For children, - God in Islam: Does God Exist? God and Logic, God and Commonsense, Proof of God

It is a well known incident of Baghdad. A person arrived there who was a non-believer in God. He had no proof of his belief nor was he willing to listen to any argument regarding the existence of God. He said that the universe came into existence by itself and continues to exist. Any argument based on Noble Qur'an and Hadith too wouldn't convince him. People went to the extent of telling him that there must be someone who created the universe and runs it. He boasted saying that the entire city was unable to convince him about the existence of Allah (SWT).
The Vizier of Baghdad asked Sheikh Mufeed to handle the situation. The vizier said that the person was visiting the court everyday and he posed his question to the gathering in the presence of the ambassadors from the non-Muslim countries. The inability to give him a convincing reply was causing a lot of embarrassment.
Sheikh Mufeed thus agreed to attend the court for a debate with the non-believing person. The person was very cunning that he wouldn't utter any word when arguments about the existence of Allah (SWT) were advanced to him.
Sheikh Mufeed attended the court and told to the person, "You have claimed that you have contested the claim of all the courtiers about the existence of Allah (SWT) and that they were unable to convince you. Allah (SWT) willing, I shall come tomorrow and give a convincing reply to your question! But you must report at the court promptly at the appointed time. I am wondering if you will absent yourself fearing to face my debate on the subject!"
The non-believing man replied with lot of confidence, "There is no chance of my running away from the debate. In fact, I have the fear that you might try to escape since none of your compatriots has been able to convince me and you may meet the same fate!"
The appointed time arrived the next day but there wasn't any sign of Sheikh Mufeed in the court. Since Sheikh Mufeed had ridiculed the person by saying that he might try to elude the debate by absconding from the court, the man looked around the court and smiled sarcastically. All the courtiers felt belittled that the Sheikh Mufeed had made tall claims but had absented himself from the proceedings.
The Sheikh Mufeed purposely arrived at the court very late. When he arrived in front of the non-believing man, he asked, "Where were you hiding yourself?!"
The Sheikh Mufeed replied, "I would have reached the court on schedule, but as I reached the riverside, I saw a peculiar scene there. It was so astonishing that my feet wouldn't advance towards my destination! I saw a boat in the river that was floating on the water without any sailor. It was coming ashore on one side, picking up passengers and disembarking them on the other side. From that side it picked up passengers and dropped them on this side! When I saw the boat had no sailor I was very astonished!"
The non-believing man had a hearty laugh and said, "How is it that the boat was making the up and down trips without any sailor?"
The Sheikh Mufeed now said, "When you think that a small boat cannot fend for itself without someone to row it, then how do you imaging that such a big universe will function without the One who controls it!"
The non-believing man said that none else had debated with him in this manner! I now bear witness that there is no god but Allah (SWT)!

