The Glory of Faith

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- Haaroon Ar-Rasheed once stood looking at the sky when hesaw a
cloud passing by. He addressed it saying, "Rain wherever you wish, for
your fruit will certainly come to me anyway." This means that the
cloud would have rained either on an Islamic land or on a non-Islamic
one. In the first case, Muslims would have benefitted from this
rainwater in agricultureand in drinking; in the second case, Muslims
would have also benefitted from this rainwater in the form of Jizyah
(a tax) that would be paid to them by non-Muslims. This example shows
the state of glory, which the Muslims reached in the past when they
applied their religion and worked for it. Nowadays, Muslims are
certainly required to pursue the means of glory.
Glory here refers to power, victory, high standing and invincibility.
It is a word which denotes that a person cannot be overcome or
humiliated. Ibn Al-Jawzi said,
Some of the scholars of Tafseer (Quranic exegesis) said, "In the
Quran, glory is used in three different senses.
It is used to signify might, as in the verse (which means):
• {"By the might of Pharaoh, indeed it is we who are predominant."}
[Quran 26:44]
• {By Your might, I will surely mislead them all} [Quran 38:82]
It is also used to signify honor, asin the verse (which means): {Do
they seek with them honor [through power]? But indeed, honor belongs
to Allaah entirely.} [Quran 4:139]
Finally, it is used to signify dispraised pride as in the verse (which means):
• {And when it is said to him, "Fear Allah ," pride in the sin takes
hold of him.} [Quran 2:206]
• {But those who disbelieve are inpride and dissension.} [Quran 38:2]
From the above, it is noticed that there is praised glory and
dispraised glory. Praised glory is that which pertains to Allaah The
Almighty, to His Messenger and to the believers. This is real and
permanent glory since it is from and with the support of Allaah The
Almighty who cannot be defeated or resisted. Allaah The Almighty Says
(what means): {And to Allaah belongs [all] Honor and to His Messenger,
and to the believers, but the hypocrites do not know.} [Quran 63:8].
On the other hand, the glory of the disbelievers is, in fact,
humiliation and disgrace. Allaah The Almighty Says (what means): {And
they have taken besides Allaah [false] deities that they would be for
them [a source of] honor. No! Those "gods" will deny their worship of
them and will be against them opponents [on the Day of Judgment].}
[Quran19:81-82].
Many people pursued the wrong way to glory, victory and enablement.
Some of them pursued it through money and forgot that money is only a
Fitnah (trial) and a loss if one does not give the right that Allaah
The Almighty has to it. Moreover, this money might be a means of
humiliation. Al-Hasan said, "By Allaah, Allaah The Almighty humiliates
whoever glorifies money." Indeed, we have seen a many examples of that
in life.
Other people seek glory through their positions and prestige. This may
enable them to achieve temporary glory. However, if this is not
established on justice and good reputation, then it certainlywill not
last. Indeed, many a leader and president were enjoying glory and then
became captives in prisons, and their glory turned into humiliation.
What is even more dangerous is when a person seeks glory through the
disbelievers, i.e. by allying himself with them, even if this is
against the Muslims' interests. This is no more than anillusion. In
fact, it is an instant humiliation, and the first people to turn
against such people would be his 'allies' from the disbelievers.
Allaah The Almighty Says (what means): {Give tidings to the hypocrites
that there is forthem a painful punishment - Those who take
disbelievers as allies instead of the believers. Do they seek with
them honor [through power]? But indeed, honor belongs to Allaah
entirely.} [Quran 4:138-139] Consequently, throwing one's self in the
arms of the disbelievers is the shortest way to dishonor and
humiliation because these disbelievers wouldnot accept from us
anything less than disbelief. Allaah The Almighty Says (what means):
{Andnever will the Jews or the Christians approve of you until you
follow their religion.} [Quran 2:120].
Other people still seek glory through their ancestors and tribes, even
if they were misguided. In a Hadeeth on the authority of Abu Rayhaanah
the Prophet said: "If a person attributes himself to nine of his
disbelieving forefathers, seeking through them glory and pride, hewill
be their tenth in Hell."
Hence, the unquestionable truth is that a person who seeks glory must
demand it from Allaah The Almighty through obeying Him and avoiding
disobedience. 'Umaribn Al-Khattaab summarized this wonderful meaning
in a few words; He said, "We were the most humiliated people, but
Allaah The Almighty has honored us with Islam. If we demand honor
through any means other than Islam, Allaah The Almighty will humiliate
us."
Ibraaheem ibn Shaybaan said, "Honor lies in modesty, glory lies in
piety, and freedom lies in contentment." When a Muslim lives in
obedience to Allaah The Almighty, he lives in honor and dignity. He
may be afflicted, but nevertheless he has a strong sense of honor.
This appeared clearly in the life of the righteous predecessors even
in the darkest moments and in the severest and hardest situations.
Situations Which Indicate the Glory of the Righteous Predecessors
When Bilaal was tortured in Makkah in its hot desert and a great heavy
boulder was put on his chest, not to make him abandon his faith but
only to stop blaspheming his peoples false gods or to keep silent, the
honor of faith showed in his words when he repeated, "AllaahThe One,
Allaah The One." This remained as an eternal anthem which the
generations have chanted throughout history. In addition, the words of
Bilaal poured despair into the souls of those who tortured him. So,
whowas honorable in this scene? Wasit this weak, tortured slave or
thearrogant disbelievers?
The story of 'Abdullaah ibn Huthaafah As-Sahmi when he was taken
captive by the Romansis another example. The king of the Romans tried
to entice 'Abdullaah to abandon his religion, but he refused. The king
offered him half of his money buthe refused. Then, he imprisoned him,
tortured him and did not give him any food or water except some pig
meat and wine. After three days, they brought him out and found that
he had eaten nothing of it. When he wasasked why had he not eaten any
of it, he replied, "By Allaah, AllaahThe Exalted made it lawful for
mebecause I was under duress, but Iwould never let you gloat over
Islam." Then, the king asked him to kiss his head in return for
releasing him but Ibn Huthaafah said that he would only do soif all
the Muslim captives were released. The king accepted and Ibn Huthaafah
kissed his head.
He then returned to the Commander of the Believers 'Umar ibn
Al-Khattaab with all the Muslim captives. 'Umar stood up and kissed
the head of 'Abdullaah ibn Huthaafah, and said, "It is a duty upon
every Muslim to kiss the head of Ibn Huthaafah."
Also, Shaykhul-Islam Ibn Taymiyyah was prosecuted and imprisoned. When
he was thrown in prison, he recited the words of Allaah The Almighty
(which mean): {And a wall will be placed between them with a door, its
interior containing mercy, but on the outside of it is torment.}
[Quran 57:13]. This is the glory of faith and the pride ofIslam which
make a person the most honorable one through the obedience of Allaah
The Almighty.Even if all people on earth stood against such a person,
he would still derive his honor and glory from Allaah The Almighty who
can never be defeated. Allaah TheAlmighty Says (what means): {Whoever
desires honor [throughpower] - then to Allaah belongs all honor.}
[Quran 35:10].
The state of humiliation which prevails in many aspects of our lives
nowadays is the result of religious innovations, sins and remoteness
from the Sharee'ah of Allaah The Almighty. This is supported by the
Hadeeth of the Prophet where he said: "Humiliation and disgrace are
thefate of whoever disobeys my order." A major reason behind this
humiliation is the state of disagreement and disunity that the Muslims
experience. Our enemies take advantage of us one by one; they strike
one of us today and another tomorrow while Muslims take no action, as
if what happens to our brothers does not concern us. History testifies
that we were never like this in the past. When a Muslim woman, who was
taken as a captive by the Romans in 'Amooriyyah, screamed for help
uttering her famous scream, "WaIslaamaah" (Oh My Islam!), Al- Mu'tasim
answered her call with full concern, "Labbayki [at your disposal]" and
prepared an army which heavily defeated 'Amooriyyah and rescued the
Muslim woman from the hands of the disbelievers. We should
askourselves here: what tie was there between Al-Mu'tasim and that
woman except the tie of faith?

