Praised Manners - Ruling on participating in a tribal co-op.

My relatives have formeda co-op, in which all the family members are
taking part. This is basedon co-operation between them, wherebyif any
family member has a problem with another family, they will resolve the
problem and reconcile between the two parties. They also have a
monthly meeting in the house of one of the members (in turn) where
they meet and greet one another and hear one another's newsand so on.
They take a sum of money each month from each personwho participates
in this co-op if the participant is working, and the money is kept by
the treasurer. This money is spent in the following ways:
1- Giving loans to family members who need them, to be repaid in installments.
2- Help in paying diyah (blood money) or payingcompensation to any
member of another family who has been runover by a family memberor
paying compensation for any injury cause by a family member.
3- Paying zakaah on this money to needy family members.
4- The co-op also makes lunch after the burial of any family member
who dies, and invites those who were at the graveyard to eat, on the
grounds that there are those among them who have come from far away
etc.
My question is: what is the ruling on taking partin this co-op? Is it
regarded as cooperatingin righteousness and piety? What is the ruling
on making food for the family of the deceased? Do you advise us to
take part in it if it is clear thatmaking food for the family of the
deceased inthis manner is haraam but they do not accept my advice to
stop doing this – knowing that my relatives have started to look at me
with suspicion because I havewithdrawn from it until Ifind out the
shar'i ruling? If such co-ops arenot permissible, then what do you
advise so that that family members can stand together and be united
and not separated?.
Praise be to Allaah.
Firstly:
The co-ops in which the members of a tribe or family come together is
something that Islamically acceptable in principle, and it is
hopedthat there is much goodness in them so long as they are free of
things that are forbidden in Islam.
Allaah has commanded us to co-operate in righteousness and piety, as
He says (interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression"
[al-Maa'idah 5:2]
The Prophet (peace and blessings of Allaah be upon him) praised the
Ash'aris – who were a tribe from Yemen – who,if their food was little,
whether they were travelling or not, each one of them would bring what
he had, then they would share it out amongst themselves.
It was narrated that Abu Moosa (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) said: "When
the food of the Ash'aris ran short during militarycampaigns or if
their food supplies ran low in Madeenah, they would gather what they
had in a single cloth, then shareit out equally amongst themselves by
measuring it with a bowl; they are of me andI am of them." Narrated by
al-Bukhaari, 2384; Muslim, 2500.
Al-Nawawi said:
This hadeeth points to the virtue of the Ash'aris and the virtue of
selflessness and helping one another, and the virtue of combining
provisions when travelling, and the virtueof collecting them in
something when they are few when not travelling, then sharing them
out. End quote.
Sharh Muslim, 16/62
The co-operative funds which are established bytribes and families,
which are collected fromtheir members, then spent on the needy
according to the conditions that have been stipulated, are something
that is prescribed in Islam and it is similar to what the Ash'aris
did, but this is an arrangement made before calamity happens, so that
they may co-operate to solve he problem and reduce the hardship of or
the one who has been afflicted.
Those who participate init should have the intention of co-operating,
not of benefiting and making aprofit. Shaykh Ibn 'Uthaymeen was asked
about one of these schemes and he replied:
I have studied the clauses of the scheme and I did not see anything to
suggest that it should not be set up, ifthe intention of the
participant is to co-operate and not to receive compensation
orbenefits from the funds, because it is based on co-operation which
is a kind of ihsaan, whereas if it is based on receivingcompensation
