Jesus' Life

JESUS' LIFE
According to the historical sources, Mary was born at a time when the
chaos mentioned earlier in the book was happening, when
Romanoppression was real, and the Jews were impatiently awaiting the
Messiah's arrival. She wasa descendent of `Imran, whose family had
been made superior by God (Qur'an, 3:33). God chose her from among
them, purified her, and placed her above all other women, for as the
Qur'anreveals:
And when the angels said: "Mary, God has chosen you and purified you.
He has chosen you over all other women. Mary, obey your Lord
andprostrate and bow with those who bow." (Qur'an,3:42-43)
The family of `Imran was known to believe in God, to seek His good
pleasurein whatever they do, andto always respect the limits that He
has established. When Imran's wife learned of her pregnancy, she
immediately turned to God in prayer and dedicated her unborn child to
God. It is a sign of her true submission to God that she named her
child Maryam (Mary in English), meaning"someone who is always
worshipping God." This subject is revealed in the Qur'an:
Remember when the wife of 'Imran said: "My Lord, I have pledged to You
what is in my womb, consecrated [for Your service]. Please accept
myprayer. You are the All-Hearing, the All-Knowing." When she gave
birth, she said: "My Lord! I have given birth to a girl"-and God knew
very well what she had given birth to, male and female are not the
same-"and I have named her Mary and placed her and her children in
Your safekeeping from the accursed Satan." (Qur'an, 3:35-36)
God reveals that Mary's mother dedicated her to God, "consecrated for
His service." The Arabic wordused here, i.e., muharraran, means "one
who is wholly preoccupied with the Hereafter, who has no business with
the world, who worships God at all times, who is in the service of the
House of God, who is sincere in hisor her worship and, who has no
worldly intentionsin his or her worship." Imran's wife asked God to
allow Mary to serve only Him, and for her to become totally devoted to
His good pleasure rather than other people's.
When Mary was born, Imran's wife asked God to protect Mary and her
descendents from the evilof Satan. God answered her sincere prayer and
gave Mary a superior morality. The Qur'an reveals how carefully Mary
was raised under God's protection:
Her Lord accepted her with approval and made her grow in health and
beauty. And Zechariah became her guardian. (Qur'an, 3:37)
God states that Zechariahwas a righteous servant who was favored over
allbeings, and one guided to a straight path as a Prophet. God praises
him in the Qur'an and points out his impeccable character (Qur'an,
6:85-87). Zechariah, who took on the responsibility of caring for Mary
and thus witnessed many of her miracles, realized that she was God's
chosen one.
For instance, whenever Zechariah entered the presence of Mary, who
always worshipped by herself, he found food with her. The Qur'an says:
Every time Zechariah visited her in the prayingchamber, he found food
with her. He said: "Mary, how did you come by this?" She said: "It is
fromGod. God provides for whoever He wills withoutany reckoning."
(Qur'an, 3:37)
Mary became well knownin her community as a member of her family who
was dedicated wholeheartedly to God. The Qur'an speaks of her chastity
in particular, as follows:
And Mary, the daughter of 'Imran, who guarded her chastity-We
breathedOur Spirit into her, and she confirmed the Words of her Lord
and His Book and was one of the obedient. (Qur'an, 66:12)
Mary's Encounter with Gabriel
Mary's life was full of miracles, one of which was her encounter with
Gabriel. At a particular stage in her life, Mary lefther community and
family and secluded herself somewhere in theeast. There, the Qur'an
mentions that Gabriel appeared to her in the form of a man:
Mention Mary in the Book, how she withdrewfrom her people to an
eastern place and veiled herself from them. Then We sent Our Spirit to
her, and it took on for her theform of a handsome, well-built man. She
[Mary] said: "I seek refuge from you with theAll-Merciful if you guard
against evil." (Qur'an, 19:16-18)
At first, she did not know that the unknown personwas Gabriel. Thus,
she immediately sought refuge with God when he approached and said
that she was a God-fearing believer. Herwords make it clear that she
was a God-fearing and chaste servant. Gabriel introduced himself by
stating that hewas sent by God to give her the following good news:
He said [to Mary]: "I am only your Lord's messenger so that He cangive
you a pure boy." (Qur'an, 19:19)
When the angels said:"Mary, your Lord gives you good news of a Word
from Him. His nameis the Messiah, Jesus, son of Mary, of high esteem
in this world and the Hereafter, one of those brought near." (Qur'an,
3:45)
Mary received this important news and asked Gabriel how she could have
a child while she was still a virgin:
She said: "How can I havea boy when no man has touched me and I am not
an unchaste woman?" Hesaid: "It will be so, for your Lord says: 'That
is easy for Me. It is so that We can make him a Sign for mankind and a
mercyfrom Us.' It is a matter already decreed." So she conceived him
and withdrew with him to a distant place. (Qur'an, 19:20-22)
She said: "My Lord, how can I have a son when noman has yet touched
me?" He said: "It will be so." God creates whatever He wills. When He
decides on something,He just says to it "Be!" and it is. (Qur'an,
3:47)
Gabriel replied that God has the power to do anything and that He
needs only to say "Be!" and it is. This is how Maryconceived Jesus-by
the will of God and without ever being touched by a man. Her pregnancy
was created independent of the worldly order in a miraculous way. As
our Lord reveals, after receiving this good news, Mary withdrew to
somewhere quiet. God supported her during that time in every way and
provided all that a pregnant woman could wish for psychologically as
well as materially. He made her withdraw fromher people, who would not
have been able to comprehend her situation, and thereby prevented the
physical orspiritual damage that they could have caused her.

