Ch 11: Test of Faith

Continuing her talk Isabella said: Christ has no power to perform
miracles as it has been proved from the Bible. Now I say that Jesus
Christ was as powerless in everything as any other man. If he were God
he could not have been so helpless and he would have been free to do
anything like the Almighty God and could not have felt the need of
seeking the help of others. (Opening the Bible) Jesus Christ says:
"Foras the Father has life in himself; so hath he given to the Son to
have life in himself; and hath given him authority to exercise
judgment also, because he is the Son of man."[ John, 5 : 26-27.] That
is even the life of Jesus Christ was not his own but given by God and
it was He Who gave him authority to do justice. Without God's grace he
could not do even justice and the argument given was that Jesus was
human and a human being could not do anything without the help of God.
Christ also says: "I can of mine own self do nothing: as I hear I
judge and my judgmentis just." [Ibid., 5:30] Further he said: "I came
down from heaven, not to do my own will, but the will of him that sent
me."[Ibid. 6:38] Thus it is proved that Christ was quite powerless
like other men, and who is dependent on others cannot be God, and so
Jesus also was not God.
Peter (to Michael): Do yousee how unbending is this girl ? Muslims
have taught her well to become so talkative. Now, can you believe that
she will come to the right path? I think it is useless to have any
further talk with her as she has lost faith and has become very
disobedient.
Michael: I am also convinced that she is wholly under the control of
Satan. (To Isabella Allthe arguments produced by you have obvious
replies and you have alsoread them in the lessons on theology. There
are also other replies which you cannot understand at all. Now,
instead of replying to you, I should like to hear your ideas so that
we can come to the decision easily about you. You have clearly stated
your views about the Divinity of Christ and Atonement. Now what have
you to say further?
Isabella: I have neither denied the Bible nor Jesus Christ. But what I
say is that, according to the teaching of the Bible,neither Christ is
proved to be God, nor any basis of atonement. All this is the
invention of Christians.
Michael: It means that all Christians are liars and allChristians have
united against the Holy Bible. Accursed and hellish girl, if you
cannot understandanything, just accept the judgment of your elders.
Does your father, who is the head priest and has full authority to
pardon sins, also consider these things wrong 7 Are all hispopes,
monks, Christian divines and savants of Christianity on the wrongpath?
Isabella: Just as the Bible does not prove the Divinity of Christ and
Atonement, in the same wav the Christianity of the so-called
Christians oftoday is not established according to the Bible and so
their opinions cannot be my guide.
Michael: Wonderful! That we are unreal and false Christians, and you
are a real and true Christian. Unlucky girl, what has become of your
senses? You have discarded even your elders. After all whatis your
proof that we are not true Christians?
Isabella: There is no reason for losing temper.The matter is quite
obvious. If you could prove from the Bible thatmodern Christians are
true Christians, then I willwholeheartedly accept their decision and
will not press any argument against them from the Bible. So, you just
prove from the Bible that Christians of today are true Christians.
Michael: There are Christians all over the world, and you say that
they are not Christians according to the Bible. What is its proof? Is
it notproof enough that we believe in the Bible, in the Divinity of
Jesus and his crucifixion?
Isabella: Do not Muslims believe in the Bible? Can you call them
Christians? As to believe in the Divinity of Christ and Atonement, it
is not any argument for Christianity.On the other hand, it proves that
such persons are not at all Christians asthere is no trace of such
beliefs in the Bible.
Peter : O worthless girl, why are you doubting our Christianity? If we
arenot Christians, then it is for you to give proof of true
Christians. Just say where in the world do real and true Christians
live.
Isabella : You may be as much angry as you like, but the truth cannot
be concealed. If you want the proof from me, then Ideclare candidly
that Christians of today are not at all followers of Christ, and who
can be a true Christian I am prepared to prove from the Bible itself.
Michael: O accursed girl, why talk and talk? Why not come out with your proof?
