Dought & clear, - It is mustahabb to isolateoneself at times of tribulation when the Muslim fears he may lose his religious commitment.

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I recently read this hadith which is related by Bukhari but I dont understand its meaning, it goes something like; 'A time will come when the best property of a Muslim will be sheep which he will take to a mountain so as too flee with his realigion from afflictions' Can you lpease try and explain it's meaning to me?
Praise be to Allaah.
Commentary on the hadeeth.
This hadeeth was narrated by al-Bukhaari in a number of places in hisSaheeh, such as (7088)Kitaab al-Fitan, where he narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “Soon there will come a time when the best wealth a Muslim will have will be sheep which he will take to the mountaintops and places where rain falls, fleeing for the sake of his religious commitment from tribulation.” And Muslim narrated a similar hadeeth in hisSaheeh(1888), also from Abu Sa’eed al-Khudri (may Allaah be pleased with him), which says that a man came to the Prophet(peace and blessings of Allaah be upon him) and said, “Which of the people is best?” He said, “A man who strives in jihad for the sake of Allaah with his wealth and his self.” He asked, “Then who?” He said, “A believer in a mountain pass who worships Allaah and leaves the people alone.”
The word sha’af [in the second hadeeth] means a mountaintop. The word shi’b [in the first hadeeth] means a gap or pass between two mountains. Al- Nawawi said inSharh Saheeh Muslim(13/34): “This does not mean the mountain pass itself, rather what is referred to is being alone and isolating oneself. A mountain pass is mentioned as a metaphor because it is usually devoid of people.”
The hadeeth indicates that it is preferable to isolate oneself from people and not mix with them in cases where a Muslim fears for his religious commitment because of widespread tribulation, where if he mixes with people he cannot be sure that his religious commitment will be safe and that he will not apostatize or deviate from the truth, or fall into shirk or abandon the basic principles and pillars of Islam, and so on.
Al-Haafiz ibn Hajar said inal-Fath(13/42): “This report indicates that isolation is preferable in the case of one who fears for his religious commitment.”
Al-Sindi said in his footnotes on al-Nasaa’i (8/124): “This shows that it is permissible to isolate oneself, indeed it is preferable at times of tribulation.”
In the second hadeeth quoted above the Prophet(peace and blessings of Allaah be upon him) mentioned the believer who isolates himself second in virtue only to the mujaahid who fights for the sake of Allaah. Al-Haafiz said inal-Fath(6/6): “The believer who isolates himself is second in virtue only to the mujaahid because the one who mixes with people cannot guarantee that he will not commit sin, and these sins may be greater in number than the hasanaat (rewards for good deeds) that he gains as a result of mixing with people. But being isolated is regarded as preferable only in cases where there is tribulation.”
As for isolating oneself at times other than times of tribulation when a Muslim fears for his religious commitment, the scholars differed in their views in this case. The majority said that mixing with people is preferable to withdrawing from them, and they quoted several texts as evidence for that, including the following:
1 – That this was the way of the Prophet(peace and blessings of Allaah be upon him) and the Prophets before him (peace be upon them), and the majority of the Sahaabah (may Allaah be pleased with them). (SharhMuslimby al-Nawawi, 13/34).
2 – The report narrated by al-Tirmidhi (5207) and Ibn Maajah (4032), which says that the Prophet(peace and blessings of Allaah be upon him) said: “The believer who mixes with people and patiently bears their annoyance will have a greater reward than the believer who does not mix with people and patiently bear their annoyance.” (Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 2035).
Al-Sindi said in his footnote on Ibn Maajah (2/493): “This hadeeth indicates that the one who is patient and mixes with people is better than the one who isolates himself.”
Al-San’aani said inSubul al-Salaam(4/416): “This indicates that mixing with people whereby one enjoins what is good and forbids what is evil and deals with them in a good manner is better than keeping away from them and not putting up with mixing with them.”
3 – The report narrated by al-Tirmidhi (1574) from Abu Hurayrah (may Allaah be pleased with him) who said: “One of the Companions of the Messenger of Allaah(peace and blessings of Allaah be upon him) came upon a mountain pass where there was a small spring of fresh water, which delighted him because it was so good. He said, ‘What if I were to withdraw from the people and settle in this mountain pass? But I will not do it until I seek the permission of the Messenger of Allaah(peace and blessings of Allaah be upon him).’ So he mentioned it to the Messenger of Allaah(peace and blessings of Allaah be upon him), who said: ‘Do not do that, for if any one of you remains striving for the sake of Allaah, it is better than praying in His House for seventy years. Do you not want Allaah to forgive you and admit you to Paradise? Fight in Allaah's cause. He who fights in Allaah's cause as long as the time between two milkings of a she-camel will be assured of Paradise.’” (It was classed as hasan by al-Albaani inSaheeh al-Tirmidhi, 1348).
The benefits that the Muslim gains by mixing with people for legitimate shar’i purposes, include establishing the rituals of Islam, increasing the number of the Muslims, spreading all kinds of goodness among them by helping and aiding them etc., attending Jumu’ah (Friday) prayers and prayers in congregation, attending funerals, visiting the sick, attending dhikr circles, etc. (Fath al-Baari, 13/43);Sharh Muslimby al-Nawawi, 13/34).
And Allaah is the Source of strength. And Allaah knows best. May Allaah bless our Prophet Muhammad and all his family and companions, and grant them peace.