16 God is One

NO ONE WILL BEAR ANOTHER PERSON'S SINS
Whoever is guided is only guided to his own good. Whoever is misguided
is only misguided to his detriment. No burden-bearer can bear
another's burden. We never punish until We have sent a Messenger.
(Qur'an, 17:15)
Old Testament
The soul who sins is the one who will die. The sonwill not share the
guilt ofthe father, nor will the father share the guilt of the son.
The righteousness of the righteous man will be credited to him, and
the wickedness of the wicked will be charged against him. (Ezekiel
18:20)
PEOPLE ARE PUNISHED FOR WHAT THEY HAVE DONE
Any disaster that strikes you is through what your own hands have
earned, and He pardons much. (Qur'an, 42:30)
Old Testament
What has happened to usis a result of our evil deeds and our great
guilt, and yet, our God, you have punished us less than our sins have
deserved and have given us such deliverance as this. (Ezra 9:13)
TRUST IN GOD
If God helps you, no one can vanquish you. If He forsakes you, who can
help you after that? So the believers should put their trust in God.
(Qur'an, 3:160)
O you who believe! Remember God's blessing to you when certain people
were on the verge of raising theirhands against you and He held their
hands backfrom you. Heed God. The believers should put their trust in
God. (Qur'an, 5:11)
Old Testament
He [Uzziah] sought God during the days of Zechariah, who instructed
him in the fearof God. As long as he sought the Lord, God gave him
success. (2 Chronicles 26:5)
Trust in the Lord with all your heart and lean not on your own
understanding. (Proverbs3:5)
O Lord Almighty, blessed is the man who trusts in you. (Psalm 84:12)
GOD STRAIGHTENS OUT THEPATHS
It rests with God alone toshow you the right path:yet there is [many
aone] who swerves from it. If He had wished, He could have guided
everyone of you. (Qur'an, 16:9)
Old Testament
[I]n all your ways acknowledge him, and He will make your paths
straight. (Proverbs 3:6)
THE DAY OF JUDGMENT
[Man asks]: "So when is the Day of Resurrection?" But whenthe eyesight
is dazzled, and the moon is eclipsed, and the sun and moon are fused
together, on that Day man will ask: "Where can I run?" No indeed!
There will be no safe place. (Qur'an, 75:6-11)
When the stars are extinguished, when Heaven is split open, when the
mountains arepulverised, and when the Messengers' time is appointed.
(Qur'an, 77:8-11)
The Hour is coming, but Ihave concealed it so thatevery self can be
repaid for its efforts. (Qur'an, 20:15)
They will ask you about the Hour: When is it due?Say: "Knowledge of it
rests with my Lord alone.He alone will reveal it at its proper time.
It hangs heavy in the heavens and Earth. It will not come upon you
except suddenly." They will ask you as if you had full knowledge of
it. Say:"Knowledge of it rests with God alone. But most people do not
know that." (Qur'an, 7:187)
On the Day the sky is like molten brass and the mountains like tufts
of colored wool. No good friend will ask about his friend. (Qur'an,
70:8-10)
When Heaven is split apart and goes red like dregs of oil. (Qur'an, 55:37)
New Testament
But in those days, following that distress, the sun will be darkened
and the moon will not give its light; the stars will fall from the
sky... (Mark 13:24-25)
Be on guard! Be alert! You do not know when that time will come. (Mark 13:33)
Be careful, or your heartswill be weighed down with dissipation,
drunkenness, and the anxieties of life, and that Day will close on you
unexpectedly, like a trap.For it will come upon all those who live on
the face of the whole Earth. (Luke 21:34-35)
... The heavens will disappear with a roar; the elements will be
destroyed by fire, and Earth and everything in itwill be laid bare.
Since everything will be destroyed in this way, what kind of people
ought you to be? You ought to live holy and godly lives as you look
forward to the Day of God and speed its coming. That Day will bring
about the destruction of the heavens by fire, and the elements will
melt in the heat. (2 Peter 3:10-12)
Old Testament
... For the Day of the Lord is near in the valley of decision. The sun
and moon will be darkened, and the stars no longer shine. (Joel
3:14-15)
… The Day of the Lord is near; it will come like destruction from the
Almighty. Because of this,all hands will go limp, every man's heart
will melt. Terror will seize them, pain and anguish will grip them;
they will writhe like a woman in labor. They will look aghast at each
other, their faces aflame. See, the Day of the Lord is coming-a cruel
Day, with wrath and fierce anger-to make the land desolate and destroy
the sinners within it. The stars of heaven and their constellations
will not show their light. The rising sun will be darkened, and the
moon will not give its light. (Isaiah 13:6-10)
Alas for that Day! For the day of the Lord is near; it will come like
destruction from the Almighty. (Joel 1:15)
The great Day of the Lordis near-near and coming quickly. Listen! The
cry onthe Day of the Lord will be bitter, the shouting ofthe warrior
there. That Day will be a day of wrath, a day of distress and anguish,
a day of trouble and ruin, a day ofdarkness and gloom, a day of clouds
and blackness. (Zephaniah 1:14-15)