Personal, - The obligation of giving Zakaah of jewelry - II

If someone says,"What is the answer to the Hadeeth )narration( on which those who do not oblige Zakaah )purifying alms( on jewelry base their argument?"TheHadeethwas narrated by Ibn Al-Jawzi, may Allaah have mercy upon him, on the authority of ‘Aafiyah ibn Ayyoob, from Al-Layth ibn Sa‘d, from Az-Zubayr, from Jaabir, may Allaah be pleased with him, that the Prophet,sallallaahu ‘alayhi wa sallam, said:"There is no Zakaah on jewelry."]Al-Bayhaqi inMa‘rifat As-Sunan wal-Aathaar[
The answer comes in three points:
1- Al-Bayhaqi, may Allaah have mercy upon him, classified theHadeethas inauthentic, and it was narrated as part of Jaabir's words. Also, ‘Aafiyah is an unknown narrator.
2- Supposing that ‘Aafiyah is a trustworthy narrator, as Ibn Abi Haatim quoted from Abu Zur‘ah, this cannot contradict the authenticHadeethswhich obligeZakaahon jewelry, because it is very weak while they are authentic.
3- Supposing that thisHadeethis as authentic as the otherHadeeths, it is safer to adhere to theHadeethswhich makeZakaahon jewelry obligatory. In fact, what is safer is more entitled to be followed.
The Quranic verse and the fourHadeethsmentioned above clearly indicate that it is obligatory to giveZakaahon gold and silver jewelry, even if it is kept for wearing or borrowing.
As for the reported narrations, it was reported that ‘Umar, Ibn Mas‘ood, Ibn ‘Abbaas, ‘Aa’ishah and ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allaah be pleased with them, said thatZakaahis given on jewelry.
● Scholars who did not obligeZakaahon jewelry draw as evidence what Al-Athram reported from Ahmad ibn Hanbal, may Allaah have mercy upon him, saying,"Five Companions did not make Zakaah on jewelry obligatory: Anas ibn Maalik, Jaabir, Ibn ‘Umar, ‘Aa’ishah and Asmaa’, may Allaah be pleased with them."
The answer to this argument is that some of those Companions were reported to holdZakaahon jewelry as obligatory. Thus, supposing that all of them adopted one stance or that their final say on the issue was the non-obligation ofZakaahon jewelry, other Companions opined otherwise. In case of dispute, Muslims are commanded to refer to the Quran andSunnah, which sufficiently support the obligation, as stated above.
● If someone said that it was authentically narrated that the Prophet,sallallaahu'alayhi wa sallam, said:"O women, give charity even from your own jewelry."]Al-Bukhaari and Muslim[ and that thisHadeethserves as evidence of non-obligation ofZakaahon jewelry, for ifZakaahhad been obligatory on jewelry, the Prophet,sallallaahu‘alayhi wa sallam, would not have made it )the jewelry( a source for giving voluntary charity.
The answer to this argument is as follows:
The order to give charity from jewelry neither confirmsZakaahon it nor cancels it; rather, it is an order to give charity from the needs of man. For instance, when someone is requested to give charity even from the money with which he supports himself and his children, this request does not cancel the obligation ofZakaahon his money.
● If someone asks,"What is the difference then between lawful jewelry and lawful clothing? If we made Zakaah obligatory on the former, we should make it obligatory on the latter."
The answer is that theSharee‘ah)Islamic legislation( differentiates between them. It madeZakaahobligatory on gold and silver without exception, and there are even specific texts which obligateZakaahon the lawful jewelry which is worn. Clothing, however, resembles man's horse and slave about which the Prophet,sallallaahu ‘alayhi wasallam, said:"There is no charity ]Zakaah[ on the Muslim's slave or horse."]Al-Bukhaari and Muslim[ Therefore, if the clothing was kept for wearing, there would be noZakaahon them; if they were kept for trade,Zakaahwould be obligatory on them.
● If someone asks,"Is it correct to draw an analogy between the lawful jewelry which is made for wearing and the lawful clothes which are made for wearing?"as claimed by those who do not obligateZakaahon jewelry.
The answer is that it is not correct for the following reasons:
-It is an analogy which contradicts aSharee‘ahtext, and every analogy contradicting a text is invalid.
-In principle, there is noZakaahon clothing, and analogy would require thatZakaahis obligatory on jewelry whether it is kept for wearing or other purposes, exactly asZakaahis not obligatory on clothing, whether they are kept for wearing or for other purposes. This argument does not contradict the fact thatZakaahis obligatory on clothing which is kept as commercial commodities. That is becauseZakaahin this case is obligatory on the value of the clothing. Since lawful jewelry has rulings different from the clothing which is kept for wearing, how can we give clothing the same ruling of jewelry that the Prophet,sallallaahu ‘alayhi wa sallam, made a source for giving voluntary charity?
The answer is thatSharee‘ahtexts differentiated between them.
Therefore,Zakaahis not obligatory on jewelry unless it reaches theNisaab, which is twenty )golden(Dinaarsfor gold and two hundred )silver(Dirhamsfor silver. In the currency of Saudi Arabia, this is equal to 11 3/7 pounds of the gold currency available today, and equal to 56 Riyals of the silver currency. A Muslim who owns this amount of gold or silver, or banknotes, or commercial commodities equal to this amount of gold and silver must giveZakaahwhen oneHijriyear passes over them. There is noZakaahin what is less than that.
Note: The amount ofZakaahwhich is due on gold, silver and banknotes is 2.5 percent of the total amount. The same ruling applies toZakaahon the value of commercial commodities.