Diligence is the Way to Success

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There are norms and laws in the universe that man is not permitted to
contradict. Instead, he should abide by them so as to enjoy a good
life and eternal happiness in the Hereafter. One such norm is that if
one works hard, he will find results; if one exhausts oneself a little
bit, he can enjoy a long rest. Indeed reaping noble benefits depends
on experiencing difficulties. Pleasure and perfect qualities cannot be
gained except with some difficulty. If it were not for difficulties,
all people would be leaders.
A Person who Prefers Comfort has Scarce Potential for Success
Work in the worldly life relies upon diligence. Therefore, man
isrequired to work hard and actively, leaving behind laziness. The
Quran and Sunnah direct us towards this understanding. Allaah The
Almighty Says (what means):
{And say, "Work, for Allaah will see your deeds, and [so, will] His
Messenger and the believers."} [Quran 9:105]
{It is He who made the earth tame for you - so walk among its slopes
and eat of His provision - and to Him is the resurrection.} [Quran
67:15]
The Prophet educated the Ummah (Muslim Nation) in different ways on
how to be diligent. For instance, he urged Muslims to earn a living
and provide from their own work, saying: "Nobody has ever eaten a meal
better than that which he has earned from working with his own hands.
The prophet of Allaah, Daawood [David], would eat from the work of his
own hands." [Al-Bukhaari]
The Prophet also advised us to work hard without giving in tofeelings
of frustration, saying: "Cherish that which gives you benefit [in the
Hereafter], seek help from Allaah and do not lose heart." [Muslim]
He also said: "If the Hour comes while one of you has a shoot that he
is able to plant, he should plant it." [Ahmad, Al-Bukhaari in Al-Adab
Al-Mufrad]
Moreover, the Prophet assured people of the assistance of Allaah The
Almighty, that He further increases the high motivation and ambition
of people according to the sublimityof their ambition, saying: "Help
from Allaah comes to the servant according to his diligence."
[Al-Bazzaar]
Of course hard work is exhausting, but it has great pleasure,
especially when the diligent person reaps the outcome of his work.
Ibn Ul-Qayyim said:
The sages of every nation agree that welfare cannot be obtained
through welfare, that anyone who prefers comfort will miss it, and
that joy and pleasure dependon the level of risks and difficulties
that are experienced when getting them. There is no joy for a person
who has no resolve; no pleasure for a person who lacks patience; no
bliss for a person who endures no hardships; and no comfort for a
person who has no hard work. If a person is exhausted for a short
time, he will relax for longer. If he endures difficulties for a short
while, this will lead him to eternal welfare. People who will receive
eternal delight [the people of Paradise] earned this status due to
their patience in this very short worldly life. Truly, Allaah alone
gives help, and thereis no power except in Him.
The loftier one's self is and the higher his aspirations are, the more
a person's body is exhausted and the less his comfort is. Yahya ibn
Katheer said. "Knowledge cannot be acquired when the body is in
comfort." [Muslim]
"All those who are sensible undoubtedly believe that perfect comfort
depends on the level of exhaustion, and perfect bliss relies on the
level of difficulties that are endured when achieving it. Comfort,
pleasure and bliss arefree of exhaustion only in Paradise, not in this
worldly life. [Quoted from 'Uluww Al-Himmah by Shaykh Muhammad ibn
Ismaa'eel]
A person who takes diligence to be a slogan in life does not depend on
his ancestors or familybackground, nor does he rely on boasting of his
fathers and forefathers. Instead he builds his own glory, adding it to
that of hisforefathers'.
Quotations from Sages and Scholars
Some sages have said, "Utilize your diligence as long as you are in
good health, and take the opportunity to work while you are at
leisure, for time will not bealways on your side, nor will you be able
to restore what you have lost."
A scholar once said, "Work is like an armor that protects a person
against afflictions, and diligence is like a sword that wards off
misfortune."
Another said, "Nothing is better than having a reason that is adorned
with forbearance, a deed that is adorned with knowledge, and
forbearance thatis adorned with truthfulness!"
Some scholars have said, "Could itbe true and logical that crops are
harvested without prior sowing of seeds, fruits are reaped without the
planting of trees, firecomes from two stones without striking them
together, or that money yields without effort?"
It was also said, "There is a causefor every provision and whoever
diligently seeks something, finds it."
Indeed, what a great saying was that of the Commander of Believers,
'Umar ibn Al-Khattaab "Do not stop pursuing livelihood and
supplicating, 'O Allaah, provide for me!' You knowthat the sky does
not rain gold orsilver. Allaah The Almighty provides for people by
virtue of their interaction."
Therefore, work hard and do not be indolent. Your Muslim nation is
waiting for a push from you like that of 'Umar a push thatilluminates
the torch of enthusiasm in its heart, amidst the darkness of this
gloomy stateof obliviousness. It is also waitingfor a cry from you
like that of Salaah Ad-Deen Al-Ayyoobi (Saladin) a cry that plants
hope in the desert of despair. Help from Allaah comes in accordance
with diligence, therefore seek help from Allaah and do not lose heart!

Friday Prayers - He works as a receptionist in a block offurnished apartments; does he have an excuse for not praying Jumu‘ah or offering the prayers in congregation in the mosque?.

I live in one of the Gulf countries, and I work as a receptionist in a
block of furnished apartments.There is a mosque fifty meters away from
me, and I can hear the adhaan and iqaamah very well, but I cannot go
because my boss doesnot agree, and he says that someone may come to
rent an apartment during the prayer time, and he says: Pray here; itis
permissible. (So I pray in the reception area with a cleaner who works
with me in the apartment block. Please note that this cleaner was
Hindu and he became Muslim – praise be to Allah – and he and I pray in
the reception room in the apartment block). And we share Jumu'ah: one
time I go to Jumu'ah prayer, and the next time this worker goes,
because we cannot leave the place with no one in the reception area.
Please note that I could go without my boss knowing, but I am
afraidthat if I go to offer the obligatory prayers in themosque and I
leave the reception area and I leave that worker there, a renter who
is single may come with a woman and take her into the apartment, and
the Indian worker does not understand what is going on. That happened
to me once but – praise be to Allah – I prevented any evil happening,
and Allah is witness to what I say.
I could leave this job, because I am not sponsored by the boss with
whom I work, but I think that perhaps I am here and I could
preventproblems of zina that could happen, Allah forbid.
Praise be to Allaah.
Firstly:
The basic principle is that prayers should be offered in congregation
in the mosque, where the call is given. It is permissible to pray in
congregation in the workplace if the workers going to the mosque will
lead to the work being affected. This has been discussed in the answer
to question no. 74978
With regard to praying Jumu'ah, it is more important and the
obligation is more emphatic; it is not permissible to miss it except
within very strict guidelines, such as the risk of damage or harm, or
if there is an interest to be served for the Muslims, such as dealing
with emergencies in hospitals, and the like. This has been discussed
in the answer to question no. 36530
Based on that, you have to go to Jumu'ah, and advise the owner of the
apartments and explain that it is not permissible to stay away from
Jumu'ah, and he will not be harmed by the loss of a few customers;
many customers, if they find the building locked, will come back after
the prayer. You should go out to Jumu'ah just before the adhaan, and
go to a nearby mosque where the khutbah is not too long.
And Allah knows best.M NajimudeeN Bsc -:- INDIA |-:©®:-|

Friday Prayers - He lives in a city where there are no other Muslims; how should he pray Jumu‘ah?.

