he untied Abu Lubabah from the pillar which stands even today, in the Mosque of the Noble Prophet Muhammad (saw) and is popularly known as the 'Pillar of Repentance' or the 'Pillar of Abu Lubabah'.

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Fathwa, - Wants to marry cousin from disputing relatives

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Question
My mother and uncle had a quarrel 8 years ago. They have severed their ties thereafter. Now I want to be reunited with my uncle, I'm also in love with my uncle's daughter and I want to marry her. But my auntie's behavior is very rude. She is also the main cause of conflict. I don't think that she would agree to marry her daughter to me. I often use to go to my uncle's home to see him and his daughter. But my auntie always greets me with anger. I'm very upset about this situation. I don't want to marry any one except my cousin. Would you please help me in the light of Qur'an and Sunnah?
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.
First, try to reconcile your mother and her brother as soon as possible. You will get great reward for that if your aim is to please Allah by such an act. Allah Says )interpretation of meaning(:}There is no good in most of their secret talks save )in( him who orders Sadaqah )charity in Allâh's Cause(, or Ma'rûf )Islâmic Monotheism and all the good and righteous deeds which Allâh has ordained(, or conciliation between mankind, and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.{]4: 114[.
You should use the wisdom and the appropriate means for this reconciliation. Remind them of Allah and tell them that whoever keeps good ties with his kinship )visiting them and doing good to them( Allah will bestow blessings upon him and whoever severs his ties with his kinship Allah will cut off ties with him; no doubt this will result in his destruction.
Allah Says )interpretation of meaning(:}Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allâh has cursed, so that He has made them deaf and blinded their sight.{]47: 22-23[.
Abu Hurairahreported from the Prophet )Sallallahu Alaihi wa Sallam( that he said:"The gates of Paradise are not opened but on two days, Monday and Thursday, and then every servant )of Allah( is granted pardon who does not associate anything with Allah except the person in whose )heart( there is rancour against his brother. And it would be said: Look towards both of them until there is reconciliation; look toward both of them until there is reconciliation; look towards both of them until there is reconciliation".
This is about Muslims in general. The rule will have greater impact if this is between very close relatives people who are linked by very close family ties like a brother and a sister.
On the other hand, if your uncle's daughter is pious and good, do not hesitate to ask her for marriage. But this should be in an appropriate way so that your uncle who is the Wali )guardian( of the girl accepts your offer. If he accepts, that is what you desire. If he refuses because of the pressure from his wife try to get somebody who has an influence on them to mediate. This might have the results you want. Anyway, know that nothing will happen except that which Allah has predestined.
We ask Allah to guide you and us to do what pleases Him.
Allah knows best.

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Fathwa, - Wants to reconcile relatives so he can marry his cousin

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Question- As soon as got the answer I went to my uncle and asked him to reconcile with my mother. I also quoted the some Hadith )s(. But, he refused and said that my mother and auntie would once again quarrel if we reconcile, therefore, it is better to be separate.
Please, give me an answer in detail so that I can convince my uncle. My uncle also told me that he would go for a Hajj next time.
I would also like to tell you that my uncle's daughter is 14 years old and I'm 23.
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.
May Allah reward you for your good efforts to reconcile your uncle and mother. Do not be impatient to achieve the results; instead you should continue visiting your uncle at appropriate times. Show your respect and love for him and do what pleases him. Offering gifts at times may be useful to further your cause. Continue offering him good advice with good manners; probably Allah will guide him to the right path and open his heart to the truth. Know that the hearts are between two fingers out of the fingers of al-Rahman who turns them where He wants. If your uncle does not listen to your advice this time, probably he will listen to it another time. Also, try to convince your mother to visit your uncle or communicate with him. You may tell some lies to achieve this important matter; as some scholars permitted doing so based on the Hadith that the Prophet )Sallallahu Alaihi wa Sallam( said:"He who makes peace between the people by inventing good information or saying good things, is not a liar"]Reported by Imamsal-BukhariandMuslim[.
They take the Hadith according to its apparent meaning while other scholars say that it means using illusive words and expressions not clear lies.
Moreover, tell to your uncle in a good way that severing relations with your mother fearing there will be dispute with his wife is not a sound reason. Instead, he should rebuke the one who creates the problems and should set limits for her.
Also he should know that he could maintain good kin relations with your mother in spite of her dispute with your aunt. So, he should not make it a reason to cut off relations and expose himself to the anger of Allah.
Finally, we advise you again to be patient and continue to make efforts to reconcile them. Also you should resort to Allah, make Du'a to reunite them, help solve their problems and grant you goodness regardless of where it is.
Allah knows best.

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Fathwa, - Her parents have poor relations with her spouse

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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.