Isabella : Well, then, listen. The signs of the true Christians are
mentioned in the Bible asfollows: "And these signs shall follow them
that believe. In my name shall they cast out devils; they shall speak
with new tongues; they shall take up serpents; and if they drink any
deadly thing, itshall not hurt them; they shall lay hands on the sick,
and they shall recover." [Mark, 16 : 17-18.] At another place the sign
of the believing Christian is stated as follows: "Then came the
disciples to Jesus and said, Why could we not cast him [evil spirit]
out ? And Jesus said unto them,Because of your unbelief,for verily I
say unto you, If ye have faith as a grainof mustard seed, ye shall say
upon this mountain, Remove hence to yonder place ; and it shall
remove; and nothing shall be impossible unto you." [Matthew. 17 :
19-20.]
Now, from these two passages of the Bible, thefollowing six signs of
Christians have been established:
(1) driving out evil spirits
(2) speaking new languages without learning them
(3)lifting up poisonous snakes
(4) taking the cup of poison without injury
(5) curing the sick by the touch of their hand and
(6) moving away mountains.
So, anyone who claims tobe a Christian must first prove these six
signs in him. You are also a Christian. Leave aside all the six signs
and cure a sick man with your touch; mountain, of course, you cannot
move.Here is just a stone; moveit away only ten or twenty yards, so
that your Christianity is proved by the Bible.
Michael: True, it is all in the Bible, but where is it written that
anyone who is unable to do such miracles is not a Christian? Besides,
all these signs are peculiar to Disciples and not to Christians in
general
Isabella : Both these statements are wrong. The Bible clearly says
thatany Christian who has an atom of faith in him will move away the
mountainby his bidding. It follows that anyone who has not even an
atom of faith in him will not be able to move the mountain. Thenit is
also wrong to say that these signs are for the Disciples only as it is
clearly said in the Bible that these miracles will be among the
believers. If these signs are intended for the Disciplesonly, then
belief is also for the Disciples only which means that no
trueChristian was born after the Disciples.
Peter: Unlucky girl, that iswhy I say that you cannotunderstand the
mysteriesand inner meanings of the Bible. Foolish girl, these miracles
relate to spiritual matters, that is, by Illness is meant spiritual
illness, poison means disbelief which means that Christians, even if
they are attacked by unbelievers, will not degrade from faith and so
on.
Isabella: Just think beforeyou reply. You call me foolish; the cap may
fit on you. Look, Jesus Christ says: "He that believeth on me the
works that I do shall he do also."[ John, 14 : 12.] If by miracles Is
meant spiritual matters, then it will follow that Christ neither
revived a dead, nor did he give sight to the blind, nor cured a sick,
but he just cured spiritually dead, exorcised the evil spirits, and
created in them the light of faith. But you people will never admit
this interpretation about Christ. Then why do you concoct this new
rule for others ? Christ said: "the works that I do," so whatever he
did and in whatever manner, believers should also do and in the same
manner, otherwise they will not be believers.
Peter: It is difficult to make this unbelieving girl understand. Her
remedy is not exhortation but the samepunishment which the Inquisition
decides (after whose decision the guiltyis tied to the stock). (To
Michael.) You turn her out of the house and tell holy father (the head
priest) that she is past remedy and some other device must be adopted.
Michael and Peter then rose and went to anotherroom and consulted
among themselves. Michael's daughter Mirano told Isabella to leave at
once otherwise there might be trouble for her there. But it was agreed
that Isabella and her friends must assembleat the famous garden of
Cordova in the evening and think about the future. Isabella went out
of Michael's house and took the way to her home. But although she was
going to her house her steps faltered and she pondered as to what was
she going to meet at her home.