I live in a city where there are no other Muslims and no Mosques.I
need to peform my friday Jumuah, unfortunately I am not knowledgeable
enough to peform the prayer myself, may I use a audiorecording to lead
me? Also may I use earphonessince I don't want to disturb those in the
next room and it blocks out distracting noises. I'm studying so that I
may peform my own prayers confidently, in the meantime may I use these
measures?.
Praise be to Allah.
Firstly:
In order to establish Jumu'ah prayer it is sufficient for there to be
three men who are residents. Ibn 'Uthaymeen (may Allah have mercy on
him) said:
The most correct scholarly opinion is that the number that is
sufficient for Jumu'ah is three: an imam to deliver the khutbah, a
mu'adhdhin to give the call to prayer, and a worshipper to answer the
call.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/831
Please see also the answer to question no. 7718
Secondly:
The Muslims who are resident in non-Muslim countries are obliged to
offer Jumu'ah if the conditions are met, in accordance with the
general meaning of the texts of the Qur'an and Sunnah which indicate
that it is an individual obligation upon the Muslims if the
conditionsstipulated in sharee'ah are met.
Fataawa al-Lajnah ad-Daa'imah, 8/186
Thirdly:
It is not stipulated that Jumu'ah prayers should be held in a masjid
(mosque) or jaami' (main mosque), according to the majority of Hanafi,
Shaafa'i and Hanbali fuqaha'; the Maalikis hold a different view.
Please see the answer to question no. 153872
Based on that, if there are three Muslim permanent residents in the
city where you live, then you have to establish Jumu'ah prayer, even
if that is not in a mosque.
Fourthly:
If there is no mosque in the city where you live or in a neighbouring
town from which the callto prayer can be heard and you are able to go
there, and there are no Muslims who could pray Jumu'ah with you, then
you are not obliged to pray Jumu'ah; rather youshould pray Zuhr when
the time for it begins; you should not pray following the radio
broadcast.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I am on my own in Cyprus and I cannot find any Muslims with whom to
pray; there is no mosque but I can hear the adhaan from one of the
Arab countries on the radio, and I pray Jumu'ah following the
broadcast from one of the Arab countries. Is this prayer of mine
regarded as prayer in congregation?
He replied:
Undoubtedly Jumu'ah prayer is obligatory upon the Muslims, but you
should not pray following the radio broadcast; rather what isrequired
of you is to look for Muslims who could establish Jumu'ah prayer, and
you have to put some effort into doing that. If you are able to find a
congregation of Muslimsin any mosque, you should pray Jumu'ah with
them, even if they are only two and you are the third one, because the
correct opinion is that Jumu'ah prayer may be held with three people,
if they are settled and resident in a city and are not travellers. If
they are residents and are settled, then you should all pray Jumu'ah.
But if you are not able tofind anyone, then you should pray Zuhr, with
four rak'ahs, after the sun has passed the zenith and the time for the
prayer has begun; you should not pray Jumu'ah unless there aretwo or
more other people with you who are residents in the city. This is what
has been stated by the scholars.
End quote from Fataawa Noor 'ala ad-Darb, 13/182-184
He was also asked (may Allah have mercy on him):
We live in a town where there is no mosque; are we obliged to go to a
mosque in the town thatis 2 km away in order to pray Jumu'ah? Is that
required of someone who finds it difficult to reach the mosque in
thattown because the route is mountainous and rugged? What is the
ruling on one who praysZuhr instead in his house?
He replied:
This matter is subject to further discussion. If the mosque is far
away and they cannot hear the callto prayer and it is difficult for
them to go to the mosque, then theyare not obliged to do that, but
they have to pray Zuhr in their places if they are not able to
establish Jumu'ah. If they are able to establishJumu'ah then they
should establish it in their town, and they have no need to go to the
other town. If they are three or more, then it is obligatory for them,
according to the most correct scholarly opinion, to establish Jumu'ah;
one of them should deliver a khutbah(sermon) to the others and lead
them in prayer;he may say in his khutbah whatever he can of words of
exhortation and reminder to those who are present, and he should
praise Allah and send blessings upon the Prophet (blessings and peace
of Allah be upon him), and he should recite the Shahaadatayn (twin
declaration of faith), and exhort and remind his brothers in whatever
ways he can. Then he should sit down,then stand up again and give the
second khutbah, reminding his brothers as he did in the first. Then he
should lead them in praying two rak'ahs in which he recites out loud,
as is well known, and they donot have to go to the distant mosque.
But if it is possible to go there with other brothers and increase
their numbers, and that does not entail any hardship for them, then
going to join their brothers and pray with them is preferable. But
they do not have to do that in the situation mentioned; they can
establish Jumu'ah in their own place and pray in their own place.
End quote from Fataawa Noor 'ala ad-Darb, 13/138-140
See also the answer the question no. 45611
To sum up: no one should pray following the radio broadcast; rather if
you can find someone with whom to pray Jumu'ah in the place where you
are staying, you should do so; if that is not possible,then pray Zuhr,
as you do every day, and you do not have to pray Jumu'ah in that case.
We ask Allah to help you to do that which He loves and which pleases Him.
And Allah knows best. - < - < - "Published by, M NajimudeeN
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Friday Prayers - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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The man who got trapped in an island

Islamic Stories - The only survivor of a shipwreck was washed up on a
small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today. -
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>

The Prince who left everything for Allah

Islamic Stories - As a young boy, 'Abbaas, one of the sons of Haaroon
Rasheed liked to talk and listen to good religious people. He would
visit graveyards frequently and learn lessons from the outcome of
people. He cared nothing for theway he dressed.
Once, when his father was talking with his ministers and officers, the
boy came up to themwearing only two piecesof cloth, one round his
waist and the other on his head. The men looked at him. They did not
like to see a prince dressed this way. They thought it was not right
for a king's son to dress in such a poor manner."This boy is very bad,
he upsets his father. He should dress properly so that the king may be
proud of him when other kings come to see him", they said. When the
king asked his son todress in rich clothes the boy did not answer but
decided to show them a miracle, something he was able to do because of
his intense love for Allah. He looked around and seeing a bird a long
way off, he called it to his side. The bird flew onto the child's
hand. Hethen told the bird to fly away and it did so.
Having shown everyone what he was able to do because he loved Allah
more than anything else,he turned to his father and told him that he
wore shabby clothes because, if he loved Allah, such earthly
thingswere not important and that he was sad because his father seemed
to love the world more than Allah.
Soon, the boy knew it was time to leave his father's court and serve
Allah Alone. He took withhim a copy of the glorious Qur'aan and a
precious ring, which his mother gave him to make use of if he ever
needed any money.
When the prince reached Basrah, he worked as a labourer forone day in
the week andtook only enough money to last him a week. At this time,
Aboo 'Amar Basri (a learned man and a mystic of repute) was looking
for a builder to mend a wall which had fallen down. Suddenly, he saw a
handsome youth busy reciting words from the glorious Qur'aan. He asked
the boy if he would do the job. The boy said, "I will do the job but I
want only a small sum of money to last a week and I must stop working
at the times of Salaah". Aboo 'Amar agreed to this andthe youth
started to work. By the end of the day Aboo 'Amar noticed that the boy
had done the work of ten men. He paid him his wages (minimal, as
requested by the boy). To his surprise, the boy did not come the next
day. As hewas so pleased with his work, Aboo 'Amar set out to look for
him but could not find him until the next week at the same time and in
the same place that he had seen him before. The boy again asked for
the same small sum of money and time off for Salaah, and carried on
building the wall.
At the end of the day, Aboo 'Amar gave the boymore money than he had
asked for, but the boy would not take more than what would last him a
week. Aboo 'Amar waited until the next week for the youth to come for
work. He didnot come and was nowhere to be found. Aboo 'Amar looked
all over for him. He told his story in the following words: "I asked
all and sundry. At last a man toldme that the boy had been ill and lay
unconscious in the forest. I paid a man to take me to him. When I
reached the place, the boy was lying on the ground, resting his headon
a stone. I spoke to him but he did not answer. I greeted him again and
this time he opened his eyes. He recognised me at once. I lifted his
head and put itin my lap. He raised his head and spoke some verses
reminding everyone about death and warned against people who were
greedy for worldly goods. He asked me to bathe him and bury him in one
of his garments, to give the other piece of cloth and his wudhoo cup
to the man who would dig his grave, to take the glorious Qur'aan and
the ring to Haaroon Rasheed personally and to tell him, 'These are
your things. They belonged toyour son. Make sure you do as Allah
wishes.' with that, the boy died. Only then did I realise that the boy
was the prince. Iburied him there as he had asked and took the ring to
the King in Baghdad. I stood on a high mound near the palace and saw a
troop of horsemen riding out from the palace. Nine more battalions
followed. The king himself rode with the tenth troop. When I saw him,
I shouted at the topof my voice. The king stopped and I showed him the
things that his son had left. He recognised them and so I was able to
tell him all Icould about his son. Tears rolled down his cheeks as I
spoke. He ordered one of his guards to look after me until he returned
from his royal visit. When I saw the king again he was very sad
indeed. He asked me how I came to know his son. He was very shocked to
hear that his son, a prince, should wish to work as alabourer and for
enoughmoney to last him only a week. I said that I had not known that
he was the king's son, and a Sayyid, the descendant of the Prophet
Muhammad
The king asked me if I had bathed his son with my own hands. I told
him that I had and he took my hands and pressed them to his heart as
he said some couplets, which showed his great sadness. He also visited
the grave and recited more couplets, which told of the fact that death
must come to everyone."
Later, Aboo 'Amar Basri dreamt of the departed soul of this boy which
told him of his great joy in Paradise where he found happiness
beyondthe realms of human thought or knowledge.
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According to the Qur'an, it is a religiousobligation for Muslimsto be united