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Family Issues, - Guidance for the Muslim Wife - Complete book. (Part 6)

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THE RIGHTS OF THE PARENTS
The parents have great rights. After obedience to the Creator of the Universe, it is compulsory to obey the parents. Allah Ta'ala has commanded that parents should always be obeyed. If both or one of them becomes old in your lifetime, do not (regarding them as weak) even say "oof" to them nor reproach them. Always speak gently to them.
Rasulullah Sallallahu Alaihi Wasallam said: "Allah's pleasure lies in the pleasure of the parents and the displeasure of Allah lies in displeasing the parents." In another hadeeth Rasulullah Sallallahu Alaihi Wasallam said that kindness to parents is greater than optional salaah, charity, fasting, haj, umrah and jihaad in the path of Allah. He also said that the person who spends the morning in such a condition that his parents are pleased with him, then two doors of Jannat are opened for him, and if only one of them, the mother or the father is alive, then one door of heaven is opened.
If he spends the morning in such a condition that his parents are displeased with him, two doors of hell are opened and if only the mother or the father is displeased then one door of hell is opened. This command applies to all conditions, whether the parents are just and kind to him or they are unjust and oppressive. In the hadeeth Rasulullah Sallallahu Alaihi Wasallam repeated this statement thrice: "Even if the parents oppress him."
The attention of the previous ummat was also drawn to the rights of the parents because it is related to the nature of man. Allah Ta'ala addressed Musa Alaihi Salaam saying: "O Musa! The Muslim who does good to his parents and disobeys Me, then repents, I will note him down as a thankful and good servant and whoever obeys Me and disobeys his parents and then repents I will still regard him as disobedient."
Always beware of the curse of the parents, because Rasulullah Sallallahu Alaihi Wasallam said : "A mother's dua for her children is very swiftly accepted". At another instance he said: "Serve the mother because heaven lies below her feet". In these type of ahadeeth great emphasis is laid on obedience and service to parents. The reason for this is that they bore great hardships for your sake. How many sleepless nights they spent for you. If you became slightly ill, how much attention they paid to you. When you were in any slight difficulty they were prepared to undergo a thousand difficulties to remove one difficulty of yours. Their condition is explained in this couplet:
"If you were roused a little they became afraid, when you had a little fear they were placed in difficulty".
For your comfort they did not for a moment regard day as day and night as night. How much of sorrow did they have to experience to keep you happy. A slight change in your face would change all their joy into grief. One falling tear from your eye would strike their hearts like lightning.
Just as the parents desire your physical comfort, similarly they desire your spiritual well-being as well. Besides giving you good clothing they also disciplined you with good character and a sound education. It is for this reason that you should read books which teach you nobility, discipline, sympathy and house-keeping etc. and you are prohibited from books containing false stories, legends and subject-matter that besmirches the character. They do all this so that your character is not affected because they realize that children are a trust from Allah who have not only been entrusted to them for up-bringing but also for education and discipline. If they are deficient in their training then it is as if they are disregarding an important compulsion of Allah Ta'ala and are breaching Allah's trust. On the day of Qiyamat they will have lowered heads in front of Allah due to regret. Rasulullah Sallallahu Alaihi Wasallam said that every one is responsible for his subjects and the parents are guardians of their children. On the day of judgment they will be questioned as to how they educated their children. In view of this, they disregard their comfort to accommodate your comfort and peace. They have made arrangements for the tuition of a pious tutor from whose company you can benefit so that you can be called a well-mannered girl and be an example of nobility and character, thereby achieving the honour and respect of this world and the hereafter. Sisters, should we not appreciate all the efforts of the parents? Should we not obey them and serve them?
Rasulullah Sallallahu Alaihi Wasallam said that the one who forgets the favour of a human being is also ungrateful to Allah. If we disobey our sympathetic and kind parents and do not appreciate them nor serve them, who can be more ungrateful than us. The worst sin is to disobey Allah Ta'ala. He has emphasized obedience to parents and thankfulness to them in several places in the Holy Quran. Here are some of the verses:
"Your creator has commanded you to worship none besides Him, and be helpful and favourable to your parents. If one of them becomes old in your presence, do not even say "oof" to them nor reproach them but say noble words to them. Be humble to them and continue making this dua for them: O my nourisher, have mercy on them just as they nurtured me in my childhood".
In this verse it has been clearly mentioned that the greatest right of Allah upon anyone is to worship none besides Him, that is, not to ascribe any partner to Him. Then the rights of the parents are explained. When a child is delivered from the mother's womb the parents nurture the child in all ways. Thus He has emphasized their obedience and gratitude. In another verse He states:
"We have commanded man to obey Me and be thankful to his parents as his mother bore burden upon burden and kept him in her womb and his weaning is after two years. Remember that you have to return to Me."
In this verse the rights of the mother are more than the father, because the difficulty of bearing the child has been predestined for the mother. Hence the favour of the mother and her gratitude is more than the father.
In another verse Allah Ta'ala has mentioned this in more detail:
"We have commanded man to be kind to his parents. His mother bore him with great difficulty and problems and the period of his stay in the womb and weaning is 30 months. O my Guardian, grant me the ability to thank You for this favour which You have bestowed upon me and my parents, and that I do such pious actions which please You and grant my children also this ability. I turn towards You in obedience".
In this verse also, the mother's rights have been mentioned as being greater. For so many months she carried him in her womb, walked about with him, underwent great difficulties, breast-fed him for 2 years and cared for him in every possible way. She sacrificed all her comforts for his peace and comfort. The father also shared in many of these difficulties and made all the requirements for up-bringing available. There is no doubt that these duties are done naturally but the requirement of nature is that the children perceive the love and compassion of the parents and be grateful for their efforts and sacrifices. This is a virtue in this world also and in the hereafter it has great merits.
On one occasion whilst climbing the pulpit, Rasulullah Sallallahu Alaihi Wasallam said, while placing his foot on the first step "Aameen". Then he placed his foot on the next step and said "Aameen" and then he placed his foot on the third step and said "Aameen" . On completion of the sermon he stepped down. The Sahaba Radhiallahu Anhum asked: "O Rasulullah, today we have witnessed something new which we did not experience before". Rasulullah Sallallahu Alaihi Wasallam remarked "Jibraeel Alaihi Salaam appeared in front of me. When I put my foot on the first step he said "Woe to that person who witnesses the month of Ramadan and yet is not successful". I said Aameen. On the second step he said "Destruction to the person in whose presence your name is mentioned and he does not send salutations upon you. I said Aameen. When I placed my foot on the third step he said : "Destruction to the person in whose presence both his parents or one of them become old and they cannot make him enter jannat. I said Aameen."
Can there be any limit to the misfortune of a person whom Jibreel curses and Rasulullah Sallallahu Alaihi Wasallam says Aameen?
It is mentioned in a hadith that from among the doors of jannat, the best door is the father. If you desire, safeguard it otherwise destroy it. A Sahabi asked what the rights of the parents are. Rasulullah Sallallahu Alaihi Wasallam replied: "They are your heaven or your hell i.e. earning their pleasure is a means of gaining jannah and earning their displeasure is a means of entry into hell."
My sisters! Whatever details have been mentioned regarding the parents will also guide you in your new home. Wherever you get married, there too you will have to practice according to these guidelines to be successful.