PUBLISHER The fact that Islamic moral values do not yet rule the world must stir all Muslims

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Dought & clear, - Conditions of righteous deeds.

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When does Allaah accept a person’s deeds? What are the conditions for a deed to be righteous and acceptable to Allaah?
Praise be to Allaah.
An action cannot be an act of worship unless it includes two things: complete love and complete humility. Allaah says (interpretation of the meaning):
“But those who believe, love Allaah more (than anything else)”
[al-Baqarah 2:165]
“Verily, those who live in awe for fear of their Lord”
[al-Mu’minoon 23:57]
And Allaah mentions them together in the aayah (interpretation of the meaning):
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us” [al-Anbiya’ 21:90]
Once this is understood, we will realize that worship can only be accepted from a Muslim who believes in Allaah alone (Tawheed), as Allaah says (interpretation of the meaning):
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust” [al-Furqaan 25:23]
InSaheeh Muslim(214) it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I said, ‘O Messenger of Allaah, during the Jaahiliyyah, Ibn Jud’aan used to uphold the ties of kinship and feed the poor. Will that avail him anything?’ He said, ‘It will not avail him anything because he never said, “O Allaah, forgive me my sins on the Day of Judgement”’” – i.e., he did not believe in the resurrection or do good deeds hoping to meet Allaah.
Moreover, the Muslim’s worship will not be accepted unless it meets two basic conditions:
1 – Sincerity of intention towards Allaah, which means that the person’s intention in all his words and deeds, both outward and inward, is to seek the pleasure of Allaah and none other.
2 – It should be in accordance with the sharee’ah which Allaah has prescribed, and he should not worship Allaah in any other way. That is achieved by following the Prophet(peace and blessings of Allaah be upon him) and what he brought, and shunning anything that goes against it, and not inventing any new form of worship that has not been narrated in sound reports from the Prophet(peace and blessings of Allaah be upon him).
The evidence for these two conditions is the aayah (interpretation of the meaning):
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever hopes for the Meeting with his Lord’ means his reward; ‘let him work righteousness’ means, that which is in accordance with the laws of Allaah; ‘and associate none as a partner in the worship of his Lord’ this means seeking the Face of Allaah alone, with no partner or associate. These two conditions are the basis of acceptable deeds, which must be sincerely for the sake of Allaah alone and correct according to the sharee’ah of the Messenger of Allaah(peace and blessings of Allaah be upon him).

PUBLISHER The fact that Islamic moral values do not yet rule the world must stir all Muslims

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Dought & clear, - Did the Prophet (peace and blessings of Allaah be upon him) see his Lord on the night of the Mi’raaj?.

