Belief in the divine scriptures

The Holy Quran
The Holy Quran is the Divine Book - the miracle revealed to Muhammadfrom Allaah.
As Muslims, we say: "There is nothing worthy of worship except Allaah
and Muhammad is His Slave and Messenger." The Quran is a book that
could not have been compiled by any human being, nor could it have
been revealed by anyone but Allaah. Therefore, anyone who alleges that
Muhammadproduced the Quran is attributingdivinity to him, refusing to
acknowledge him as a Prophet and is virtually describing him as 'God'.
Allaah states in the Quran )what means(:"And you did not recite before
it ]i.e., the Quran[ any scripture, nor did you inscribe one with your
right hand. Then ]i.e., otherwise[ the falsifiers would have had cause
for doubt."]Quran 29:48[
Muhammadwas unlettered. He never went to school and could not read or
write; in fact, there was no school in his town at that time.
Furthermore, the country he was born in had not known much of
civilisation or progress. How, then, could such aperson produce a work
like the Holy Quran? He came from a village surrounded by dark
mountains and the wilderness of the desert – a remote place, unheard
of at that time. No one in that village had any knowledgeof the
philosophy of Greece and Rome, or of the literature of Indiaand
Persia. It was a village, devoid of any academic tradition and
activity. There was no one there with even a minimum level of
education and knowledge.
The Holy Quran excels in both its literary values and its unique
treatment of law. It contains an entire legal system which is perfect
in every detail. As for the theology therein, and the knowledge of the
unseen, it givesinformation which is not known to anyone - information
which the human intellect is unable to perceive. It reveals laws and
phenomena on the subject of nature which were previously unknown, and
not only during the time of the Prophet- some of these laws were
discovered thirteen hundred years later, while others still remain
undiscovered.
The Holy Quran challenges all humanity. Humanity and jinn are asked
to produce ten chapters, orat least one, like the chapters of the Holy
Quran, but they failed to produce even one chapter, as Allaah Almighty
Says )what means(:"Or do they say: 'He ]i.e., Muhammad[ invented it.?'
Say: 'Then bring ten chapters like it that have been invented and call
upon ]for assistance[ whomever you can besides Allaah, if you should
be truthful.'"]Quran 11:13[
There are more facts and information that still remain undiscovered,
yet are written about in the Holy Quran. Every now and then scholars
extract new information from it, and contribute to human knowledge in
general and to the better understanding of Islam in particular.
Faith in other revealed books
Muslims believe in the Holy Quran and all the other revealed Books
mentioned in it. These are: the Scrolls )of Ibraaheem(, the Psalms
)revealed to Prophet Daawood(, the Torah )revealed to Moosa( and
theGospel )revealed to 'Eesaa(.
The Holy Quran was revealed to confirm the true and original message,
as well as to expose the distortions made to the earlier messages;
Allaah Says )what means(:"And We have revealed to you, ]O Muhammad[,
the Book ]i.e., the Quran[ in truth,confirming that which preceded it
of the Scripture and as a criterion over it. …"]Quran 5:48[
We therefore believe in the other revealed books where they tie in
with what is said in the Holy Quran but reject all that is contrary to
it.
1- The Scrolls of Ibraaheem
Allaah informs us about what is mentioned in the Scrolls of Ibraaheem
and is repeated in the Scrolls of Moosaa; Allaah, the Most Exalted,
Says )what means(:"That no bearer of burdens will bear the burden of
another."]Quran 53:38[
The Quran refers to the Scrolls of Ibraaheemin the verse )which
means(:"But you prefer the worldly life, while the Hereafter is better
and more lasting. Indeed, this is in the former scriptures, the
scriptures of Ibraaheem and Moosaa."]Quran 87:16-18[
2- The Psalms )Zaboor(
Allaah Says )what means(:"…And to Daawood We gave the book ]of
Psalms[."]Quran 4:163[
It was mentioned in the Psalms that the righteous will inherit
theearth. Allaah Almighty Says in the Holy Quran )what means(:"And We
have already written in the book ]of Psalms[ after the ]previous[
mention ]i.e., the Torah[ that the righteous will inherit the
earth."]Quran 21:105[
The earth in this verse may perhaps mean Paradise, as is understood
from another verse )which means(:"And they will say: 'Praise to
Allaah, who has fulfilled for us His promise and made us inherit the
earth ]so[ wemay settle in Paradise wherever we will. And excellent is
the reward of ]righteous[ workers.'"]Quran 39:74[
3- The Torah
The Torah is also a book revealed by Allaah. It contained guidance for
people as well as Divine commandments; Allaah Says )what means(:"But
how is it that they come to you for judgement while they have the
Torah, in which is the judgement of Allaah?..."]Quran 5:43[
He Almighty also Says )what means(:"Indeed, We sent down the Torah, in
which was guidanceand light."]Quran 5:44[
And among the Divine commandments it contained were, as Allaah informs
us in the Quran )what means(:"And We ordained for them therein ]i.e.,
inthat Torah[: a life for a life, an eyefor an eye, a nose for a nose,
and an ear for an ear, a tooth for a tooth, and for wounds is legal
retribution …"]Quran 5:45[
The Torah also contained glad tidings about the coming of our Prophet
Muhammad. Allaah Says )what means(:"Those who follow the Messenger,
the unlettered prophet, whom they find written ]i.e., mentioned[ in
what they have of the Torah…"]Quran: 7:157[
The Torah described the believers, as Allaah gave reference in the
Quran Saying )what means(:"Muhammad is the Messenger of Allaah; and
those with him are forceful against the disbelievers, merciful amongst
themselves. You see them bowing and prostrating ]in prayer[, seeking
bounty from Allaah and ]His[ pleasure. Their mark ]i.e., sign[ is on
their faces ]i.e., foreheads[ from the trace ofprostration. That is
their description in the Torah..."]Quran48:29[
4- The Injeel )Gospel(
Regarding the Injeel, Allaah Says )what means(:"…And We gave him
]i.e., 'Eesaa Son of Maryam[ the Gospel, in which was guidance and
light and confirming that which preceded it of the Torah…"]Quran 5:46[
Allaah also confirms that the Injeel contained Divine Laws by Saying
)what means(:"And let thepeople of the Gospel judge by what Allaah has
revealed therein."]Quran 5:47[
We are also informed that the Injeel comprises the amended laws of the
Torah; Allaah Says )what means(:"And ]I have come[ confirming what was
before me of the Torah and to make lawful for you some of what was
forbidden to you…"]Quran 3:50[
The Injeel, like the Torah, conveyed glad tidings of the advent of
Muhammadand a description of the believers. Thus,we believe in all the
books that the Almighty has revealed and werespect all the prophets,
may Allaah exalt their mention, and believe that the only one of all
Divine Books that remained preserved in its original form is the
Quran.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Meaning of tafweed with regard to the names and attributes of Allah )i.e., thinking that only Allah knows what ismeant(.