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Family Issues, - Guidance for the Muslim Wife - Complete book. (Part 5)

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ORGANISATION OF THE HOME
If the house is well-organized it will flourish even though the income is little and the poverty will not be apparent. If the house is not well organized, it will be full of misfortune and poverty, even if the inhabitants are wealthy. The most important factor is estimating the expenses and considering their occasions. There should be moderation in the expenses so that they do not exceed the income, nor should they be so minimal that it leads to miserliness. Allah Ta'ala has expressed contempt in the Holy Quran for those who are extravagant and those who are miserly. Love for wealth will make you hoard it and prevent you from spending it on your necessities. Spend according to your need. Do not desire what the wealthy possess. Rasulullah Sallallahu Alaihi Wasallam said: "In worldly matters look at the one lower than you, you will be satisfied, but in deeni matters look at those higher than you so that you can be encouraged to do pious acts." Keep everything in its proper place. Only keep those utensils outside which you require often. Keep the rest inside, only removing them when necessary. After the need is fulfilled return them to their places.

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Discover Islam, - Muslims: Pioneers of pharmacology

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Muslim pharmacy )Saydalah( as a profession and a separate entity from medicine was recognised by the beginning of the ninth century. This century not only saw the founding and increase in the number of privately owned pharmacy shops inBaghdadand its vicinity, but in other Muslim cities as well. Many of the pharmacists who managed them were skilled in the apothecary's art and quite knowledgeable in the compounding, storing, and preserving of drugs.
State-sponsored hospitals also had their own dispensaries attached to manufacturing laboratories where syrups, electuaries, ointments, and other pharmaceutical preparations were prepared on a relatively large scale. The pharmacists and their shops were periodically inspected by a government appointed official, 'Al-Muhtasib', and his aides. These officials were to check the accuracy in weights and measures as well as the purity of the drugs used. Such supervision was intended to prevent the use of deteriorating compounded drugs and syrups, and to safeguard the public.
This early rise and development of professional pharmacy in Islam - over four centuries before such development took place inEurope- was the result of three major occurrences: the great increase in the demand for drugs and their availability on the market, professional maturity, and the outgrowth of intellectual responsibility by qualified pharmacists.
The ninth century in Muslim lands witnessed the richest period thus far in literary productivity insofar as pharmacy and the healing arts were concerned. This prolific intellectual activity paved the way for still a greater harvest in the succeeding four centuries of both high and mediocre calibre authorship. For pharmacy, manuals on materia medica and for instructing the pharmacist concerning the work and management of his shop were circulating in increasing numbers. A few authors and their important works will be briefly discussed and evaluated.
Abu Hasan At-Tabari:
One of the contributors to Muslim Pharmacy was Abu Hasan 'Ali At-Tabari. He was born in 808. At about thirty years of age, he was summoned toSamarraby Caliph al-Mu'tasim )833-842(, where he served as a statesman and a physician. At-Tabari wrote several medical books, the most famous of which is his Paradise of Wisdom, completed in 850. It contains discussions on the nature of man, cosmology, embryology, temperaments, psychotherapy, hygiene, diet, and diseases - acute and chronic - and their treatment, medical anecdotes, and abstracts and quotations from Indian source material. In addition, the book contains several chapters on materia medica, cereals, diets, utilities and therapeutic uses of animal and bird organs, and of drugs and methods of their preparation.
At-Tabari urged that the therapeutic value of each drug be utilised in accordance with the particular case, and the practitioner should always choose the best of samples. He explained that the finest types of samples come from various places: black myrobalan comes fromKabul; clover dodder from Crete; aloes from Socotra; and aromatic spices fromIndia.
He was also precise in describing his therapeutics. He said, 'I have tried a very useful remedy for the swelling of the stomach; the juices of the liverwort )water hemp( and the absinthium after being boiled on fire and strained to be taken for several days. Also, powdered seeds of celery )marsh parsley( mixed with giant fennel made into troches and taken with a suitable liquid, release the wind in the stomach, joints and back )arthritis(.'
To strengthen the stomach and to insure good health he prescribed 'black myrobalan powdered in butter, mixed with dissolved plant sugar extracted from liquorice and this remedy should be taken daily.' For storage purposes he recommended glass or ceramic vessels for liquid )wet( drugs; special small jars for eye liquid salves; lead containers for fatty substances. For the treatment of ulcerated wounds, he prescribed an ointment made of juniper-gum, fat, butter, and pitch. In addition, he warned that one Mithqaal )about 4 grams( of opium or henbane causes sleep and also death.
The first medical formulary to be written in Arabic is Al-Aqrabadhin by Saboor bin Sahl, who died in 869 AH. In it, he gave medical recipes stating the methods and techniques of compounding these remedies, their pharmacological actions, the dosages given of each, and the means of administration. The formulas are organised in accordance with their types of preparations into which they fit, whether tablets, powders, ointments, electuaries or syrups. Each class of pharmaceutical preparation is represented along with a variety of recipes made in a specific form; they vary, however, in the ingredients used and their recommended uses and therapeutic effects. Many of these recipes and their pharmaceutical forms are remindful of similar formulas given in ancient documents from the Middle East and the Greco-Roman civilisations. What is unique is the organization of Saboor's formulary-type compendium purposely written as a guidebook for pharmacists, whether in their own private drugstores or in hospital pharmacies.
Hunayn bin Is'haaq:
He was an Arab scholar who died in 873 AH. His translations of Plato, Aristotle, Galen, Hippocrates, and the Neoplatonists made accessible to Arab philosophers and scientists the significant sources of Greek thought and culture.
Hunayn was a Nestorian Christian who studied medicine in Baghdad and became well versed in ancient Greek. He was appointed by Caliph Al-Mutawakkil to the post of chief physician to the court, a position that he held for the rest of his life. He travelled to Syria, Palestine, and Egypt to gather ancient Greek manuscripts. From his translators' school in Baghdad, he and his students transmitted Arabic and )more frequently( Syriac versions of the classical Greek texts throughout the Islamic world. Especially important are his translations of Galen, most of the original Greek manuscripts of which are lost.
Hunayn's book of the Ten Treatises on the Eye was completed in 860 AH. After finishing the ninth treatise, the author felt the need for a closing treatise to be devoted to compounded drugs for eye medication. He extracted some recipes from earlier treatises and added more prescriptions recommended by Greek authors.
As one obvious example of the uses and therapeutic values of using compounded drugs, Hunayn gave that of the theriac - the universal antidote against poisoning. Hunayn, who knew Greek, defined the Greek word theriac as an animal that bites or snaps. Since these antidotes were used against animal bites, the word eventually was applied to all antidotes, especially when snake flesh was incorporated.
Hunayn corrected the translation in Arabic of the major part of Dioscorides', Materia Medica, undertaken by his associate Istifaan bin Basil )about mid ninth century( in Baghdad. Due to the influence of this work, several books of materia medica were written in Arabic. Dioscorides definitely influenced the writing and direction of Sabur's formulary, which has been mentioned earlier.
Hunayn’s Herbal Treatise established the basis for Arabic pharmacology, therapy, and medical botany. It also provided a description of the physical properties of drugs, types, and means of testing their purity, and usefulness. As a result, Muslim pharmacology advanced beyond the Greco-Roman contribution. In turn, this helped and influenced a similar development in Europe through the Renaissance.

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Discover Islam, - Muslims laid the foundation of physical science

