3] Did the Messenger (peace and blessings of Allaah be upon him) pray for the Muslims who did not see him?

3]
Did the Messenger (peace and blessings of Allaah be upon him) say a special du’aa’ for his brethren who came after him?.
Praise be to Allaah.
Firstly:
The noble Messenger Muhammad (peace and blessings of Allaah be upon him) was the most merciful and kindest of people, who loved good for them and was keen for them to be happy and prosper. We will never find anything more true than the words of Allaah which speak of that (interpretation of the meaning):
“Verily, there has come unto you a Messenger (Muhammad صلى الله عليه وسلم) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad صلى الله عليه وسلم) is anxious over you; for the believers (he صلى الله عليه وسلم is) full of pity, kind, and merciful”
[al-Tawbah 9:128]
He loved his ummah a great deal, and was very concerned about their salvation on the Day of Resurrection, hoping that Allaah would honour them with His Paradise. He would weep because of the depth of his fear forthem and his compassion towards them.
It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) recited the verse about Ibraaheem (peace be upon him), “O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily, is of me” [Ibraaheem 14:36], and the verse in which ‘Eesa said, “If You punish them, they are Your slaves, and if You forgive them, verily,You, only You, are the All‑Mighty, the All‑Wise” [al-Maa'idah 5:118]. Then he raised his hands and said: “O Allaah, my ummah, my ummah.” Allaah, may He be glorified and exalted, said:“O Jibreel, go to Muhammad, although your Lord knows best, and ask him why he is weeping.” So Jibreel (peace be upon him) wentto him and asked him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) told him what he said, although He knows best. Allaah said: “O Jibreel, go to Muhammad and say: “I will make you pleased concerning your ummah and not displeased.”
Narrated by Muslim (202).
This hadeeth includes a number of things that we learn from it, such as: the Prophet’s complete compassion towards his ummah; his concern about their interests and his care for them; the great glad tidings for this ummah – may Allaah increase it in honour – of what Allaah has promisedit, as He said: “I will make you pleased concerning your ummah and not displeased.” This hadeeth represents one of the greatest hopes for this ummah. End quote.
The Prophet (peace and blessings of Allaah be upon him) prayed for all of his ummah, and he sought the help of Allaah, praying that He would make it a nation that would be honoured and shown mercy, until Allaah answered his prayer and said that half of the people of Paradise, or more, would be from his ummah, and they would be blessed with his intercession on the Day ofResurrection.
Secondly:
One sign of his compassion and love towards his ummah was that he prayed for more blessing and goodness especially for those who believed in him and followed him without seeing him.
It was narrated from Anasibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Glad tidings to the one who believed in me and saw me, and sevenfold glad tidings to the one who believed in me but did not see me.”
Narrated by Ahmad in al-Musnad (3/155). The scholars said: it is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as saheeh by al-Albaani inal-Silsilah al-Saheehah (1241), A similar hadeeth was narrated from a number of the Sahaabah.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (2/176):
With regard to the meaning of glad tidings (tooba): the mufassireen differed concerning the meaning of the words of Allaah “Tooba (all kinds ofhappiness or name of a tree in Paradise) is for them and a beautiful place of (final) return” [al-Ra’d 13:29].
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that what it means is joy and delight. ‘Ikrimah said: Joy that will be theirs. Al-Dahhaak said: Bliss thatwill be theirs. Qataadah said: Goodness that will be theirs. It was also narrated from Qataadah that it means that they will attain goodness. Ibraaheem said: Goodnessand honour that will be theirs. Ibn ‘Ajlaan said: Eternal goodness. And it was said: Paradise, or a tree in Paradise. All of these meanings may be applied to the hadeeth. And Allaah knows best. End quote.
Then the Prophet (peace and blessings of Allaah be upon him) gave glad tidings to the believers who came after him and did not see him, that they would see him at the Cistern (al-hawd): :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2b] The sword of the Prophet (peace and blessings of Allaah be upon him) “al-Battaar” and his relics in museums

2b]
There is no sound evidence to prove that any of the hairs that werein the hands of the peoplecould be attributed to the Prophet (peace and blessings of Allaah be upon him), because the hairs that the people havewere some of that which had been shared out among the Sahaabah (may Allaah be pleased with them), but it is difficult to tell what is genuine from what is not.
End quote.
4 – Shaykh al-Albaani (may Allaah have mercy on him) said:
It is essential to note that we believe it is permissible to seek blessing from the relics of the Prophet (peace and blessings of Allaah be upon him), and we do notdenounce it, contrary to what our opponents think, but this seeking of blessing is subject to certain conditions, including the following:
Correct faith that is acceptable to Allaah. If a person is not a Muslim who believes sincerely in Islam, Allaah will never grant him any good by hisseeking blessing in this manner.
It is also stipulated that the one who wants to seek blessing have found one of the genuine relics of the Prophet (peace andblessings of Allaah be upon him).
We know that relics such as his garments, hair, etc. have been lost and it is not possible for anyone toprove with certainty that any of them exist.
Al-Tawassul (1/145).
5 – Shaykh Saalih al-Fawzaan (may Allaah preserve him) said in an article entitled Ta’qeeb ‘ala Mulaahazaat al-Shaykh Muhammad al-Majdhoob ibn Mustafa:
With regard to things thatare separated from the body (of the Prophet) (peace and blessings of Allaah be upon him) or things that were in contact with his body, blessing may be sought from them if they existed during his life and after his death if they have survived, but in most cases they did not survive after his death. As for the claims made by some charlatans nowadays that some of his hair etc still exists, these are false claims for which there is no evidence…
These relics do not exist now, because so much time has passed that it is most likely that they havedisintegrated or been lost,and there is no evidence to support the claims made that some of them still exist.
Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 154).
6 – Under the title Hal yoojad Shay’un min Athaar al-Rasool sall-Allaah ‘alayhiwa sallam fi’l-‘Asr al-haadir (Does any relic of the Messenger (peace and blessings of Allaah be upon him) exist at present?) Dr. Naasir ibn ‘Abd al-Rahmaan al-Jadee’describes types of seekingblessing and the rulings on them. On pp. 256-260 he explains that it is uncertain that any of the relics that exist currently can truly be attributed to the Prophet (peace and blessings of Allaah be upon him), and he states that many of the relics of the Messenger (peace and blessings of Allaah be upon him) have disappeared through the ages due to loss, wars andturmoil.
End quote.
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2a] The sword of the Prophet (peace and blessings of Allaah be upon him) “al-Battaar” and his relics in museums

2a]
When the Prophet (peace and blessings of Allaah be upon him) conquered Makkah, he did not enter the Ka’bah until after he had issued instructions that the images inside it be erased.
It was narrated from Jaabir that the Prophet (peace and blessings of Allaah be upon him) commanded ‘Umar ibn al-Khattaab (may Allaah be pleased with him), at the time of the conquest when he was in al-Bat-ha’, to go to the Ka’bah and erase every image that was inside it, and theProphet (peace and blessings of Allaah be upon him) did not enter ituntil it had been rid of every image that was inside it.
Narrated by Abu Dawood(4156); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
It is proven in the Sunnah that the handle of the sword Dhu’l-Fiqaar was made of silver.
It was narrated that Abu Umaamah ibn Sahl said: The pommel of the swordof the Messenger of Allaah(peace and blessings of Allaah be upon him) was made of silver. Narrated by al-Nasaa’i (5373) and classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is permissible to adorn a sword with a little silver, because there was some silver on the sword of the Prophet (peace andblessings of Allaah be upon him).
Majmoo’ al-Fataawa (25/64).
Thirdly:
The claims made on that website – that this is the sword of the Prophet (peace and blessings of Allaah be upon him) – may be answered by noting that there is no proof that any of the relics of the Prophet (peace and blessings of Allaah be upon him) survived for sure. Claims have been made that shoes, hair, garments and precious stones that belonged to the Prophet (peace and blessings of Allaah be upon him) exist in many parts of the world, and every nation claims that it is right and others are wrong. But it has been proven in the past and in recent times that the claims of many topossess items owned by the Prophet (peace and blessings of Allaah be upon him) are false, because they are making money out of these claims.
In his book Mafaakahah al-Khullaan fi Hawaadith al-Zamaan, Ibn Tuloon mentioned the events of 919 AH, when someone claimed to have in his possession a vessel and some of the sticks of the Prophet (peace and blessings of Allaah be upon him), but then they realized that these were not relics of the Prophet, rather they were relics of al-Layth ibn Sa’d.
Some of the khulafa’ and senior Sahaabah preserved some relics of the Prophet (peace and blessings of Allaah be upon him), but many of them were lost in the turmoils that befell the Islamic state one after another.
For example, when the Tatars attacked Baghdad (656 AH), they burned the cloak (burdah) of the Prophet (peace and blessings of Allaah be upon him). When Timurlane attacked Damascus (803 AH), shoes that were said to have belonged to the Messenger of Allaah (peace and blessings of Allaah be upon him) disappeared.
Hence the imams doubtedthat it could be proven that any of the relics of the Prophet (peace and blessings of Allaah be upon him) have survived until now, and some of them are certain that it cannot be proven.
1 – Ibn Katheer (may Allaah have mercy on him) said, speaking of the garments of the Prophet (peace and blessings of Allaah be upon him):
I say: It is not known what happened to these three garments after that.
Al-Bidaayah wa’l-Nihaayah (6/10) and al-Seerah al-Nabawiyyah (4/713).
2 – al-Suyooti (may Allaahhave mercy on him) said:
This burdah was in the keeping of the caliphs who passed it down to one another and wore it on their shoulders in processions, both walkingand riding. It was being worn by al-Muqtadir when he was killed and was stained with blood. I think that it was lost during the turmoil causedby the Tatars. Inna Lillaahiwa inna ilayhi raaji’oon (verily we belong to Allaah and unto Him is our return).
Tareekh al-Khulafa’ (p. 14).
3 – The great scholar Ahmad Timur Pasha said –after listing the relics attributed to the Prophet (peace and blessings of Allaah be upon him) in Istanbul:
It is obvious that some of these relics may be genuine, but we do not see any of the trustworthy scholars stating definitely whetherthey are genuine or not. Allaah, may He be glorified, knows best about them. But with regard to some of them, we cannot hide our suspicion concerning them
Al-Athaar al-Nabawiyyah (p. 78)
And on p. 82 he said – after quoting reports of some of the Sahaabah (may Allaah be pleased with them) seeking blessing from the hairs of the Messenger (peace and blessings of Allaah be upon him): :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2] The sword of the Prophet (peace and blessings of Allaah be upon him) “al-Battaar” and his relics in museums