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> In the Qur'an, Allah commands believers to be united, to join
ranks in faith against denial, to regard and love one another as
brothers, to be forgiving and protective abd to strongly avoid
fragmentation, division and dispersal. Allah states:
Hold fast to the rope of Allah all together, and do not separate.
Remember Allah's blessing to you when you were enemies and He joined
your hearts together so that you became brothers by His blessing. You
were on the very brink of a pit of the Fire and He rescued you from
it. In this way Allah makes His Signs clear to you, so that hopefully
you will be guided. (Surah Al 'Imran,103)
The believers are brothers, so make peace between your brothers and
fear [and respect] Allah so that hopefully you will gain mercy. (Surat
al-Hujurat, 10)
Obey Allah and His Messenger and do not quarrel among yourselves lest
you lose heart and your momentum disappear. And be steadfast. Allah is
with the steadfast. (Surat al-Anfal, 46)
Those who are unbelievers are the friends and protectors ofone
another. If you do not act in this way there will be turmoil in the
land and great corruption. (Surat al-Anfal, 73)
Those who, when they are wronged, defend themselves. (Surat ash-Shura, 39)
Allah loves those who struggle in His Way in ranks like well-built
walls. (Surat ass-Saff, 4)
These are just a few verses dealing with Muslims being untited. From
these, and from the Qur'an as a whole, it can be seen that it is a
religious obligation for;
• Muslims to be united,
• To be bound to one another as brothers in love and affection,
• To avoid disputes,
• To be one another's friends and guardians,
• To protect and watchover one another under all circumstances,
• To counsel one another,
• And to engage in an intellectual struggle against denial, bonded
tightly to one another like the bricks of a building.
Therefore, to do the exact opposite, in other words;
• To be divisive insteadof unifying,
• Not to treat one's Muslim brothers with love and affection,
• Not to be forgiving, protective and mindful of one's Muslim brothers,and
• Not to be bonded to Muslims in the intellectual struggle against
denial is a sin.
If the Islamic world wants to erect a powerful, stable, and prosperous
civilization that guides and illuminates the world in every aspect, it
must act in union. The lack of such a union is responsible for the
Islamic world's discord and separation, the absence of a common voice,
and the defenselessness of innocent Muslims. Countless poor women,
children, and elderly people are desperately in need of rescue from
oppression in Palestine, Kashmir, East Turkestan (home of the
Chinese-ruled Muslim Uighur people), the southern Philippines (home of
theMuslim Moro people) and many other regions.The responsibility for
these people belongs to the Islamic world before anyone else. Muslims
must never forget the Prophet's (may Allah bless him and grant him
peace) following words:
"A Muslim is a Muslim's brother. He does not wrong him or abandon him."
The fact that the Muslimshave not been able to create a powerful and
active Islamic Union is a major contributor to many of today's ills.
When a strong Turkish Islamic Union is formed, such problems will
either not arise or will be resolved far quicker than anticipated.
It is perfectly natural for there to be different cultures, traditions
and conceptions in the Islamic world. What really matters is that this
diversity must be united under the umbrella of faith and on the basis
of mutual tolerance and solidarity. Differences of thought, practice,
or point of view are normaland common in all societies. Islamic
morality requires that Muslims never forget that they are all
brothersand sisters, irrespective of their differences. Whatever the
race, language, nation, or branch of Islam one might follow, all
Muslimsare brothers and sisters. Therefore, such differences must be
appreciated as a source of richness instead of as a source of
potential conflict and fragmentation. Such a mistaken view only
diverts one's attention from the real issues and delays urgently
needed and important preventive action.
In their mutual relations,faith and good characterare important, not
race, ethnic origin, language, financial means, status, or office.
Love between sincere believers develops through their fear and
awareness of and true love for Allah, and good deeds and a good
character. If people dedicate themselves to the path of Allah, follow
it in all their actions and behavior, and do good in the hope of
acquiring Allah's good pleasure and mercy, other believers will love
and respect them. As a result,their skin color, race, or financial
status will be irrelevant and have no bearing on the love others feel
for them. Thesame criteria must be true for relations between Muslim
nations,which must be based on the Qur'anic insight.
If situations prevent them from doing so, they should consider
thefollowing questions:
"Is this issue more important than the unityof Islam?"
"Is it beyond resolution?"
"Is it acceptable to dispute with another Muslim community instead of
working against irreligious ideologies?"
Everybody who answers these questions conscientiously will know that
the higher priority is to refrain from endless disputes and to
establish a union based on the Qur'an's values.
The Islamic world must put its various disputes aside and remember
that all Muslims are"brothers" and "sisters" so that it can provide
role models who reflect the true character of Islam and its ideals.
This unity of the believers is agift and grace of Almighty Allah.
Sincere Muslims must thank our Lord for these benefits and obey His
command"not to separate.

Genome Research Is Demolishing the ''FirstCell That Formed by Chance'' Claim

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> The theory of evolution maintains, on the basis of no scientific
foundation whatsoever, that at a time when there was still no life on
Earth, inanimate substances came together to give rise to the first
living organism. According to this evolutionist claim, the first
living organism must have had a sufficiently simple structure to have
been able to form by chance.
The fact is, however, that Darwinists ARE UNABLE TO ACCOUNT FOR HOW
EVEN A SINGLE PROTEIN EMERGED.
The fact that a single protein cannot form spontaneously is one that
in any case totally demolishes the theory ofevolution. But even if
weassume for a moment that this impossibility did actually come about,
we still see that the "primitive cell" claimed by Darwinists
eliminates with absolutely certain proofs the possibility of life
coming into being spontaneously. Data provided by science in the 21st
century shows that even the life form with the very simplest structure
is in fact highlycomplex, and that it is practically impossible forit
to emerge spontaneously and by chance.
Genome research supplies this information. Based on the idea that
living things with the smallest genome (extremophiles and eubacteria)
have the least complexity, scientists have calculatedthe probabilities
of these organisms appearing by chance and spontaneously. Another
point needing clarification here is this: scientists also regard these
organisms as the oldest life forms on Earth.
Genome research revealed that the lowest number of proteins required
for life was between 250 and 450. [1] In other words, the minimum
number of different proteins that would have to combine together at
the same time in order to give riseto the structural featuresof the
cell and performs its basic functions is between 250 and 450.
It also needs to be made clear that this minimum number of 250-450
protein is the number of proteins obtained from microbes living
parasitically. The minimum number of proteins needed in order for an
organism tolive independently of another is around 1500. In other
words, Darwinists have to account for the separate existence of 1500
different proteins needed to give rise to a single functioning cell.
But, to reiterate, Darwinists are unable to account for the emergence
of even a single protein.
It is totally impossible forbetween 250 and 1500 different proteins
required for an organism to be considered as living to form
spontaneously and at the same time. Probability calculations on the
subject are given in the following table:
Minimum Protein Number [2]
Probability of Emerging Simultaneously
250
10 18,750
350
10 26,250
500
10 37,500
1,500
10 112,500
1,900
10 142,500
As the above table shows, the probability ofa living organism with the
least protein forming by chance is 1 in 10 18,750 . (In order to grasp
the vast size of thisnumber, it will be useful to remember that the
total number of atoms inthe universe is 10 78 .) In other words, there
is no chance at all. Despite all these calculations and scientific
data, evolutionists still insist on believing in the impossible. The
sole reason for that insistence is their determination to deny the
existence of Almighty Allah, Who created all things out of nothing.
Morowitz's probability calculation
The probability calculations cited above are in agreement with a
calculation by the biophysicist Harold Morowitz. He assumed he had
broken all the chemical bonds in the E. coli bacterium and released
all the atoms comprising it, and then calculated the probability of
these atoms spontaneously recombining to give rise to the E. coli once
again. In this theoretical experiment, all the atoms required are
present in all the appropriate quantities, and it is assumed that
noother atom can become involved from the outside. Nonetheless, he
calculated that the chances of all the atoms coming together
spontaneously in a specific order, despite their being in the
appropriate numbers and in an appropriate environment, in such a way
as to produce an E. coli bacterium was 1 in 10 100,000,000,000 . [3]
This goes far beyond being merely impossible.Such a number reveals the
impossibility of even the least complex organism in the
universeforming by chance, evenif all the conditions and materials are
brought together.
A sufficient number of proteins combining together is not
sufficientfor life to emerge
Let us imagine we have all the proteins necessary for life ready to
hand. The existence ofthese proteins, which cannot come about in this
way, IS NOT ENOUGH FOR EVEN A SINGLE CELL TOFORM. Microbiologists and
biochemists explicitly say that the organization of these proteins
within the cell is also highly important, otherwise the proteins will
serve no purpose. Moreover, as Darwinist scientists know full well,
the cell possesses organelles that manufacture proteins and a glorious
DNA data bank far more complex than proteins. A living cell is made
possible by all these structures possessing the same function and
organization at the sametime, and acting with the same consciousness.
This is a fact that demolishes Darwinism.
The fact that bacteria possess an extraordinaryinternal organization
was unknown until the 1990s. The fact is, however, that the complex
cells (eukaryotic) comprising single-cell protozoans are known to be
made up of a nucleus, organelles, membrane systems, a cytoskeleton,
several internal sections and other contents organizing the content of
the cell on the molecular level. [4] All these systems are
extraordinarily complex. One cannot function independently of the
others.
Conclusion
As the information provided here shows, microbiology, biochemistry and
genome research, all themain scientific advances in the second half of
the 20th century and the 21st century in short, have eradicated all
the claims of the theory of evolution. These scientific conclusions
have revealed that Darwinism is totally unscientific and consists of
claims that are far removed from science. Science has refuted
evolutionist claims regarding "a very simplefist living organism."
Aside from the minimumnumber of proteins and minimum complexity needed
for it to be alive,an organism is too complex to be explained by
evolutionist claims of chance and possesses a perfect organization. In
addition to all this complexity, the existence of a single cell brings
the theory of evolution to a complete halt.
It is an evident fact that life came into being from nothing with the
infinite intelligence, knowledge and might ofAllah. This fact, obvious
to reason and good conscience, is also corroborated by countless
scientific data today.
The following is revealed in the Qur'an about our Lord's matchless Creation:
[Allah is] the Originator of the heavens and earth. When He decides on
something, He just says to it, "Be!" and it is. (Surat al-Baqara, 117)
[1]Jack Maniloff, "The Minimal Cell Genome:'On Being the Right Size',"
Proceedings of the National Academy of Sciences, USA 93 81996), pp.
10004-10006; Mitsuhiro Itaya, "An Estimation of Minimal Genome Size
Required for Life," FEBS Letters 362(1995), pp 257-260; Ranaand Ross ,
Origins of Life ,p. 163
[2]Rana and Ross, Originsof Life , p. 163
[3]Robert Shapiro, Origins: A Skeptic's Guideto Creation of Life on
Earth (New York:Bantam Books, 1986), p. 128; Rana and Ross, Origins
ofLife , p. 164
[4]Lucy Shapiro and Richard Losick, "Protein Localization and Cell
Fatein Bacteria," Science 276 (1997), pp.712-718; Ranaand Ross,
Origins of Life, p. 166