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It is an undeniable historical fact that before the advent of Islam, the pursuit of Science was condemned as heresy. One does not have to go far to seek the reason for this. At that time, most people could not think in the abstract and they looked upon the elements of Nature )the subject that Science concerns itself with( as sacred objects, possessing supernatural powers. They made idols symbolizing different elements and worshipped them as gods and goddesses, either for protection from evil or for attainment of certain objects. It was in this way that a pantheon was created and the sun, moon, stars, air, water, animals, and even trees and stones, were deified and adored.
It was not unnatural that in such circumstances, any deviation from the prevailing belief in their sanctity should have been branded as sacrilege, and any attempt at a critical examination of their potentiality, for good or evil, stigmatized as profanity. Thus, all that was useful in the heavens and the earth remained altogether unexplored, and for thousands of years man did not realise the sublime utility of the forces of Nature. It was reserved for the untutored son of the desert to open man's eye to the wonderland of Nature by bringing down her elements from the high pedestal of divinity on which they had been placed, to the position of servants of mankind.
The subservience of natural elements to man
The Quran says )what means(:
“And He has made subservient to you the night and the day and the sun and moon and the stars are made subservient by His commandment; most surely there are signs in this for people to ponder...”]Quran 16:12[
Thus were the gods of the pre-Islamic people reduced by one stroke to the status of man's servants. For the first time in the history of the world, the Holy Quran declared in unmistakable language that the main purpose for which all objects -- from the mightiest sun to the most insignificant atom -- were created was to minister to man's needs. Everything in the Universe being intended for his use, man has been commanded to use his faculties to investigate their intrinsic properties -- in other words, to cultivate every branch of Science in order to discover the Divine that designed him and the world around him.
In the Quran, man was declared the vicegerent on earth by the Lord of the Universe and everything in it was subservient to him. Thus, the Quran gave a tremendous impetus to the development of scientific research. In fact, the foundation of modern Science was thus laid by acquainting man with the real nature of the forces and laws of Nature and by teaching him how to harness them for the service of human beings.
The initiation of the conquest of Nature leading to the utilisation of its forces for the benefit of humanity is, indeed, one of the greatest blessings Islam has conferred upon mankind.
The Quran clearly indicated the way in which to reduce Nature to human service by contemplation and observation of four kinds, viz., Tafaqquh, Tadabbur, Tafakkur and Ta’aqqul )learning, pondering, contemplation, and meditation(. By means of Tafaqquh )learning( a correct idea of things and their different features can be arrived at; by Tadabbur )pondering( the knowledge of how to utilize them properly can be acquired, Tafakkur )contemplation( teaches the ways by which things have come into existence while Ta'aqqul )meditation( gives the knowledge which enables man to make the right use of different things in everyday life.
It was the meditations indicated by Tafakkur and Ta'aqqul that actuated different kinds of scientific research among the early Muslims. This is how the Quran placed in the hands of man the key to the treasures of Nature and Divine Revelation came to show him the way to material progress. Everything in the Universe having been intended for the use of man, it was a virtuous act for him to conduct research into the realms of Nature in order to discover the utility of its various components. Thus the first principle of progress — the exploration and subsequent utilization of the forces of Nature to serve the needs of mankind and help him realize the Greatness of his Creator.

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Discover Islam, - Contribution of Islam to the world's civilization

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Let us remember our great and glorious heritage by briefly surveying what Islam has already contributed to the world's civilization, education, culture and to scientific development.
Unlike Christianity where Religion and Science are two separate elements, the study of Science has always been compatible with Islam.
Many young Muslims are discouraged when they see the poor standard of living of Muslims throughout the world and their limited opportunities. They also know the undeveloped status of technology within the Muslim countries in comparison with the West. From these observations, they immediately leap to the conclusion that the Muslim countries are ‘backward’, because Islam cannot adapt itself to the changing conditions; cannot assimilate new knowledge. Some even go so far as to say that Islam is actually against progress and against scientific advancement. However, those Muslims who have studied the later part of Islamic history will know that this is a complete fallacy and misconception.
Let us do a brief review of the contribution of Islam to civilization as we know it.
