WHY ARE WISDOM TEETH NOT EVIDENCE OF EVOLUTION?

ONE of the theory of evolution's important deceptions is its
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320

PROTECTION OF ORPHANS AND THE POOR IN THE QUR'AN

The mercifulness of believers may also be observed in their approach
to orphans. The noblest of attitudes that must be shown to orphans,
who needthe care and interest of others because they have lost their
parents, are made explicit in the Qur'an. One of the exemplary
attitudes believers meticulously adopt is "to do good" to orphans and
"never to treat them harshly".
In societies in which the values of the Qur'an are not observed, no
system has been devised to protect the rights of orphans or to secure
their future. Protection, such as it is, dependsupon the conscience of
the people. For this reason, some ill-intentioned individuals may try
to benefit from the lack of experience and ignorance of these
children. Indeed, having no one to protect their rights, orphans can
readily become subject to abusive treatment at the hands of those who
have taken it upon themselves to carefor them. Such people may expect
orphans to feel gratitude because they have taken them under their
wing or they may reproachfully remind them of the kindnesses they have
done them. On the other hand, subjecting them to a different kind of
treatment, they may oppress these children in both the physical and
the spiritual sense. Nevertheless, Allah prohibits subjecting orphans
to harsh treatment and condemns those who mistreat them:
Have you seen him who denies the religion? He is the one who harshly
rebuffs the orphan and does not urge the feeding of thepoor. So woe to
those who do prayer, and are forgetful of theirprayer, those who show
off and deny help to others. (Surat al-Ma'un: 1-7)
Contrary to such offensive treatment, Qur'anic morality demands
tolerant and compassionate treatment of orphans as expressed in the
verse,"(be good to) orphans andthe very poor. And speak good words to
people". (Surat al-Baqara: 83)Believers meticulously observe this
command. Their conscience and understanding of humanity entail the
protection of orphans who need help and care, and themeeting of all
their spiritual and material needs. Believers never oppress orphans,
expect them to appreciate their kindness or strive to obtain any
material or spiritual benefits from them. On the contrary, they
protect their rights and adopt the best possible attitude. Their
strong sense of what is right, their profound fear of Allah and their
compassion account for this meticulousness.
Improving the situation in life oforphans and bringing them up as
decent individuals:
…They will ask you about the property of orphans. Say, "Managing it in
their best interests is best". If you mix your property with theirs,
they are your brothers… (Surat al-Baqara: 220)
As is implied in the above verse, Allah advises believers to bring
orphans up as decent individuals. Believers show keenness to take this
responsibility upon themselves and do their best to educate them in
the best way possible.
However, the most important responsibility of a person who takes a
child under his protection is to instill in him the noble values of
the Qur'an and to make him regard Allah with due appreciation. That is
because these are the most important issues that guide the individual
to truth and salvation.A child develops moral sense in the light of
the knowledge he acquires in his early years and is accordingly
prepared for his eternal life in the hereafter. For this reason, this
is the most important issue to which a believer pays attention while
an orphan under his care is being educated. He does his utmost to
ensure that he or she has superior values as a believer. No doubt,
this is only made possibleby his living by the values of the Qur'an
himself. Abiding by Islamic ethics ensures that orphans grow up into
decent, intelligent, hard-working individuals.
Allah issues a stern warning to those who misappropriate the wealth of orphans:
People who consume the property of orphans wrongfully consume nothing
in their belliesexcept fire. They will roast in a Searing Blaze.
(Surat an-Nisa': 10)
In compliance with the above verse, believers who assume the
responsibility for an orphan do not spend that orphan's personal
wealth for their own needs or expect anything in return. On the
contrary, giving them priority over all others, they protect the
rights and wealth of such orphans as are entrusted to them by Allah.
Being meticulous about protecting the wealth of an orphan entrusted to
one's care is something peculiar to those who are sincere in their
faith, who have a high standard of morality and who grasp the
understanding of mercy described in the Qur'an, especially since a
guardian is granted the authority to spend the wealth of an orphan.
Not spending a penny for one's own personal needs out of a
propertyentrusted to one—despite having the authority to spend from it
is truly a matter of conscience. In the Qur'an, Allah advises the
wealthy guardian to behave decently in this matter. Ifthe guardian in
question is poor,then he is allowed to spend within the due limits
specified inthe Qur'an. Allah warns that, "devouring" the wealth of
the orphan is a grave sin.
Give orphans their property, anddo not substitute bad things forgood.
Do not assimilate their property into your own. Doing that is a
serious crime. (Surat an-Nisa': 2)
Fearing Allah and His grievous punishment in the hereafter, believers
carefully conserve the wealth of orphans until they reach intellectual
maturity. When orphans grow old and mature enough to exercise rational
and healthy judgement, believers hand over their property to them. The
conditions of this are specified in the Qur'an as follows:
Keep a close check on orphans until they reach a marriageable age,
then if you perceive that they have sound judgement hand over their
property to them. Do not consume it extravagantly and precipitately
before they come of age. Those who are wealthy should abstain from it
altogether. Those who are poor should use it sensibly and correctly.
When you hand over their property to them ensure that there are
witnesses on their behalf. Allah suffices as a Reckoner. (Surat
an-Nisa': 6)