'Stones and trees calling out 'kill the Jews',' as revealed in the hadiths, is meant in a figurative sense. A believer will notact according to a voice coming from stones and trees and will not kill an innocent person. A Muslim acts solely according to the moral values of the Qur'an

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Abu Huraira (ra) reported Allah's Messenger (saas) as saying:
"The Last Hour would not come unless the Muslims will fight against
the Jews. The Jews would hide themselves behind a stone or a tree and
a stone or a tree would say: 'Muslim, or the servant of Allah, there
is a Jew behind me; come and kill him;' but the tree Gharqad would not
say, for it is the tree of the Jews."
(Sahih Muslim, Kitab al-Fitan wa Ashrat as-Sa'ah, Book 41, 6985)
"So that Jews will hide behind trees and the tree will say "Muslim!
The servant of Allah! Come, look there is a Jewbehind me, he hid here,
behind me, come and punish him". Only the tree Gharqad will not say,
for it is the tree of the Jews."
(Kitab al-Fitan, hadith. 2239)
One statement by Mr. Adnan Oktar concerning hadiths in which our
Prophet (saas) refers to "stones and trees in the End Times telling
Muslims the location of Jews hiding behind them and saying 'Come and
kill them'," reads:
"We look at events in thelight of the Qur'an and the hadiths. But one
cannot issue a pronouncement on the basis of one single verse in the
Qur'an. One must look at the verses as a whole. The same applies to
the hadiths. The otherhadiths complement oneanother. Therefore, if
someone comes and tellsus, 'There is a Jew here, come and kill him,'
we will not kill him. Why should we? That person would have to commit
a crime. And if he commits a crime he will have to be tried. And the
judge will pronounce sentenceat the end of the trial. There is a whole
system and legal procedure involved. It does not mean that anyone who
sees him can kill him andtry him himself. We can see what this hadith
means by looking at others. Otherwise, it is a sin to kill an innocent
Jew, a person, a child, standing there, and heed a voice from a stone
telling us to kill them. That is unacceptable. We must grasp what our
Prophet (saas) really means. It would appear the hadithmeans this:
Jews who are atheists or enemies of religion cannot hide. Those who
hide among wood or stones will be located using all kinds ofelectrical
devices and equipment, and the evil and activities of these people
will thus be prevented, and that will be a punishment for them. That
is what the hadith may be implying. (From Mr. Adnan Oktar's interview
on Adiyaman Asu TV and Kackar TV on June 3, 2010)
http://tr.harunyahya.tv/videoDetail/Product/27114/WHAT_IS_THE_EXPLANATION_OF_THE_GHARGAD_TREE_MENTIONED_IN_THE_HADITH?
Mr. Oktar interprets this clearly figurative hadith in a very wise
fashion. The content of the hadith is obviously figurative because the
verses of the Qur'an regarding killing are quite explicit. It is clear
that no decision to kill can be taken on the basis of producing a
pronouncement on the basis of a voice from stone, trees or wood. There
is no verse to that effect in the Qur'an. According to the Qur'an, a
Muslim learns from the Qur'an, not from tree or wood. Nowhere in the
Qur'an is it revealed that a tree or wood can bear witness for a
Muslim. According to the Qur'an, it is what Muslims bear witness to
that matters.
Allah compares hypocrites to "blocks of wood" in the Qur'an (Surat
al-Munafiqun, 4). Allah also compares unbelievers to rock, "your
hearts became as hard as rocks." (Surat al-Baqara, 74) A Muslim does
not behave according to rocks and wood. He acts according to what
other Muslims say.
It is incompatible with the Qur'an and unlawful for an innocent person
to be killed according to a statement issued from a stone. To say that
such a ruling can be given without trying that person would mean to
say that the voice from the stone was revelation(Surely Allah is
beyond that). It would therefore be insanity, murder, to say, "I
killed a man because of a voice from a stone" or "A rock told me, and
I killed him." A Muslim would never act in such a way toward anyone
without trying them as the law demands.
If rulings were to be extracted from rock or wood, then what the rock
or wood said wouldbe regarded as Divine revelation. Since no other
book apart from the Qur'an will come, to say such a thing would be to
claim that rock or wood would reign over us (Surely Allah is beyond
that). A Muslim acts by the light of the Qur'an and the hadiths of our
Prophet (saas), not rock and wood. If a person regards stone and wood
as issuing revelation, if he says, "what a rock says is revelation,
rock bestows revelation on me, stone and wood rule me," thenhe is
departing from the religion. Under that belief, the rock might tell
him other things, too. It will say anything and cause the person to do
other things. There are no verses in the Qur'an concerning a Muslim
obeying rock andwood.
In addition, Jews are people given protection in the time of our
Prophet (saas) and who followed Muslims. The compassion and justice
shown by the Prophet (saas) in the light of the Qur'an, acted as a
role model for subsequent Muslim rulers. Allah says in the Qur'an,
"... Do not let hatred for a people incite you into not beingjust. Be
just. That is closer to taqwa" (Surat al-Ma'ida, 8). Allah also
commands Muslims to ensure the safety even of the idolaters (pagans
who do not heed Allah's revelation): "If any of theidolaters ask you
for protection, give them protection until they have heard the words
ofAllah. Then convey them to a place where they are safe...." (Surat
at-Tawba, 6) A Muslim will therefore uphold justice, for Allah's sake,
in the face of anyone and everyone and will only seek solutions to all
matters as revealed in the Qur'an.