Trigonometry, Sine, Tangent, Co-Tangent
The Arabs developed these functions in trigonometry and Ibn Moosaa's workHisaab-Al Jab-Wal Muqaabala)The Calculation of Integration and Equation( presented 800 examples in the 8thcentury CE. His work was translated from Arabic into Latin and until the 16th century CE, it wasEurope's main textbook on the subject.
Algebra and Geometry
Muhammad bin Moosaa Al-Khawaarizmi is considered to be one of the founders of Algebra. The word ‘Algorithm’ or 'Algorizm' is a corruption of his name or the name of the town Khwaarizm )Kheva(, in what is now Uzbekistan, where he wasborn. He adopted the use of ‘cipher’ )zero(, that was devised in India some centuries earlier, a numeral of fundamental importance, leading up to the so-called arithmetic of positions and the decimal system. The very word ‘zero’ is a derivative of the Arabic ‘sifr’ or ‘cipher’. His pioneering work on the system of numerals is well known as "Algorithm," or "Algorizm." In addition to introducing the Arabic numerals, he developed several arithmetical procedures, including operations on fractions.
Another great mathematician was Omar Khayyaam, who offered to the world geometric and algebraic solutions of the second degree. Naseeruddeen wrote the treatise on quadrilateral trigonometry, as well as plain and spherical geometry.
Physics and Chemistry
Kamaaluddeen examined the refraction of sunlight in raindrops and offered an explanation of the genesis of primary and secondary rainbows. The story of the invention of the pendulum and the presentation of a water clock to Emperor Charlemagne by Haaroon Ar-Rasheed is well known.
The great historian Gibbons wrote in hisDecline and Fall of the Roman Empire)Volume 5( that the science of chemistry owes its origin and improvements to the Muslims.
Science of Mechanics
The development of the science of mechanics in Islam is an act of genius. Moosaa bin Shaakir described one hundred pieces of mechanical equipment in his book of artifices. Other outstanding Muslim treatises includedAl Kitaab Fi Ma`rifat Al-Hiya Al-Handasiyyah)The Book of the Knowledge of Ingenious Geometrical Contrivances( by Abul Fiaz bin Al Raz andAl Kitaab Meezanal-Hikmah)The Book of Balance and Wisdom( by Al-Khazini. He also did work on accurate weighing, and determination of the specific gravity of substances.
Camera Obscura
In the field of optics, Camera Obscura was invented by Ibn Haytham in 1038 CE.
Theory of Relativity
Qaadhi Abu Bakr had developed the theory of relativity in the 8thcentury CE in terms of time and space by means of mathematical equations and astrophysics. Imagine, Einstein was not even born in the Western world, who propounded the same theory of relativity much later in the 20thcentury CE.
Geography
As far as geography was concerned, Muslim scientists established that the world was round in the 9thcentury CE, and the first map of the globe was made during the Caliphate of Ma’moon.
Paper Making
This was one of the earliest skills attained by the Muslims. As early as the 8thcentury CE, high quality paper was being manufactured in Samarqand.Egyptwas known to have its first paper mill in the year 900 CE. The earliest Arabic manuscript written on paper that has been discovered is theGhareeb Al Hadeethby Abu ‘Ubayed, dated 837 CE. It can be seen inHollandpreserved in the library at theUniversityofLeyden.
Advances in Industry
Under Islamic rule,Spainwas an industrial center. It was one of the wealthiest and most thickly populated of the European countries. Muslims were leading in weaving wool, producing silk, pottery, jewelry, leather and perfume industry. In the Middle Ages, world trade was commanded by Muslims andBaghdad, Bukhaara and Samarqand remained centers for world fairs until the 16thcentury CE. The Bayt Al-Hikmah atCairocontained two million books, the library atTripolicontained some three million, but this library was burned down by the Christians during the first Crusade.
Miracles of the Quran
Let us consider the hundreds of scientific facts mentioned in the Holy Quran. For example, the fact that the earth was previously a part of the sun and after its separation, it became a habitable place for humankind, as mentioned in chapter 21, verse 30. That matter is made up of sub-atomic particles )chapter 10, verse 61(. That the embryo in the mother's womb in enclosed by three epithelial coverings )chapter 39, verse 6(. That each human being has a unique fingerprint )chapter 75, verse 4( etc. There are thousands of other scientific facts in the Holy Quran.
Regrettably, today the West is at its peak and we have lagged behind so far. However, our downfall is not due to Islam, as the West would like us to believe, but due to our sheer neglect of Islamic principles. We must realize that Islam is undeniably the most progressive religion, which is in fact a way of life with a very wide scope.
Of course, life is a very hard struggle. However, struggle is an inbuilt instinct of human nature. Struggle is a way but not an accomplishment or attainment in itself. We should make an effort and struggle but at the same time make Du'aa. This is where Tawakkul, i.e. trust in Allaah comes because destiny supersedes thought. We must trust in Allaah for our betterment, because if success depended merely upon one’s personal struggle, then nobody in the world would be unsuccessful. Furthermore, struggle is itself predestined by Allaah. Man should do his best, then leave the rest to Allaah, Most High.