2]
I have read of and seen photographs of a sword called al-battar that the prophet salallahu alaihi wa salaam supposedly owned. pictures of the sword can be seen here:
http://www.usna.edu/Users/humss/bwheeler/swords/batar.html the sword is inscribed with the name of the prophets and has a picture of prophet dawood alaihi salam cutting off the headof goliath on it. considering the prophet salallahu alaihi wasalaam forbade pictures of peopleor animals, why would heown a sword that has pictures on it? any response would be appreciated.
Praise be to Allaah.
Firstly:
In the books of Seerah it is narrated that the Prophet (peace and blessings of Allaah be upon him) had a number of swords. Some of the scholars said that he had nine swords, but there is no proof of that in the saheeh Sunnah except in the case of only one.
Ibn al-Qayyim (may Allaahhave mercy on him) said:
He (peace and blessings ofAllaah be upon him) had nine swords: Ma’thoor, which was the first sword he owned and which he inherited from his father; al-‘Adb (cutting or sharp); Dhu’l-Fiqaar, which almost never left his side, its handle, its pommel, its ring, its decorations and the end of its scabbard were made of silver; al-Qal’i; al-Battaar; al-Hatif; al-Rasoob; al-Mikhdham; and al-Qadeeb. The end of the scabbard was of silver.
His sword Dhu’l-Fiqaar was acquired as booty at the battle of Badr, and it is the one that was shownin dreams.
When he entered Makkah on the day of the Conquest, there were goldand silver on his sword. [This was classed as da’eef(weak) by al-Albaani in Mukhtasar al-Shamaa’il (87)]. Zaad al-Ma’aad (1/130). See also: al-Taraateeb al-Idaariyyahby al-Kataani (1/343).
The only sword for which there is proof in the saheeh Sunnah is Dhu’l-Fiqaar.
It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) acquired his word Dhu’l-Fiqaar on the day of Badr and this is the one that hesaw in a dream on the day of Uhud.
It was narrated by al-Tirmidhi (1561) and IbnMaajah (2808) and classedas hasan by al-Albaani in Saheeh Ibn Maajah.
The phrase translated here as “acquired” means he took it in addition to his share of the booty.
Ahmad (2441) narrated – in a report classed as hasan by al-Arna’oot – a more complete account, in which the dream is described:
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) acquired his sword Dhu’l-Fiqaar on the day of Badr, and it is the one concerning which he saw a dream on the day of Uhud. He said: “I saw that my sword Dhu’l-Fiqaar was blunted and I interpreted that as some loss that would affect you.And I saw myself with a ram riding behind me andI interpreted that ... ; and Isaw myself wearing a strong coat of chain-mail and I interpreted that as Madeenah. And I saw cattle being slaughtered, and by Allaah what good cattle they are, by Allaah what good cattle they are.” What the Messenger of Allaah (peace and blessings of Allaah be upon him) said came to pass.
The sword of the Prophet (peace and blessings of Allaah be upon him) was called Dhu’l-Fiqaar because it had fine and beautiful engraving on it and engraving may be called fiqrah in Arabic. This was the most famousof his swords.
As for his sword al-Battaar, it is mentionedby Ibn Sa’d in al-Tabaqaat(1/486), but it is mursal – which is a type of da’eef (weak) report – its isnaad includes al-Waaqidi. And there are other ahaadeethwhich are not saheeh.
Al-Haafiz al-‘Iraqi (may Allaah have mercy on him) said: In al-Tabaqaat, Ibn Sa’d mentions the mursal report of Marwaanibn Abi Sa’eed Ibn al-Mu’alla who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) acquired three swords from the weapons of Banu Qaynuqa’: a sword called Qa’li, a sword calledBattaar and a sword called al-Hatif. After that, he got al-Mikhdham and Rasoob.
Its isnaad includes al-Waaqidi.
Takhreej Ahaadeeth al-Ihya’ (2471).
Al-Qal’i is named after Marj al-Qal’ah, a place in the desert.
Since there is no proof in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) had a sword bythis name, how can we believe that it existed in the form described by the one who claims that it is apicture of the sword of the Prophet (peace and blessings of Allaah be upon him)?
Secondly:
There is a description in the Sunnah of the sword of the Prophet (peace andblessings of Allaah be upon him), Dhu’l-Fiqaar, but it does not say that it included an image of anyone. How could the Prophet (peace and blessings of Allaah be upon him) have kept sucha sword, when he is the one who forbade images and ordered that they be erased? :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

What does Islam sayabout Domestic violence?

Islam condemns domesticviolence. Once a number of women came to the
prophet, on whom be peace, to complain that their husbands had beaten
them. The prophetannounced that men whobeat their wives are not good
men. The prophet also said: Do not beat the female servants of Allah.
Allah knows that life is not always a bowl of cherries. And so He
stipulates that a man must be kind to his wife even if he happens to
dislike her (Qur'an 4:19). Allah offers a good reasonas to why men
should notdislike their wives. Allah says that He has placed much good
in women (Qur'an 4:19). In this regard the prophet Muhammad, on whom
be peace, said that no believing man should hold a grudge against a
believing woman. So what is a husband to do ifhe dislikes some things
about his wife? This is bound to occur, since no human being is
perfect. The prophet instructed that men should look for the agreeable
traits in their wives rather than focus on their faults. (See Saheeh
Muslim, chapter on advice relating to women).
The prophet also advised men that if they wish to benefit from
marriage they should accept their wives as they are rather than try to
straighten them out and thus end upin divorce. In the following verse
of the Qur'an, Allah warns men that if they retain their wives in
marriage it should not be to take advantage of them. The verse reads:
Retain them in kindness or release them in kindness. But do not retain
them to their hurt so that you transgress (the limits). If anyone does
that he wrongs his own soul. Do not take God's instructions as a
jest(Qur'an 2:231).
Once the prophet, on whom be peace, was asked what are the obligations
of husbands toward their wives. He replied:
Feed her when you eat, and provide her clothing when you provide
yourself. Neither hit her on the face nor use impolite language when
addressing her (See Mishkat, chapter on the maintenance of women).
The prophet equated perfect belief with good treatment to one's wife
when he said:
The most perfect believer is one who is the best in courtesy and
amiable manners, and the best among you people is one who is most kind
and courteous to his wives (see Tirmidhi, chapter on the obligations
of a man to his wife).
Finally, the prophet, the best example of conduct said:
The best among you is the one who treats his family best.
Some of the last words of the prophet delivered during the farewell
pilgrimage enjoins that men should hold themselves accountable before
Allah concerning the question of how they treat their wives. Therefore
his advice to all men, is as follows:
You must treat them withall kindness.

What does Jihad mean?