Story - He is the one

Long ago in year 2000 I was introduced to a young man. We met at
Starbucks for coffee. To this day I remember whatwe wore. He was
wearing a ski jacket and blue jeans and I was wearing a pleather
jacket with a well fitted grey sweater and black jeans. My friends
would always teased me at work when I wore the sweater and ask me if I
was going on a date, they called it the date sweater. The date didn't
work out and soon after Imoved to a new city for ajob promotion. Years
passed and during that time I received another job promotion in
anothercity. One day I decided to return home. I told my parents I was
interested in meeting someone and if they knew of anyone they should
let me know. My parents told everyonethey knew and my aunt knew of
someone. We met and after a brief conversation we decided to get
married. We were engaged for a year and separated within a year of
marriage. During our separation I moved across the country to get
away. I spent a lot of time reflecting back on life, trying to
understand why life was going the way it was. It was then that I
realized the man I had married was the manI had met for coffee in year
2000. We met in year 2000 and went our separate ways. In 2005 we met
again and got married and as life wouldhave it, I'm sure we'll be
meeting again and this time we'll be having a child and purchasing a
home. We can't live with each other and we can't live without each
other. All we have is each other.

Story - I miss him so bad

I am yet just only 19 yearsold, but I was with this guy for going on
10 yearson and off. We started going out when I was 10 and he was 11.
And we have been back and forth to each other (even after we never
hadanything to do with eachother for the two years that i was with
another guy, we still remained very close) I Love this guy, obviously.
And he is such a nice person, insideand out. I know we love each other
a lot. We just never talk about it.
We hook up every other weekend. But that just isn't enough for me. I
really want to be "his girl" once and for all! But...I think he is
with another girl...which makes my heartache!
He knows that I Love him lots....but what if he lovesthis other girl
too..I am soconfused...somebody give me a little help on how I should
get to talking to my "childhood love"!!!!