Praise be to Allah, I know what is meant by these four things ]with
regard to the names andattributes of Allah[: tahreef )distorting the
meaning(, ta'teel )denying the apparent meaning(, tawqeef )refraining
from discussing the meaning( and tamtheel )likening Allah to His
creation(. Butsome scholars also speakof a fifth matter, namely
tafweed )thinking that only Allah knows what ismeant(, and I do not
know what tafweed is. Can you please explain to me what it means
andthe evidence for it?
Praise be to Allah.
Firstly:
Tafweed with regard to the names and attributesof Allah, may He be
exalted, has two meanings:
1.
A correct meaning, which is affirming the wording and the meaning to
which is points, then leaving knowledge of how it is to Allah. So we
affirm the beautiful names and sublime attributes of Allah, and we
acknowledge and believe in their meanings, but we do notknow how they
are.
So we believe that Allah, may He be exalted, rose over the Throne in a
realsense as befits His Majesty, in a manner that is not like this
action on the part of human beings, but how that occurred is unknown
to us. Hence we leave knowledge of how it occurred to Allah, as Imam
Maalik and others said when asked about this rising over )istiwa'(:
The rising overis known but how is unknown.
See: Majmoo' al-Fataawaby Shaykh al-Islam ]Ibn Taymiyah[, 3/25
This is the view of Ahl as-Sunnah wa'l-Jamaa'ah: We affirm the
attributes of Allah, may He be exalted,without likening Him to His
creation or discussing how. Allah, may He be exalted, says
)interpretation of the meaning(: "There is nothing like unto Him, and
He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Ibn 'Abd al-Barr )may Allah have mercy on him( said: Ahl as-Sunnah are
unanimously agreed on affirming the attributes that are mentioned in
the Qur'an and Sunnah, and interpreting them as they appear to mean,
not metaphorically. But they do not discuss how any of them are.
Al-'Uluw li'l-'Aliy al-Ghaffaar, p.250
2.
The second meaning of tafweed, which is an incorrect meaning, is
affirming the wording without understanding what it means. So they
affirm the words only, "The Most Beneficent )Allah( Istawa )rose over(
the )Mighty( Throne" ]Ta-Ha 20:5[, then they say: We do notknow what
it means or what Allah meant by it!
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
With regard to tafweed, it is known that Allah, may He be exalted, has
commanded us to ponder the Qur'an and urged us to understand it. So
how can it be possible that we are expected to turn away from
understanding it, knowing it and pondering it?
Moreover, the text )of the Qur'an( is intended to guide us, explain to
usand bring us forth from darkness into light. But if there are parts
of this text the apparent meaning of which is falsehood and disbelief,
and we are not expectedto understand the apparent meaning or the
hidden meaning, or we are expected to understand the hidden meaning
without any reference to that hiddenmeaning in the text, in either
case the text that is addressed to us does not explain the truth, and
we do not know whether the apparent meaning of the text is falsehood
and disbelief.
In fact what these people say about the One Who addressed these words
to us, that He did not make the truth clear to us and He did not
explain it to us, yet He instructed us to believe in it; and that what
He addressed us with and commanded usto follow and refer to does not
explain the truth or disclose it, and rather the apparent meaning of
these verses may lead to disbelief and falsehood; and that He wanted
us to understand from these texts or to conclude fromthem something
for which there is no supporting evidence– allof that amounts to
something that it is known from the basic teachings of Islam that
Allah and His Messenger are above such a thing and that this tafweed
is akin to the views of the distorters and heretics. … Thus it is
clear that the view of those who promote tafweed and claim that they
are following the Sunnah and the early generations of the ummah is one
of the worst views of innovation and heresy. End quote.
Dar' at-Ta'aarud, 1/115
Shaykh Saalih al-Fawzaan )may Allah preserve him( said:
The view of the early generations was not tafweed; rather their way
was to believe in these texts as they were revealed and to affirm the
apparent meaning that is indicated by thesewords and their linguistic
usage. At the same time, they did not liken any of these )divine(
attributes to the attributes of His creation, as Allah, may He be
exalted, says )interpretation of the meaning(: "There is nothing like
unto Him, and He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Al-Muntaqa min Fataawaal-Fawzaan, 25/1
Shaykh Ibn Jibreen )may Allah have mercy on him( said:
The correct view is to refrain from interpreting the texts in a way
other than the apparent meaning and to affirm the divine attributes
that are mentioned in these textsaccording to the apparent meanings
indicated in these texts, yet refraining from discussion of their
nature, leaving knowledge thereof to Allah, and also believing that
they are not to be understood in a manner that likens the Lord or any
of His attributes to any of His creation. So we should not liken any
of His attributes to those of any of His creation or interpret them in
a way other than the way they are meant to be understood. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 64/41
Shaykh 'Abd ar-Razzaaq 'Afeefi )may Allah have mercy on him( said:
The view of the salaf is that tafweed applies only to the nature of
the divine attributes, not themeaning. End quote.
Fataawa ash-Shaykh 'Abd ar-Razzaaq 'Afeefi, p. 104
Shaykh Ibn Baaz )may Allah have mercy on him( said:
Ahmad said concerning those who promote tafweed: They are worsethan
the Jahamis. Tafweed means saying: Only Allah knows what it means.
This is not permissible because the meaning is known to thescholars.
Maalik )may Allah have mercy on him( said: Istiwa' )rising over( is
known, but how it occurred is unknown. This was narrated from Imam
Rabee'ah ibn Abi 'Abd ar-Rahmaan and from other scholars. The meanings
of the divine attributes are known to and understood by Ahl as-Sunnah
wa'l-Jamaa'ah, such as pleasure, anger, love, rising over, smiling and
so on. These are meanings that are distinct from other meanings.
Smiling is something other than pleasure; pleasure is something other
than anger; anger is something other than love; hearing is something
other than seeing. All of them are known to be attributes of Allah,
may He be exalted, but they cannot be likened to the attributes of
created beings. End quote.
Fataawa Noor 'ala ad-Darb by Ibn Baaz, p. 65
He also said:
Imam Ahmad )may Allah have mercy on him( and other leading scholars
ofthe early generations denounced those who promoted tafweed and
regarded them as innovators because what their view implied was that
Allah, may He be exalted, addressed to His slaves something the
meaning of which they could not understand or know what He meant by
it. But Allah, may He be glorified and exalted, is far above such a
thing and Ahl as-Sunnah wa'l-Jamaa'ah know what He, may He be
glorified, meant by His words; they ascribe to Him what is implied by
His names and attributesand they declare Him to be above anything that
is not befitting to Him. They know from His words and from the words
of His Messenger )blessings and peace of Allah be upon him( that He
has the attribute of absolute perfection in allthat He has told us
Himself or that His Messenger )blessings and peace of Allah be upon
him( has told us about Him. End quote.
Majmoo' Fataawa Ibn Baaz, 3/55
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
Tafweed is of two types; one has to do with the meaning and the other
has to do with discussing how.
Ahl as-Sunnah wa'l-Jamaa'ah refrain from discussing how, but they do
not reject the meaning; rather theyaffirm it and explain it. Anyone
who claims that Ahl as-Sunnah are the ones who promote tafweed in the
sense of saying that only Allah knows the meaning is telling lies
about them. End quote.
Liqa' al-Baab al-Maftooh.67/24
Secondly:
Some people think that the view of the salaf is tafweed; they
misunderstand that fromwhat the salaf said about the hadeeths which
speak of the divine attributes: "Let them pass as they came without
discussing how."
But this is an incorrect understanding; rather the view narrated from
the salaf indicates that they affirmed the divine attributes according
to their meanings, but theystated that they did not know how those
attributes were.
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
The words of Rabee'ah and Maalik, "The rising over )istiwa'( is not
unknown, how cannot be comprehended and belief in it is
obligatory",are in accordance with the words of the others, "Let them
pass as they came without discussinghow." They only stated that it is
not possible to know the nature of the attribute; they did not deny
the attribute itself.
If the scholars had believed in the mere wording, without any
understanding of the meaning in a manner that is befitting to Allah,
they would not have said "The rising over )istiwa'( is not unknownand
how cannot be comprehended", and they would not have said "Let them
pass as they came without discussing how." In that case the rising
over would not have been known; rather it would have been unknown.
Moreover, there would be no need to deny comprehension of the nature
of the attribute ifhe did not understand any meaning from the wording;
rather there would be a need to denycomprehension of the nature of the
divine attributes when the attributes are affirmed.
Moreover, the one who denies the divine attributes does not needto say
"without discussing how". The one who says that Allah is not on the
Throne does not need to say "without discussing how". Therefore if the
way of the salaf was to deny the divine attributes in end of
themselves, they would not have said "without discussing how".
Moreover, their saying "Let them pass as they came without
discussinghow" implies acceptanceof the apparent meaning of the
attributes. As these words refer to certain meanings, if the meanings
referred to are not what was intended, then they should have said: Let
these words pass whilst believing that what theyindicate is not the
intended meaning, or: Let these words pass whilst believing that Allah
is not to be described by what these words indicate. In that case they
would not be allowed to pass as they came, and in that case it would
not be said "without discussing how", because denying the nature of an
attribute that is not proven is meaningless.
End quote from al-Fataawa al-Hamawiyyah, 5/41
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said something similar:
It is well known that the salaf said some things in general terms and
made other statements that were more specific concerning the verses
and hadeeths that speakof the divine attributes. An example of a
general statement is: "Let them pass as they came without discussing
how."
This was narrated from Makhool, az-Zuhri, Maalik ibn Anas,
Sufyaanath-Thawri, al-Layth ibn Sa'd and al-Awzaa'i.
This phrase is a refutation of those who denied the divine attributes
)ta'teel( and those who likened Allah to His creation )tamtheel(. The
words "Let them pass as they came" are a refutation of those who
denied thedivine attributes, and the words "without discussing how"
are a refutation of those who likened Allah's attributesto those of
His creation.
This also indicates that the salaf attributed sound meanings to the
texts which speak of the divine attributes, in a manner that is
befitting to Allah. This is indicatedin two ways:
1.
Their saying "Let them pass as they came". Whatis meant is accepting
themeaning indicated by these words. There is no doubt that this
wording affirms the concept in a manner that is befitting to Allah,
may He be exalted. If they did not believe that these words)that speak
of the divine attributes( had a meaning, they would have said: Let
this wording pass and do notdiscuss its meaning, and the like.
2.
Their saying: "without discussing how". It is obvious that they
affirmed the meanings of these words, because if they did not accept
themeanings of these words they would not have needed to say, Do not
discuss how. That which is denied does notexist in the first place,
soto say that we should not discuss how is meaningless. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 4/32
And Allah knows best.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Dought and clear - When making up missed fasts, it is essential to form the intention the night before, as is required in the case of the original fast .