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Did prophet Muhammad (pbuh) directly see Allah almighty,on the day he saw Heaven,Hell, etc?
if so,please send me evidance of this from the Quran Hadith.
Praise be to Allaah.
Most of the Sahaabah were of the view that the Prophet(peace and blessings of Allaah be upon him) did not see Allaah with his eyes on the night of the Miraaj.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “Whoever told you that Muhammad(peace and blessings of Allaah be upon him) saw his Lord was lying. He said that no vision can grasp him [cf. al-An’aam 6:103]…”
(Narrated by al-Bukhaari,al-Tawheed, 6832).
It was narrated that Abu Dharr said: “I asked the Messenger of Allaah(peace and blessings of Allaah be upon him), ‘Did you see your Lord?’ He said, ‘ He is veiled by Light, how could I see Him.’” (Narrated by Muslim,al-Eeman, 261).
It was narrated that Ibn ‘Abbaas said: “ ‘The (Prophet’s) heart belied not what he saw, and indeed he saw Him at a second descent.’ [al-Najm 53:11-12] (This means that) he saw Him twice with his heart.” (Narrated by Muslim,al-Eemaan, 258).
Ibn al-Qayyim said: “ ‘Uthmaan ibn Sa’eed al-Daarimi said in his bookal-Ru’yahthat there was consensus among the Sahaabah that he [the Prophet(peace and blessings of Allaah be upon him)] did not see his Lord on the night of the Mi’raaj. Some of them excluded Ibn ‘Abbaas and said that he was not one of those who said that. Our Shaykh says that this does not go against the facts, for Ibn ‘Abbaas did not say that he saw Him with the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where he says that he saw Him but he did not say that that was with the eyes in his head. The wording used by Ahmad is the same as that used by Ibn ‘Abbaas (may Allaah be pleased with them both). What indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the fact that in another hadeeth he said that His veil is Light. And Allaah knows best what the Light is that is mentioned in the hadeeth of Abu Dharr (may Allaah be pleased with him) where it says, ‘I saw Light.’”
Ijtimaa’ al-Juyoosh al-Islamiyyah, vol. 1, p. 12
Shaykh al-Islam (may Allaah have mercy on him) said: “Chapter: with regard to seeing Allaah, what was proven inal-Saheehfrom Ibn ‘Abbaas is that he said: ‘Muhammad saw his Lord with his heart twice, and ‘Aa’ishah denied that he had seen Him. Some people reconciled these two reports by saying that ‘Aa’ishah denied that he saw Him with his eyes and Ibn ‘Abbaas affirmed that he saw Him with his heart. Some versions of the report narrated from Ibn ‘Abbaas refers to seeing without specifying how, and others indicate that it was with the heart. Sometimes he says that Muhammad saw his Lord, and sometimes he says that Muhammad saw Him. There is no clear statement from Ibn ‘Abbaas which says that he saw Him with his eyes. Similarly Imaam Ahmad sometimes says that he saw Him and sometimes says that he saw Him with his heart. No one whom Ahmad heard said that he saw Him with his eyes. But some of his companions heard some of the words that did not specify how, and understood from that that he had seen Him with his eyes, just as some people heard the words of Ibn ‘Abbaas that did not specify how, and understood from that that he had seen Him with his eyes. But there is nothing in the evidence to prove that he saw Him with his eyes, and that was not narrated from any of the Sahaabah. There is nothing in the Qur’aan or Sunnah to indicate that, rather the saheeh texts which indicate that he did not see Him are more definitive. InSaheeh Muslimit is narrated that Abu Dharr said: ‘I asked the Messenger of Allaah(peace and blessings of Allaah be upon him), “Did you see your Lord?” He said, “He is veiled with Light, how could I see Him?”’ And Allaah says (interpretation of the meaning):
‘Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsaa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.)’
[al-Isra’ 17:1]
If he had seen Him with his own eyes, that He would have mentioned that. The same applies to the words“Will you then dispute with him (Muhammad) about what he saw [during the Mi’raaj]?” [al-Najm 53:12 – interpretation of the meaning].If he had seen Him with his own eyes, that would have been mentioned.
It is proven from the saheeh texts and from the consensus of the salaf (first generations) of this ummah that no one can see Allaah with his eyes in this world, with the exception of the claim made by some that our Prophet Muhammad alone saw Him. But they are agreed that the believers will see Allaah on the Day of Resurrection with their own eyes just as they see the sun and the moon (in this world).”
And Allaah knows best.
Majmoo’ al-Fataawa, vol. 6, p. 509-510.

PUBLISHER The fact that Islamic moral values do not yet rule the world must stir all Muslims

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Miracle of the Qur'an, - The Cloning of Living Things