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Dought & clear, - She is asking about myths concerning getting married between the two Eids, and what is wrong with that according to sharee’ah

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my question is that here in Asia most of the people think that if we got marry between two eids i mean EID-UL-FITAR till EID-UL-AZHA so it is very bad and one of the pair mean birde or groom die because it is not good to marry between two EIDS ,i want to know whether it is right or wrong from Islamic point of view ,i know that there are large numbers of question asked but you can also post the answer to this question in your site it will be very useful InshAllahtala because many people even being muslim have very strong believe that these things are true as far as i know there is nothing in Islam like this and it is wrong but i want more detail so that i could tell other people also you wrote that one should not fast or pray specially beacause it is 15 Shaban and the sawab will be greater but if it is his rotine than he or she can ,here where i am livin muslims are very careful about this day and they fast and pray for Almighty Allah j and tell that it is very sawab and it is in Ahadis sharif and when i told them about your article they told me that no there are Ahadis sharif about the greatness of this day.
Praise be to Allaah.
With regard to the first question:
The answer is in two parts. Firstly, the belief mentioned in the question is not correct; it is a kind of innovation and misguidance which has no basis in sharee’ah, and is not indicated by the Qur’aan or Sunnah.
Secondly, this belief goes against the sharee’ah of Islam in several ways:
(i) The belief that someone will die during this period. It is not permissible to believe this because death and life are in the hand of Allaah and the appointed time of man’s death is something of which Allaah has kept the knowledge to Himself. No one among mankind knows when he will die. This is something which Allaah has not told to any of His creation. Hence the Prophet (peace and blessings of Allaah be upon him) said, in the hadeeth whose authenticity is agreed upon which was narrated from Abu Hurayrah (may Allaah be pleased with him), in the lengthy hadeeth of Jibreel: “There are five things which no one knows except Allaah.” Then he recited the verse (interpretation of the meaning):
“Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-Knower, All-Aware (of things”
[Luqmaan 31:34]
(Narrated by al-Bukhaari, 48; Muslim, 10)
Claiming that marrying during this period will lead to death is a claim to have knowledge of the unseen, and everyone who claims to have knowledge of the unseen is lying. Hence the leaders of falsehood are those who claim to have some knowledge of the unseen.
(ii) This also undermines faith, because it implies a lack of belief in the Divine will and decree (al-qadaa’ wa’l-qadar). Hence the Prophet (peace and blessings of Allaah be upon him) taught Ibn ‘Abbaas, when he was a boy, “Know that if the nation were to gather together to benefit you in any way, they would not be able to benefit you in any way except that which Allaah had decreed for you, and if they were to gather together to do you harm in any way, they would not be able to harm you except that which Allaah had decreed for you. The pens have been lifted and the pages have dried.” (Narrated by al-Tirmidhi,Sifat al-Qiyaamah, 2440; classed as saheeh by al-Albaani inSaheeh Sunan al-Tirmidhi, no. 2043). It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah decreed the fate of His creatures fifty thousand years before He created the heavens and the earth.’” (Narrated by Muslim,al-Qadar, 4797)
(iii) It also undermines Tawheed and its perfection, because it involves regarding something as an evil omen and pessimism. It says in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwaa [contagion, transmission of infectious disease without the permission of Allaah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm which infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as “unlucky” during the Jaahiliyyah].”
(Narrated by al-Bukhaari,al-Tibb, 5316)
Tatayyur (superstitious belief in bad omens) means pessimism. It was narrated in the hadeeth of Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (believing in evil omens) is a kind of shirk.”
(Narrated by al-Tirmidhi,al-Siyar, 1539; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, no. 1314)
It should be noted that superstitious belief in bad omens contradicts Tawheed in two ways:
Firstly, superstitious belief prevents one from putting one’s trust in Allaah and makes one depend on someone other than Him.