Anyhow she reached her home and, on the insistence of her mother, also
ate something, but in the worried state of her mind she could not
decide about her future and, waiting for the evening, she retired to
her room. She looked at her library and other things and cast gloomy
eyes at every corner of the house fearing that she might have to leave
it. Who will use her things and read her books, she thought. So
thinking she abruptly alerted and said: Let anyone live in this house
and use my things and read my books. I was in search of truth, which I
have got. My Allah has guided me. Thousands of thanks to Him Who has
granted me the wealth of truth and nothing could be greater than it.
Thousands of such houses may be sacrificed for the boon of Islam . So
saying she fell down to prostrate and thank the Almighty Allah.
Isabella – A girl of Islamic Spain

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And Allah Knows the Best!

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Praying with tayammumis better than praying with a previous wudoo’ done using water when one is desperate to relieve oneself

I entered the mosque one day and there was water in my house to do
wudoo' for prayer, but I still had my wudoo'. However the need to
relieve myself was pressing and I could not find any water, and I was
afraid that I would miss the prayer in congregation, so I joined the
prayer.
Praise be to Allaah.
Firstly:
It is makrooh for the worshipper to start praying when he is
suppressing the need to defecate or urinate, because the Prophet
(blessings and peace of Allah be upon him) forbade doing that, because
of what it results in of failing to attain complete focus and
contemplation in prayer.
See the answer to question no. 8603
Secondly:
If the worshipper is suppressing the need to urinate or defecate and
he cannot find any water with which to do wudoo', it is better for him
to relieve himself then do tayammum and pray.
His praying with tayammum whilst having proper presence of mind and
focus is better than praying afterdoing wudoo' with water but without
proper focus, because the heart and essence of the prayer is proper
focus (khushoo'), so it is essential to maintain it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
Which is better: praying with wudoo' whilst suppressing the need to
relieve oneself or to relieve oneself then do tayammum due to lack of
water?
He replied:
Praying with tayammumwithout suppressing the need to relieve oneself
isbetter than praying withwudoo' whilst suppressing the need to
relieve oneself, because praying when suppressing the need to relieve
oneself is makrooh and is not allowed, and there are two opinions
concerning its validity. But praying with tayammum is valid and there
is nothing makrooh in it, accordingto scholarly consensus.
End quote from Majmoo'al-Fataawa, 21/473
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If
someonewere to ask: A man has wudoo' but is suppressing the need to
urinate or pass wind, but if he does so he doesnot have any water
withwhich to do wudoo'. Should we tell him to relieve himself and do
tayammum for prayer, or should we tell him to pray whilst suppressing
the need to urinate or pass wind?
The answer was:
You should tell him to relieve himself and do tayammum; he should not
pray whilst suppressing the need to urinate or pass wind. That is
because praying with tayammum is not makrooh, according to scholarly
consensus, but praying whilst suppressing the need to urinate or pass
wind is not allowed and is makrooh. And some of the scholars regarded
it as haraam and said: Prayer whilst suppressing the need to urinate
or pass wind is not valid, because the Messenger (blessings and peace
of Allah be upon him) said: "There isno prayer in the presence of food
or when suppressing the need to urinate or defecate." End quote from
ash-Sharh al-Mumti', 3/236
So the prayer that you offered is valid, in sha Allah, and you do not
have to repeat it.
And Allah knows best.

Ruling on the takbeers of movement (in the prayer) and the du‘aa’ between the two prostrations

According to Hanafi madhab, is it wajib or sunnah to say a dua in
jalsa? Like saying"rabbighfirli" 3 times or any other dua.
I just recently found out about this and am confused on whether it is
sunnah or wajib.
If it is wajib, will all my past salah count?
Also, is it wajib or sunnah to say takbeer when changing posturesin
salah (i.e. qiyam to ruku, ruku to sujood etc...)
Praise be to Allah.
Firstly:
The scholars differed concerning the ruling onthe takbeers of movement
in the prayer and on saying between the two prostrations, "Rabb ighfir
li (Lord forgive me)." There are two opinions:
The first opinion, which is the view of the majority of Hanafis,
Maalikis and Shaafa'is, is that the takbeers of movement and saying
"Rabb ighfir li (Lord forgive me)" between the two prostrations come
under the headingof the Sunnahs of prayerand are not obligatory parts
of the prayer.