Milestones on the path ofdutifulness to parents

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> There is no doubt that parents play an effective role in
preventing their children from being undutiful. As it is known that
prevention is better than cure, we advise noble parents who play the
greatest role in this important process, to prepare youth and prevent
them from beingundutiful.
The family is the first incubator where the adolescent grows up and
receives an upbringing. Hence, it has a far-reaching effect on the
upbringing of children. It is sufficient toknow that children act in a
way that conforms to their environment. So, the environment forms the
way in which the child learns his behavior. If adolescents grow up
with a sense of righteousness and gratitude, undoubtedly, this would
greatly affect them.
The following are some of the important means that parents should use
while building the wall to prevent undutifulness:
1- Extreme warning: An extreme warning lies in bringing up the
children to be undutiful. Perhaps some people wonder about this
warning. Yes, there are parents who plant the bomb which soon
explodes. For example, some families express happiness when the child
grows and is able to speak and move. Consequently, they tell him to
beat or insult one of the parents. They mix jest with seriousness
causing the disruption of the child's moral standards. They are not
aware that they are implanting in the innocent little child, at a very
young age, disrespect to parents. This is the way it has always been,
and always will be.
2- Keenness on teaching the child the parents' favors: It is a key
step on the way of preventing undutifulness. It is to raise the
children to be accustomed to respectingand realizing the status and
favor of their parents. Ignorance of thestatus of parents and
consequent punishment for being undutiful to them will lead the
children to be undutiful.
3- To be equally dutiful toyou: Some parents are trapped in
discriminationby favoring some of theirchildren to others. This is
plain injustice. Therefore, Sharee'ah (Islamic legislation) strongly
forbids this matter and warns of its bad consequences. When Basheer
ibn Sa'd cameto the Prophet, , to give his son An-Nu'maan a gift; the
Prophet, , asked: "'Did you give all your children gifts like
An-Nu'maan?' He said, 'No.' The Prophet said: 'So, look for another
witness. Do you not like them (your children) to be equally dutiful to
you?'" [Al-Albaani: Saheeh [
Steps of treatment
After dealing with the gravity of undutifulness and suggesting some
methods to prevent it, we should talk about the steps of treatment,
whichare:
1- Virtues and punishments: This is one of the foremost steps which
the person who seeks dutifulness should have in mind and realize.One
could change from one state to another if hefinds a strong motive.
Undoubtedly, knowing and remembering the fruits of dutifulness will be
one of the best incentives to practice it. Similarly, contemplating
the bad consequences of undutifulness and the resulting distress and
grief in the worldly life before the Hereafter will help one be
dutiful and keep away from undutifulness.
2- Good friends: You should have good friendswho correct your mistakes
and inform you about the consequences of your actions. If good company
is sought in the course of worldly journeys and travel, whatshould be
the case in the travel of the Hereafter where the believer is in
greater need to have a righteous helper and an agreeable companion who
would be, in relation to his friend, liketwo hands that wash the
other.
They are righteous people who guide you tothe way of righteousness and
direct you with their kind words if you commitan undutiful or a
semi-undutiful act.
Hence, it becomes mandatory to get rid of bad friends who are the
reason behind every catastrophe. You should know, especially in this
stage of adolescence, that friends are chosen by the adolescent
according to his desire and inclination. The grave problem is that
thistest often comes spontaneously where thechild grows up with a
neighbor at school or university. This friend may become the reason
behind his undutifulness through absorbing behavior due to
frequentinteraction over a period of time. So, you should select your
friends cautiously and deliberately.
3- O people of the faith: here, you should ask yourself: Are you
faithful?Perhaps, you would quickly answer in the affirmative. This is
a good reply; however, to reach such a degree of faithfulness you
should read some questions, if your answer is in the affirmative,
then, enjoy your faithfulness. Otherwise, you should doyour best to
make your answers in the affirmative.
- Do you frequently remember your parents' favors?
- Do you frequently thankthem for their care and upbringing?
- Do you supplicate AllaahThe Almighty for them in your prayers,
going, coming, with your friends and alone?
- Did you ever think about doing something for them and expressing
your love and faithfulness?
- Do you quickly blame yourself and rush to serve them whenever you
feel that you have fallen short to fulfill their rights?
This is the tip of the iceberg of questions which are well known to
faithful people. Subhaan Allaah (Glory be to Allaah!), when a friend
does us a favor, we remember it, keep treating him kindly and speaking
well of him in his absence by remembering his good qualities. How come
that we do not adopt this attitude— which we adopt towards our
friends— towards our parents who sacrifice their time so that we can
enjoy our times? They spent their money so thatwe become rich. They
spent many nights crying because of our illness. Many times they were
preoccupied from life with our needs. There are many of their
supplications for us which were answered. How many times do kind
parents sit watching their children dreaming of the day on which they
become successful Muslimyouth, with people delighting in them? By
Allaah, these are only a few matters to remember. Is it not time for
us to become faithful?
Family role
1- Understanding the stage: first, I would like to ask why do
adolescents clash with their parents. What are the reasons which drive
him to argue after he was tractable during his childhood? Why does he
tend to independence and individuality in taking decisions?
It seems that the answer is summarized in the fact that the adolescent
is living through a new stage. The more parents are able to understand
this, the more dutifulnessthey will get and vice versa. Missing
understanding between parents and children is the gravest matter that
culminates in undutifulness to parents. Children want to build their
own life according to their style and that of their friends. On the
other hand, parents look from their own point of view and through
their own perspectives of theircustoms. Hence, each party is on a
different wavelength. The deeper understanding of this stage the
parents have, the more capable they will be of dealing according to
methodology and awareness. By the permission of Allaah, it will result
in dutifulness to parents and in having good manners.
We previously clarified that the adolescent in this stage wants to
fulfill some needs such as security, acceptance, feeling responsible,
and so on. The more the parents are aware of these needs, the
strongerand more successful the relation will be. Undoubtedly, such
success is topped by dutifulness to parents. Hence, we need to read
alot on the needs of adolescents and how to deal with them.
2- Stop the conflict: it is important that parents understand that
their children during this stageneed to feel that their parents value
them highly and know that they have moved from childhood to youth. In
many cases, we find that the family's stance towards the child, which
may degrade or mock him, increases the child's tendency to resort to
his friends and compound their influence and effecton him.
3- Feeling rejected followed by loss: It is noteworthy that whenever
the adolescentfeels acceptance and esteem, he loves his parents more
and more. Therefore, the more we accept the basic personal traits of
our adolescents, the more they feel at ease with us and their desire
to spend time at home increases. Undoubtedly, such a feeling of
acceptance and esteem leads to a similar result with the children.

Asceticism is the Way to be Loved - I

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> Asceticism, or Zuhd, is to abandon the desire for something for
the sake of something which is better, and to abandon the comfort of
this world for the sake of that of the Hereafter. It also means that
the heart should not desire anything that one does not possess.
Knowing that this worldly life is temporary and will eventually come
to an end helps the slave ofAllaah to be this way.
Allaah The Almighty Says (what means): {Know that the life of this
world is but amusement anddiversion and adornment and boasting to one
another and competition in increase of wealthand children - like the
example ofrain whose [resulting] plant growth pleases the tillers;
then itdries and you see it turned yellow; then it becomes [scattered]
debris. And in the Hereafter is severe punishment and forgiveness from
Allaah and approval. And what is the worldlylife except the enjoyment
of delusion.} [Quran 57:20] Allaah The Almighty has called this life
the "enjoyment of delusion" and has forbidden us from being deceived
by it. He has also informed us of the evil end of those who are
deceived by this worldly life, He warns us of being considered with
the same recompense that they deserved for what they committed and
hasdispraised whoever is satisfied orfeels secure therein. He has
dispraised such people because He knows that after this worldly life
is an abode which is greater and more honored: the home of final
settlement.
In addition, the slave of Allaah the Almighty knows that his
asceticism in this worldly life will not prevent him from receiving
what was decreed for him and his keenness on it does not bring him
what was not decreed for him. When the slave of Allaah TheAlmighty is
certain of this fact, hewill abandon the inclination to things that do
not bring benefit in the Hereafter. However, being ascetic towards
things that bringbenefit in the Hereafter is not a religious act and
its doer is addressed in the verse in which Allaah The Almighty Says
(what means): {O you who have believed, do not prohibit the good
things which Allaah has made lawful to you and do not transgress.
Indeed, Allaah does not like transgressors.} [Quran 5:87]
The Essence of Asceticism
Asceticism in this worldly life does not mean that one should reject
it, as Sulaymaan (Solomon) and Daawood (David), may Allaah exalt their
mention, were the most ascetic men of their time while they had
considerable wealth, kingship and a number ofwives. The Prophet was
the most ascetic person ever, yet he had nine wives. 'Ali ibn Abi
Taalib,'Abdur-Rahmaan ibn 'Awf, Az-Zubayr and 'Uthmaan and many others
were ascetic people while they were wealthy. Imaam Ahmad was asked,
"Can a rich person be ascetic?" He answered,"Yes, if he does not
rejoice with the increase of his wealth or grieve over its decrease."
Al-Hasan said, "Asceticism does not mean wasting wealth or making what
is lawful unlawful; rather, it is to have confidence in what is in the
Hand of Allaah more than what is in one's own hand, and [it is also]
that one's condition at the time of a calamity and that under normal
circumstances is alike; and to have the same attitude towards the one
who praises youand the one who dispraises you for the sake of the
truth." This is true asceticism, therefore, a slaveof Allaah The
Almighty might be the richest person, yet he is of the most ascetic
because his heart is not attached to this worldly life. On the other
hand, another slave of Allaah The Almighty may be the poorest of
people, but he is not an ascetic atall because his heart clings to
thisworldly life.
Kinds of Asceticism
Asceticism with regards to abstaining from what is unlawfulis an
individual obligation, and abandoning suspicious matters isobligatory
if it is a strong suspicion; however, if it is weak, abandoning the
suspicious matter is merely recommended. There is asceticism with
regards to abandoning speech, looking, inquiring, meeting and other
things that are not required or called for. Also, there is asceticism
regarding people and asceticism regarding one's own self when one
sacrifices himself in the cause of Allaah The Almighty. The
comprehensive asceticism is being ascetic in everything except in
things that are with Allaah The Almighty and being ascetic in
everything that keeps him away from Him. The best kind of asceticism
is one that is concealed, and the most difficult kind is in things
that are lawful.
Virtues of Asceticism
In many verses, Allaah The Almighty praises asceticism and dispraises
any inclination to worldly life, as He the Almighty Says (what means):
• {And they rejoice in the worldly life, while the worldly life is
not, compared to the Hereafter, except [brief] enjoyment.} [Quran
13:26]
• {The example of [this] worldly life is but like rain which We
havesent down from the sky that the plants of the earth absorb -
[those] from which men and livestock eat - until, when the earth has
taken on its adornmentand is beautified and its people suppose that
they have capabilityover it, there comes to it Our command by night or
by day, andWe make it as a harvest, as if it had not flourished
yesterday. Thus do We explain in detail the signs for a people who
give thought.} [Quran 10:24]
• {In order that you not despair over what has eluded you and not
exult [in pride] over what He has given you. And Allaah does not like
everyone self-deluded and boastful -} [Quran 57:23]
Also, Allaah The Almighty relates the story of the believing man of
the family of Fir'awn (Pharaoh), where He Says (what means): {O my
people, this worldly life is only [temporary] enjoyment, and indeed,
the Hereafter - that is the home of [permanent] settlement.} [Quran
40:39]
Ibn Mas'ood narrated that the Messenger of Allaah said: "I forbade you
to visit graves, butyou may now visit them as this would make you
ascetic towards this worldly life and remind you of the Hereafter."
Sahl ibn Sa'd As-Saa'idi said, "A man came to the Prophet and said, 'O
Messenger of Allaah, guide me to an action which, if I do it, Allaah
will love me and the people will also love me.' The Prophet said: 'Be
ascetic in this worldly life and Allaah would love you. Beascetic
towards what is in the hands of others [meaning, do notdesire what is
in their possession] and they would love you.'" Sahl ibn Sa'd
As-Saa'idi also said, "The Prophet said: 'Were this worldly life worth
eventhe wing of a mosquito in the sight of Allaah, He would not have
given even a drink of water to a disbeliever in this worldly life.' "
The Prophets Were the most Ascetic of People
The Prophets and Messengers areexamples for people in their asceticism
in this worldly life and inclination to the Hereafter, as Allaah The
Almighty Says (what means): {They are the ones whomAllaah has guided,
so from their guidance take an example.} [Quran 6:90] Anyone who reads
the biography of the Prophet would know how he would patch up his own
garment, mendhis shoes and milk his sheep. Also, he never quenched his
hunger, even with barley bread, for two consecutive days until he
died, and would even pass whole days without eating, not even finding
degraded dates to eat. Also, in the Battle of Al-Ahzaab, he became so
hungry that he tieda rock on his stomach, and three months would pass
and he and his family would not light a fire intheir house in order to
cook; their only sustenance would be dates and water. He would say: "O
Allaah, there is no true lifeexcept that of the Hereafter, so forgive
the Ansaar and the Muhaajiroon." 'Aa'ishah said, "The bedding of the
Messenger ofAllaah was a piece of tanned skin stuffed with palm
fibers." She once bought out a patched-up upper garment and a thick
lower garment and said, "The Messenger of Allaah died wearing these
two."