Personal, - The obligation of giving Zakaah of jewelry - I

Both the Quran andSunnah)tradition( clearly indicate the obligation ofZakaah)purifying alms( on women's gold and silver jewelry even if it is kept for the purpose of wearing or lending. This includes necklaces, bracelets, rings or any gold or silverware when they reach theNisaab)minimum taxable amount( everyHijriyear, or when the owner has gold, silver or commercial commodities that reach theNisaab. This is the preponderant opinion of scholars on this issue since it is supported by the Quran,Sunnahand reported narrations.
Evidence from the Quran includes: Allaah The Almighty says )what means(:}And those who hoard gold and silver and spend it not in the way of Allaah - give them tidings of a painful punishment.The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, ]it will be said[, "This is what you hoarded for yourselves, so taste what you used to hoard."{]Quran 9:34-35[
Hoarding gold and silver means not givingZakaahor the other rights which are obligatory on them. The Quranic verse generally include all forms of gold and silver without differentiating between any of its kinds. Whoever claims that jewelry that is worn is excluded has to present his evidence.
As for theSunnah:
·The Prophet,sallallaahu ‘alayhi wa sallam, said:"No owner of gold or silver who does not offer its due right but on the Day of Resurrection, plates of fire will be beaten out for him, and they will be heated in the Fire of Hell and his flank, forehead, and his back will be branded with them. Whenever they cool, it will be done again to him on a Day whose duration is fifty thousand years."]Muslim[ The one who wears gold and silver is considered an owner of gold and silver, and there is no evidence to exclude her from the general rule. The greatest and most demanded right on gold and silver is giving theirZakaah. These two solemn texts from the Quran andSunnahencompass all kinds of gold and silver, including jewelry.
The detailed evidence on the obligation ofZakaahon jewelry includes:
·It was narrated on the authority of ‘Amr ibn Shu’ayb, may Allaah have mercy upon him( from his father, from his grandfather, that a woman came to the Messenger of Allaah,sallallaahu‘alayhi wa sallam, and she had a daughter with her. On her daughter’s hand were two thick bracelets of gold. He said to her:“Do you give Zakaah for these?”She said,“No.”He said:“Would you like Allaah to make you wear instead of them two bracelets of fire on the Day of Judgment?”So she took them off and gave them to the Prophet,sallallaahu ‘alayhi wa sallam, and said,“They are for Allaah and His Messenger.”]At-Tirmithi and Abu Daawood[ InBuloogh Al-Maraam, Ibn Hajar said,"Its chain of narrators is strong."
·‘Abullaah ibn Shaddaad ibn Al-Haad said,"We entered upon ‘Aa’ishah, may Allaah be pleased with her, and she said,'The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, entered upon me and I was wearing silver rings on my hand. He said:'What is this, O ‘Aa’ishah?'I said,'I made them to adorn myself for you, O Messenger of Allaah.'He said:'Do you give their Zakaah?'I said,'No.'He said:'The punishment for them in Hell is enough for you.'”Sufyaan, may Allaah have mercy upon him, was asked how to give itsZakaah, he said,"Add it to other items and then calculate their Zakaah if they reach the Nisaab."]Abu Daawood and Al-Haakim: Saheeh[
·Umm Salamah, may Allaah be pleased with her, said that she wore some white gold jewelry, and so she asked,“O Messenger of Allaah! Is this regarded as hoarded wealth?"He,sallallaahu ‘alayhi wa sallam, replied:“Whatever has reached the Nisaab, and then Zakaah is paid upon it, it is not regarded as hoarded wealth.”]Abu Daawood )Al-Haakim and Ath-Thahabi:Saheeh([
ThisHadeethteaches us some important lessons:
-There is noZakaahon jewelry so long as it has not reached theNisaab, nor is it regarded as hoarded wealth to which punishment is allocated.
-Any money on whichZakaahbecomes obligatory andZakaahis not given, is considered hoarded wealth that entails punishment.
-TheHadeethis mentioned to show the obligation ofZakaahon jewelry.
If someone says that this ruling is applicable when wearing jewelry was forbidden, as claimed by those who did not obligeZakaahon jewelry, the answer would be: this is not a valid argument because the Prophet,sallallaahu‘alayhi wa sallam, did not forbid wearing jewelry, but he affirmed it and warned against withholding itsZakaah. If wearing jewelry had been forbidden, the Prophet,sallallaahu ‘alayhi wa sallam, would have ordered to take it off and threatened punishment for wearing it.