The second opinion is that they are obligatory parts of the prayer.
This is the view of the Hanbalis.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/298):
The well known view narrated from Ahmad is that the takbeer said when
going down and comingup, the tasbeehs of bowing and prostration,saying
"Sami' Allahu liman hamidah, Rabbanawa laka al-hamd (Allah hears those
who praise Him, our Lord to You be praise)", saying "Rabb ighfir li
(Lord forgive me)", saying "Rabb ighfir li (Lord forgive me)" between
the two prostrations, and the first tashahhud, are all obligatory. It
is also the view of Ishaaq and Dawood.
And it was narrated fromAhmad that it is not obligatory, which is the
view of most of the fuqaha', because the Prophet (blessings and peace
of Allah be upon him) did not teach it to the one who prayed
improperly, and it is not permissible to delay explaining something at
the time when it becomes necessary. Moreover, Ibn Qudaamah quoted a
number of things to indicate that it is obligatory:
1. The Prophet (blessings and peace of Allah be upon him) enjoined
it, and his instruction indicates thatsomething is obligatory.
2. He did it and he said: "Pray as you have seen me praying."
3. Abu Dawood (856) narrated from 'Ali ibn Yahya ibn Khallaad from
his paternal uncle that the Prophet (blessings and peace of Allah be
upon him) said: "The prayer of one of the people is not complete
unless he does wudoo' …Then he says: Allahu akbar, then bows." Classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
4. Because the points at which these adhkaar are recited are
pillars or essential parts of the prayer, dhikr at these points is
obligatory, just as there are words to be recited when standing.
With regard to the hadeeth about the one who prayed improperly, it is
mentioned in the hadeeth that we narrated that he (the Prophet,
blessings and peace of Allah be upon him) taught him that. It is
something additional that must be accepted [[cxn??] The Prophet
(blessings and peace of Allah be upon him) did not teach you all the
obligatory parts of the prayer, based on the factthat he did not
teaching the tashahhud or the salaam. So it is to be understood as
meaning that he limited it to teaching him only that which he had seen
him doing improperly. End quote.
It says in al-Mawsoo 'ah al-Fiqhiyyah (4/40):
When sitting between the two prostrations, it is Sunnah to pray for
forgiveness, according to the Hanafis, Maalikis and Shaafa 'is, and it
is one opinion that was narrated from Ahmad. The basis that is to be
found in the report narrated by Hudhayfah, according to which he
prayed with the Prophet(blessings and peace of Allah be upon him) and
he used to say between the two prostrations: "Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me)."
However, asking for forgiveness here is not obligatory, because the
Prophet (blessings and peace of Allah be upon him) did not teach it to
the one who prayed improperly. The well-known view of the Hanbalis is
that it is obligatory. This is also the opinion of Ishaaq and Dawood,
and aqallahu one time [??]. End quote.
This is a matter concerning which there is a difference of opinion
among the scholars. The most that can be said is that the view of the
Hanbalis, that the takbeers of movement are obligatory, is more
likelyto be correct, because ofthe evidence mentioned above, and
because the Prophet (blessings and peace of Allah be upon him) said:
"The imam hasbeen appointed to be followed, so when he says takbeer,
then say takbeer…" Narrated by Muslim, no. 411.
With regard to the du 'aa' between the two prostrations, the opinionof
the majority, which is that it is mustahabb, is more likely to be
correct,because there is no evidence to clearly indicate that it is
obligatory.
For more information please see the answers to questions no. 130981 and 134965
Secondly:
it is better for the worshipper to recite du 'aa's that have been
narrated in the texts between the two prostrations. With regard to
adding to the du 'aa's that have been narrated, or saying a du 'aa'
that was not narrated, what appears to be the case is that it
ispermissible.