The Importance of good companionship

Choosing and having good companions is extremely important for many
reasons and from many aspects.
1. Mankind cannot live alone; every individual must live and interact
with others, and when interacting with others one either influences or
is himself influenced.
2. Those people whom you sit with and make your friends are inevitably
going to fall into one oftwo categories. They will either be good
individuals - who guide and encourage you towards whatis good and help
you to accomplish that which Allaah hasordered, or they are going to
be bad - encouraging you to do what is pleasing to Satan, that which
misleads you, and leads you to the Hell-Fire.
3. When the Prophetwas sentwith the mission to establish Islam, he did
not do it on his own. Rather, Allaah chose for himcompanions who
accompanied him and who carried the Messageuntil it was complete.
These three aspects show the importance of having good companions,
companions who are righteous. Such a companion will help you to do
what is good and remind you of Allaah, he will enjoin what is good and
forbid what is evil. These aspects also show the importance of
avoiding befriending bad companions, because such a companion will
have a bad effect upon you, they help you to do those deeds whichare
displeasing to Allaah and which lead to the Hell-Fire.
The Prophetgave a good similitude regarding this. Hesaid:"The case of
the good companion and the bad companion is like that of the seller of
musk and the blower of the bellows )iron-smith(. As for the seller of
musk, he will either give you some of the musk, or you will purchase
some from him, or at least you will come away having experienced its
good smell. Whereas the blower of the bellows will either burn your
clothing, or at least you will come away having experienced its
repugnant smell."]Al-Bukhaariand Muslim[
The Prophetexplained the matter of good companionship, so that no room
is left for doubt or confusion, when hesaid:"A person is upon the
religion of his close friend, so beware whomyou befriend."]Abu Daawood
andAt-Tirmithi[
This means that a person will be upon the same methodology as his
friend, the same path as his friend, the same nature, manner and
behavior as his friend. So we must be careful whom we befriend. There
is an Arabic saying: 'Your companion is what pulls you to something.'
So if your companion is good, he will pull you towards that which is
good. He will order us with what is good and forbid us from what is
evil. If he observes us committing sins he would warn us, if he
becomes aware of our shortcomings he would advise us, and if he finds
a fault in us he would cover it and not disclose it to others. About
this, the Prophetsaid:"…Whoever conceals)the fault of( a Muslim,
Allaah will conceal his fault on the day of Judgment."]Abu Daawood[
So should you see a fault in your brother, you should wish to remove
that fault from him and not expose it to the people. This is what is
required by brotherhood and again stresses the importance of choosing
friends who are upon the correct way, who are loyal, and who hideyour
faults whilst ordering you with good and forbidding you from evil, who
stand beside you and support you, and co-operate with you upon all
that is good.
This principle is important from the standpoint of how the religion is
to be established, and from the standpoint of what brotherhood is and
what it does. Indeed, the reason that one takesa companion is to help
him establish Islam, and to help him worship Allaah. We find a good
example in the Prophet Moosaathe one whom Allaah chose and spoke to.
When Allaah sent him to Pharaoh, he )Moosaa(said as Allaah informs us
saying)what means(:"And appoint for me a helper from my family,
Haaroon - my brother; increase my strength with him, and let him share
my task )of conveying Allaah's Message and Prophethood(, that we may
glorify You much and remember You much."]Quran; 20: 29-34[
Moosaawanted his brother to support him and help him, protect him and
accompany him. This is exactly what the believers do for one another.
For the thing that binds the believers together and makes them
brothers is the bond of faith. The Prophetsaid:"There are three
characteristics; whoever has them will taste the sweetness of faith:
That Allaah and His Messenger are more beloved to him than all else,
that he loves a person and does not love him except for the sake of
Allaah, and that he would hate to revert to unbelief just as he would
hate to be thrown into the Fire."]Al-Bukhaari and Muslim[
Thus the connection between thebelievers is based upon faith and
sincere brotherhood. Beware against taking any companion if such
companionship is based upon other than this, for if you were to do
that you would then bite your hands in grief. Just as the unjust ones
will bite their hands in grief. Allaah Says )what means(:"And
)remember( the Daywhen the wrong-doer)oppressor, polytheist etc.( will
bite at his hand, he will say: 'Oh! Would that I had taken a path
with the Messenger. Ah! Woe to me! Would that I had never
takenso-and-so as a friend! He indeed led me astray from the
Reminder)the Quran( after it had come to me….'"]Quran; 25:27[
And Allaah Says )what means(:"And whosoever turns away fromthe
remembrance of the Most Beneficent )Allaah(, We appoint for him Satan
to be a Qareen)intimate companion( to him."]Quran; 43:36[
So all of the physical togetherness that you see around you, which is
based upon other than faith will be wiped away on that Day, and it
will be a source of misery and torture for them. Allaah Says )what
means(:"Friends on that Day will be foes one to another except the
pious."]Quran; 43:67[