The word Jihad representsa concept which is much misunderstood in the
West. The concept is explained nicely by the Christian scholar Ira 6.
Zepp, Jr. in his book entitled A Muslim Primer on pages 133-135. We
adapt from his answer thefollowing:
The essential meaning of Jihad is the spiritual, psychological, and
physical effort we exert tobe close to God and thus achieve a just and
harmonious society. Jihad literally means "striving" or "struggle" and
is shorthand for Jihad fi Sabeel Allah (struggle for God's cause). In
a sense, every Muslim is a Mujahid,one who strives for God and
justice.
Al-Ghazali captured the essence of Jihad when he said: "The real Jihad
is the warfare against (one's own) passions. Dr. Ibrahim Abu-Rabi
calls Jihad "the execution of effort against evil in the self and
every manifestation of evil in society." In a way, Jihad is the
Muslim's purest sacrifice: a struggle to livea perfect life and
completely submit to God.
Another form of Jihad is the striving to translate the Word of God
into action. If one has experienced God and received guidance from the
Qur'an, one struggles to apply that guidance in daily life. So the
larger, more prevalent meaning of Jihad is the spiritual struggle of
the soul. In this case, Jihad is always present for the believer
whether there is an external enemy or not. We should never reduce
Jihad to violence.
A third level of Jihad is popularly known as "holy war." The classic
passage is found in the Qur'an:
Fight in the way of Allah those who fight against you, but transgress
not the limits. Truly Allah likesnot the transgressors (Qur'an 2:190).
It is crucial to note here that what is condoned is defensive warfare;
Islam cannot justify aggressive war. Muhammad and the Tradition are
also against killing non-combatants, torturing of prisoners, the
destruction of crops, animals and homes. Adapted from Ira 6. Zepp,
Jr., A Muslim Primer (1992,Wakefield Editions, US) pp.133-135.
Robert Ellwood of the University of Southern California has the
following to say about the Muslim concept of Jihad:
Out of the community ideal of Islam comes the concept of jihad, or
holy war, which is designed to defend Islam and allow itssocial
practice, though notto force individual conversions, which is
forbidden. Since Islam in principle is a community as well as a
religion, presumably only an absolute pacifist would beable to reject
the theory of jihad out of hand, since other communities also fight to
defend or expand their ways of life. (Many Peoples, Many Faiths by
Robert S. Ellwood, 4th edition, Simon & Schuster,US, 1982, p.346)

* Do we have to say bismillah when reading surah at tawbah from the middle? Also why is there no bismillah in thebegining of surah tawbah?

* Ruling on the Basmalah atthe beginning of Soorat at-Tawbah
Praise be to Allah.
Firstly:
Part of the etiquette of reciting Qur'aan is for the reciter to always
say Bismillah ir-Rahmaan ir-Raheem (In the name ofAllah, the Most
Gracious, the Most Merciful) at the beginning of every soorah, except
Soorat at-Tawbah.
Imam an-Nawawi (may Allah have mercy on him) said: He should always
recite Bismillah ir-Rahmaan ir-Raheem at the beginning of every soorah
except Soorat Baraa'ah (at-Tawbah), because the majority of scholars
said that it is a verse wherever it is written in the Mushaf, andit
was written at the beginning of all the soorahs except Soorat
at-Tawbah. If he recites it at the beginning of every soorah (other
than at-Tawbah), then there is certainty that he had recited the
entire Qur'aan or soorah, and if he fails to recite the Basmalah,
hehas omitted part of the Qur'aan according to the majority.
End quote from at-Tibyaan fi Adaab Hamalat al-Qur'aan, 100.
But if he recites from partway through a soorah, he does not have to
recite the Basmalah and it is sufficient for him to seek refuge with
Allah (by saying A'oodhu Billaahi min ash-Shaytaan ir-rijeem (I seek
refuge with Allah from the accursed Shaytaan), but if he does say the
Basmalah there is nothing wrong with that. For more information please
see the answer to question no. 21722
Secondly:
The reason why the Basmalah does not appear at the beginning of Soorat
at-Tawbah is that the Sahaabah (may Allah be pleased with them) did
not write it at the beginning of this soorah in the Mushaf, following
the example of the caliph 'Uthmaan (may Allah be pleased with him).
At-Tirmidhi narratedin as-Sunan that Ibn 'Abbaas (may Allah be pleased
with him) said: "I said to 'Uthmaan ibn 'Affaan: 'What made you put
al-Anfaal which is oneof the Mathaani, next to Baraa'ah [al-Tawbah],
which is one of the Mi'een? Why did you not put the line Bismillaah
ir-Rahmaan ir-Raheem in between them when you put it at the beginning
of the rest of al-Sab' al-Tiwaal [the long seven soorahs]?" 'Uthmaan
said:"The Messenger of Allaah (peace and blessings of Allaah be upon
him) used to receive revelation of soorahs with many aayahs. When they
were revealed, he would call hisscribes and tell them, 'Put these
aayahs in the soorah where such-and-such is mentioned.' Al-Anfaal was
one of the first soorahs to be revealed in Madeenah, and Baraa'ah
(al-Tawbah) was one of the last parts of the Qur'aan to be revealed.
Its stories were similar to the stories mentioned in al-Anfaal, soit
was thought that it waspart of it. The Messenger of Allaah (peace and
blessings of Allaah be upon him) was taken [i.e., died] without
explaining whether it was indeed part of it, so they were put next to
one another, and the line Bismillaahi ir'Rahmaan ir'Raheem was not
written between them, and it [al-Tawbah] was put among the Sab'
al-Tiwaal [seven long soorahs]."
End quote from Fataawa al-Lajnah ad-Daa'imah, 4/225
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: … The correct
opinion is that there is no Basmalah between it (Soorat at-Tawbah) and
al-Anfaal, because the Basmalah is a verse of theBook of Allah, may He
be glorified and exalted, and if the Messenger (blessings and peace of
Allah be upon him) did not say to put the Basmalah between the two
soorahs, they did not put it between them. The Prophet (blessings and
peace of Allah be upon him) is the one who decided and said: Put the
Basmalah, and he did not tell them to put the Basmalah between
Sooratal-Anfaal and Soorat at-Tawbah, so they did not write it. But it
remainsto be said: if he did not give instructions to this effect, why
is there a separation between it andSoorat al-Anfaal? Why didthey not
make it one soorah? We say: Yes, they did not make it one soorah
because they wereuncertain as to whether itwas the same soorah as
al-Anfaal or they were two separate soorahs, so they said: Let us make
a separation between the two soorahs and not write the Basmalah. This
is the correct opinion concerning the absence ofthe Basmalah between
Soorat al-Anfaal and Soorat at-Tawbah.
End quote from Liqa' al-Baab al-Maftooh, no. 18
And Allah knows best.

Wanted: a policy on antibiotics

It needed a scare like NDM-1 for the country to wake up to a policy to
regulate antibiotics. But after announcing with much fanfare that a
policy would be in place, the government withdrew thedecision. We have
arrived at a crossroads and there is no solution to the crisis yet.
Organisations comprising medical practitioners across the country will
come together in Chennai on August 24 to discuss the possibility of
evolving a road map that will help the government prepare and
implement an antibiotic policy. Physicians, surgeons, gynaecologists,
oncologists and representatives from the World Health Organisationand
Medical Council of India will deliberate on the need to evolve an
antibiotics policy.
The approach to treating diseases changed after Alexander Fleming's
accidental discovery of penicillin. It was this discovery that saved
hundreds of wounded soldiers during World War II. What began in the
1940s turned into a flurry of activity, leading to manufacture of a
large number of antibiotics. But soon, everything changed. Today the
number of antibiotics manufactured across the world has
fallendrastically and adding to the woes is the fact that its
unchecked use has resulted in bacteria developing resistance to
several antibiotics.
Across the world, every country has been battling the antibiotic
resistance war. Antibiotic resistance would mean that 2.5 million
deaths would occur due to infections. Simply put, resistance would
mean no more drugs and back to the pre-Fleming days. While other
nations have formulated a policy, India has done nothing, says Abdul
Gafur, Indian coordinator of World Alliance Against Resistance, who
will also coordinate the roadmap meeting in the city.
What will happen if antibiotics fail? Usually, a doctor would
prescribe alternatives to an antibiotic if the patient is found
resistant to one set of antibiotics. But rampantmisuse of antibiotics
has resulted in patients developing resistance to several antibiotics,
Dr. Gafur says. The problem is compounded in countries where animals
have been fed antibiotics and eating the cultivated meat has passed on
resistant strains of the bacteria to humans.
Some large hospitals in the country follow a routine of culturing
bacteria taken from patient samples. When a patient exhibits
resistance to a set of antibiotics, she/he is isolated and an
infection control protocol to prevent the next patient from acquiring
resistance is followed. Thisprotocol should be made mandatory for all
hospitalsseeking accreditation fromthe National Accreditation Board
for Hospitals, Dr. Gafur says.
While doctors and smaller hospitals and clinics should follow simple
prevention steps such as washing hands between examining patients,
wearing gloves and apron while treating a patient with resistant
bacteria, larger hospitals should have a vibrant infection control
cell, and a policy for rational use of antibiotics. "What we are doing
now is crisis management. India needs a practical antibiotics policy
which can initially be liberal and later be made stringent," Dr. Gafur
says. All countries are sailing in the same boat. But while some
developedcountries have started evolving a policy, India is merely
observing the situation. A country that has been promoting medical
tourism should pay attention to the crisis,

The dwelling-places of the jinn

The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, 'Allaahumma innee a'oodhu bika min al-khubuthi wa'l-khabaa'ith (O Allaah, I seek refuge with You from the evil ones, male and female).'" (Reported by al-Bukhaari, 142; and Muslim, 375).
Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty -masculine form), and khabaa'ith is the plural of khabeethah (evil or dirty -feminine form), and that what is meant is male andfemale shayaateen./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