Personal, - 10 Facts about the Day of Jumu'ah

One of the blessings with which the Muslim nation has been endowed is the day ofJumu'ah, or Friday.The Messenger of Allaah,sallallaahu 'alayhi wa sallam, said:“The best day the sun rises over is Friday; on it Allaah created Aadam. On it, he was made to enter paradise, on it he was expelled from it, and the Last Hour will take place on no other day than Friday.”]Ahmad and At-At-Tirmithi[.
Imaam Ibn Katheer,may Allaah have mercy upon him, said,"It was named Jumu'ah because it is derived from the word Al-Jam' in Arabic which means to gather, as Muslims gather on this day every week, and Allaah has commanded the believers to gather for His worship, as He says that which means:}"O you who believe! When the call is proclaimed for Jumu`ah )Friday prayer(, come fast to the remembrance of Allaah"{]Quran, 62: 9[meaning be keen to go and attend it."
Here are some other virtues and facts about the Day ofJumu'ah:
·It includes the congregationalJumu'ahprayer, which is one of the obligatory acts in Islam and one of the great gatherings of the Muslims. Allah The Almighty will seal the heart of whoever abandons and slights this, according to the Prophet, sallallaahu 'alayhi wa sallam, in aHadeeth)narration( in the book ofImaam Muslim, may Allaah have mercy upon him.
·The day ofJumu'ahincludes an hour during which all supplications are accepted. Abu Hurayrah,may Allaah be pleased with him, narrated that the Messenger of Allaah, sallallaahu 'alayhi wa sallam, said:"On )the day of( Jumu'ah is an hour during which Allaah gives to a Muslim servant standing in prayer whatever he asks for.”]Al-Bukhaari and Muslim[.
·Giving in charity during this day is more virtuous than any other day. Ka'b,may Allaah be pleased with him, narrated that the Messenger,sallallaahu 'alayhi wa sallam, said:"Charity given during the day of Jumu'ah is greater )in reward( than any other day."
·The believers will see their Lord from Paradise on that day. Anas ibn Maalik,may Allaah be pleased with him, said regarding the saying of Allaah The Almighty )which means(:}"And We have more )i.e. a glance at the All-Mighty("{]Quran, 50: 35["Allaah will appear to them on the day of Jumu'ah."
·It is an'Eed, i.e., a recurrent holiday and celebration. Ibn 'Abbaas,may Allaah be pleased with him, narrated that the Messenger of Allaahsallallaahu 'alayhi wa sallamsaid:"Jumu'ah is a day of celebration, so whoever attends it should perform Ghusl )bathing( beforehand."]Ibn Maajah[.
·It is a day on which sins are forgiven, as narrated by Salmaan, may Allaah be pleased with him, who narrated that the Prophet,sallallaahu 'alayhi wa sallam,said:“Any man who performs Ghusl on Friday, perfumes himself if he has perfume, wears the best of his clothes, then goes to the mosque and offers as many prayers as he wishes while not harming anybody, then listens quietly while the Imaam speaks until he offers the prayer, will have all his sins between that Friday and the next forgiven.”]Al-Bukhaari[.
·When walking to attend the Friday sermon, a Muslim gets the reward of both prayingQiyaam)i.e., the night prayer( and fasting a full year. Aws ibn Aws, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, said:“Whoever performs Ghusl on Friday after having sexual intercourse with his wife, then goes early to the mosque and attends from the beginning of the Khutbah and draws near to the Imaam and listens to him attentively, Allaah will give him the full reward of fasting all the days of a year and observing night-vigil on each of its nights for every step that he took towards the mosque.”]Ibn Khuzaymah, Ahmad[.
·Hell is fired-up during every day of the week except Friday, as a mark of honour and respect for the day of Friday.
·Dying on Friday, during the day or night, is a sign of a good end, for the one who dies on that day will be protected from the trial of the grave )i.e., Allaah The Almighty will enable such a person to be steadfast during it(. The Prophet,sallallaahu 'alayhi wa sallamsaid:“Any Muslim who dies during the day or night of Friday will be protected by Allaah from the trial of the grave.”]At-Tirmithi and Ahmad[.