I wasnt aware that ramadan fasts missed due to menstruation had to be
made up before nafl ones and I started keeping some nafl ones so is it
possiblefor me to change the intention of the previousnafl ones I have
kept or to change the intention of fast during the day? Because the
one I kept today for example I started off with the intention of
keeping a nafl fast but can I now change this to the intention of
making up the ones I missed in ramadan?
Praise be to Allah.
Firstly:
It is not valid to change the intention of observing the voluntary
fast that one has completed in order to make it a fast to make up for
a day of Ramadanwhich one did not fast, because when making up missed
fasts, it is essential to form the intention the night before, because
making up missed fasts comes under the same ruling asthe original
fast. The Prophet )blessings and peace of Allah be upon him( said:
"Whoever does not intend to fast before dawn, his fast does not
count." Narrated by at-Tirmidhi, 730; classed as saheeh byal-Albaani
in Saheeh at-Tirmidhi. At-Tirmidhi said after quoting it: What is
meant, according to the scholars, is that the fast does not count for
the one who did not form the intention to fast before dawn broke in
Ramadan or when making up a missed Ramadan fast or when fasting in
fulfilment of a vow. If he did not form the intention to fast from the
night before, then it does not count. As for voluntary fasts, it is
permissible for him to form the intention after dawn breaks. This is
the view of ash-Shaafa'i, Ahmad and Ishaaq. End quote.
an-Nawawi )may Allah have mercy on him( said:
A Ramadan fast or making up a fast or an expiatory fast or a fast
offered as fidyat al-Hajj )compensation for mistakes in Hajj( or other
obligatory fasts are not valid if the intention is made duringthe day.
There is no difference of opinion onthis matter.
End quote from al-Majmoo', 6/289
See: al-Mughni by Ibn Qudaamah, 3/26
That is because changing the intention after finishing an act of
worship does not have any impact.
As-Suyooti )may Allah have mercy on him( said in al-Ashbaah
wa'n-Nazaa'ir, p. 37:
If a person intends to end his prayer after completing it, that does
not render it invalid, according to scholarly consensus. The same
applies to all other acts of worship. End quote.
So the fast that was done with the intention of observing a voluntary
fast cannot count as a fast observed to make up for )a missed
obligatory fast(.
And because if he started observing it as a voluntary fast, then he
decided during the day to change it into a fast observed to make up
for)a missed obligatory fast(, then he would have fasted part of that
obligatory day on the basis that it was voluntary, so it cannot make
up for an obligatory fast, because actions are but by intentions, and
he fastedpart of the day with the intention of it being voluntary.
And because he changedthe intention from a general fast to a specific
fast, and that is not valid.
And Allah knows best.
For more information, see the answer to question no. 39689
But we should point out to you that observing naafil fasts is not
disallowed for the one who still has to make up Ramadan fasts, as
mentioned in the question. Rather the correct opinion is that if a
person wants to observe a voluntary fast when he owes an obligatory
fast, such as making up missed days from Ramadan and the like, his
fast is valid so long as he still has enough time to make upwhat he
owes before the next Ramadan begins. But what is not allowed is to
fast the six days of Shawwaal before making up what he owes from
Ramadan. However this is a matter concerning which the scholars
differed.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Prophets (a.s) of ALLAH (s.w.t) -

"I believe in ALLAH, in His Angels, His Scriptures, His Prophets, the
Day of Judgment, and in the factthat every thing good or bad (in the
world) is pre-destined by ALLAH the Exalted, and in the resurrection
after death."
Belief in all the Messengers of ALLAH for aMuslim is:
The Prophets were people from among mankind who were given the message
of Allah directly from the Angel Jibreel. According to a saying of
Prophet Muhammad (s.a.w.w), there are one hundred and twenty four
thousand (1,24,000) Prophets (a.s) who have ever been sent down on
earth. Only the main oneshave been mentioned in the Holy Quran.
Prophet Muhammad (s.a.w.w) was the seal of the prophets. After him no
new prophet is to be. TheMuslims believe that although his soul was
thefirst to have been createdby ALLAH, he was the last of all the
prophets to be sent down on earth. If a person doesn't believe in any
of the Prophet (a.s), is not a Muslim. All the prophets were people of
merit and patience, belief and certainty, truthfulness and
religiousness, chastity and impeccability, intelligence and
brilliance, trustworthiness; and conveyance of the message. The
Prophets (a.s) were numerous, the first of them was Adam (a.s), who
was created from clay as an unimpaired human in thebest of forms.
After Him among his offspring are; Sheesh, Idrees, Nuh, Huud, Salih,
Shoaib, Ibrahim, Lut, Ismail, Ishaq, Yaqub, Yusuf, Musa, Haroon,
Yeshua, Yunus, Ayyub, Dhu-l-Kifl, Ilyas, Alyasa, Daood, Sulayman,
Zakariyya, Yahya, Eesa, (a.s), and many others. The ALLAH's Messengers
(a.s) are human beings, and ALLAH's servants. ALLAH appointed them to
convey His messages to the other human beings. They were truthful;
neverlie, and did not commit sin. They showed miracles on Allah's
commands; convey His messages in full, without adding, or leaving out
anything from the ordersof ALLAH. Nor did they withhold any of His
messages. The Prophets (a.s) were also human beings, and ALLAH's
servants, they convey the commands of ALLAH to Hisbeings; were
truthful andnever told a lie, nor committed any sins. They did not
subtract or add anything in the commands of ALLAH, nor did they hide
any Divine orders. There is a minor difference between a Messenger
(a.s), and a Prophet (a.s). A Rasool is that Messenger, who is given a
new Shariat (Divine law) and a new Book. All Messengers are also known
as Prophets (a.s), whether or not theyare given a new Shariat (Divine
law). Thus, a Nabi may followed the previous Shariat and the Book. The
prophet were appointed only by ALLAH's choice; meaning that there were
no role for human effort, or intentions in this regard. This bestow,
solely, depends on ALLAH's will. Many Messengers and Prophets (a.s)
came to this world only ALLAH knows their exact number. A Muslim
should believe and testify that all of them were true andright
Messengers of ALLAH. The first Prophet was Prophet Adam (a.s), the
last Prophet was Holy Prophet Muhammad (s.a.w.w). The Muslims believe
that the appointment of the Prophets and Messengers(a.s) ended with
the Holy Prophet Muhammad (s.a.w.w). No new Prophet will come until
the Day of Judgment. After Prophet Muhammad(s.a.w.w), whosoever claims
to be a prophet, is a liar. Prophet Muhammad (s.a.w.w) is the most
exalted and glorious of all the Messengers and Prophets(a.s). He, too,
is ALLAH's servant and obedient to Him. He is the most exalted after
ALLAH, the Almighty. As the end of the Prophethood lasted by the death
of Prophet Muhammad (s.a.w.w), thechain of "Wahi", the messages sent
through Jibreel from ALLAH, was also ended. There should be not any
doubt for an Muslim to accept this fact.The one who says or deny it,
is a non believer.

Signs of Qayamat-the last day of the world

Signs of Qayamat{the last day of the world}
Signs of Qayamat "I believe in ALLAH, in His Angels, His Scriptures,
His Prophets, the Day of Judgment, and in the fact that every thing
good or bad (in the world) is pre-destined by ALLAH the Exalted, and
in the resurrection after death." "The Clatterer. What is the
Clatterer?. And what teaches thee what the Clatterer is?. The day that
men shall be like scattered moths. And the mountains shall be like
carded wool. Then as for him whose scales are heavy. He shall be ina
pleasing life. And as for him whose scales are light. His abode shall
be the Abyss. And what teaches thee whatit is?. A blazing Fire". ( 101
: 1-11 ) Al-Quran. The belief on the Signs near the Day of Judgment
for a Muslim is: Sayings of Prophet Muhammad (s.a.w.w): 1.Bani Israel
were been divided in 72 sects and my Ummah will be divided in 73
sects. All the sects will go in Hell except one. Companions (r.a)
asked:Oh Prophet Muhammad (s.a.w.w)!, which sect will be on the right
path?. Prophet Muhammad (s.a.w.w) said: The one who follows My
(Sunnah) and My Companion's (Sunnah). (Mishkawt) 2. There will appear,
at the end of time, people who will be called Rafdhi [Shia
(Rejecters)], they will reject the Islam. (Musnad Ahmed) 3. There will
be, at the end of the time, people who are called Rafdhi (Shia), they
will reject the Islam and spit it out.Thus, Kill Them for they are
polytheist. (Majma-u-Zawaid) Sayings of Hazrat Ali Murtaza (r.a): 1.
With regard to me, two categories of people will be ruined, namely he
who loves me too much and the love takes him away from rightfulness,
and he who hates me too much and the hatred takes him away from
rightfulness. The best man with regard to me is he who is on the
middle course. So be with him and be with the great majority (of
Muslims) because Allah'shand (of protection) is on keeping unity.
(Nahj-ul-Balagah) 2. Thebest one after the Messenger of ALLAH
(s.a.w.w) is Abu Bakr. And the best one after Abu Bakr is Umar." He
also whipped those who claimed that he is better than Abu Bakr and
Umar. (Ibn-e-Majah) So it is the duty of all Muslims to be aware of
this sign of Qayamat near us. We see this nation is in a minority as
told by the Hadith and have not only rejected the Islam but even had
cut the roots of the belief of a Muslim. The Jihad against them is the
most prior (in peace and in war) to upkeep the religion of ALLAH. The
one who fights back against them in any sense is being noted by ALLAH
who will give the unlimited reward just not for the defense in the
name of Him (s.w.t), Prophet Muhammad (s.a.w.w), Companions (r.a),
Ummahat-ul-Momineen (r.a) and the true Islam (the Islam of the
Sunni's) but also for thesacrificing the lives and the utmost
blood-shedding. May ALLAH keep away me, you andall Muslim Ummah from
this biggest "Shar". Ameen!