The food and drink of the Jinn

The jinn eat and drink. IbnMas'ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Someone from among the jinn called me, and I went with him and recited Qur'aan for them.' He took us and showed usthe traces of where they had been and the traces of their fires. They asked him for food and he said, 'You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.' The Prophet (peace and blessings of Allaah be upon him) said, 'So do notuse [these things] for cleaning yourselves [after relieving oneself], for theyare the food and provision of your brothers.'" (Reported by Muslim, 450).
According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them,so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything onwhich Allaah's name has not been mentioned - those are for the kuffaar among the jinn./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Let's Enjoy-Advice to the Youth

Today, people complain that they do not see the miracles of Allah as the people used to see during the presence of the prophets. That is not true at all. The miracles of Allahare visible each and every time. Whether a person is out of this world or within this world, under the sea or above the clouds, he will see the miracles of Allah. Mankind created airplanes after so much struggle and hardship, but Allah had created the birdssince the beginning of creations, which can outperform the abilities of the modern airplanes. In Canada, the weather fluctuates from extreme cold to extreme hot. But we see that the birds stay outside and survive these temperatures without extra clothing. They do noteven need socks to protecttheir legs. I remember, once a pigeon laid some eggs in our balcony. It waswinter. After few weeks, the babies came out. One day as it was snowing, I accidentally opened the balcony door and the mother pigeon flew away leaving the babies unattended. The babies had no feathers to keep them warm. However, they survived this extremecold temperature for a full 15 minutes until the mother returned. If we were to stand outside without clothes in this temperature, then we would be in the hospital for hypothermia. It’s amazing how Allah preserves these animals!
Even in Jannah, Allah has prepared for us beautiful birds. As one Scholar has mentioned, as we walk in Jannah, we will see thousands of birds flying in the sky. Each bird will have two wings and each wing will have 70,000 feathers. When the birds flap their wings, each feather will give out one type of colour. So, each wing will give out 70,000 different types of colours when the birds fly. We cannot comprehend how beautiful it will be. Then suddenly, you will wonder how these birds taste like. As soon as this thought comes to your mind, the birds will fly towards you. Each one of them will offeritself for your food. They will in fact compete with each other to be eaten. One bird will come and say, “I grew up drinking water from the best fountain of Jannah and eating the best fruits of Jannah. Eat me.” You will agree and immediately thebird will be presented to you in food form on 70,000 different plates. Each plate will have a different meal. So, one birdwill feed you 70,000 different types of food! After you are done eating to your satisfaction, the bird will form itself again and fly back to the sky.
We all like to have fun. Butto enjoy a nice car, you must work for sometime beforehand to get the money to buy the car. To enjoy a cell phone, we need to make some effort to pay for the bills. Similarly, to enjoy the eternal bliss of paradise, we have to do some work in this world. That is to obey Allah and call others to obey Him. Everyone is looking for peace but peace is hiding behind obeying Allah. When a person obeys his Lord, then he refrains from harming others. Don’t wait; take the first step now to get closer to Allah. Then keep on taking more steps to climb the stairs. One day will come when you will be high up there, Insha-Allah.
( Love for Muhammad PBUH is the basic teaching of Islam.)... Islam is not terrorism nor backwordness, but Islam isteachings of peace."Ashadunna La illaha illallahu Wa Ashadunna Muhammadan Wa Rasuluhu." "I bear witness that there is no god, but Allah, and Muhammad is His Last Messenger."/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

The example of two friends -Advice to the Youth

Allah has given us another opportunity to share with each other some advice which will remind us about the purpose of our lives inshallah. These advice are written and posted by Muslim youths just like you.
Our belief in Allah needs tobe strong and solid. Right now if I were to ask you"Is there a ground under you?" You would without a doubt say yes. Then if I asked "Is there a sky above you?" You would reply yes again without a doubt. Our belief in Allah should be so strong that if I was to ask "Is Allah watching you right now?" Without a doubt you should say yes. This type of belief doesn't come by sitting at home and doing nothing. We must work forit. Allah the Almighty has said in the Holy Quran: As for those who strive hard ``in Us`` (Our Cause), We will surely, guide them to Our Paths. (Surah Ankabut:69).
Let me share a story with you. Two friends were travelling together. One was blind and the other could see. Now, when the night fell, they decided to take some rest and continue the journey in the morning. This area wassuch that in the day time the temperature increases pretty high but in the night the temperature decreases significantly. Much like the areas near the oceans. In the morning, the person who could see left to find some food. The blind man stayed behind and was just touching here and there around him. Now, what had happened at night is that one snake was passing by this place. But due to the extreme coldness, the snake became inactive, frozen, and straight. This blind man's hand fell on this snake and he thought thatit's a very nice stick. He picked it up and became very happy. To a blind man, a good stick is a very valuable thing.
Later, the person who could see came back with some food and saw his friend touching a snake. Sohe shouted and said to throw it away. But the blind man insisted, you want this stick don't you? Iam not going to throw it away. After trying hard, hecouldn't convince the blindman to throw it away. Anyway, they continued their journey. Then the temperature began to rise and the snake started regaining its energy. Whenit received enough heat, it flexed its muscles and bit the blind man.
We can compare ourselvesto this situation also. We are like this blind man andProphet Muhammad (SAW)is like the person who could see. Prophet Muhammad (SAW) went toMiraj and saw the horrors of Hell and the blissfulness of Paradise. Now, the Prophet told us about many things to give up and stay away but becausewe can't see the dangers that's why we don't pay any attention to them. Butwhen the time comes, we will get into serious problems. That is why, we should follow the rules and regulations of Islam.
( Love for Muhammad PBUH is the basic teaching of Islam.)... Islam is not terrorism nor backwordness, but Islam isteachings of peace."Ashadunna La illaha illallahu Wa Ashadunna Muhammadan Wa Rasuluhu." "I bear witness that there is no god, but Allah, and Muhammad is His Last Messenger."/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1a] She ran away from her family’s home and marrieda Christian; is she entitled to a share of her father’s estate?

1a]
It should be noted that one of the things that invalidate one's being
a Muslim and that constitutes apostasy is not regarding as
disbelievers the People of the Book and the mushrikeen, or having some
doubt as to whether they are disbelievers, or regarding their religion
as valid. See the answer to question no. 31807 and 6688
What you have to do is advise your sister and explain the seriousness
of what she has said, and call her to leave her husband ifhe does not
become Muslim.
To sum up the issue of her inheritance: if she remained Muslim and did
not regard as permissible her marriage that she knew was invalid, and
she did not regard the religion of the Christians as valid ordoubt
that they are disbelievers, then she may inherit. Otherwise if she has
done any of these things that invalidate her being a Muslim, then you
have to advise her and askher to repent in front of scholars in your
country. If she repents, all well and good, otherwise she is an
apostate and has no right to inherit from your father.
And Allah knows best.

1] She ran away from her family’s home and marrieda Christian; is she entitled to a share of her father’s estate?

1]
My younger sister ran away from the family home when she was sixteen
years old. My parents tried very hard to convince her to come back,but
she refused and said that she no longer wantedto be part of this
family. There has been very little contact between us and her during
the last twenty years. Now my father has died.
1. Is my sister entitled to a share of what my father left behind?
2. Is there anything wrongwith her marrying a Christian man and saying
that her children are free to choose between Islam and Christianity?.
Praise be to Allaah.
Firstly:
The factors that determinewhether one person inherits from another are
three: blood ties (kinship), marriage and wala' (relationship between
a freed slave and his former master). And the impediments to
inheritance are three: being a slave, being the murderer of the
deceased, and being of different religions. The fact that your sister
ran away from the family home does not alter the fact that she is the
daughter of your parents. This means that she comes under the heading
of kinship by virtue of which she is entitled to inherit from them so
long as she has not apostatised from Islam.
The fact that she ran away from the family home does not deprive her
of her right to inherit from your father, even if she hasstayed away
from her parents' home for a long time. And we do not knowof any
difference of scholarly opinion concerning that.
Secondly:
Marriage of a Muslim woman to a non-Muslim man is a major sin, and
there is scholarly consensus that it is haraam and that the marriage
contract is invalid. Allah, may He be exalted, says (interpretation of
the meaning):
"And give not (your daughters) in marriage to Al-Mushrikoon till they
believe (in Allah Alone) and verily, a believing slave is better than
a (free)Mushrik (idolater, etc.), even though he pleases you"
[al-Baqarah 2:221]
"O you who believe! Whenbelieving women come to you as emigrants,
examinethem, Allah knows best as to their Faith, then if you ascertain
that they are true believers, send them not back to the disbelievers,
they are not lawful (wives) for the disbelievers nor are the
disbelievers lawful (husbands) for them"
[al-Mumtahanah 60:10].
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was
asked: A man married a Muslim woman then it became apparent that the
man was a kaafir. What is the ruling on that?
He replied:
If it is proven that the manmentioned was a kaafir at the time of the
marriage contract and the woman was Muslim, then the marriage contract
is invalid because it is not permissible, according to the consensus
of the Muslims, for a kaafir to marry a Muslim woman, because Allah,
may He be glorified, says (interpretation of the meaning): "And give
not (your daughters) in marriage to Al-Mushrikoon"[al-Baqarah2:221]
and "then if you ascertain that they are true believers, send them not
back to the disbelievers, they are not lawful (wives) for the
disbelievers nor are the disbelievers lawful (husbands) for them"
[al-Mumtahanah 60:10].
End quote from Fataawa Islamiyyah, 3/230
It says in a statement of the Islamic Fiqh Council: Marriage of a
kaafir to a Muslim woman is haraam and is not permissible according to
scholarly consensus. And there is no doubt concerning that, because of
what is impliedby shar'i texts.
End quote from Fataawa Islamiyyah, 3/231
Any Muslim woman who isaware of that (and still does it) deserves to
incur sin and deserves to be subjected to the hadd punishment for
zina. But if a woman was unaware of this ruling, sin is waived in her
case, but it is not permissible for her to remain in that marriage,
because it was never valid in the first place.
See also the answer to question no. 8396
Thirdly:
It seems from your question that your sister has not declared any
apostasy from Islam, but there remains the issue of her marriage to a
non-Muslim and her sayingthat her children are free to choose between
Islam and Christianity. So we say:
1. It seems that her marriage to a Christian man is an invalid,
haraam marriage. If she did that regarding it as permissible when she
was aware of the prohibition on it, then that constitutes apostasy
from Islam, and the apostate cannot inherit from his Muslim relative.
If she did not regard it as permissible, then she is a sinner, as
mentioned above, but that does not prevent her from inheriting.
2. With regard to her saying that her children are free to choose
between Islam and Christianity, that is a false notion and a great
evil, because Islam is the true religion and nothing other than it is
valid or acceptable from anyone. :->

Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

I read a hadeeth from Jubayr (may Allah be pleased with him) which
says that the Messenger of Allah (blessings and peace of Allah be upon
him) said:"When you want to set out on a journey, you haverecite
Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in
one go, and start with the basmalah and end with the basmalah." We
need an answer to this in the light of the Qur'aan and Sunnah.
Praise be to Allaah.
The text of the hadeeth referred to in the question is as follows:
It was narrated that Jubayribn Mut'im said: The Messenger of Allah
(blessings and peace of Allah be upon him) said to me: "O Jubayr, when
you set out on a journey, would you like to be the best of your
companions in appearance and quantity of provisions?" I said: Yes, may
my father and mother be sacrificed for you. He said: "Recite these
five soorahs: 'Qul ya ayyuhal kaafiroon' [al-Kaafiroon 109], 'Idha
ja'a nasr Allahi wal fath' [al-Nasr 110], Qul Huwa Allahu ahad
[al-Ikhlaas 112], Qul a'oodhi bi rabbi'l-falaq [al-Falaq 113] and Qul
a'oodhu bi raabi'n-naas [an-Naas 114]. Start your recitation by saying
Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying
Bismillah ir-Rahmaan ir-Raheem." Jubayr said: I was rich and had a
great deal of wealth, and I used to set out with whomever Allah willed
I should set out with on a journey, andI would be the worst of them in
appearance and the least in terms of provisions. From the time the
Messenger of Allah (blessing and peace of Allah be upon him) taught me
it, I have never stopped reciting them, andI am one of the best of
them in appearance and have the most provisions, until I come back
from my journey.
This was narrated by Abu Ya'la in his Musnad, 13/339, hadeeth no 7419.
This is a da'eef (weak) hadeeth; its isnaad includes unknown narrators.
Al-Haythami said concerning it in Majma' az-Zawaa'id (10/134): (Its
isnaad) includes people who I do not know.
Shaykh al-Albaani said concerning it in as-Silsilah ad-Da'eefah
(6963): (it is) munkar.
Based on that, it is not valid to quote this hadeethas evidence to
suggest that it is mustahabb to recite any soorahs of the Qur'aan
before travelling. By the same token, it is not valid to quote it as
evidence for saying the basmalah at the beginningof each soorah.

And Allah knows best.

1a] How did Allaah open the chest of His noble Messenger Muhammad (peace and blessings

1a]
because the narrators are trustworthy and well known. End quote.
The incident of his chest being opened is also mentioned in some
reports at other times, at the age of ten, and when his mission began,
but these are weak reports. See: al-Seerah al-Nabawiyyah al-Saheehah
(1/103).
Ibn Katheer said in Tafseeral-Qur'aan il-'Azeem (4/677):
Allaah says "Have We not opened your breast for you (O Muhammad)?"
meaning, did We not open your heart for you, i.e., We illuminated it
etc. This is like the verse in which Allaah says (interpretation of
the meaning): "And whomsoever Allaah wills to guide, He opens his
heart to Islam." [al-An'aam 6:125].
And it was said that what is meant by the verse "Have We not opened
your breast for you (O Muhammad)?" is the opening of his chest on the
night of the Isra', but there is no contradiction because the opening
of his chest includes what was done on the night of the Isra' as well
as the metaphorical meaning of opening his heart. And Allaah knows
best. End quote.
3 – It says in Rooh al-Ma'aani (30/166):
It was said that what is meant is: Did We not relieve your distress
and worry by showing you the reality of things and the insignificance
of this world, so that enabled you to bear hardship by mans of turning
to Allaah with du'aa'.
It was narrated from the majority that what is meant is: Did We not
bestow upon him wisdomand enable him to receivethat which was revealed
to him after it was difficult for him?
4 – Ibn 'Ashoor said in al-Tahreer wa'l-Tanweer (1/4850):
Opening his breast is a metaphor for the blessings that were bestowed
upon him and enabling him to attain all levels of perfection, and
informing him that Allaah is pleased with him, and glad tidings of the
victory that the religion would attain. End quote.
See: Subul al-Huda wa'l-Rashaad (2/59).
5 – Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
Tafseer Soorat al-Sharh (p.1):
This opening is metaphorical, not physical. The opening of the heart
may be done so that it is able to receive the decree of Allaah of both
types, the shar'i decrees of Allaah, which means religion, and the
decree of Allaah which has to do with the calamities that may befall
man. End quote.
And Allaah knows best.

1] How did Allaah open the chest of His noble Messenger Muhammad (peace and blessings

1]
How did Allah the exalted dissect the messenger's chest (PBUH), when
He theexalted says:
"Have We not expanded thee thy breast?"
Is it true that it was by Gabriel's hands during themessenger's life?.
Praise be to Allaah.
Allaah, may He be glorified and exalted, honoured His Prophets and
Messengers with immense blessings, first and foremost among which, and
the highest in status, was the blessing ofProphethood, as He chose
them to be close to Him and to bestow His mercy upon them.
Allaah says (interpretationof the meaning):
"but Allaah chooses of His Messengers whom He wills"
[Aal 'Imraan 3:179]
"And also some of their fathers and their progeny and their brethren,
We chose them, and We guided them to the Straight Path"
[al-An'aam 6:87]
Allaah, may He be glorified and exalted, chose His Prophet and Close
Friend Muhammad (peace and blessings of Allaah be upon him) for more
honour and bestowed a high status upon him, as Allaah says
(interpretation of the meaning):
"Had not the Grace of Allaah and His Mercy beenupon you (O Muhammad
صلى الله عليه وسلم), a party of them would certainly have made a
decision to mislead you, but (in fact) they mislead none except their
own selves, and no harm can they do to you in the least. Allaah has
sent down to you the book (the Qur'aan), and Al-Hikmah (Islamic laws,
knowledge of legal and illegal things, i.e. the Prophet's Sunnah --
legal ways), and taught you that which you knew not. And Ever Great is
the Grace of Allaah unto you (O Muhammad صلى الله عليه وسلم)"
[al-Nisa' 4:113]
As part of this Grace, Allaah opened the chest of His Noble Messenger
Muhammad (peace and blessings of Allaah be upon him) and He referred
to this great blessing in a soorah of theQur'aan that will be recited
until the Day of Resurrection. It is called Soorat al-Sharh.
Allaah says (interpretationof the meaning):
"Have We not opened your breast for you ((O Muhammad?"
[al-Sharh 94:1]
The opening of the chest of the Prophet (peace andblessings of Allaah
be upon him) points to a number of important meanings:
1 - Allaah opened his heart to Islam as a religion and law, which is
the greatest thing to which the heart may be opened. This is the
interpretation of Ibn 'Abbaas, as reported by al-Bukhaari in a
mu'allaq report in his Saheeh (Kitaab al-Tafseer/Baab Soorat al-Sharh,
p. 982).
2 - Allaah opened the chest of His Prophet Muhammad (peace and
blessings of Allaah be upon him) in order to fill it (his heart) with
wisdom,knowledge and faith, as itwas interpreted by al-Hasan al-Basri.
The scholars mentioned in their commentaries on this incident of the
opening of the Prophet's chest, which happened twice during his life.
The first occurred when he was small and living among Banu Sa'd.
It was narrated from Anasibn Maalik (may Allaah be pleased with him)
that that Jibreel came to the Messenger of Allaah (peace and blessings
of Allaah be upon him) whenhe was playing with the other boys. He took
hold of him and threw him to the ground, then he opened his chest and
tookout his heart, from which he took a clot of blood and said: "This
was the Shaytaan's share of you." Then he washed it in a vessel of
gold that was filled with Zamzam. Then he put it back together and
returned it to its place. The boys went running to his mother -
meaning his nurse - and said: Muhammad has been killed! They went to
him and his colour had changed. Anas said: I usedto see the mark of
that stitching on his chest.
Narrated by Muslim (162).
The second occurred on the night of the Isra'.
Abu Dharr used to narratethat the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "The roof of my house was
opened when I was in Makkah, and Jibreel (peace and blessings of
Allaah be upon him) came down and split open my chest, then he washed
it with Zamzam water. Then he brought a golden basin filled with
wisdom and faith and emptied it into my chest. Then he sealed it..."
Narrated by al-Bukhaari (349) and Muslim (163).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath
al-Baari (7/204):
Some of them denied thathis chest was opened on the night of the
Isra', and said that this only happened when he was small and living
among Banu Sa'd. But that cannotbe denied because there are many
reports about it.... All that has been narrated about his chest being
opened, his heart being taken out and otherextraordinary events must
be accepted withoutobjection or trying to interpret it other than what
it appears to mean, because Allaah si Able to do all that and none of
that is impossible. Al-Qurtubi said in al-Mufhim: No attention should
be paid to denials of the opening of his chest on the night of the
Isra', because the narrators are trustworthy and well known. End quote
:->

Can a person start fasting six days of Shawwaal when he still has days to make up from Ramadaan?