The rights of the wife upon her husband

Financial rights
The wife is naturally entitled for food, clothing, housing and
otherrelated items with expenses to be born by the husband. This
natural right has been given by Allaah Almighty to the wife basedon
the following verse from the Glorious Quran )which means(:"Mothers may
breastfeed their children two complete years for whoever wishes to
complete the nursing ]period[. Upon the father is the mothers'
provision and their clothing according to what is acceptable. No
person is charged with more than his capacity..."]Quran 2: 233[
1. The Mahr )dowry(:This is the money to which the wife is entitled
from her husband when the marriage contract is completed or when the
marriage is consummated. It is a right which the man is obliged to pay
to the woman. Allaah Almighty Says )what means(:"And give the women
]upon marriage[ their]bridal[ gifts graciously. But if they give up
willingly to you anything of it, then take it in satisfaction and
ease."]Quran 4: 4
2. Spending:It is obligatory for husbands to spend on their wives, on
the condition that the wife makes herself available to her husband. If
she refuses him or rebels, then she is not entitled to that spending.
What is meant by spending is providing what the wife needs of food and
accommodation. She has the right to these things evenif she is rich,
because Allaah Says)what means(:"…Upon the father is the mothers'
provision and their clothing according to what is acceptable…"]Quran
2: 233[
And )what means(:"Let a man of wealth spend from his wealth, and he
whose provision is restricted – let him spend from what Allaah has
given him…"]Quran 65: 7[
It was narrated that 'Aa'ishahsaid: "Hind Bint )the daughter of(
'Utbah, the wife of Abu Sufyaan, entered upon the Messenger of
Allaahand said: 'O Messenger of Allaah, Abu Sufyaan is a stingy man
who doesnot spend enough on me and my children, except for what I take
from his wealth without his knowledge. Is there any sin on me for
doing that?' The Messenger of Allaahsaid:'Take from his wealth on a
reasonable basis, only what is sufficient for you and your children.'"
]Al-Bukhaari and Muslim[
It was narrated from Jaabirthat Allaah's Messengersaid in his Farewell
Sermon:"Fear Allaah concerning women! Verily you have taken them on
the security of Allaah, and intercourse with them has been made lawful
unto you by words of Allaah. You too have rights over them, and that
they should not allow anyone to sit on your bedding ]i.e., not let
them into the house[ whom you do not like.But if they do that, you can
chastise them but not severely. Their rights upon you are that you
should provide them with food and clothing in a fitting
manner."]Muslim[
Also, the Prophetwas once asked: "What is the right of the wife unto
her husband?" Hesaid:"She is entitled for the samefood you eat, offer
her clothing whenever you buy yourself clothes, do not hit her on the
face, do not insult her and do notabandon her unless you do so)i.e.
abandon her( in the same house )under the same roof(."]Abu Daawood,
Ahmad and Ibn Maajah[
3. Accommodation:This is also one of the wife's rights, which means
that her husband should prepare for her accommodation according to his
means and ability. Allaah Almighty Says)what means(:"Lodge them ]in a
section[ of where you dwell out of your means and do not harm them in
order to oppress them…"]Quran 65: 6[
Non-financial rights
1. Fair treatment of co-wives:Oneof the rights that a wife has over
her husband is that she and her co-wives should be treated equally, if
the husband has other wives, with regard to nights spent with them,
spending and clothing.
In case of multiple wives, the husband must be fair and just to all of
them, treat them fairly in terms of expenditure, housing, time and all
other items of whichthe husband is capable. Being biased or even
inclined and preferring one wife over the other is considered one of
the major sins.