Secondly, it causes people to depend on things that have no basis in reality, for there is no connection between getting married in this month and whatever may happen subsequently. Undoubtedly this undermines Tawheed, because Tawheed means worship and seeking help. Allaah says (interpretation of the meaning):
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”[al-Faatihah 1:5]
and:
“So worship Him (O Muhammad) and put your trust in Him”
[Hood 11:123]
Hence ‘Aa’ishah (may Allaah be pleased with her) used to say that the Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal and consummated the marriage with her in Shawwaal and she was the dearest and most beloved of his wives to him. The Arabs used to regard this month as inauspicious and they used to say that if a person got married in Shawwaal, the marriage would not succeed, but this is not true.
In the case of one who believes in evil omens, one of two things must apply:
Either he will give up, respond to the “bad omen”, and not take action, which is the worst kind of superstition and pessimism, or he will go ahead, but he will be anxious and worried, fearing that he will be affected by this bad omen. This is less serious, but both detract from Tawheed and adversely affect people. (Seeal-Qawl al-Mufeedby Ibn ‘Uthaymeen, part 2, p. 77-78)
In practical terms, we see that the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him) prove that this myth is false, for the best of mankind, Muhammad (peace and blessings of Allaah be upon him), got married to the most beloved of people to him, namely ‘Aa’ishah (may Allaah be pleased with her), and his marriage to her took place between the two Eids, and she was one of the happiest of people with him. Indeed, she herself refuted this jaahili claim by saying, “The Messenger of Allaah (peace and blessings of Allaah be upon him) married me in Shawwaal and he consummated the marriage with me in Shawwaal, and which of the wives of the Messenger of Allaah (peace and blessings of Allaah be upon him) was dearer to him than me?”
‘Urwah ibn al-Zubayr said: ‘Aa’ishah used to like marriages to be consummated in Shawwaal. (Narrated by Muslim, 1423)
Al-Nawawi said:
This shows that it is mustahabb to arrange marriages, get married and consummate marriages in Shawwaal. Our companions stated that it is mustahabb, and they quoted this hadeeth as evidence. By saying this, ‘Aa’ishah intended to refute the practice and belief of the jaahiliyyah. What some of the common people believe nowadays, that it is disliked to arrange marriages, get married and consummate marriages in Shawwaal, is false and has no basis. This is one of the leftovers of the jaahiliyyah. They used to regard that as inauspicious because of the fact that the name Shawwaal carries connotations of lifting.
Sharh Muslim, 9/209
Ibn al-Qayyim said:
‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) regarded it as mustahabb for a woman to be married or the marriage to be consummated with her in Shawwaal. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) only married me in Shawwaal, and which of his wives was more beloved to him than me?” even though the people regarded marriage in Shawwaal as inauspicious This is something which the believers who truly put their trust in Allaah and whose hearts truly find contentment with their Lord should resolve to do, those who know that what Allaah wills will happen and what He does not will will not happen, and that nothing will befall them except that which Allaah has decreed, and that no calamity will befall them except that which was already written in the Book before they were created, who know that they will inevitably come to that which has been decreed for them, which must inevitably happen to them. If they are superstitious, this will not ward off the decree from them, rather their superstition will be one of the main reasons why what they fear of the Divine will and decree will come to them. Thus their fear will be the means of bringing what they fear upon them. So according to the will and decree of Allaah, their weakness of faith will be the cause of what they dislike happening to them, so their bad omen is with themselves. But those who put their trust in Allaah, who delegate their affairs to Him, who know Him and His commands, their souls are more noble than that and their interests more sublime. Their trust in Allaah and their positive thoughts of Him give them power, strength and protection against the things which people regard as evil omens and about which they are pessimistic. They know that there is no omen [or no birds] except His, no good except His, there is no god but Him, and that the Creation and Command are His, the Lord of the Worlds.
Miftaah Daar al-Sa’aadah, 2/261