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

The original of the matter created in the brain: you must first read this to see the artistry of Allah!

A mighty waterfall tumbling down from on high, the boundless oceans
and the glorious, stunning mountains are all matchless works of Allah.
The stars, clouds, birds and fish are all His miracles. Most people
are in no doubt that a green forest that blossoms once again,grows and
flourishes in the spring is one of the beautiful and glorious works of
Allah.
Some people, however, regard skyscrapers, airplanes,
laboratories and computers rather differently. The fact that these are
made and built by human beings deceives them. They imagine that
technology, civilization, scientific and technical progress are
independent of Allah (Allah forbid) and forget that the human beings
who are instrumental in their coming into existence are also created
by Him. They fail to think that Allah, Who has made clouds the cause
of rain and the Sun the cause of light, has also made man the cause of
technology and civilization. They make the error of thinking that
human beings have a power independent of Allah (Allah forbid) and that
human beings invented the Internet, that human beings cause planes to
fly, that human beings invented the tea spoon or biro, that human
beings build space craft and that human beings discovered the forces
responsible for keeping planes aloft. They imagine that plasma TVs, CD
players, carpets, lampshades, cars and the products of advanced
technology all appeared as the result of human intelligence
andability.
They make a terrible error in not regarding these as the artistry of
Allah, and forget that He created them out of His mercy.
The fact is, however, that all these things, just like theseas, trees,
flowers, fruits, the Sun and the boundless mountains, are all works of
Allah. Allah in His mercy makes human beings the cause of all these
things listed above. Allah has given human beings the intelligence and
ability for this. Our Lord inspired them to discover these things. But
it is certain that Allah has the power to have created them with no
direct cause.
And everything we see is in fact CREATED "SPECIALLY FOR US" AND
"INDEPENDENT OF NATURAL CAUSES" as Allah's sublime artistry.
In order to understand this, we need to know that the matter we see
and touch is an image created inour brains, that it is specially
created for us, specially and moment by moment, and that we can never
have direct experience of the originals on the outside.

Allah creates our world as images in the brain

Everything we see as matter in fact consists merely of photons for
us.Photons are light particles with varying wavelengths. These waves
reach us and turn into electrical signals when they strike the retina
in our eyes. The electrical signals move along a predetermined path
and eventually reach the visual center in the brain. And there they
assume meaning in a quite amazing way: We are sure that what we see is
really there, and that there really is a television or a skyscraper in
front of us.
No matter how convincing the image of a skyscraper may be, what you
perceive as matter in fact consists of nothing more than electrical
signals. And the image forms in your brain, not in front of you. The
real image of the skyscraper outside will never reach you. All you
perceive, as electrical signals, is the light waves emitted from it.
To put it anotherway, what you see is nothing more than light waves
and electrical signals. For that reason, throughout your life youonly
experience an illusory image of a skyscraper, never the original of
it. Despite being an illusion, however, it still has a perfectly clear
and flawless appearance. It isvery difficult for you to realize the
fact that it consists only of electricalsignals. The image is so
perfectly created in the brain that it is almost impossible to
distinguishit from the original. This is the immaculate artistry of
our Almighty Lord.
A miracle is created every day, every moment in the human brain.
Although only electrical signals reach the brain, and although the
interior of the brain is pitch black and although this region is only
a few square centimeters in size, all the mountains, seas, fields, the
sky, endless wastes, houses, televisions, people, treesand in short
everything we see are all in the brain. Everything there is colored.
But there is no color in the brain. Everything there is light and
bright, but there is no light in the brain, noreven outside it.
Everything there is noisy and accompanied by sound, but the interior
of the brain is completely silent. There is a depth to everything
there; the stars seem very far away, while a pencil we hold in our
hand seems very close. But in fact everything is on the same plane in
ourbrains and at the same distance. The Sun seems to be thousands of
kilometers away. But it isactually right next to us, inside our
brains. The reason why the Sun exists in our brains is simply and
solely electrical signals. A heavenly body we know to be thousands of
kilometers across is actually created in a space of just a few square
centimeters. And,to remind ourselves, it exists solely as an
electrical signal, that we cannot hold in our hands nor even really
know exists.
For that reason, the world we see is not the original of matter. We
can never have direct experience of the original of matter on
theoutside. Our world is limited to what we are shown on the screens
in our brains. Apart from that, we have no guarantee whether entities
really exist or not, just as we have no guarantee whether the world
created for us is the same as the real world on the outside.
The world we see is the world that Allah transmits to our souls. There
is no matter in that world; no hardness, softness, scent or color.
There are only electrical signals. Allah makes electrical signals the
causes of the bright and colorful world He shows our souls. And it is
the soul He created for human beings that perceives and interprets
these images, rejoices, grieves, doubts, feels joyand longing,
remembers, loves and feels excitement in that world.

The dajjal's plotting has come to an end - 1

The life of this world is a transient thing in which good and bad,
beauty and ugliness appear, by their actions in which human beings are
tested, and in which believers and non-believers are distinguished
from one another.Almighty Allah, Who has created all beings and this
testing, has also created an enemy in the form of a denier and
wrong-doer to confront believers as part of the test. This denier,
whoconfronted prophets, messengers and believers throughout the
history, at a time when the hadiths of the Prophet (saas) tell us the
Prophet 'Isa (as) is expected to return to Earth, in the End Timesin
other words, will be the "Dajjal," or the Antichrist.
Dajjal is an Arabic word, derived from the root "dajl." Dictionaries
define Dajjal as "liar, fraud, a seditious and damned person who
confuse the minds, hearts, good and bad, the right and the wrong,
who hides the real face of something by gilding it, who wanders
everywhere."
The hadiths refer to the Dajjal as the greatest negative force to
appear in the end of times. The Dajjal, who will attempt to rule the
system of satan by means on enmity towards the messenger of Allah in
the End Times when extraordinary events take place, is perhaps one of
the worst deniers of all time. Our Prophet (saas) describes the
dimension of the corruption of the Dajjal as follows:
"There would be no creation (creating more trouble) than the Dajjal
right from the creation of Adam to the Last Hour." [i]
It is narrated in traditions that the Dajjal is a deceiver who
portrays truth as falsity and falsity as truth, and good as bad and
bad as good. Aswe are told in the hadith" He will also have Paradise
and Hell with him. Though his Paradise will appear as Paradise, in
reality it will be Hell, and likewise, though his Hell will appear
like Hell, in reality it will be Paradise." [ii],everything he calls
beautiful is actually an evil that will inflict disaster on humanity.
And the values he depicts as evil are actually beneficial and in the
interests of humanity. Yet since some peopledo not look at events in
the lightof the moral values of the Qur'anand the Sunnah of the
Prophet (saas), they will be misled by thethings to which the Dajjal
invitesthem and will follow him, while heedlessly turning their backs
on the path of Allah, which they should actually follow. They will see
what a grave error that is thanks to the climate of oppression the
Dajjal will establish. It is for these reasons that our Prophet (saas)
has warned mankind and told people to act in the knowledge that what
the Dajjal portrays as evil is in fact good:
"T he Dajjal will appear .A nd there will be along with him water an
d fire .W hat the people will see as water will be burning fire .A nd
what will appear as fire will be water .A ny one of you who will see
that should plunge in that which he sees as fire for it will be
sweet, pure water ." [iii]
[i] Muslim, Fitan: 126
[ii] Sahih Muslim
[iii] Sahih Muslim

The dajjal's plotting has come to an end - 2

As can be seen from the many various signs in the hadiths, the period
we are in is the "End Times." It is clear from the hadiths of the
Prophet (saas)that the End Times are taking place now and, by Allah's
leave, the return to Earth of the Prophet 'Isa (as) is also to be
expected in this period. Just as we are told in the hadiths, the
Dajjal is making his corruption felt in the End Times we are living
in, and rebellion, evil, division and degeneration is spreading across
the world. Many people have gone along with the corruption of the
Dajjal,turned their backs on proper moral values and accepted a
devilish system based on denial.
The greatest corruption of the Dajjal, in ideological terms, in the
End Times is Darwinism. Darwinist ideology, the worst nonsense of the
19thcentury, was initially criticized. But it spread throughout
society during the 20thcentury under the influenceof the Dajjal,
misled vast masses of people into believing in it, gathered a great
deal of supportand found its way into school text books and the
scientific literature. Despite being a terrible lie and devoid of any
scientific evidence even though it claims to be scientific, it managed
to deceive the world under the influence of the Dajjal.Again under the
Dajjal's influence, people regarded something non-existent as actually
existing and adopted a theory with no scientific nature as "an
explanation of the origin of life." Children began learning about
Darwin's theory of evolution right from primary school, the
most-watched pro-Darwinian television channels emphasized false
scenarios of evolution as "scientific research," and university
professors espoused this fraud with all their might and main. This is
a false system of belief through and through. Darwinism emerged as a
false religion, huge efforts went into making people blindly believe
in it, and those who did not believein it were excluded and
silenced.There has been no scientific evidence in favor of the theory
for 1.5 centuries. And it is impossible for there to be any. But since
Darwinism is a false belief system, false evidence is constantly
produced to support the theory of evolution and the real scientific
evidence that repudiates evolution is covered up. The scale of this
fraud is truly enormous and, as a perverted and false belief
systembased on denial of Allah, it is a known plot of the Dajjal's,
and one expected in the End Times according to what is revealed in the
hadiths.
This false belief system, which claims that living things came into
being by chance, which maintains that apes are the ancestors of
humanbeings, which seeks to convince human beings they are animals
with no responsibilities, which has led to mass slaughter and has
initiated wars through the twisted idea that the strong must crush the
weak, and whichregards human beings as worthless and inferior, is
actually Darwinism, one of the Dajjal's worst plots. However, having
persisted for the last 150 years, it has finally been thwarted in the
early 21stcentury. The Dajjal's plot is over, and the Dajjal is dead.
Mass deception has come to an end. False religion has been crushed in
the face of the true faith of Allah. There is no doubt that Allah will
make His faith prevail. Our Lord reveals in one verse:
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Fathwa - His job is based on a car he bought with ill-gottenmoney