and benefits it is a kind of gambling.
Majmoo' Fataawa Ibn 'Uthaymeen (18/183).
Among the haraam things which the members of these co-opsmay fall into
is the jaahili feelings of tribal attachment to their lineage or
language, and there may be haraam things in their gatherings such as
smoking or listening to music, for example, or they may help someone
who is sinning in committing that sin, or they may support a wrongdoer
merely because he is related to them. Similarly the money that is
collected should not be invested in haraam projects or in banks. As
for supporting one who has been wronged or one who is in need or who
has beenharmed as the result of an accident or sickness, or helping to
pay diyah in the case of mistaken killing or manslaughter, or helping
single people to get married and othersuch good deeds, this is
something for which they deserve to be commended and applauded.
Secondly:
With regard to making food for funerals, what is prescribed is for the
relatives and neighboursof the deceased person'sfamily to make food
for the family of the deceased, because there has come to them
something that will distract them from preparing food for themselves.
It was narrated that 'Abd-Allaah ibn Ja'far (may Allaah be pleased
with him) said: When news of the death of Ja'far came, the Prophet
(peace and blessings of Allaah be upon him) said: "Make food for the
family of Ja'far, for therehas come to them that which is keeping them
busy." Narrated by Abu Dawood, 3132; al-Tirmidhi, 998; Ibn Maajah,
1610; classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Mubaarakfoori said:
What this means is there has come to them grief which will keep them
from preparing food for themselves, because they are too distressed to
think about food. Al-Teebi said: This indicates that it is mustahabb
for relatives and neighbours to prepare food for the family of the
deceased. End quote. Ibn al-'Arabi said in al-'Aaridah: this hadeeth
sets out the guidelines with regard to co-oepration at times of need.
End quote.
Tuhfat al-Ahwadhi, 4/67.
What is forbidden is for the family of the deceased to make food for
those who come to offer condolences, because Jareer ibn 'Abd-Allaah
al-Bajali (may Allaah be pleased with him) said: "We usedto regard
gathering with the family of the deceased and making food after the
burial as akind of wailing for the dead." Narrated by Ahmad, 6866;
classed as saheeh by al-Albaani in Ahkaam al-Janaa'iz.
But if there is a need for that, such as if some people have come from
far away to offer condolences, then there is nothing wrong with making
food for them, so long as that is done only as much as is necessary,
and there is no exaggeration or excess involved, and it is done only
for the travellers, and not everyone who comes to the funeral is
invited, as some people do.
Ibn Qudaamah said in al-Mughni (3/496):
With regard to the family of the deceased making food for the people,
this is makrooh, because it is adding to their hardship, and it is
akin to what the people of the Jaahiliyyah did.
But if there is a need for that, it is permissible. Some people may
have come to attend the funeral from distant towns, and they stay with
them, in which theyhave no choice but to show them hospitality.
Shaykh Ibn Baaz said:
The family of the deceased do not have to make food for people, but if
they make food for themselves or for guests who are staying with them,
there is nothing wrong with that. End quote.
Majmoo' Fataawa Ibn Baaz, 13/392.
Thirdly:
You said in your question that zakaah is paid on the money that has
been collected to theneedy family members. But no zakaah is due on
this money. Shaykh Muhammad ibn 'Uthaymeen was asked about a similar
scheme and paying zakaah on itsfunds, and he replied:
No zakaah is due on these funds, because they are not owned by the
participants, so thereis no specific owner, andthere is no zakaah on
anything that does not have a specific owner. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 18/184
The people of knowledge and righteousness have to take part in these
co-opsso that they can advise people and warn them against falling
into sin, and help them in righteousness and piety.
And Allaah knows best.