Allaah's Messengersaid:"If a man was married to two wives and is
inclined to one of them)and favored her over the other(, he will come
on the Day of Judgment with one side of his body tilted )as a
punishment for his unjust treatment(."]Imaam Ahmad[
Man, as the husband, however will not be held responsible or
accountable for things that he has no control over, such as love,
affection and self-comfort. Allaah,the Almighty stated in the Glorious
Quran )what means(:"And you will never be able to be equal ]in
feeling[ between wives, even if you should strive ]to do so[. So do
not incline completely]toward one[ and leave another hanging. And if
you amend ]your affairs[ and fear Allaah – then indeed, Allaah is ever
Forgiving and Merciful."]Quran 4: 129[
However, if a husband preferred one wife over another in terms
ofspending the night with, based on the approval and acceptance of the
other wife, then, in such a case, there is no harm. That was the case
with 'Aa'ishah and Sawdah, two of the Prophet's wiveswhen Sawdahagreed
to grant her night to 'Aa'ishahtoward the end of the life of the
Prophet.
Yet, when the Prophetbecame very ill, hecontinuously asked:"Where
shall be tomorrow )i.e., in whose house(?"All his wives agreed to let
him stay at the house of 'Aa'ishahwhere hewanted to be until his
death.]Al-Bukhaari and Muslim[
2. Kind treatment:The husband must have a good attitude towards his
wife and be kind to her, and offer her everything thatmay soften her
heart towards him, because Allaah Says )what means(:"…And live with
them in kindness…"]Quran 4: 19[
Also Allaah Says )what means(:"…And due to the wives is similar to
what is expected of them, according to what is reasonable..."]Quran 2:
228[
It was narrated that Abu Hurayrahsaid: "The Messenger of
Allaahsaid:'Be kind to women.'"]Al-Bukhaari and Muslim[
Here are some examples from theProphet:
It was narrated from Zaynab Bint)the daughter of( Abi Salamah that Umm
Salamahsaid: "I got my menses when I was lying with the Prophetunder a
single woolen sheet. I slipped away and put on the clothes I usually
wore for menstruation. The Messenger of Allaahsaid to me:'Have you got
your menses?'I said, 'Yes.' Then he, salallaahu alayhi wa sallam,
called me and made me lie with him under the same
sheet..."]Al-Bukhaari and Muslim[
It was narrated that 'Urwah Ibn Al-Zubayr said: "Aa'ishahsaid: 'By
Allaah, I saw the Messenger of Allaahstanding at the door of my
apartment when the Abyssinians were playing with their spears in the
Mosque of the Messenger of Allaah. He covered me with his cloak so
that I could watch their games, then he stood there for my sake until
I was the one who had had enough...'"]Al-Bukhaari and Muslim[
It was narrated from 'Aa'ishahthat the Messenger of Allaahused to pray
sitting down; hewould recite Quran when he was sitting down, then when
there were thirty or forty verses left, hewould stand up and recite
them standing up. Then hedid Rukoo' )bowing(, then Sujood
)prostration(; then hewould do likewise in the second Rak'ah )unit of
prayer(. When hehad finished his prayer, hewould look, and if I was
awake hewould talk with me, and if I was asleep hewould lie down.
]Al-Bukhaari[
3. Not harming one's wife:This is one of the basic principles of
Islam. Because harming others is forbidden in the case of strangers,
it is even more so in the case of harming one's wife.
It was narrated from 'Ubaadah Ibn As-Saamitthat the Messenger of
Allaahruled:"There should be no harming norreciprocating harm."]Ibn
Maajah[
Among the things to which the Lawgiver )Allaah Almighty( drew
attention in this matter is the prohibition of hitting or beating in a
severe manner.
It was narrated from Jaabirthat the Messenger of Allaahsaid in his
Farewell Sermon:"…But if they do that, you can chastise them but not
severely. Their rights upon you are that you should provide them with
food and clothing in a fitting manner.")part of the above-mentioned
hadeeth( ]Muslim[