Question
Salam aleykoum. I cheated on the examination of the driver's license
and I paidit with illicit money. I alsobought my car with illicit
money. Now I realize my work with my car and I got it working thanks
to the fact that I have a driving license. Is what I am in sin when I
drive? and the money I make at my job is illegal? Because I go every
day to my work with my car and I got this job due to the fact that I
dipose driver's license. Baraka Allah oufikoum
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
If you drive well and do the work entrusted to you properly, then you
are not sinful for driving the car or for doing your work as we
clarified in Fatwa 87821.
Also, it is not forbidden for you to benefit from your car or from
anything else on which you spent the forbidden money, but you are
obligated to repent from cheating and you should become acquitted from
the ill-gotten money which you have consumed or which you possess at
hand.
If you took the ill-gotten money from specific people, then you have
to give it back to its owners,and if the money is from Riba
)usury/interest( or the like, then you should spend what you still
possess of ill-gotten money in the general interest of the Muslims and
give it to the poor and needy so that your remaining money will be
lawful. By doing this, youwill be acquitted from sin. In addition, you
mustregret what you had done and be determined not to do that again,
and seek forgiveness for it. For more benefit, please refer to Fataawa
86527and 169205.
Allaah Knows best.

Fathwa - Saying that evil is a lack of good

Question
Some people say that evilis not an entity by itself, but rather, it is
a lack of good. Is this notion correct?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
There are evil souls like the devils and the rebellious jinn, and acts
and incidents of evil, like disbelief, dissoluteness, disease and
epidemic and so on. Indeed, Allaah created good and evil, and He tests
His slaves with them, as Allaah says )what means(: }And We test you
with evil and with good as trial.{]Quran 21:35[ For more benefit,
please refer to Fatwa 2855.
There is good and wisdom in all what Allaahdoes, but evil takes place
in the acts of the creatures, and this is due to the lack of good in
their acts.
Ibn Abi Al-'Izz Al-Hanafidealt with this subject when he interpreted
Al-'Aqeedah At-Tahaawiyyah as he said: "Know that all evil is due to
nonexistence, i.e. the nonexistence of good and the causes that lead
to it; in this sense it becomes evil, but as regards its very
existence, there is no evil in it. Example: evil souls: their presence
is good in itself, but evil happened to them because of depriving them
from good matter, as in principle they were created dynamic, so if
they were helped with knowledge and the inspiration of good, they will
move towards good, but if they were left )without help(, they will
move by their nature to what is contrary to this."
Allaah Knows best.

Fathwa - A case of obsessive whispers about purification

Question
My question is ragading purity as i am very concious about
purity.There are certain things which i note from Day to Day affairs ,
pls aclarify them. If blood comes from someone mouth , how many times
he has to wash his mouthto purify it.If blood comes and someone is not
able to purify it and after some time pure saliva comes out does it
means that mouth is purified. Which of these things have same ruling
as earth like they are pure if dry and no smell or stain of impurity
remains. Walls Fixed Doors or Windows Fixed Bathroom fitting Ropes on
which cloths are hanged to dry in open place. i always instruct in my
house to wash my cloths in such a way that it becomes pure by noting
even the minute details.If some lapse is made during that washing
which my wife or mother do not note during washing and theythink that
the cloths are pure , will the cloths be rendered as pure. I always
advise my home members to wash their hands or cloths and sometimes ask
them to tell hw they done it and if found something wrong advise them
to repeat which annoys them.I think this is my wrong practise should i
discontinue that and whatever they do i sud deem as all things pure.
If something ipmure is washed with solid soap , will the next cloth
washed with it become impure. If sometimes something impure like cream
is usedon hands, then after washing with water oily feel remains on
body.What wud be the order then. What wud bethe order if we wash
faceof small kid who throw milk with wet hands, will it purify the
face contaminated with milk ejected. Some times we some drops of
impure water on shoes and they dry , after that we polish the shoes
and bottom of our pants get some color of shoe polish as it falls on
shoes.Does our cloths become impure.After washing color of that polish
do not go easily what wud br the ruling. If impure cloths given to
laundry and after washing we dont know that they have washed according
to principal or not what is ruling.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
You should know, dear brother, that what you feel is not keenness on
purity; rather, it is a form of obsessive whispers. We ask Allaah The
Almighty to cure you from it. You are suffering from a strong form of
insinuating whispers regarding purification and impurity.
Amongst the ways of treating the person who suffers from whispers
regarding purification and impurity is not to mention to him the
detailed Fiqh matters for they may only increase his whispers.
Experience has taught us that going along with the one who suffers
from whispers and answering all what he is asking about will never end
and will increase him in nothing but whispers, especially ifthe
problems that he suffers go against what sane people agreed upon.
Hence, what we can say to you in brief is that firstly you have to
stop going to extremes and making things difficult for your family
regardingwashing clothes and hands. In principle, the Muslim purifies
himself and does purification well from impurity and what you are
doing in this regard is blameworthy exaggeration that has nothing to
do with religion.
Dear brother, stop doing that, may Allaah have mercy upon you, and
give up that exaggeration regarding impurity for it is the habit of
the Jews who used to cut off their garments and skin due tothe
impurity of urine andthus the one who suffers that kind of insinuating
whispers imitates them.
Kindly refer to the Fataawa 87127and 91332which clarify that the basic
principle with regard to all matters is that all things are pure
unless the contrary is proved, and Fataawa 83401and 96089about warning
against insinuating whispers regarding purification.
Allaah Knows best.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Dire consequences of injustice - II