Asceticism is the Way to be Loved - II

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The Righteous Follow the Way of the Prophets
The righteous follow the way of the Prophet as he was the model
example. 'Ali said, "All goodness is for those who are ascetic in this
worldly life and those who incline to the Hereafter. They are those
who took the land as their rug, its dust as their mattress, its water
as their perfume, the Quran as their slogan, and supplication as their
garment. They completely renounced the worldly life."
Abu Ad-Dardaa' wrote a letterto some of his friends, saying, "I advise
you to fear Allaah, to be ascetic in this worldly life, and to desire
what is with Allaah. If you do so, Allaah will love you for your
desire for what is with Him, and people will love you for leaving
their worldly lives for them. As-Salaamu Alaykum."
'Urwah ibn Az-Zubayr reported that the Mother of the Believers,
'Aa'ishah once received eighty thousand Dirhams from Mu'aawiyah and by
that evening she did not have even a single Dirham left. Her maid said
to her, "Should younot have bought a Dirham's worth of meat for us?"
She replied, "If you had reminded me,I would have done."
Ibn Mas'ood said, "The worldly life is the home of those who have no
home and the wealth of those who have no wealth. The one who has no
knowledge accumulates in it."
When 'Umar reached Ash-Shaam (greater Syria), his soldiers met him
while he was wearing a lower garment, a pair of leather socks and a
turban. He was pulling along his riding animal and walking in puddles.
The soldiers said to him, "O commander of the believers, Will the
soldiers and patriarchs of Ash-Shaam meet you while you are in this
state?" He replied, "Weare people whom Allaah has honored by Islam, so
we will not seek honor in anything else."
A man visited Abu Tharr and looked around at his house and said, "O
Abu Tharr, I do not see any belongings or furniture in your house!" He
replied, "We haveanother house [i.e., his house in Paradise] to which
we send our good belongings." He added, "The owner of the house [i.e.,
Allaah] will not leave us in this house."
'Amr ibn Al-'Aas said in a sermon that he delivered in Egypt, "What a
huge difference there is between your way and the guidance of your
Prophet ! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali said, "I married Faatimah while we had no bedding but theskin of
a ram that we would sleep on at night and place the fodder for the
camel on it during the day. I had no one to serve mebut her, and she
would get so exhausted that her forelock would fall on the edge of the
bowl when she kneaded."
When Mu'aath ibn Jabal was about to die, he said, "O Allaah, You know
that I did not love this worldly life and longevity in it for the sake
of digging rivers or planting trees [i.e., the sustenance in this
worldly life]. Rather, [I wanted it] for the sake of fasting during
the day, performing voluntary prayers at night, and attending the
assemblies of remembering Allaah, despite them being crowded."
Imaam Ahmad ibn Hanbal mentioned that the best person from the
generation that succeeded that of the Companions of the Prophet
interms of knowledge was Sa'eed ibn Al-Musayyib but the finest in
general was 'Uways Al-Qarni . 'Uways would say, "Take death as a
pillow whenyou go to sleep and put it before your eyes when you are
awake."
Maalik ibn Dinaar said, "A person intends to marry the most beautiful
woman in the district, so she says to him. 'I want garments made of
wool', then she takes away his religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah would open his shop, and if he earned just two
Dirhams, he would close it.
Sa'eed ibn Al-Musayyib wouldtrade in oil, and after his death he left
four hundred Dinaars, saying, "I left them to protect myhonor and
religion."
Sufyaan Ath-Thawri said, "Asceticism in this worldly life is to not
have the hope of a long life, rather it is to eat rough food or wear
rough clothes."
Ash-Shaafi'i also dispraised this worldly life and being attached to it.
Abu Sulaymaan Ad-Daaraani would say, "All that distracts youfrom
Allaah The Almighty, whether family, wealth or children, is a
misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet and his companions as examples. This act is perfect reliance
upon Allaah The Almighty and instills contentment in the heart, which
in turn leads to the comfort of this worldly life and the happiness of
the Hereafter. The ascetic person is loved by Allaah The Almighty and
by other people. Therefore, if you have possessions, praise Allaah The
Almighty and do not let your heart be attached to the worldly life.
Likewise, if you are poor, be patient, for people who were better than
you were deprived of the pleasures of this worldly life. Our Prophet
would sleep on amat such that its marks appearedon his body, and he
died while there was no provision on the shelf of 'Aa'ishah except a
handful of barley that she would eat from. If one were to enter
therooms of his wives, his head would touch the ceiling. 'Umar ibn
Al-Khattaab the caliph of the Muslims, once delivered a sermon wearing
a garment that had twelve patches.
These people were not deprived of the pleasures of this worldly life
because of their abasement inthe sight of Allaah The Almighty, rather
because of the abasement of the worldly life in His sight, which does
not even equal the weight of a wing of a mosquito; and the two
voluntary units of prayer before Fajr prayer are better than this
worldly life and what it contains. In order for onenot to despair over
what has eluded him, he should not exult in pride over what Allaah The
Almighty has given him. The believer does not become disappointed over
being disgraced in it nor compete with others over its glory, as he
has his own concern and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. Thebasic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.

Dought & clear, - Is it permissible for a Muslim man to give accommodation to a man who is a stranger orto host him in the marital home?.