Can he say du ‘aa’ between the two prostrations in words other than those narrated from the Prophet (blessings and peace of Allah be upon him)?

Is it wajib or sunnah to say a dua in jalsa? Like saying
"rabbighfirli" 3 times or any other dua. I just recently found out
about this and am confused on whether it is sunnah or wajib.
If it is wajib, will all my past salah count?
Praise be to Allah.
It is better for the worshipper to say du'aa'between the two
prostrations in the words narrated from theProphet (blessings and
peace of Allah be upon him), as it was narrated by an-Nasaa'i (1145)
from Hudhayfah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord
forgive me)."
Classed as saheeh by al-Albaani in Saheeh Sunan an-Nasaa'i.
At-Tirmidhi (262) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allahumma aghfir li wa'rhamni
wa'jburni wa'hdini wa'rzuqni (O Allah, forgive me, have mercy on me,
console me, guide me and grant me provision)."
Classed as saheeh by al-Albaani in Saheeh Sunan at-Tirmidhi.
With regard to adding tothe du'aa' that was narrated from the Prophet
(blessings and peace of Allah be upon him) or using words other than
those that were narrated, what appears to be the case is that it is
permissible, because this is a posture (of the prayer) in which du'aa'
is allowed. However it is preferable – as stated above – to limit it
to what was narrated from the Prophet (blessings and peace of Allah be
upon him), and to say du'aa' in words other than those which were
narrated when prostrating or before saying the salaam at the end of
the prayer. Muslim (479) narrated from Ibn 'Abbaas (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "and as for prostrating, strive in du'aa', for it is
deserving of a response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration and say, "Rabb ighfir li, Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me, Lord forgive me)," as the
Messenger (blessings and peace of Allah be upon him) used to do. And
it is mustahabb to say along with that: "Allahumma aghfir li wa'rhamni
wa'hdini wa'jburni wa'rzuqni wa 'aafini (O Allah, forgive me, have
mercy on me, guide me, console me, grant me provision and grant me
well being)," because it is proven that the Prophet (blessings and
peace of Allah be upon him) used to say that. And if he wants to add
to that, there is nothing wrong with it, such as saying: O Allah,
forgive me and my parents; O Allah, admit me to Paradise and save me
from the Fire; O Allah, rectify my heart and my deeds, and so on. But
he should offer a lot of du'aa' for forgiveness between the two
prostrations, as was narrated from the Prophet (blessings and peace of
Allah be upon him).
End quote from Majmoo'Fataawa ash-Shaykh Ibn Baaz, 11/36
Shaykh Muhammad ibn Muhammad al-Mukhtaar ash-Shanqeeti (may Allah
preserve him) said: The Prophet (blessings and peace of Allah be upon
him) used to ask for well-being between the two prostrations, because
this is the place of du'aa'. The scholars had two opinions concerning
that. Some of them said: It is a placefor du'aa', so it is prescribed
for a person to offer whatever du'aa' he likes concerning his affairs
in this world and in the Hereafter. Others said: He should limit it
towhat has been narrated (from the Prophet (blessings and peace of
Allah be upon him)), andthis view is stronger. Butif he has not
memorised it, such as if he is one of the ordinary people, there is
nothing wrong with him saying whatever du'aa' he can.
The reason why he may say whatever du'aa' he can is that the Sunnah is
two things: the first is saying du'aa' and the second is the specific
wording. If he is not able to say the specific wording, then the
Sunnah is to ask of Allah.This is the view of the majority, as more
than one scholar attributed it to them. So if he is not able to
memorise the wording that was narrated, or he does not know it, and he
says whatever du'aa' he is able to, such as offering du'aa' for
himself and his parents, there is nothing wrong with that. But it is
preferable and better to say the du'aa' that was narratedfrom the
Prophet (blessings and peace of Allah be upon him).
End quote from Sharh az-Zaad.
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
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