Why do we delay repentance?

Repentance is ultimately the goal that we all seek. All sane people
are conscious of their numerous sins, and thosewho believe in Allaah
and His Messengerrecognize that they will be held accountable for
their sins, and therefore desire to be free of the evil consequences
of their misdeeds. Islam offers man the ideal way by which he may be
released from the burdenof his sins.
The word Tawbah)repentance( in Arabic literally means 'to return'.In
an Islamic context, it refers to the act of leaving what Allaah has
prohibited and returningto what He, Almighty, hascommanded.
The subject of repentance is one that concerns all people who believe
in Allaah, and is vital for the Muslims to understand because our
salvation in the Hereafterdepends on our repentance to Allaah, as
Allaah commands )what means(:"…And turn to Allaah in repentance, all
of you, that youmight succeed."]Quran 24:31[
Allaah also Says )what means(:"…Indeed, Allaah loves those who are
constantly repentant and loves those who purify themselves."]Quran
2:222[
One may have a real intention to repent, but there may be some
obstacles to the path of repentance. If this is the case, then he
needs to actwithout hesitation and remove those obstacles to clear the
way to a happy soul.
The postponement of repentance may be the result of either a
deliberate desire to prolong the illicit pleasure derived from the
sin, or doubt on the part of an ignorant sinner whether or not Allaah
would accept his repentance.
However, we have to be certain that Allaah will guide us to success
and safeguard us against our malice. We also must be confident that
Allaah forgives our sins and thatHe, and only He, can judge us. It is
only His Judgement that is worthyof our worry and anxiety.So we should
fear Him only because sincere repentance removes all sins and
disobedience.
The door of repentance is always open, until...
The door to repentance isalways open and will not be closed in the
face of any repentant person, regardless of his sins. Expect this gate
to have two locks: death and the approach of the Day of Judgement. The
first was mentioned in the Hadeeth:"Allaah accepts a slave's
repentance unless his death approaches."]At-Tirmithi[
The other was mentionedin the Hadeeth:"Whosoever turns to Allaah in
repentance before the sun rises in the West, Allaah will forgive
him."]Ahmad[
Allaah Says in the Quran what means:"But repentanceis not ]accepted[
of those who]continue to[ do evil deeds up until, when death comes to
one of them, he says: 'Indeed, I have repented now,' or of those who
die while they are disbelievers..."]Quran 4:18[
O heedless soul! Hasten torepent before the knock of death sounds and
the time of repentance runs out. Do not get caught dying in a state of
disobedience to your Most Merciful Lord. Satan gives you long hope and
empty promises; he delays your repentance until your heart becomes as
callous as a rock by being adamant in sin anddisobedience, and you
would therefore meet your Lord in a wretched state. If the door of
repentance is closed to you, it will never open to you again.
What keeps us from repenting?
1. Taking sins lightly:
The problem with many of us today is that we do not fear Allaah, which
means that we do not think seriously about disobeying Him and
therefore fall into sin, without giving any real thought to it. Hence,
we should think about the statement which Ibn Mas'oodmade:"A believer
sees his sins as if he were sitting under a mountain which he is
afraid may collapse on him, whereas the wicked person considers his
sins as flies passing over his nose which he just drives away like
this )and he waved his hand across his face toillustrate
this(."]Al-Bukhaari[
The Prophetsaid:"Take caution against minor sins, because such sins
are like a group of people who temporarilysettled in the middle of a
valley. Then, they decided to make a fire,so each one of them brought
a stick until they were able to make it, so they baked their bread.
Thus, minor sins )when they accumulate( may destroy the one who
commits them."]Ahmad[
2. "What is the point? I will only end up doing it again"
Such an approach is the result of a misunderstanding. Indeed, one of
the conditions of repentance is having a real intention not to return
to the same sin. This, however, does not mean that Satan will never
tempt you to commit the same sin again. Thus, if you have failed
yourself, and you returned to the same sin, it does not mean that your
first repentance wasa lie. You should hasten to make additional
repentance, with a real intention not to return tothis sin, keeping in
mind that Allaah's mercy extends over everything.
3. "Allaah is forgiving, so let me sin"
When reminded of repentance and the hideousness of disobedience, some
people would respond that Allaah is Oft-Forgiving, Most Merciful. An
atheist once said in sarcasm: "You should commit as many sins as you
can because you are heading towardsthe Lord who is Most-Generous."
There is no doubt that such a view is complete ignorance of the
religion of Allaah, because Allaah's mercy is close to the righteous
and not to the wrongdoers.
4. "I am destined to be a sinner"
Some people may chooseto blame Al-Qadr )fate( for their sins. For
example, if you ask any of them, "Why do you notperform the Prayers?
Why do you not fast? Why do you drink or smoke? Why do you not repent
from your disobedience?" They would respond by saying:"This is
Allaah's Qadr" or:"I am doomed to do this."This is definitely a grave
misconception and an evasion of the truth. Believing in Al-Qadr does
not mean that one is destined to commit sins. It is true that Allaah
has written all human beings'deeds, good or bad, and only He knows the
unseen, but the believer is not forced to perform agood deed, nor is
he forced to commit any disobedience. Instead, hehas been granted the
ability to reflect, reason and then make a decisionfreely. Al-Qadr is
only responsible for the calamities and blessings that an individual
may confront because he can do nothing about them. For example, if a
couple were to marry and have three children, then this is their Qadr.
It is impermissible to fault Al-Qadr for our sins and disobedience
because doing so is akin to being in confrontation and showing
dissatisfaction with Allaah.
Repentance wipes out all sins, major and minor:
Being confused, some people may think that repentance is only required
for major sins. Itshould be noted that repentance from all sins is
obligatory.
Even the Prophetwho was sinless, asked Allaah to forgive him on a
daily basis. The Prophetis reported to have said:"O people! Make
repentance to Allaah. I swear by Allaah that I make repentance to Him
more than seventy times every day."]Al-Bukhaari[
Therefore, we all need to fear Allaah, ask His forgiveness and be
aware that there is no sinthat is minor with persistence, and no major
sin with seeking Allaah's forgiveness )i.e. if the minor sin is
repeated many times it becomes a major one.( Thus, sincere repentance
wipes out all committed sins.
Never despair!
Someone might say:"I want to repent but my sins are too many."But
Allaah Says what means:"Say: 'O my slaves who have transgressed
against themselves ]by sinning[, do not despair of the mercy of
Allaah. Indeed, Allaah forgives all sins. Indeed, it is He who is the
Forgiving, the Merciful."]Quran 39:53[
Therefore, we should never lose hope or stop asking for Allaah's
forgiveness. Its importance is shown to us in the Hadeeth in which the
Prophetsaid:"O people! Turn to Allaah inrepentance and seek His
forgiveness, for I make repentance to Him a hundred times every
day."]Muslim[
Repentance is such a great act of worship that doing it can erase all
our sins altogether, as the Prophetsaid:"One who repents from sin is
like one without sin."]Ibn Maajah[

Fathwa, - What a loving muslim wife should do when herhusband shakes hands with non-muslim women?