If a person fasts six days of Shawwaal after Ramadaan when he has not
yet completed the Ramadaan fast because he did not fast ten days
ofRamadaan for a legitimate reason will he have the same reward as a
person who fasted all ofRamadaan and followed itwith six days of
Shawwaal, i.e. will he be like a person who fasted for a lifetime?
Please explain to us, may Allaah reward you with good.
Praise be to Allaah.
The precise rewards for the deeds which people do for the sake of
Allaah issomething which is known only to Allaah. If a person seeks
the reward from Allaah and strives to obey Him, his reward will not be
lost, as Allaah says (interpretation of the meaning):
"We shall not make the reward of anyone who does his (righteous)
deedsin the most perfect manner to be lost." [al-Kahf 18:30]. If
someone has missed some of the days of Ramadaan, he should fast them
first, then fast six days of Shawwaal, because he cannot follow the
fast of Ramadaan with six days of Shawwaal unless he has completed his
Ramadaan fast.
And Allaah is the source ofstrength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.
Fataawa al-Lajnah al-Daa'imah,

She wants to open a beauty salon and is asking about offering her services to non-Muslim women

I live in the United States and I am planning to open a hair salon,
but I heard that it is not permissible to offer this service except to
Muslim sisters who wear hijab. But in fact the location of this salon
will be in a place where there are no Muslims and the Muslim women who
come to it will be coming from far away, which is another matter
altogether. At the same time I cannot close the door to non-Muslim
women; rather from experience when I was a student in university
studying cosmetology it seems to me that this field is an opportunity
for da'wah because non-Muslim women will ask about why I wear hijab
and sometimes we have a detailed discussionwhich may lead to one of
them being guided, if Allah wills. In addition to that, most of my
neighbours are non-Muslim, as are some of our relatives, and all of
them want me to offer my services to them. What is your opinion?
Praise be to Allah.
Firstly:
For a woman to work as ahairdresser for women is permissible in
principle, solong as that is not accompanied by any haraam things that
usually accompany this kind of work.
See the answer to question no. 120891
Secondly:
If most of the people in the place where you choose to work are not
Muslims and your work will basically be with kaafir women, then it is
not permissible for you towork in the field, because all of the
required guidelines on working in that field cannot be adhered to with
those who do not believe that these things are haraam and do not
adhere to thatat all. Undoubtedly working in that field will be
helping them in not covering and in making a wanton display and
uncovering, and even nakedness and changing the creation of Allah.
Allah, may He be exalted, says (interpretation of themeaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness
andpiety); but do not help one another in sin and transgression. And
fear Allaah. Verily, Allaah is Severe in punishment"
[al-Maa'idah 5:2].
Thirdly:
With regard to the issue of mixing with these women and calling them
to Islam, this is a noble and important matter. However, it is not
permissible to participate with them in whatever they do of sins, or
to help them in that. It is not permissible to commit a certain sin
for the sake of a hoped-for or imagined interest. It is possible to
achieve the interest of da'wah by other ways or in other places where
it is not necessary to help them in sin.

Muslims say they do not worship idols. When they go to Mecca, why do they kiss a black stone?

Isn't that like worshippingan idol?
Muslims do not worship the black stone. They regard the stone as a
created thing. The most fundamental principle of Islam is that nothing
or no one is to be worshipped except Allah, the one true God.
Muslims who can afford the journey are required once in their lifetime
to visit the House of Worshipin Makkah. This was the first house built
for the worship of the one true God. It was constructed byAbraham and
his son Ishmael, peace be upon them. The black stone was brought to
them from heaven by the angel Gabriel to function as a corner stone.
It was thus affixed in one corner.
Because Muslims kiss that stone, some observers hastily conclude that
Muslims worship it. A kiss, however, is not an act of worship unless
it is accompanied by an intention to worship. If you kiss your child,
for instance, that does not mean you worship your child.
Some may find it strange that Muslims should treat a stone with
respect. But this is not just any old stone. It is an item out of
paradise.
The act of fixing a stone to mark a place of worship is as old as
history. In the Bible we are told that Jacob, on whom be peace, had
fixeda stone at a place where he saw a vision. He poured oil on it and
calledit Bethel meaning 'house of God' (see Genesis 28:18). He did
this again upon God's instruction (see Genesis 35:1, 14, 15). No one
should understand from this that God instructed Jacob to worship the
stone.

Obama's "red line" warnings merely aimed to seek new pretext for Syria intervention

Once again, Western powers are digging deep for excuses to intervene
militarily in another conflict-torn Middle East country, as U.S.
President Barack Obama warned Monday that the use of chemical weapons
by Syria's government wouldchange his "calculus."
With the hypocritical talksof eliminating weapons ofmass destruction
in Iraq and protecting civilians in Libya still ringing in the ears,
such "red line" threats seem to have almost become a signal for the
United States and some of its Western allies to sharpen their weapons
before exercising interventionism.
The world should stay vigilant that these dangerously irresponsible
remarks would do nothing but effectively escalate the current bloody
situation in Syria and gravely tarnish the prospects of settling
Syria's 17-month-old crisisthrough political means.
It is true that the UN and Arab League-led mediation efforts on the
ground have yet to yield satisfactory results to broker a ceasefire
between government troops and armed rebels in Syria.
However, when continuous radicalism-fueled roadside bomb attacks,
along with heartrending poverty and chaos, have nearly killed the
hopes for stability andprosperity in Somalia, Iraqand Libya, nations
that have suffered West-led military interventions, foreign crusades
would simply incur even more violence, hostilities and hatred in
Syria.
Apart from being ineffective to bring real peace, military
interventions by the United States and its Western partners are always
interests-driven and highly selective.
It is not difficult to find that, under the disguise
ofhumanitarianism, the United States has always tried to smash
governments it considers as threats to its so-called national
interests and relentlessly replace them with those that are
Washington-friendly.
That easily explains why both Iraq's Saddam Hussein and Libya's
Muammar Gaddafi, who once worked closely with the United States, were
later depicted as brutal dictators with the people's blood dipping
through their fingers.
Right now, as conflicts between government troops and rebel forces
still rage in Syria, nations around the world should continue to build
on the progress that has been achieved by outgoing international envoy
Kofi Annan and his team.
Any attempt to scrap the chances for a political settlement and to
turn Syria into the next testingground for Western weapons must be
guarded against and ruledout.
China, being acutely aware of the harm of foreign interventions, has
always stood firmly against them and supported the political
settlement of all crises.
Thus, the Chinese government is keen to continue working with the
international community to back UN-backed negotiations aimed at
bringing real and lasting peace to Syria.

Russia warns West over Syria action

Russian Foreign Minister Sergei Lavrov warned the West yesterday
against any unilateral action on Syria after President Barack Obama
said US forces could act if the Syrian leader deployed chemical
weapons againstrebels trying to topple him.
Lavrov met China's top diplomat and a Syrian government delegation
inwhat appeared to be a push to keep diplomacy going at a time when
fewer Western and Arab governments believe that a UN-backed peace plan
can end the violence in Syria.
Russia and China have opposed military intervention in Syria
throughout 17 months of bloodshed and have vetoed three UN Security
Council resolutions backedby Western and Arab states.
Lavrov spoke at a meeting with China's State Councillor Dai Bingguo
one day after Obama, in some of his strongest language yet, said US
forces could move against Syrian President Bashar Assad if he resorted
to chemical weapons against insurgents.
Russia and China base their diplomatic cooperation on "the need to
strictly adhere to the norms of international law and the principles
contained in the UN Charter, and not to allow their violation," Lavrov
said during his meeting with Dai.
"I think this is the only correct path in today's conditions," Lavrov told Dai.
Lavrov's remarks also underscored Moscow's wish to keep
internationalefforts to end Syria's crisis within the United Nations.
Obama said on Monday he had refrained "at this point" from ordering
military engagement in Syria. But when asked whether he might deploy
forces, for example to secure Syrian chemical and biological weapons,
he said his view could change.
Russia has also expressed concern about Syria chemical weapons,
sayingit had told Damascus that even the threat to use them was
unacceptable.
But Lavrov said on Monday that the Security Council alone could
authorise the use of external force against Syria, warning against
imposing "democracy by bombs."
To help counter Assad's superior firepower, Western powers are giving
non-lethal equipment to rebels and Saudi Arabia and Qatar are believed
to have funded arms shipments tothem.
After the talks with Dai, Lavrov met a Syrian government delegation.
Lavrov said he was interested in hearing"plans for further actions to
shift the situation into the channel of a political dialogue in order
for Syrians themselves to decide their fate without external
interference."
Lavrov said the path to a solution in Syria lay in thehalt to fighting
by both the government and its foes.