Causes of Injustice
A- The devil: Allaah The Almighty Says )what means(:
}O you who have believed, enter into Islam completely ]and perfectly[
and do not follow the footsteps of Satan. Indeed, he is to you a clear
enemy.{]Quran 2:208[
}Satan has overcome them and made them forget the remembrance of
Allaah. Those are the party of Satan. Unquestionably, the party of
Satan - they will be the losers.{]Quran 58:19[
B- A persistent evil-enjoining soul; Allaah The Almighty Says )what
means(:}Indeed, the soul is a persistent enjoiner of evil.{]Quran
12:53[
C- Personal inclination; Allaah TheAlmighty Says )what means(:
}So follow not ]personal[ inclination, lest you not be just.{]Quran 4:135[
}But as for he who feared the position of his Lord and prevented the
soul from ]unlawful[ inclination, then indeed, Paradise will be ]his[
refuge.{]Quran 79:40, 41[
}…and do not obey one whose heart We have made heedless of Our
remembrance and who follows his desire.{]Quran 18:28[ There many other
similar verses.
Curing and Giving Up Injustice
1- Remembering that Allaah TheAlmighty never does injustice; He Says
)what means(:
}Whoever does righteousness - itis for his ]own[ soul; and whoever
does evil ]does so[ against it. And your Lord is not ever unjust to
]His[ servants.{]Quran 41:46[
}Indeed, Allaah does not do injustice, ]even[ as much as an atom's
weight{]Quran 4:40[
}Allaah wants no injustice to the worlds.{]Quran 3:108[
2- Considering the fateful destiny of unjust people: Allaah The
Almighty Says )what means(:
}And decidedly not one of you ]there is[, except that he will go
]herded[ down to it; that, for your Lord, has been a thing decreed, a
must. Thereafter, We will safely deliver the ones who were pious and
leave behind the unjust ]ones[, ]abjectly[ kneeling.{]Quran 19:71, 72[
}And your Lord would not have destroyed the cities unjustly while
their people were reformers.{]Quran 11:117[
}Say, "Have you seen for yourselves? In case the torment of Allaah
comes up to you suddenly or openly, will any be perished except the
unjust people?"{]Quran 6:47[
3- Not to despair of the Mercy of Allaah The Almighty: He Says )what
means(:}Indeed, no one despairs of relief from Allaah except the
disbelieving people.{]Quran 12:87[. It was narrated on the authority
of Safwaan ibn Muhriz that a man asked Ibn Umar"What did you hear the
Messenger of Allaahsay in private?"Ibn 'Umar replied,"I heard the
Prophetsay:
A believer will be brought extremely close to his Lord on the Day of
Resurrection. Enveloping him in His Mercy; He will make him confess to
his sins by asking him: "Do you remember doing this sin and thatsin?"
He will reply: "Yes, my Lord, I remember." Then Allaah The Almighty
will Say, "I covered it upfor you in the worldly life, and I forgive
you for it today." Then therecord of his good deeds will be handed to
him. As for the disbelievers and hypocrites, their evil acts will be
exposed publicly}…and the witnesses will say, "These are the ones who
lied against their Lord." Unquestionably, the curse of Allaah is upon
the wrongdoers...{]Quran 11:18["]Muslim[
Moreover, theHadeethabout the story of the man who killed ninety-nine
people, as well as theone who said:"By Allaah, if my Lord takes hold
of me, He would torment me as He has not tormented anyone
else."]Al-Bukhaari and Muslim[, support the same meaning that
abeliever must not despair of the mercy of Allaah The Almighty.
4- Imagining the predicament ofreckoning and judgment on the Day of
Judgment; Allaah The Almighty Says )what means(:}Andthe earth will
shine with the lightof its Lord, and the record ]of deeds[ will be
placed, and the prophets and the witnesses will be brought, and it
will be judged between them in truth, and they will not be wronged.
And every soul will be fully compensated ]for[ what it did; and He is
most knowing of what they do.{]Quran 39:68-70[
5- Remembrance and mentioning of Allaah The Almighty and seeking His
forgiveness: Allaah The Almighty Says )what means(:}And those who,
when they commit an immorality or wrong themselves ]by transgression[,
remember Allaah and seek forgiveness for their sins - and who can
forgive sins except Allaah? - and ]who[ do not persist in what they
have done while they know.{]Quran 3:135[
6- Restraining oneself from doing injustice and returning rights to
their owners: Sincere repentance is to feel remorse in the heart, to
restrain oneself from disobeying Allaah The Exalted, to ask Him for
forgiveness by the tongue, and endeavor to return rights to
theirowners. Consequently, whoever has transgressed against his
brother's honor, property or anything else, then let him ask for his
forgiveness today before the time )the Day of esurrection( when there
will not be any dinars or dirhams and there will only good deeds and
evil deeds, as mentioned in the authenticHadeeth.
Consequences and Harms of Injustice
- Injustice incurs the anger of Allaah The Exalted.
- Allaah The Almighty makes an unjust person suffer all types of torment.
- Injustice destroys families and states.
- An unjust person will be deprived of all forms of the
intercession of the Prophet,.
- Letting unjust people go unpunished corrupts the entireUmmah)Nation(
- Injustice is a sign of the hardness and darkness of the heart.
- An unjust person is low and mean in the sight of Allaah The Exalted.
- Injustice causes one to lose the blessings of Allaah The
Almighty. The Quran tells us the story of the man who lost his two
gardens because of his injustice: Allaah The Almighty Says )what
means(:
}And he entered his garden whilehe was unjust to himself. He said,"I
do not think that this will perish - ever. And I do not think the Hour
will occur. And even if I should be brought back to my Lord, I will
surely find better thanthis as a return."{]Quran 18:35, 36[
Injustice was the only cause of the destruction of previous
kingdoms:}So the people that committed wrong were eliminated. And
praise to Allaah, Lord of the worlds.{]Quran 6:45[
}So We took him ]Pharaoh[ and his soldiers and threw them into the
sea. So see how was the end of the wrongdoers.{]Quran 28: 40[
Allaah The Almighty also tells us about the people of Loote
)Lut(Saying )What means(:}So when Our command came, We made the
highest part ]of the city[ its lowest and rained upon them stones of
layered hard clay, ]which were[ marked from your Lord. And Allaah's
punishment is not from the wrongdoers ]very[ far.{]Quran 11:82, 83[
Similarly, Allaah The Exalted destroyed the people of Nooh
)Noah(Thamood, 'Aad and the Companions of the Thicket. Allaah The
Almighty Says )what means(:}So each We seized for his sin; and among
them were those upon whom We sent a storm of stones, and among them
were those who were seized by the blast ]from the sky[,and among them
were those whom We caused the earth to swallow, and among them were
those whom We drowned. And Allaah would not have wronged them, but it
was they who were wronging themselves.{]Quran 29:40[
The remorse of unjust people is useless if it comes too late;}And the
Day that the unjust ]person[ will bite at both his hands, ]and[ say,
"Oh, would that I had taken to myself a way along with the
Messenger."{]Quran 25:27[
Injustice is one of the sins that cause one to be punished in this
world and in the Hereafter because it affects others. This is no
surprise, as the wronged person humbly and bitterly supplicates
against the person who did injustice to him, and Allaah The Exalted
answers his supplication, Saying:"By My Mightand Exaltedness, I shall
rescue you, even if it be after some time."
Hence, fear Allaah The Almighty; be just and return the rights to whom
they are due, before there comes a day when there will be no
repelling.