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Praised Manners - Enthusiasm when one first repents, followed byslackening off .

When a person repents, he makes a vigorous start and says, "The
Shaytaan is telling me to slow down," so he does more acts of worship.
Then his enthusiasm cools down, and he says,"Allaah does not burden
any person beyond his scope," and his acts of worship become less
until he goes back to theway he was.
My question: What advice can you give? Should he make a vigorous
start, or take a gradual approach until itis established and then add
more after a while, or should he follow the saying, "When your wind
blows, then make the most of it"?.
Praise be to Allaah.
The blessing of guidanceand repentance is one ofthe greatest blessings
that Allaah can bestow upon the Muslim, whereby he changes himself for
the better in ways that will bring him closer to Allaah, may He be
exalted. Usually the person who has repented starts to do acts of
worship in an enthusiastic manner, seeking thereby to makeup for what
he missed out on during the time that he spent in sin and misguidance.
This is something naturalthat happens to everyone who is sincere in
his repentance. This was mentioned by our Prophet (peace and blessings
of Allaah be upon him), who also described the cooling offand
reduction of enthusiasm that comes after that. This is also something
natural, but the danger in the case ofone who has repented isthat this
loss of enthusiasm may lead to him going back to the way he was. Hence
it is essential to pay attention to this matter. If the one who
repents finds his enthusiasm waning, he must adopt amoderate approach
and adhere to the Sunnah so that he can preserve his capital, then he
can startagain with energy and strength, because starting from the
middle is better than starting from zero.
It was narrated that 'Abd-Allaah ibn 'Amr (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "Every deed has a period of enthusiasm, and every
period of enthusiasm is followed by a slackening off. If a person's
enthusiasm is for my Sunnah, then he has succeeded, but whoever
chooses something else when he slackens off is doomed."
Narrated by Ibn Hibbaanin his Saheeh (1/187); classed as saheeh by
al-Albaani in Saheeh al-Targheeb, 56.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "Every
deed has a period of enthusiasm, and every period of enthusiasm is
followed by a slackeningoff. If a person is moderate and avoids
extremes, then you may have hope for him, but iffingers are pointed at
him, then do not count him as anything."
Narrated by al-Tirmidhi, 2453; classed as hasan byal-Albaani in Saheeh
al-Targheeb, 57.
Al-Mubaarakfoori (may Allaah have mercy on him) said:
"Every deed has a periodof enthusiasm" means, enthusiasm and energy
for doing a thing, whether it is for good orevil.
"and every period of enthusiasm is followed by a slackening off"
means, one becomes tired, weak and lethargic
"If a person is moderate and avoids extremes" means, if he controls
his enthusiasm and avoids the extremes of excess and negligence when
his enthusiasm wanes.
"then you may have hope for him" means, there is the hope that hewill
succeed, for he can continue to adhere to something moderate, and the
most beloved of deeds to Allaah are thosewhich are done consistently.
"but if fingers are pointed at him" means, he is striving hard in
order to become famousfor his worship and asceticism, so that he will
be famous and people will point at him.
"then do not count him as anything" means, do not think of him as
special or regard him as one of the righteous, forhe is showing off.
He didnot say, "Do not have any hope for him," because he has already
fallen and he cannot catch up with what he has missed.
Tuhfat al-Ahwadhi, 7/126
In order for the Muslim to avoid either extreme, he must be moderate
and not go to extremes in doing acts of worship and obedience lest he
get bored and give it up,and he should not refrain from doing them out
of laziness and carelessness lest he gets used to that and never goes
back to worship. Both attitudes are wrong, but the one who follows a
middle path is following the right path,and whoever follows theright
path will attain that which Allaah loves and is pleased with.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "No one of you will be saved by his deeds." They said: Not
even you, O Messenger of Allaah? He said: "Not even me, unless Allaah
bestows mercy upon me. So do good deeds properly, sincerely and
moderately, and worship Allaah in the forenoon and in the afternoon
and during a part of the night, and always adopt a moderate course
whereby you will reach your target (Paradise)."
Narrated by al-Bukhaari,6098
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
"So do good deeds" means, strive to do whatis right.
"moderately" means, do not go to extremes in worship, lest you become
tired and give up, and thus fall short.
This hadeeth indicates that we are encouraged to be gentle and
moderate in worship; the words used liken worship to walking at
various times of day and night, with the aim of reaching one's abode,
namely Paradise.
"Always adopt a moderate course" meansadhere to the middle way. The
literal translation would be, "Moderation, moderation"; the word is
repeated for emphasis.
Fath al-Baari, 11/297
Conclusion: We invite you to ponder the ahaadeeth quoted above and
think about what they mean. Remember that the one who repents should
be grateful, and the best way of showing gratitude is to persist in
repentance, which means persisting in worship. Remember that"The
dearest of actions to Allaah is that which is done regularly, even if
itis small." Narrated by al-Bukhaari and Muslim. So do not start in an
overenthusiastic way and then stop completely; rather be moderate in
worship. This is something that it is possible for you to do. Whenever
you feel moreenergetic, then focus on obeying and worshipping Allaah,
and whenever you feel tired than go back to the moderate way. We ask
Allaah to make things easy for you, and to guide you to the best of
words, deeds and attitudes.
And Allaah knows best.