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> Am a husband, in islam isit allow to stay with a muslim man in my
marital house under oneroof,without my wife consent and what is the
ruling regarding to that.
Praise be to Allah.
The husband is obliged to provide his wife with separate accommodation
that willshield her from people's view and protect her from cold and
heat, in which she can take care of her private affairs without anyone
disturbing her. The husband does not have the right to force his wife
to live with anyone,because that is harmful to her and impinges upon
her right to privateaccommodation which isguaranteed to her by Islam.
Al-Kaasaani (may Allah have mercy on him) said:if the husband wants
herto live with her co-wivesor with one of her in-laws such as the
husband's mother, sister,daughter from another wife or other
relatives, and she refuses to do so,then he has to provide her with
separate accommodation, because living with others may cause her
annoyance and harm, and her refusal is indicative of annoyance and
harm. Moreover, he needs to be able to be intimate with her at any
time, and that is not possible if there is a third person present with
them. But if there are several rooms in the house and he allocates one
room to her and puts a lock on the door, they said: She does not have
the right to ask himfor separate accommodation.
End quote from Badaa'i' as-Sanaa'i', 4/23
We have previously discussed the wife's right to separate
accommodation and the opinions of the scholars concerning that. Please
see fatwas no. 142998 and 167997 .
With regard to this question, the answer to that depends according to
the nature of this man's stay in the house.
If his stay is temporary, such as if he is a guest for example, then
this is the husband's right and the wife has no right to object to
that, so long as she has a place in the house when she can sleep and
her privacy is assured, without the guest being able to see her. A
woman's living with a man who is a stranger (non-mahram) to her is
permissible subject to two conditions:
1. That there be a mahram or husband present with her
2. That there be several rooms and enough space so that the
stranger cannot see the woman.
It says in al-Ghurar al-Bahiyyah fi Sharh al-Bahjah al-Wardiyyah by
Shaykh Zakariya al-Ansaari (4/364): From this the issues of living in
the same accommodation and khulwah become clear; it is known that it
is permissible for a man to be alone with a non-mahram woman if
amahram (of hers) is present, and that it is not allowed for him to
live in the same accommodation as her unless there are a number of
rooms or the house is spacious enough so that they cannot see one
another. End quote.
One of the indications that it is permissible for a man to host a
guest in his house is the report narrated by Imam Muslim in his
Saheeh, no.2084, from Jaabir ibn 'Abdillah (may Allah be pleased with
him), according to which the Messenger of Allah (blessings and peace
of Allah be upon him) said: "A bed for the man, a bed for his wife, a
third for the guest, and the fourth is for the shaytaan."
This hadeeth indicates that there is nothing wrong with a man having a
bed ready for one who comes to stay with him as a guest. In Fayd
al-Qadeer Sharh al-Jaami' as-Sagheer (4/424) it says: With regard to
the bed for theguest, that is something that should be prepared by the
host, because thatis part of honouring himand giving him his due, and
because he cannot sleep with him and his family in the same bed. What
the hadeeth meansis that if a man wants to have more than one bed,
then the limit is three and the fourth is unnecessary, so it is an
extravagance. End quote.
In fatwa no. 117957 we explained that the wife does not have the right
to object to her husbandhosting a guest in his house so long as that
does not cause her direct harm.
But if this man is going to stay in the house permanently or
long-term, then in that case it is permissible for the wife to object
to that, and it is not permissible for the husband to force her to
accept it, because she will be harmed by the presence of a non-mahram
in the house. It is also contrary to her right to separate
accommodation.
With regard to the rulings on this matter, khulwah between the guest
or lodger and the wife should be avoided (i.e., they should not be
alone together), and lowering the gaze and other matters of Islamic
etiquette should be adhered to. For information on the ruling on
khulwah or being alone with a non-mahram woman, see fatwa no. 94019
With regard to the wife serving her husband's guests, this is a matter
concerning which there is a difference of opinion among the scholars.
The Maalikis and those who agreed with them are of the view that the
wife is not obliged to serve her husband's guests even insituations
where she is obliged to serve her husband.
It says in ash-Sharh al-Kabeer by Shaykh al-Dardeer and Haashiyat
ad-Dasooqi (2/511): If the wife is notable to do housework orshe is
able, and the husband is poor, then she must do basic housework such
as making dough, sweeping, tidying up and cooking for him, butnot for
his guest.
End quote.
Some scholars think that it is obligatory for the wife to serve the
guests on a reasonable basis. Al-'Ayni (may Allah have mercy on him)
said:
The child and wife are obliged to serve the guest as the head of the
household is obliged.
End quote from 'Umdat al-Qaari Sharh Saheeh al-Bukhaari, 5/101
The more correct view is that the wife is obliged to serve her
husband's guests on a reasonable basis. Shaykh Ibn 'Uthaymeen (may
Allah have mercy on him) was asked about a woman whose husband asked
her on some nights of Ramadan to make food for his guests, but when
she did that she felt very exhausted and was not able to pray qiyaam
on those nights – is she obliged to obey him in that regard, if that
goes on for most of the nightsof Ramadan? He said: What is required is
for the wife to treat her husband in a fair and kind manner and for
theman to treat his wife in a fair and kind manner. Allah, may He be
exalted,says (interpretation of the meaning): "Live withthem in
accordance withwhat is fair and kind" [an-Nisa '4:19]. It is not part
of being fair or kindfor the man to make his wife exhausted with
serving him at such times and in such situations. But if he insists
then what his wife should do is obey him, and if she is too tired to
pray qiyaam, or it is too difficult for her, then Allah, may He be
exalted, will record for her what she intended and wanted to do,
because she only failed to do it because of the excuse of doing what
she was obliged to do ofobeying her husband.
End quote.
And Allah knows best.

Dought & clear, - Putting two prayers together when not travelling.

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I live in Britain and I pray in a mosque that is near where I live,
but the congregation in this mosque puts Maghrib and 'Isha' prayers
together at the time of Maghrib. The reason they give for that is that
the time period between'Isha' and Fajr prayer is very short and is not
sufficient for rest. Please note that the imam of the mosque gives as
evidence for that the fact that according to the report of Ibn
'Abbaas, the Prophet (blessing and peace of Allah be upon him) put
together Zuhr and 'Asr, and Maghrib and 'Isha', in Madinah with no
excuse.
Praise be to Allah.
The shar'i texts clearly indicate that it is obligatory to offer the
five daily prayers at the specified times, and that it is not
permissible to put together Zuhr and 'Asr, and Maghrib and 'Isha',
without any excuse such as sickness, travelling, rain and the like
which would make it difficult to offer each prayer at its own time.
Allah, may He be exalted,says (interpretation of the meaning):
"Verily, the prayer is enjoined on the believers at fixed hours"
[an-Nisa' 4:103], i.e., the prayer is obligatory at specific and known
times.
See: Fath al-Baari by Ibn Rajab al-Hanbali, 3/7-8
Ibn Abi Shaybah (2/346) narrated from Abu Moosa al-Ash'ari and 'Umar
ibn al-Khattaab (may Allah be pleased with them) that they said:
"Putting prayers together without any excuse is a major sin."
With regard to the report narrated by Muslim (1/489) from Ibn 'Abbaas
(may Allah be pleased with him), who said: The Messenger of Allah
(blessings and peace of Allah be upon him) put together Zuhr and 'Asr,
and Maghrib and 'Isha', when there was no fear and he was not
travelling and it was not raining – this does not mean that he put
prayers together without any excuse. Rather it was said to Ibn 'Abbaas
concerning that:What made him do that?He said: He wanted not to make
things difficult for his ummah. In other words, he did not want to
cause them hardship and difficulty. This indicates that there was an
excuse for putting prayers together in this hadeeth, and were it
notfor putting the prayers together it would have caused hardship for
the people.
Al-'Allaamah Ibn Baaz (may Allah have mercy on him) said in his
comment on Fath al-Baari (2/24): The correct way to interpret the
hadeeth mentioned is that he (blessings and peace of Allah be upon
him) put together the prayers mentioned because of some difficulty
that occurred on that day, such as widespread sickness, severe cold or
mud and the like. This is indicatedby the fact that when he was asked
about this putting the prayers together, Ibn 'Abbaas said: "so that he
would not make things difficultfor his ummah." This is a clear answer
which indicates that there was an excuse. End quote.
Based on that, quoting this hadeeth as evidenceis not appropriate.
What is required is to offer each prayer at the time specified for it
in sharee'ah. If there is an excuse or reason for putting prayers
together, such as sickness or rain, then there is nothing wrong with
putting prayers together in that case.
And Allah knows best.

Face or Feet? - Islamic Stories

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Once a Muslim scholar was flying to a country with an airplane. When
the time for salah came, he went to the bathroom to make wudhu
(ablution). Since,the bathrooms in airplanes are very small, he had to
open the door to lift up his foot to the sink. An air hostess cameto
him and told him not to wash his feet in the sink because they are
dirty. The scholar calmly asked the hostess "How many times do you
washyour face?" The hostess replied "Usually once or twice." Then the
scholar replied "I wash my feet five times a day for prayers.
Therefore, my feet are cleaner than your face."
The purpose of this storyis not to get a good laugh. However, it
teaches us how regular we should be about prayers.