Dire consequences of Injustice - I

Injustice is deviation from justice and violation of the truth.
There are three broad types of injustice:
1-To be unjust towards Allaah The Almighty: The most heinous forms of
this type are disbelief, polytheism, and hypocrisy. Allaah The
Almighty Says )what means(:
·}And ]mention, O Muhammad[, when Luqmaan said to his son while he was
instructing him, "O my son, do not associate ]anything[ with Allaah.
Indeed, association ]with him[ is great injustice."{]Quran 31:13[
·}Indeed, the curse of Allaah is upon the unjust.{]Quran 11:18[
2-To be unjust towards other people: Allaah The Almighty Says )what means(:
·}And the recompense of an odious deed is an odious deed the like of
it; yet whoever is clement and acts righteously, then his reward is up
to Allaah. Surely, He does not love the unjust.{]Quran 42:40[
·}The cause is only against the ones who wrong the people and
tyrannize upon the earth withoutright. Those will have a painful
punishment.{]Quran 42:42[
3-To be unjust towards oneself: Allaah The Almighty Says )what means(:
·}Then we caused to inherit the Book those We have chosen of Our
servants; and among them is he who wrongs himself.{]Quran 35:32[
·}He ]Moosa[ said, "My Lord, indeed I have wronged myself, soforgive
me," and He forgave him. Indeed, He is the Forgiving, the
Merciful.{]Quran 28:16[
In fact, all three types are considered as doing injustice to oneself
as one wrongs oneself when one intends to do injustice.
Ath-Thahabimaintained thatinjustice is a major sin and said that doing
injustice to others may take the form of trespassing on their
property, abusing them physically or verbally, and attacking the weak.
He mentioned the Quranic verses and PropheticHadeethsthat threaten the
unjust. Then he reported that some of the righteous predecessors
said,"Do not wrong the weak so as not to be one of the evil strong
people."In addition to this, he mentionedsome forms of injustice that
he considered to be major sins:
-Devouring the property of orphans
-Procrastination in repaying debts despite the ability to repay at the due time.
-Denying a wife her rights such as dowry, clothing and provision.
-Denying a laborer his wage or salary
-Inaccurate divisions and valuation, which are considered major sins,
according to Ibn Hajar.
The Texts of theSharee'ahDispraise Injustice
Allaah The Almighty Says )what means(:
·}And those cities - We destroyedthem when they wronged, and We made
for their destruction anappointed time.{]Quran 18:59[
·} And in no way did We do injustice to them, but it is they who
were the unjust. { ]Quran 43:76[
·}Allaah does not love the unjust.{]Quran 3:57[
·}And your Lord does injustice to no one.{]Quran 18:49[
·}And your Lord is not ever unjust to ]His[ servants.{]Quran 41:46[
· } Verily the unjust are surely in perpetual torment. {]Quran 42:45[
In addition, there are many Quranic verses that speak about doing
injustice to oneself. These verses explain that this type of injustice
comes in two forms:Shirk)polytheism(, and disobeying Allaah The
Almighty.Shirkis the most heinous of sins; Allaah The Almighty Says
)what means(:}Then we caused to inherit the Book those We have chosen
of Our servants; and among them is he who wrongs himself, and among
them is he who is moderate, and among them is he who is foremost in
good deeds by permission of Allaah. That ]inheritance[ is what is the
great bounty.{]Quran 35:32[
Doing injustice to others throughaggression against their lives,
property or anything else, is dispraised in many Quranic versessuch as
the verse that reads )what means(:}The cause is onlyagainst the ones
who wrong the people and tyrannize upon the earth without right. Those
will have a painful punishment.{]Quran 42:42[
Similarly, theHadeethsof the Prophet,, dispraise injustice:
-It was narrated on the authorityof Abu Moosa Al-Ash'arithat the
Prophet,, said:"Indeed, Allaah gives respite to the oppressor, but
when He seizes him, He does not let him escape."'Then he recited:}And
thus is the taking away of your Lord when He takes away the towns
]while[ they are unjust; surely His taking away is painful ]and[
strict.{]Quran 11:102[ ]Al-Bukhaari and Muslim[
-The Prophet,, said:"Protect yourselves against doing injustice, for
injustice will be darkness on the Day of Resurrection."]Muslim[
-'Aa'ishahsaid to Abu Salamah ibn 'Abdur Rahmanwho was disputing with
some people over a piece of land,"O Abu Salamah, beware of seizing
land unjustly because the Prophetsaid,'Whoever seizes unlawfully a
hand-span of land, a collar of seven lands will be around his neck ]in
the Hereafter[.'"]Al-Bukhaari and Muslim[
-It was narrated on the authorityof Huthayfahthat the Prophet,,
said:"Do not be blind followers and say: 'If peopledo good, we do
good, and if people do injustice, we do injustice.' Adjust yourselves;
when people do good, do good, and when they wrong, do not do
injustice."]At-Tirmithi[
-It was narrated on the authorityof 'Abdullah ibn Mas'oodthatthe
Prophet,, said:"Whenever a person is murdered,there is a share of the
burden of the crime on the son of 'Aadam ]Adam[since he was the first
to commit murder."]Al-Bukhaari and Muslim[
-It was narrated on the authorityof Abu Hurayrahthat the Prophet,, said:
Do not envy one another; do not commit Najash ]to overbid against a
rival purchaser simply to harm him with no intention ofbuying the
merchandise[; do not hate one another; do not turn your backs on one
another; do not enter into commercial transactions when others have
entered into that ]transaction[; rather, be, O slaves of Allaah,
brothers. A Muslim is the brother of a Muslim; he does not do
injustice to him, he does not let him down, and he does not disdain
him. Piety is here, ]and hepointed to his chest three times[.It is
enough evil for a Muslim to disdain his brother Muslim. All of a
Muslim is inviolable for other Muslims: his blood ]life[, his property
and his honor.]Muslim[
The righteous predecessors also dispraised injustice in their sayings:
-'Ali ibn Abi Taalibsaid,"The day when the wronged will triumph over
the wrongdoer will be far severer than the day when the wrongdoer
wronged him."Mu'aawiyahwould say,"I would be terrified to wrong a
person who has none but Allaah The Exalted to seek His help against
me."
-Abu Al-'Aynaa'said,"I had some unjust enemies, and I complained about
them to Ahmad ibn Abi Daawood. I said tohim, 'They have become united
like a single hand against me!' He replied,'}The hand of Allaah is
over their hands.{]Qur'an 48:10['I said, 'They are cunning!' He
replied, '}The evil plot does not encompass except its own
people.{]Qur'an 35:43[' I said, 'They belong to a large company.'He
replied, '}How many a small company has overcome a large company by
permission of Allaah The Exalted.{]Qur'an 2:249['".
-Yoosuf ibn 'Asbaatsaid,"Whoever wishes an oppressor long life wants
Allaah The Exaltedto be disobeyed in His universe."
-Ibn Mas'oodsaid,"When thepunishment was removed from the people of
Yoonusthey allreturned the rights of others to the extent that a man
would pluck a stone out of the foundation of his house and return it
to its owner."
-Abu Thawr ibn Yazeedsaid,"Using an unlawfully acquired stone in a
building is considered the beginning of its destruction."
-A scholar said,"Had a single stone of injustice been used in building
Paradise, the House of Eternity, it would have been ruined."
-A sage said,"When you want to do injustice, remember the justice of
Allaah The Almighty that will be executed against you.When you want to
use your strength to wrong others, remember that Allaah The Exalted
has the strength to punish you. Never, be impressed by someone who
sheds blood, as his Assassin never dies."
-Yazeed ibn Haatim would say,"I fear nothing more than a person whom I
wronged while knowing that he has no supporter but Allaah The Exalted,
especially when he says, 'Allaah The Exalted is sufficient to judge
between meand you.'"
-One day, 'Ali ibn Al-Fudhayl wept, so he was asked why. He replied,"I
feel sorry for those who wronged me, because they will have nothing to
say to Allaah The Almighty as an excuse."
-While Sulaymaan ibn 'Abdul-Malik was on the pulpit, a man said to
him,"Remember the Day of Announcement!"Sulaymaan descended from the
pulpit and asked the man,"And what is the Day of Announcement?"The man
answered,"Allaah The Almighty Says )what means(:}Then an announcer
will announce between them, "The curse of Allaah be on the
unjust."{]Quran 7:44["
-Abu Ad-Dardaa'said,"Beware of the orphan's tears and the supplication
of a wronged person."
-Some scholars state that there are three types of injustice:
oUnforgivable injustice: This typerefers toShirk, from which we seek
refuge with Allaah The Exalted. Allaah The Almighty Says )what
means(:}Indeed, Allaah does not forgive association withHim, but He
forgives what is less than that for whom He wills.{]Quran 4:48[
oInjustice that cannot be waived:This type refers to doing injusticeto
the servants of Allaah The Almighty.
oForgivable Injustice: This type refers to wronging oneself.
-A man passed by a person whom Al-Hajjaaj hadcrucified, and said,"O
Allaah, your leniency with the oppressors has harmed the
oppressed."When the man slept that night he saw in a visionthat he
entered Paradise, and saw the man who had been crucified in the
highest ranks of Paradise; then he heard a caller say,"My leniency
with the oppressors has admitted the oppressed people to the highest
ranks in Paradise."
-It was said,"Whoever plunders others property, others will plunder
his property."
-It is said,"Whoever does injustice for long, loses power."
-'Umarsaid,"Beware of the supplication of an oppressed man, as it is answered."
-'Alisaid,"The previous nations were destroyed because they kept
denying people's rightsuntil this became rampant, and they spread
transgression until its rights were ransomed."
-It was said,"The most evil of all wrongdoers is the one who wrongs
some people for the benefit of others."
-Ibn Al-Jawzi said,"Injustice necessitates two sins: usurping others'
rights and defying Allaah The Exalted with disobedience. The sin of
doing injustice is more evil than other sins because it is usually
committed against the weak, who are powerless to fendfor themselves.
The cause of injustice is the darkness of the heart; a man whose heart
is lit with guidance would not commitinjustice."
-Ibn Taymiyyahsaid,"Peopleunanimously agree that the consequences of
injustice are direand that the outcomes of justice are good."He also
said that,"Allaah The Exalted grants victoryto a just state even if it
is a non-Islamic state, and lets an unjust state be defeated, even if
it is an Islamic state."

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Prophetic prohibition against economic monopolies