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Dought & clear, - Ruling on the imam saying to the congregation, “Pray Pray like a man bidding farewell”

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What is the ruling on the imam saying, before the first takbeer of the prayer, “Focus your hearts on Allaah” and “Pray like a man bidding farewell”?.
Praise be to Allaah.
Firstly:
It is Sunnah for the imam to straighten the rows himself, or to tell the congregation to straighten the rows. A variety of expressions are narrated in the Sunnah, all of them telling the worshippers to straighten the rows, and warning them against doing otherwise. Among the phrases that have been narrated are: “Straighten the rows and stand close together” and “Straighten your rows, for straightening the rows is part of establishing prayer” and “Straighten your rows for straightening the rows is part of perfecting the prayer” and “Straighten the rows in prayer for straightening the rows is part of doing the prayer well” and “Stand straight and do not make the rows uneven, lest that that create disharmony amongst you” and “Straighten the rows and stand shoulder to shoulder and fill the gaps” – and other such phrases.
There is no need to say any of these or other phrases if the imam sees that the rows are straight.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
But if the imam turns round and sees that the rows are straight and solid (with no gaps), and the people are standing in straight rows, then it seems that he should not tell them to straighten the rows, because that has been done – unless he intends thereby to tell them to keep it like that – because these words have a meaning, they are not just words that are to be said for no purpose.
As’ilat al-baab il-Maftooh, no. 62.
We do not know of any phrase in the Sunnah with which the imam may encourage the worshippers to focus more in their prayer and focus their hearts on Allaah and the prayer, as if it were their last prayer and so on. If the imam always says that then there is the fear that it may come under the heading of bid’ah (innovation). There is nothing wrong with saying such things as a reminder but that should be done sometimes, not all the time and in every prayer.
We know of no basis for saying “Focus your hearts on Allaah”. With regard to the phrase “Pray like a man bidding farewell,” there is a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said this, but that was by way of general advice, not what the imam should say before saying the first takbeer of the prayer.
It was narrated that Abu Ayyoob said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you stand to pray, pray like a man bidding farewell. Do not say anything for which you will have to apologize. And give up hope for what other people have.”
Narrated by Ibn Maajah, 4171. Classed as saheeh by Shaykh al-Albaani inal-Silsilah al-Saheehah, 401.
And it was narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Pray like a man bidding farewell as if you can see Him, for although you cannot see Him, He sees you, and do not be concerned about what other people possess, then you will live a rich life. Beware of any action that requires an apology.”
Narrated by al-Bayhaqi inKitaab al-Zuhd(The Book of Asceticism), 2/210.
It is saheeh because of the existence of corroborating reports, as Shaykh al-Albaani said inal-Silsilah al-Saheehah, 1914.

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Dought & clear, - Salat al-Tasbeeh

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Brother, I wanted to know the status and ruling on "Salat-al-Tasbeeh" as reference is givento it from Abu’Dawood and Tirimdhi, but without the hadeeth (narration) number and it says, "Our Beloved Prophet Muhammed (peace and blessings of Allah be upon him) said to his uncle (father’s brother) Sayyiduna ‘Abbas (may Allah be pleased with him), Oh uncle shall I not give you, shall I not grant you, shall I not award you, shall I not do mercy on you; when you do 10 things Allah will forgive your sins, of the future and of the past, new and old, those you have forgotten and those you did knowingly, big and small, hidden and revealed. Then he (peace and blessing of Allah be upon him) taught him the way to pray Salat al Tasbeeh and then said if you can pray this salah once a day, if you cannot pray once a day then every Friday, and even if this is not possible then once a month, and even if this is not possible then once a year, and even if this is not possible then at least once in a lifetime (Abu’Dawood and Tirimdhi) and it said that this phrase “Subhan Allahi Wal Hamdulillahi Wa La ilaha illal Lahu Wallahu Akbar " should be recited in different steps in Salah to make it to a count of 300. What is the ruling on this and is this from an authentic source?
Praise be to Allah.
The scholars (may Allah have mercy on them) differed as to whether Salat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).
1. Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/438):
With regard to Salat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh (authentic) about it, and he waved his hand as if dismissing it. End quote.
2. Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
Al-Qadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salat al-Tasbeeh is mustahabb (desirable), because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (peace and blessings of Allah be upon him) concerning Salat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salat al-Tasbeeh. End quote.
3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fatawa (11/579):
The best of the reports narrated about these prayers is the hadeeth about Salat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
4. Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fatawa Ibn ‘Uthaymeen (14/327):
What seems more likely to be correct in my opinion is that Salat al-Tasbeeh is not sunnah (from the prophetic teachings), and that the hadeeth about it is da‘eef. This is for several reasons:
(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
(iii) None of the imams regarded it as mustahabb.
(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the nafl (voluntary) acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah (blessing) for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts.
And Allah knows best.

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