[Satan said:] "I will lead them astray and fill them with false hopes.
I will command them and they will cut off cattle's ears. I will
command them and they will change Allah's Creation." Anyone who takes
satan as his protector in place of Allah has clearly lost everything."
(Surat an-Nisa', 119)
The above verse contains the expression"yubattikunna,"which derives
from the verb"battaka"meaning "to cut off or break off." The
term"yughayyirunna"in the verse derives from the verb "ghayyara,"
meaning "to change, alter, impair a thing's original form." At the end
of both verbs appears the confirmatory letter "nun." With these
expressions, this verse of Surat an-Nisa' may, in one aspect, be
pointing to the scientific activity of copying or cloning of
organisms. (Allah knows the truth.) This is because cloning
experiments are generally conducted with cells taken from an animal's
ear. To put it another way, a replica of a living thing is produced
along with the extraction of cells from tissue samples "cut from
animals' ears," just as described in the verse.
A report by the German Federal Agricultural Research Center provides
the following information:
The tissue collection phase is short and simple. Once an animal has
been located and restrained,a tissue sample like an ear clippingcan be
collected within seconds. Furthermore, somatic cells can be collected
from all species… For cattle, pigs, sheep, goats, camelids and llamas,
a unified and identical procedure can be usedby obtaining a tissue
sample from the earusing notchers which are also used for setting
earmarks… Clearly, for all species lymphocytes could be used,
butsomatic cells from ear clippings will be much easier to obtain and
are therefore preferable. 60
Snuppy, the cloned dog
Some reports concerning organisms cloned by taking samples from ear
tissue include:- Another BBC report ...
- According to a report by Reuters dated 1 May, 2002, a research
veterinarian at the University of Sao Paolo in Brazil, Jose Visintin,
produced cloned embryos for the first time in the country by using
cells taken from the ear of an adult cow. 61
- According to a BBC report, South Korean scientists cloned a dog
called Snuppy from cells taken from a three year-old Afghan hound.
Researchers at Seoul National University extracted genetic material
from the cells taken from the ear and placed it into an empty egg
cell. An embryo was then obtained by stimulating the cell to divide.
62
- Another BBC report said that a new clone had been produced using ear
cells from an adult cow in research carried out by Dr. Jean-Paul
Renard et al. at the Institute National de la Recherche Agronomique in
France .63
In the cloning process, DNA from a cell of the living thing planned to
be copied is placed under the microscope and placed into an egg cell
from another member of the same species. The DNA of the animal
intended to be copied is used for this. An electric shock is then
applied, which stimulates the egg cell to start dividing. The embryo
continues to divide and is placed into the womb of a member of the
species, and is then left to develop and be born.
- According to information of the official Human Genome Project
website, in February 2002, scientists from Advanced Cell Technologies
(ACT), an American biotechnology company, carried out experiments on
cloning a cow embryo using the skin cell of the donor cow's ear. 64
- A report by Associated Press, dated 24 January, 2000, announced that
Japanese scientists
- had cloned the clone of a bull for the first time. In the
re-cloning, skin tissue samples from
- the first generation cloned bull's ear were taken when it was four
months old. These cells
- were then fused with an unfertilized egg from which the nucleus had
been removed. 65
- The way that changes in the Creation of living things are referred
to in the Qur'an are highly significant. The expression "cutting off
cattle's ears," at a time when no branches of science such as genetics
or embryology existed, shows that the Qur'an has come down from the
Sight of our Lord, Allah, Who is unfettered by time and space. We are
also told at the end of the verse that these people will be
disappointed when they alter what Allah has created. The verse may
therefore be indicating that cloning will give rise to various
problems for human beings. (Allah knows the truth.) Indeed, statements
from the Genetic Science Learning Center of the University of Utah
provide the following information:
When we hear of cloning successes, we learn about only the few
attempts that worked.Whatwe don't see are the many, many cloning
experiments that failed!And even in the successful clones, problems
tend to arise later, during the animal's development to adulthood. 66
Information from the Human Genome Projects website takes this form:
Dolly, the first mammal to be cloned from adult DNA, [died on] Feb.
14, 2003. Prior to her death, Dolly had been suffering from lung
cancer and crippling arthritis…More than 90% of cloning attempts fail
to produce viable offspring… In addition to low success rates,cloned
animals tend to have more compromised immune function and higher rates
of infection, tumor growth, and other disorders.Japanese studies have
shown that cloned micelive in poor health and die early… Appearing
healthy at a young age unfortunately is not a good indicator of long
term survival. Clones have been known to die mysteriously. For
example, Australia's first cloned sheep appeared healthy and energetic
on the day she died, and the results from her autopsy failed to
determine a cause of death. 67
Dolly, the first mammal to be cloned, died on February 14, 2003.
In general terms, the risks arising from cloning experiments are as follows:
1)A high failure rate:The level of success is just 0.1%-3%. That means
a failure rate of 970-999 for every 1000 experiments. 68
2) Problems during development:Cloned animals that do survive
generally have abnormally larger organs compared to the originals.
This may lead to respiratory and circulatory difficulties, unhealthy
kidneys and brains, and an impaired immune system.
3) Abnormal gene expression patterns:Although clones have the same DNA
sequences as the originals, the cell nucleus in the clone does not
have the same program as that in a natural embryo. To put it another
way, the DNA cannot activate the right set of genes essential for the
development of the clone at the right time. For example, cells of all
kinds, nerve, bone, blood or skin for example, all have different
programs but the genetic programs in the cloned embryo do not work as
healthily as those in a natural embryo.
4) Telomeric differences:Chromosomes are shortened as cells divide.
The reason for this is that DNA sequences at both ends of a
chromosome, known as telomeres, are shortened during each DNA
replication. As an animal grows older, the telomeres shorten as part
of the natural aging process . Therefore, the copied life form has
shortened chromosomes from the moment it is born, just as if it were
actually older.
Genetic material taken from living cells is used in cloning
experiments, but fertilization takes place artificially. The
reproduction mechanism created by Allah is thus impaired with these
methods, and unidentified diseases, developmental deficiencies and
early deaths are encountered. Fourteen centuries ago, it was of course
impossible to know that scientists would eventually engage in cloning
and that they would encounter enormous problems despite the millions
of dollars they spend on their projects. Once again, it is
demonstrated in this verse that the Qur'an is a divine scripture.