Fathwa - Her maternal uncle didher marriage contract inthe presence of her brother without the knowledge of her fatherwho does not pray

Question:
A young man proposed to a girl, but when the marriage contract was
done, the girl's father had a disagreement with his daughter's fiancé,
and refused to do the marriage contract. But the girl, her mother and
her brother wanted the marriage to go ahead, so they left their house
and rented an apartment, and they left the father who refused to do
the marriage contract, and the marriage contract was done; the
maternal uncleof the girl was the one who acted as her guardian (wali)
in this marriage contract, in thepresence of her brother. They argued
that the father does not pray andthey did not want him tobe the wali
of his daughter. How valid is this marriage contract?
Answer:
Praise be to Allah.
Firstly:
In order for the marriage contract to be valid, it is stipulated
thatit should be done by the woman's wali (guardian) or wakeel
(proxy), because of the hadeeth in which the Prophet (blessings and
peace of Allah be upon him) said: "There is no marriage except with a
wali."
Narrated by Abu Dawood, 2085; at-Tirmidhi, 1101; Ibn Maajah 1881 –
from the hadeeth of Abu Moosa al-Ash'ari; classed as saheeh by
al-Albaani in Saheeh at-Tirmidhi. He also said: "Any woman who gets
married without the permission of her wali, her marriage is invalid,
her marriage is invalid, her marriage is invalid."
Narrated by Ahmad, 24417; Abu Dawood, 2083; at-Tirmidhi, 1102; classed
as saheeh by al-Albaani in Saheeh al-Jaami', 2709
The wali of the woman is her father, then his father (paternal
grandfather), then her son, then his son (this is if she has
children), thenher brother through her father and mother (full
brother); then her brother through her father only (half brother),
then their (brothers') sons, then the paternal uncles, thentheir sons,
then the paternal uncles of the father, then the ruler.
See al-Mughni, 9/355
Secondly:
With regard to the one who does not pray, if he does not pray at all,
thenhe is a kaafir according to the more correct of the two scholarly
opinions. See the answer to questions no. 2182and 5208
Based on that, it is not valid for him to be a walifor marriage,
because the kaafir cannot be a wali in the marriage of aMuslim woman,
according to scholarly consensus.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
kaafir, he has no wilaayah (guardianship)over a Muslim woman under any
circumstances, accordingto the consensus of the scholars, including
Maalik, ash-Shaafa'i, Abu'Ubayd and ashaab ar-ra'y. Ibn al-Mundhir
said: All of the scholars from whom we acquiredknowledge are
unanimously agreed on that.
End quote from al-Mughni, 9/377
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If he does
not pray, it is not permissible for him to do the marriage contractfor
any of his daughters. If he does so, then the marriage contract is
invalid, because one of the conditions of being the wali (guardian) of
a Muslim woman is that heshould be a Muslim.
End quote from Fataawa Noor 'ala ad-Darb
Thirdly:
If her brother was an adult of sound mind, then he is her wali. If he
appointed her maternal uncle to do the marriagecontract, then the
marriage is valid. However the maternal uncle is not one of the 'asbah
(male relatives onthe father's side), so he cannot be the wali in
thecase of marriage and his giving the woman in marriage is not valid
except in two cases:
(i) If the wali appointed him as his representative. If
he did not appoint him, but he was present when the marriage contract
was done and he approved of it, then perhaps this takes the place of
(explicit) appointment and permission, becausesilence in such a
situation constitutes approval.
(ii) if the marriage contract has been done and was
officially documented in a Muslim country that adopts the [scholarly]
view that it is permissible for the maternal uncle to give his
sister's daughter in marriage, or the view that it is permissible to
do the marriage contractwithout a wali, then the marriage contract is
valid, because the ruling of the judge in matters that are subject to
differences of scholarly opinion is to be implemented and not
annulled.
And Allah knows best.