Monopoly, orIhtikaarin Arabic, is a prohibited practice in Islam
because it leads to injustice. The Prophet Muhammadhas made explicit
and specific statements about it. For example, he said:"Whoever
withholds food )in order to raise its price(, has certainly
erred!"]Muslim[ Also:"Whoever strives to increase the cost )of
products( for Muslims, Allaah, the Exalted, will seat him in the
center of the Fire on the Day of Resurrection."]Ahmad and al-Haakim[
Mu'aathsaid that he heard the Messenger of Allaahsaying:"What an evil
person is the one who withholds! If Allaah causes the prices to drop,
he would be saddened, and if He causes them to climb, he would be
excited."]Al-Bayhaqi[ There are also Hadeeths that prohibit buying
goods from trade caravans before reaching the city,and traditions that
prohibit selling goods to persons unfamiliar with the market. These
are types of monopolistic practices that have known negative effects
upon the economic infrastructure.
As to buying goods from trade caravan merchants )who are unaware of
current prices in the market(, this is most analogous to what is known
today as a "special monopolistic pact," under which consumers,
typically, are harmed most.
As for selling goods to persons unfamiliar with the market, this works
to create special markets in which the seller or supplier utilizes the
consumer's lack of knowledge of the market and prices to his own end.
Ibn Hajar al-Haythamisaid:"It is said the reason this type of
transaction is prohibited )i.e., buying goods from trade caravans( is
the concern that the buyer will withhold the goods he purchases from
others, and thereafter treat them unfairly and make it difficult for
them."
The jurists are at variance as to what a monopoly includes. Is it
specific to foods, or does it include everything?
The majority opinion, which is also most in line with the aims
)maqaasid( of the Sharee'ah, is that the prohibited monopoly is one
that inflicts harm on people and makes it difficult for them with the
monopolist's intention to sell when prices soar, and at the highest
possible price. Whoever does this would be considered a monopolist,
and his deed is unlawful.
Imam Maaliksaid:"Monopolyoccurs in everything, including food
products, jute, woolen or safflower products and the like; whatever,
if withheld, would harm people, the withholder should be prevented
from so doing, but if he is not harming )consumers( or their commerce,
there is nothing wrong with it.
Imaam Yahya an-Nawawisaid:"The wisdom behind prohibiting monopolistic
practices is to prevent the harm that would befall people as a result.
Scholars are in agreement that if a person possesses items that people
are in dire need of, and they can not find anyone elseto supply it, he
is to be forced to sell it in order to lessen the harm and remove
difficulty from people."
Dr. Robi has clarified the conditions of the prohibited monopoly. He
said:"After readingthrough judicial economic writings, we can conclude
that the conditions of the prohibited monopoly according to the
jurists' are as follows:
Increasing the price
Many traditions underline that the aim of the one who withholds is to
increase the price.This can be understood from an economic
perspective, since it is not feasible for withholder to undergo loss
in order to purchase and store the product while part of it perishes
besides the fact that he used his capital to purchase the products to
later on sell it at the same price! This individual increases the
price when people are in need of the product.
As for one who stores some products, to make them availableat a time
of need, and makes a small profit by increasing the prices, without
harming the people; this person would indeedhave brought about a good
service to others.
This is, therefore, a form of permitted monopoly. Thus increasing
prices of goods is not harmful in itself. In fact, prices of a product
usually fluctuate during normal times, and may change from day to day,
and can increase to meet normal inflationthat is typical for the
particular community the trading takes place in.
Monopolistic practice, on the other hand, manipulates a situation to
intentionally increaseprices suddenly and drastically.
Decreasing supply sufficiently
A known method, by which prices are increased, is increasingdemand for
a product so that this demand exceeds its supply, or, conversely,
decreasing supply at a rate greater than the decreasing demand.
Naturally, in this case, it is not feasible for the one who withholds
the product to increase the supply, unless he decreases its cost, and
he defeatshis purpose in so doing. In such acase, he would not be able
to make a profit unless he reduces its supply partially or totally for
a period of time. The jurists differentiated various cases:
A. Controlling the supply of a product should not be confused with
decreasing the supply. Controlling supply, which is lawful and occurs
under normal circumstances, usually when products are readily
available, is beneficial to both consumer and supplier, as is the case
with agricultural goods.
B. Keeping stock for use should not be confused with stock kept for
retail. Considering the jurists' definition of monopoly, we find that
they restricted its meaning to buying products which are later
withheld, with the intentionof retailing them. Therefore, stocking
products for personal use is lawful, for it does not disrupt the
supply of the product or lead to price increases.
C. Large markets should not be confused with less important markets.
The reason monopolies are prohibited is due to the harmand dangers
that arise from them. Therefore, if withholding a product in a large
market would cause harm, it would be considered a prohibited monopoly.
D. Importing goods should not be confused with withdrawing goods from
the market. The majority of jurists agree that the importer of goods
from distant markets is not a monopolist, as long as he does not cause
harm. It is clear from the conditions of prohibited monopoly and
textual proofs in the Sharee'ah that monopolies of all sorts would
fallunder the same ruling, for the following reasons:
1.The traditions that mention prohibition of monopoly are general, and
no distinction is made therein between food products and animals.
2.The prohibition of the Messenger of Allaahregarding monopolies
relating tofoods is a ruling given to a common item which is
monopolized. It does not mean that it is the only item that a monopoly
is prohibited in, nor are the general traditions concerning this
restricted by those traditions mentioning the prohibition of the
Messengerin foods.
3.The reason monopolies are prohibited is the harm that arisesfrom
them; whenever this reasonis present in food monopolies or other
monopolies they are to be prevented.
4.Restricting monopolies to foods alone allows monopolies initems that
aid in their produce, such as fertilizers, agricultural machinery, and
animals. By right, monopolies in these items should also be disallowed
because they lead to monopolies in foods. In addition, present day
economic conditions are more complex, specializations have broadened,
work details have been divided, people are dependant upon others to
fulfill many of their needs, and new products have been invented,
which if not readily available cause disorder, and if monopolized
cause harm.
For this reason, Abu Yousef, the great Hanafi juristwas of theopinion
that monopolies of all sorts are prohibited, as long as they harm
people. In the language of present day economics it can be said that
it isnot lawful to play with supply of a necessary product which has
nosubstitute.
Examples of monopoly
Monopoly cannot be restrictively and exhaustively defined due to its
many types, but it is possible to cite some of the examples the
jurists mentioned when they talked about monopoly.
1.Monopolizing the production ofa product, whether individually or by
a group, so as to control pricing, supply, and competitive production.
2.Monopolizing certain services and trades, such that a certain group
has the arrogation of a monopole. Thus they can preventothers from
providing that service or trade, or they will not provide their
services, while the Ummah is in a dire need of them.
Ibn Taymiyyahsaid: "If people are in need of farmers, tailors, or
construction services, this work is compulsory upon them if the ruler
forces them to do so, after they refuse to accept reasonable charges
in lieu of their services. It is not lawful for them to ask for more
than that sum for their services."
He said: "Moreover, if people are accustomed ]or, have restricted
access[ to foods and other products being sold only by certain people,
in such a case it isa must that pricing be controlled,such that they
can only sell at reasonable cost."
Ibnul Qayyimsaid: "A horrid form of oppression is the renting out of
shops on the sides of roads, or in villages, for a certain price and
with the condition that no one sells a certain product except the one
who rents out theshops. This oppression is prohibited upon the one who
rents the shop out and upon the one who rents it....So too ]is
theirprohibition[ when people are habituated to foods or other
products being sold only by certain people, and wholesalers sell only
to them, and these wholesalers then sell the products in retail at
their own prices, while anyone besides them who sells these products
are punished and prevented fromdoing so. This indeed is oppression and
corruption whichhas spread in the lands."
Some researchers have commented on this passage saying: "The matter
which Ibn al-Qayyim is considering here is exclusive commercial or
business representation, which is commonin Islamic countries."
3.Agreed monopoly, wherein buyers or sellers agree to monopolize an
industry. Ibnul Qayyimsaid:"Many scholars, such as Abu Haneefah and
his companions, have disallowed those who divide real estate and other
things for a fee, to unite under a coalition ]or cartel[, for if they
do so, and people are in need of their services, they will increase
their rate."Ibn Taymiyyahsaid:"'Also, buyers should be prevented from
agreeing to purchase what one of them purchases until nothing is left
in the market."Ad-Dusooqi,the Maliki juristdescribes another form of
price-fixing that occurs in auctions:"It is not lawful for a buyer to
secretly agree with others not to raise the price of a product for him
in an auction."

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Dought - clear - When is expiation required for one who broke the fast in Ramadaan without an excuse?.

I would like to ask about what makes making up missed days of fasting
in Ramadan aswell as expiation obligatory? I have searched about the
answer and found that there are two opinions:
1- Only intercourse requires making up missed day of fasting as well
as expiating. The evidence for this is known from the Sunnah.
2- Intercourse and also taking anything that reaches the stomach
intentionally, makes making up missed days and expiating obligatory. I
did not findan evidence for this from Quraan or Sunnah.
Please provide us with a detailed answer clarifying the evidence from
Quraan and Sunnah.
Praise be to Allaah.
The Prophet )peace and blessings of Allaah be upon him( stated that a
Bedouin was obliged to offer expiation because he had intercourse with
his wife deliberately during the day in Ramadaan whilst fasting. Thus
he )peace and blessings of Allaah be upon him( explained the basis for
the ruling and stated the reason for it. The fuqaha' are unanimously
agreed that his being a Bedouinwas merely a descriptionand does not
affect the ruling. So it is also obligatory for a Turk or Persian to
offer expiation if they have intercourse with their wives. They are
also agreed that the fact that the woman with whom he had intercourse
was his wife was also merely a description and does not affect the
ruling, so expiation must also be offered for intercourse with a slave
woman or zina. They are also agreed that the fact that the man
regretted it hadnothing to do with making expiation obligatory, so it
has nothing to do with the basis of the ruling. But they differed as
to whether intercourse wasthe only reason why expiation was required
because the fast was invalidated only by that, or is the issue that
the sanctity of Ramadaan was violated, even if it was done by breaking
the fast deliberately by eating or drinking? Al-Shaafa'i and Ahmad
held the former view, and Abu Haneefah, Maalik and those who agreed
with them held the latter view. The difference between the two groups
stems from their understanding of the basis of the ruling: is the
ruling based on the violation of the sanctity of the Ramadaan fast
violated by intercourse only or the violation of the sanctity of the
Ramadaan fast by the spoiling of the fast in all cases, even if it is
by eating or drinking? The correct view is the former, based on the
apparent meaning of the text, and because the basic principle is
thatthere is no expiation unless there is a clear text to prove that
it is required.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta )10/300, 301(.

Dought - clear - He cannot do without nose drops in Ramadan.

I use nose drops, which Ihave been using for more than twenty years
when fasting, because I suffer from difficulty in breathing. Now I
have found out that they break the fast; what do I have to do now?
Praise be to Allah.
Firstly:
If the nose drops do not reach the throat, they donot break the fast.
But if they do reach the throat,then they do break the fast. We have
discussed this previously in the answer to question no. 93531
Secondly:
If these drops reach the throat, in the sense that the sick person can
detect their taste in his throat, and he is not able to do without
them during the day in Ramadan, and he does not have any suitable
alternative, and his sickness is one from which there is no hope of
recovery, then in that case he comes under thesame ruling as an old
man )who is unable to fast(, and he has to feed the poor only, because
Allah, may He be exalted,says )interpretation of the meaning(: "And as
for those who can fast with difficulty, )e.g. an old man(, they have
)a choice either to fast or( to feed a Miskeen )poor person( )for
every day(" ]al-Baqarah 2:184[.
Ibn Qudaamah )may Allah have mercy on him( said: In the case of the
sick person who has no hope of recovery, he may not fast and should
feed one poor person for each day, because hecomes under the same
ruling as an old man.
End quote from al-Mughni, 4/396
With regard to the days you have fasted in the past, then we hope that
by the grace of Allah thatwill be accepted from you, and you do not
have to do anything, especially since you usedthose nose drops when
you were unaware that they break the fast; moreover this ruling is one
concerning which there is a difference of opinion among the scholars.
The correct scholarly view is that if a person does one of the things
that break the fast not knowing that it breaks the fast, he does not
have to do anything.
That has been discussed previously in the answerto question no. 93866
We ask Allah to grant you a speedy recovery.
And Allah knows best.