Power struggle: Egyptian wife wantsdivorce over energy crisis

An Egyptian woman filed for divorce this week in the city of Giza,
citing her husband's reaction to recent power outages, local media
reported Tuesday.
Egyptian newspaper al-Masry al-Youm said thewoman was fed up with her
husband's refusal to leave their densely-populated home district,
which has been hit by recurrent electricity cuts.
In the divorce filing, the woman reportedly cited unsuitable living
conditions, saying the area was not only prone to outages, but has
also become home to ex-convicts and unlicensed street hawkers.
When she insisted the family move house, her husband physically
attacked her in front of her children, the paper said.
She also reportedly said her husband could in fact afford a new house.
The family court based in Giza,near Cairo, has yet to rule on the
divorce request.
Several districts in the Egyptian capital of Cairo have had daily
power cutslasting several hours, while further south in the
governorates of Assuit, Sohag, al-Wadi al-Gadid, Minya, Fayoum, and
Beni Suef, power cuts have been lasting entire days.
The government has blamed the power shortages on spiraling consumption
rates and high temperatures.
Earlier this month, President Mohammed Mursi sought to calm Egyptians,
saying, "I am sorry for the power cuts. I have the same problem athome
and I promise it willbe solved as soon as possible," assuring that new
generation plants will be launched later this year.
Still, power cuts have driven Egyptians across the country to stage a
series of protests, some ofwhich blocked railway lines and highways,
while a number of hydro towershave reportedly been destroyed by
looters seeking electricity.

Vitamin C can cut harmful effects of airpollution

A diet rich in fruits and veggies may lessen the harmful effects of
air pollution for people suffering from chronic lung diseases,
researchers suggest.
Researchers looked at London hospital patients with asthma or chronic
obstructive pulmonary disease (COPD), and found that those with low
levels of vitamin C had an increased risk of breathingproblems on days
when outdoor air pollution levels were high.
"This study adds to a smallbut growing body of evidence that the
effects of air pollution might be modified by antioxidants,"said
Michael Brauer, an environmental health scientist at the University of
British Columbia in Canada.
Antioxidants, such as vitamin C, may protect the body from harmful
molecules called free radicals that damage cells. Free radicals can
form when air pollution enters the lungs, and evidence suggests they
play a role in heart disease, cancer and even respiratory ailments.
Antioxidants can bind to free radicals, counteractingthem before they
damage cells.
In the new study, researchers at Imperial College in London looked at
more than 200 patients admitted to the hospital for asthma or COPD,
along with the levels of air pollution on the days before and after
they entered the hospital. The majority of patients were between ages
54 and 74, though some were as young as 18. Many of them were former
smokers.
Specifically, the researchers looked at levels of "course particulate
matter," which is produced largely through the combustion offossil
fuels.
Results showed that with every increase in course particulate matter
of 10 micrograms per cubic meter (mcg/m3), there was a 35 percent
increased risk of hospital admission for people with asthma or COPD.
However, the risk of admission was 1.2 times greater among people with
low levels of vitamin C.
Study researcher Cristina Canova said, "The protective effect of
vitamin C was still present after excluding smokers and elderly
subjects, implying that the effect of this antioxidant was not
explained by smoking or age." However, the study noted that smokers
and older people tend to have lower levels of many nutrients than
nonsmokers.

5a] Is there anything in the Qur’aan or Sunnah about global warming?

5a]
which has the most rain and rivers on earth.
I said: Can you confirm that for us?
He said: Yes, this is an undeniable fact.
I said to him: Listen, who told Muhammad (peace and blessings of
Allaah be upon him) of that? This is all mentioned in a hadeeth that
was narrated by Muslim; he (peace and blessings of Allaah be upon him)
said: "The Hour will not begin until the land of the Arabsonce again
becomes meadows and rivers." Who told Muhammad (peace and blessings of
Allaah be upon him) that Arabia was once meadows and rivers? He
thought, then he said: TheRomans. I said to him: And who told him that
Arabia would once again become meadows and rivers? He thought for a
moment and said: The One Who is above! Then I said to him: Write it
down. So he wrote in his own hand: I am astonished at the scientific
facts that I have seen in the Qur'aan and Sunnah, which we could not
prove until recently by modern scientific methods. This indicates that
the Prophet Muhammad (peace and blessings of Allaah be upon him) did
not attain this knowledge except by revelation from above.
By Allaah, I spent only two and a half hours withthis German until he
said all of that. This giant among scientists wrote that and approved
of it, which indicates that thereis one science, one truth, One God.

And Allaah knows best.

5] Is there anything in the Qur’aan or Sunnah about global warming?

5]
What do Islam and Quran say about the big problem we have in the world
so-called "global warming"? They say that the world will melt after
some decades and things are getting really dangerous and so on. Does
the science in Quran tell something about this?.
Praise be to Allaah.
The problem of global warming is regarded as one of the most serious
environmental problems of our time, concerning which experts have held
many conferences and published many articles about its dire
consequences. These experts attribute this rise in temperature to the
accumulation of gases in the atmosphere that is caused by factories,
power stations and car emissions, which has led to a rise in air
temperature and ocean temperature, which threatens to melt the
ice-caps and cause flooding of land, which is expected to change the
features of some countries completely and to change the climate of
vast areas on earth.
We could not find anything about this in theQur'aan and Sunnah,
apartfrom one hadeeth which some scholars who are specialized in
sharee'ah and environmental sciences say has to do with this topic,
and some of the most prominent specialists in the world agreed with
them, which is that the Arabian Peninsula will again become meadows
and rivers. They attribute that to a complete change in the earth's
climate and the melting of the Arctic ice cap due to global warming.
What we think is that Arabia becoming meadows and rivers againis
something concerning which there is no doubt, but we cannot be certain
that it will happen because of the melting of the ice cap, because
that is known only to Allaah. But we mention this view because it is
relevant and because it has been said by some specialists, both
Muslims and kaafirs.
The hadeeth is:
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "The Hour will not begin until the land of the Arabsonce
again becomes meadows and rivers." Narrated by Muslim (157).Meadows
refers to spacious land with a greatdeal of vegetation.
1.
Dr. Zaghloul al-Najjaar says:
This hadeeth is a scientificmiracle that describes a natural fact that
was not understood by scientists until the late twentieth century,
when it was proven by definitive evidence that the Arabian Peninsula
was meadows and rivers in ancient times. Climate studies have also
indicated that the arid desert is now on its way to becoming meadows
and rivers again, because the earth throughout its long history passes
through climatic changes that takeplace gradually over long periods of
time, or they may be sudden and swift.
Climate studies indicate that we are coming into anew rainy period,
the evidence of which is the shift of the ice-cap in the northern
hemisphere towards the south, and a noticeable fall in winter
temperatures.
The fact that the Prophet (peace and blessings of Allaah be upon him)
referred to this ice age in his hadeeth "until the land of the Arabs
once again becomes meadows and rivers" is proof of his Prophethood,
and shows that he was always connected to divine revelation, and was
taught by the Creator of the heavens and the earth. End quote.
See: http://www.eqraa.com/forums/index.php?showtopic=3687
2.
Shaykh 'Abd al-Majeed al-Zandaani said:
Professor Alfred Kroner, one of the most famous geologists in the
world, attended a geological conference in the College of Earth
Sciences in the King 'Abd al-'Azeez University. I said to him: Do you
have any proof that Arabia was once gardens and rivers? He said: Yes,
this is well known to us and it is a scientific fact. Geologists know
this because if you dig in any area you will find signs that tell you
that this land used to be meadows and rivers. There is a lot of
evidence.
I said to him: Do you haveany evidence that Arabia will once again
become meadows and rivers? He said: This is something real and proven.
We geologists know it and measure it and calculate it. We can say
approximately when it will happen, and it is not far off, it is quite
close. I said: Why? He said: Because we have studied the history of
the earth in the past, and we have found that it passes through many
stages, oneof which is the ice ages. What does ice age mean? It means
that a certain amount of sea water turns into ice and collects at the
North Pole, then it begins to shift towards the south, and when it
shifts towards the south itcovers whatever is beneath it, and the
climate on earth changes. Among the climatic changes is the change
that takes place in Arabia, where the weather becomes cold and Arabia
becomes one of the lands which has the most rain and rivers on earth.
:->

Did any earthquake take place at the time ofthe Messenger (blessings and peace of Allah be upon him)?