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Quran the Clear Truth - HUMANS WERE CREATED IN STAGES

Only 60 years ago, researchers confirmed that man does not come into
existence all at once, but rather he passes through stages of
development one after another. However, the Holy Quranalready has this
information.
Shaykh al-Zandaani said, we met an American professor, one of the
greatest American scientists, whose name was Professor Marshall
Johnson, and we told him that it says in the Quran that man is created
in stages. When he heard this, he was sitting down, but he stood up
and said, "Stages?" We said, "That was in the seventh century CE! This
Book came and said, man was created in stages." He said, "That is
impossible, impossible." We told him, "Why do you say that?" This Book
says (interpretation of the meaning):
"He creates you in the wombs of your mothers, creation after creation
in three veils of darkness" (The Quran, 39:6)
"What is the matter with you, that [you fear not Allah (His
punishment), and] you hope not for reward (from Allah or you believe
not in His Oneness).While He has created you in (different) stages"
(The Quran, 71:14)
Then he sat back down on his chair and after a few moments he said,
"There are only three possibilities. The first is that Muhammad had a
huge microscope through which he managed to study these things and he
knew things that the people did not know, and he saidthese things. The
second is that this happened by accident, it wasa coincidence. The
third is that hewas a Messenger from God." We said, "With regard to
the first idea, that he had a microscope and other equipment, you know
that a microscope needs lenses, and lenses need glass and technical
expertise and other equipment. Some of this information can only be
discovered with an electron microscope which needs electricity, and
electricity needs knowledge which should have been acquired by an
earlier generation. It is not possible for this knowledge to have been
acquired all at once in a single generation; the previous generation
would have had to strive hard in developing science and transmitting
it to the next generation, and so on. But for this to be the work of
one man, with no one coming before him or after him, either in his own
land or the neighbouring lands for the Romans, Persians and Arabs were
ignorant and had no such equipment, for one man to have all these
instruments and tools which he did not pass on toanyone else this is
not possible." He said, "That's right, it would bevery difficult." We
said, "And for itto have been an accident or coincidence, what would
you think if we said that the Quran did not mention this fact only in
one verse but in several verses, and that it did not refer to it in
general terms but that it gave details of every stage, saying thatin
the first stage such and such happens, in the second stage such and
such happens, in the third stage and so on. Could that be a
coincidence?" When we explained to him all the details ofthose stages,
he said, "It is wrong to say that this is an accident! This is
well-founded knowledge." We said, "Then how do you explain it?" He
said, "There is no explanation except that this is revelation from
above!"

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Quran the Clear Truth - INTRODUCTION

Each prophet was sent with unique miracles to make it easier for the
people to believe in God. When these prophets died, their miracles
also came to an end. However, Prophet Muhammad (peace be upon him) was
sent with a miracle that is to live forever. This living miracle is
the Holy Quran, which even amazes the elites among the scientists and
thinkers of today.
The Quran was revealed over fourteen hundred years ago to Prophet
Muhammad as a source of guidance for the whole of humanity. The Quran
has remained unchanged since the day it was revealed. It is a clear
guidance for all those who are searching for the truth. Whether you
believe in God or not, the Holy Quran is here to show you that Islam
is the only true religion and that the Quran is from non other than
Allah Almighty. Allah is the Arabic termused for God which will be
used in various places throughout this book.
What Allah says about the Holy Quran:
"Verily, those who disbelieved in the Reminder (i.e. the Quran) when
it came to them (shall receive the punishment). And verily, it is an
honourable well fortified respected Book (becauseit is Allah's Speech,
and He has protected it from corruption).
Falsehood cannot come to it from before it or behind it, (it is) sent
down by the All Wise, Worthy of all praise (Allah)"
(The Quran, 41:41-42 interpretation of the meaning)

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