Fathwa - She is going to go to Jeddah and she does nothave any firm intention ...

Question:
I am currently living in Canada for the purpose of study, but my
permanent place of residence is between Jeddah and Amman. When I
stayed in Ammanduring the summer break, I decided to go toJeddah to
deal with some official papers, andI intended to do 'umrah if Allah
made that possible for me and if I had a mahram and enough time to do
'umrah. I intended to do 'umrah from Jeddah because my mahram would be
there. But because I was not certain that I would be able to do
'umrah, on the day I travelled by plane I did not do ghusl, because I
was menstruating and I had not yet decided to do 'umrah. When I got
there on the second day I did ghusl and formed the intention to do
'umrah from Jeddah, and I did it.
My questions are:
Is my ihram from the miqaat of Jeddah considered valid or not? Because
of my family circumstances, we are always moving back andforth between
Jeddah and Amman, and we always enter ihram fromour house in Jeddah,
even if we are on our way back from a trip to Amman and after
stayingin Jeddah for several days. We do not remember how many times
we have done 'umrah in this manner.
What is required of us if we should have entered ihram from the miqaat
for the people of ash-Shaam (Greater Syria)? After I did 'umrahI was
uncertain as to whether I was completely clean following my period. If
I think it most likely that I was still menstruating whilst I was
doing 'umrah, what is the ruling on my 'umrah andwhat expiation do I
haveto offer?.
Answer:
Praise be to Allah.
Firstly:
If a person passes the miqaat intending to do Hajj or 'umrah, it is
not permissible for him to pass it without entering ihram, because of
the report narrated by Ibn 'Abbaas (may Allah be pleased with him) who
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) defined the meeqaat of the people of Madeenah as Dhu'l-Hulayfah;
that of the people of Shaam (Syria) as al-Juhfah; that of the people
of Najd as Qarn al-Manaazil; and that of the people of Yemen as
Yalamlam. And he said: "And these miqaats are for the people at those
very places, and besides them for those who come through those places,
and are not residents thereof, with the intention of performing Hajj
and 'Umrah; and whoever is living within these boundaries can enter
ihraam from the place where he lives, and the people of Makkah can
start from Makkah."
Narrated by al-Bukhaari,1526; Muslim, 1181
An-Nawawi (may Allah have mercy on him) said:ash-Shaafa'i and our
companions said: If the one who has come from far away comes to the
miqaat intending to perform Hajj or 'Umrah or qiraan (i.e., both), it
isharaam for him to pass itwithout entering ihram, according to
scholarly consensus.
End quote from al-Majmoo', 7/214
But if he passed the miqaat without intending to do Hajj or 'umrah, or
he was not sure and had not yet made up his mind, then he decided to
do 'umrahafter passing the miqaat,he should enter ihram from the place
where hedecided to do 'umrah, unless he is in Makkah, in which case he
should go outside of the Haram zone then enter ihram for 'umrah from
there.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on
the hadeeth of Ibn 'Abbaas quoted above:
From this we understandthat if a person travels without the intention
of doing Hajj or 'umrah and he passes the miqaat, then after that he
decides to do Hajj or 'umrah, he should enter ihram from the place
where he decided to do Hajj or 'umrah, and he does not have to go back
to the miqaat, because the Prophet (blessings and peace of Allah be
upon him) said: "from the place he sets out".
End quote from Fath al-Baari
Shaykh Muhammad al-Mukhtaar ash-Shanqeeti (may Allah preserve him) said:
The second scenario: if he went to Jeddah and was hesitant, thinking:
I do not know if I will have enough time or not, then in such cases it
is permissible for him not to enter ihram at themiqaat of Madinah.
For example: there is a person who has some business to do in Jeddah
and he does not know whether he will have enough time to do 'umrah or
not. If he is not sure about the time, it is permissible for him to go
to Jeddah without ihram, and do what he needs to in Jeddah, then enter
ihram from Jeddahif he decides to go to 'umrah from there, because the
Prophet (blessings and peace of Allah be upon him) said: "and whoever
is living within these boundaries can enter ihraam from the place he
decides (to do 'umrah)."
This applies to the one who does not have the clear intention of
performing 'umrah fromMadinah, so he is uncertain and hesitant; he
does not have to enter ihram until he is certain that he is going to
do 'umrah.
End quote from Sharh Zaad al-Mustaqni'.
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Aal ash-Shaykh (may Allah
preserve him) was asked:
My colleagues and I were sent to Jeddah to do work for Hajj for two