Did any earthquake take place at the time of the Messenger (blessings
and peace of Allah be upon him)?.
Praise be to Allaah.
There is no proof in the books of Sunnah and reports with an
uninterrupted, saheeh isnaad, to suggest that there was any
earthquakein Madeenah at the time of the Prophet (blessings and peace
of Allah be upon him). The only reports that speak of that have
da'eef, mursal isnaads (i.e., they are weak). There follows further
explanation:
Firstly:
It was narrated that Muhammad ibn 'Abd al-Malik ibn Marwaan said: The
ground shook atthe time of the Messengerof Allah (blessings and peace
of Allah be upon him) and he put his hand on it then he said: "Be
still, for it is not yet time for that." Then he turned to face his
Companions and said: "Your Lord is asking you to seek forgiveness, so
seek forgiveness." Narrated by Ibn Abi'l-Dunya in al-'Uqoobaat (no.
18). : 'Abd-Allaah told us, 'Ali ibn Muhammad ibn Ibraaheem told me,
Abu Maryam informed us, al-'Attaar ibn Khaalid al-Harami informed us,
Muhammad ibn 'Abd al-Malik ibn Marwaan toldme.
This isnaad is da'eef (weak) and has a number of faults, including:
1.
It is a mu'dal mursal report. Muhammad ibn 'Abd al-Malik ibn
Marwaandied in 266 AH, so how hecould tell of something that happened
at the timeof the Prophet (blessings and peace of Allah be upon him)
which no one else narrated?
2.
al-'Attaar ibn Khaalid al-Harami - I did not find any biography of him.
Secondly:
It was narrated that Shahribn Hawshab said: "There was an earthquake
in Madeenah at the time of the Prophet (blessings and peace of Allah
be upon him) and he said: "Your Lord is asking you to seek
forgiveness, so seek forgiveness."
Narrated by Ibn Abi Shaybah in al-Musannaf (2/357). He said: Hafs told
us, from Layth, from Shahr.
This isnaad is da'eef and has a number of faults:
1.
It is mursal. Shahr ibn Hawshab died in 112 AH, and did not witness
the time of the Prophet (blessings and peace of Allah be upon him).
2.
Moreover he (Shahr ibn Hawshab) is da'eef (weak)in and of himself,
according to some scholars. Shu'bah said: I do not pay any attention
to his reports. Al-Nasaa'i said: He is not strong. Ibn Hibbaan said:
He is one of those who narrated from trustworthy narrators problematic
reports. al-Bayhaqi said: He is da'eef. Others regarded him as
trustworthy. Henceal-Haafiz Ibn Hajar said concerning him: He is
sadooq but he narrates many mursal reports and is confused. See
Tahdheebal-Tahdheeb, 4/371
3.
Layth ibn Abi Sulaym - he is confused a great deal and we cannot be
certain about his hadeeth, so he was rejected. See Tahdheeb
al-Tahdheeb, 8/468
Hence al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer (2/222): This
is mursal da'eef. End quote.
This report was also narrated from Ibn Mas'ood (may Allah be pleased
with him), as reported in Tafseer al-Tabari (17/478): Bishr narrated
to us, Yazeed narrated to us, Sa'eed narrated to us, from Qataadah,
that he said: "And We sent not the signs except to warn, and to make
them afraid (of destruction)" [al-Isra'17:59]. Allah causes people to
fear Him by whatever signs He wills, so that they might learn a lesson
or be reminded or come back (to Him). It was said to us that the
ground shook in Kufah at the time of Ibn Mas'ood, and he said: O
people, your Lord is asking you to seek forgiveness, so seek
forgiveness.
To sum up, there is no proof that an earthquake took place at the time
of the Prophet (blessings and peace of Allah be upon him); rather it
happened after his time, at the time of 'Umar ibn al-Khattaab (may
Allah be pleased with him). That was narrated by Ibn Abi Shaybah in
al-Musannaf (2/358) and by others from Naafi' from Safiyyah who said:
The earth shookat the time of 'Umar, and he addressed the people and
said: "If it happens again, I shall definitely abandon you and leave."
That was mentioned by Ibn al-Jawzi in al-Muntazam, among the events of
the year 20 AH.
And Allah knows best.

4a] Emission of madhiy does not invalidate the fast

4a] in obedience tothe words of Allaah (interpretation of the meaning):
"Tell the believing men tolower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts).
That is purer for them. Verily, Allaah is All-Aware of what they do"
[al-Noor 24:30]
Muslim (2159) narrated that Jareer ibn 'Abd-Allaahsaid: I asked the
Messenger of Allaah (peace and blessings of Allaah be upon him) about
an accidental glance and he told me to look away.
Al-Nawawi said:
What is meant by an accidental or sudden glance is when one's
gazefalls upon a non-mahram woman unintentionally. There is no sin on
a person in the beginning, but he has to look away immediately. If he
looks away immediately then there is no sin on him, butif he continues
to look, then he commits a sin, because of this hadeeth. The Prophet
(peace and blessings of Allaah be upon him) enjoined looking away, as
well as the verse, "Tell the believing men to lower their gaze".
If it is possible for a woman to take care of selling to women and
speaking to them, that is better and safer.
And Allaah knows best.

4] Emission of madhiy does not invalidate the fast

4]
Because of my work in a shopping centre, during the day in Ramadaan I
meet girls and speak to them without desire, but Ifeel something
coming out of my private part, and I do not know whether it is maniy
(semen) or madhiy (prostatic fluid). Is my fastinvalidated?.
Praise be to Allaah.
This questioner is uncertain as to whether itis maniy (semen) or
madhiy (prostatic fluid).
The difference between maniy and madhiy is that the maniy that comes
from a man is thick and white, and that which comes from a woman
[fluid emitted at the moment of climax] is thin and yellow. Madhiy is
thinand white and sticky and comes out during foreplay, or when
thinking about intercourse, or wanting it, or when looking, etc. It is
experienced by both men and women.
Fataawa al-Lajnah al-Daa'imah, 5/418.
It seems most likely that which is coming out of you is madhiy and not
maniy, because maniy comes out gushing and a man can feel it.
Causing the emission of maniy is one of the thingsthat invalidates the
fast, ifthat happens as a result of intercourse or touching,or
repeatedly looking at women, then the fast is invalidated. See
question no. 2571 .With regard to madhiy, the scholars differed as to
whether it invalidates the fast if a person causes it to be emitted.
The view of the Hanbalis is that it does invalidate the fast if it is
caused direct physical contact, such as by touching, kissing, etc. But
if the cause is repeatedly looking, then it does not invalidate the
fast.
Abu Haneefah and al-Shaafa'i are of the viewthat emission of madhiy
does not invalidate the fast in any case, whether it is caused by
direct physical contact or otherwise, and that what invalidates the
fast is emission of maniy not madhiy.
See al-Mughni. 4/363
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (6/236), after
quoting the view of the Hanbalis on this issue: There is no sound
evidence to support that, because madhiy is of a lesser status than
maniy with regard to desire, and doesnot cause a person to be tired
after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and
emitsmadhiy, or masturbates and emits madhiy, this does not invalidate
the fast, and his fast is still valid. This is the view favoured by
Ibn Taymiyah(may Allaah have mercy on him). The proof for thisis the
fact that there is no proof to support the view that emission of
madhiy invalidates the fast, because this fast is an act of worship
that the person started as prescribed in sharee'ah and it cannot be
regardedas having been invalidated unless there isevidence to that
effect.
What is meant by "[he] masturbates and emits madhiy" is that he tried
toejaculate by means of masturbation but he did not, rather what came
outwas madhiy.
Shaykh Ibn Baaz (15/267) was asked: if a man kisses[his wife] when he
is fasting, or watches some indecent movies and some madhiy comes out
of him, should he make up that fast?
He replied:
Emission of madhiy does not invalidate the fast according to the more
correct of the two scholarly opinions, whether that is because of
kissing one's wife, watching movies, or otherthings that provoke
desire. But it is not permissible for a Muslim to watch these indecent
movies or to listen to music and songs that Allaah has forbidden. If
maniy (semen) is emitted as the result of desire, then this
invalidates the fast whether that happened as the result of touching,
kissing, repeatedly looking or any other thing that provokes desire,
such as masturbation etc. But wetdreams and thinking do not invalidate
the fast, even if maniy is emitted as a result.
The Standing Committee (10/273) was asked: One day in Ramadaan I was
sitting beside my wife for about half an hour and we were fasting. We
werejoking and after I moved away from her I noticed a wet spot on my
pants that had come from my private part. And that happened a second
time. Ihope you can advise me whether I have to offer any expiation.
They replied:
If the situation is as you described, then you do not have to make up
that day or offer any expiation,on the assumption that your fast
remained valid, unless it is proven that that wetness is maniy
(semen), in which case you have to do ghusl and make up that day, but
you do not have to offer expiation.
The point is that you do not have to do anything and your fast is
valid, unless you are certain that what came out of you is maniy. If
it is maniythan you have to make upthat day but you do not have to
offer any expiation.
You should avoid speaking to women unnecessarily, and if you need to
speak to them then you should lower your gaze, in obedience tothe
words of Allaah (interpretation of the meaning): :->