months. Some of us put our ihram in our cars or suitcases, then when
we found some free time we intended to do 'Umrah and entered ihram
from Jeddah. Is this permissible, or do we have to go to the miqaat of
as-Sayl and enter ihram from there?
He replied: If you had decided to do 'umrah before travelling, and
from the time you started your journey to Jeddah your intention was to
do 'umrah, then what you have to do is enter ihram from the miqaat,
because the intention to do 'umrah had already been formed. But if the
decision to do 'umrah was not made until afteryou had settled in
Jeddah, then you should enter ihram from Jeddah.
But if your intention wasnot fixed, in the sense that you were not
sure, then this uncertainty means that you had not firmly decided to
do 'umrah. Based on that, if you made your mind up when you were
closer (to Makkah) than the miqaat, you can enter ihram from the place
where you formed your intention. And Allah knows best.
End quote from Majallat al-Buhooth al-Islamiyyah, 60/95
Secondly:
If a person passes the miqaat, intending to do Hajj or 'umrah, then he
does not enter ihram from the miqaat, he has to go back to the
miqaatthat he passed and enterihram from there. If he does not go
back, he hasto offer a sacrifice for each time that he passedit.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about a person
who was obligedto offer a sacrifice because he entered ihram from
Jeddah after passing the miqaat, and he has made this mistake several
times – what does he have to do? Should he offer one sacrifice and
will that be sufficient, or is the answer something otherthan that?
He replied: He has to offer a sacrifice for each occasion, to be
slaughtered in Makkah for the poor, if he passed the miqaat intending
to do Hajj or 'umrah, then he entered ihram from Jeddah. One seventh
of a camel or one seventh of a cow is acceptable as a sacrifice for
that. He also has to repent to Allah, may He be glorified, from that,
because it is not permissible for a Muslim to pass the miqaat,
intending to do Hajj or 'Umrah, without entering ihraam, because the
Prophet (blessings and peace of Allah be upon him) said: "And these
miqaats are for the people at those very places, and besides them for
those who come through those places, and are not residents thereof,
with the intention of performing Hajj and 'Umrah"; and because Ibn
'Abbaas (may Allah be pleased with him) said: Whoever omits a ritual
(of Hajj or 'umrah) or forgets it, let him offer a sacrifice.
End quote from Majmoo'al-Fataawa, 17/12
He has to try hard to remember how many times he has to offer
sacrifices for, until he thinks it most likely that he has discharged
his duty.
Thirdly:
If a woman sees the tuhr(signal of the end of menses) that she usually
sees at the end of her period, whether that is complete dryness or the
white discharge, whatever usually signals the end of her period, and
she purifies herself and does tawaaf (circumambulation of the Ka'bah)
and sa'i (going between as-Safa and al-Marwah), or praysand fasts,
then after thatshe becomes uncertain about the state of purity on
which she based those acts of worship, she should not pay any
attention to that uncertainty and she does not have to do anything,
because uncertainty after completing an act of worship does not have
any impact, so long as she started it when she was certain about her
situation, on the basis ofwhat she usually sees at the end of her
menses.
But if she was hasty and was not sure whether her menses had ended
before she started 'umrah, and she did not sees what she usually sees
every time her period ends, then after that she began to doubt whether
her menses hadended, as is the case in this question, then her 'umrah
is not complete, because the basic principle is that she was still
menstruating and she did not know whether her period has ended. So she
has to avoid all the things that are prohibited during ihram, the most
important of which is intercourse with her husband, because she is
still in a state of ihram until she goes back to Makkah, does tawaaf
and saa'i, and cuts her hair, then exits her ihram.
If she did any of the actions that are prohibited during ihrambefore
that, she is excused for them because she thought that her 'umrah had
ended.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to what she has done of the things that are prohibited (during ihram),
let us assume that her husband had intercourse with her, and
intercourse during ihram is the most seriousof the prohibited actions;
however there is no blame on her because she was unaware of the
ruling. Ifa person does one of theactions that are prohibited during
ihramout of ignorance or because he forgot or was forced to do it,
there is no blame on him.
End quote from Majmoo'al-Fataawa, 21/351
And Allah knows best.