Question:
What a loving Muslim wife should do when her husband shakes hands with
non-Muslim women ?
Answer:
In the Name of Allah, Most Gracious, Most MercifulDear Sister,
Assalamu alaikum,
The solution is clear. Explain to your husband that it is not
permissible to shake hands with unrelated members of the opposite sex.
If he fears embarrassment, then offer to shake the women's hands for
him. And explain to the women in a nice way that Muslim culture does
not permit men and women, who are not related, to shake hands.
Nevertheless, if your husband persists, then leave this between him
and Allah. He may have to figure out this issue for himself.
Just advise him to be cautious and fear Allah inhis dealings, and then
goon with your life.
And Allah knows best.

Fathwa, - sexual enhancement with wife...

Question:
I have a question to which I hope to get an answer from you. I was
wondering if it is permissible for a man to take a 100% naturalherbal
medicine to enhance one's sexual relationship with one's wife and
which also lengthens the sizeof a mans penis duringerection. It is
simply tohave a healthier sexualrelationship and to satisfy each
others needs. As we all know there are many other available natural
products allowed in Islam to fulfill this need. It is also said that
black seed oil and honey are beneficent to a healthy sexual
relationship. And Viagra is also permissible despite it having many
chemicals in it (It is also said that it lengthens a mans penis and
widens it). So my question is...Is itpermissible in Islam totake a
100% safe natural herbal medicine to obtain a longer and better sexual
relationship with one's wife and to lengthen the penis in size for the
purpose of satisfying each other? Iwould deeply appreciate an answer
brother.
Answer:
In the name of Allah MostMerciful Most Compassionate
I pray you are well and in the best of health and iman.
If there is no harm in taking the medicine, then it is permissible.
Butone should keep in mind that today sex has become an obsession and
a goal in itself, in Islam sex is a means for children and
satisfaction for both husband and wife and not a sport.
And Allah alone gives success.

Fathwa, - Nikah and intimacy between man and wife

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Ramadan Articles - Points to Ponder in Ramadan

A person might contemplate duringRamadanupon numeroussubjects. He
should reflect upon his affairs, his final abode, and whatis awaiting
him, as regards his departure to Allaah The Almighty. He can also
contemplate over his morals and evil aspects, in the hope of getting
rid of the latter; his acts of worship in which he was negligent and
which were filled with doubts and passing thoughts, which kept him far
from Allaah The Almighty, and from having good private talk with Him.
He can contemplate about standing in front of Him; what mends his own
self and final abode, and what causes him to knowand have love for his
Lord The Almighty.
A believer should reflect upon the Names and Attributes of Allaah; and
his standing to his Lord on the Day the people would stand to the Lord
of the Worlds. If one reflects upon the Names and Attributes of
Allaah, his living and final abode, his departure, death and grave,
his resurrection and standing in front of Allaah The Almighty, the
evil of his own soul, and the deficiencies of his actions and
provision, undoubtedly his reflection would cause him to increase in
faith and refrain from disobedience. It would enable him to endure
thedifficulty of striving against the evil he is suffering from,
remember the grave, death and accounting, and remember the terrors and
standing in front of Allaah The Almighty. All of this would be a
motive for him to hasten to Allaah The Almighty, to keep away from
sins, fear Allaah The Almighty, do his best and strive to excel in
worship and obedience, and persist inthinking of what returns upon him
with good in his worldly life and his final abode.
As for the remembrance of Allaah The Almighty, if one devotes himself
to it,he will be in the same state mentioned by Allaah The Almighty
Who Says )what means(:}So remember Me; I will remember you. And be
grateful to Me and do notdeny Me.{]Quran 2:152[ Among the benefits of
one's leaving his food and drink )in fasting( is to realize this
state. Is it appropriate that one realizes this during his day, and
when he breakshis fast, he gives up meditation and remembrance of
Allaah The Almighty? I mean those high ranks that represent the origin
of the knowledge of and love for Allaah The Almighty. Once he
reflectsupon the names and attributes of Allaah The Almighty, he
affirms the Oneness of his Lord, lovesHim, fears Him, has hope in Him,
supplicates Him, draws near Him, and makes his share from Allaah The
Almighty the most important priority for him in the world and the
Hereafter.
You need this meaning today and afterRamadan, otherwise, what would
you do if your days pass and you return to your old state, and the
month ofRamadangets over without getting any of that?
The next meaning is to make substantial contributions to increasing
the sustenance for the poor and needy. It is one of the traces
ofTaqwa)consciousness of Allaah The Almighty(. It is your share )of
good( which you should be keen to obtain, to give out of your property
to the poor and needy, for the sake of Allaah The Almighty. Make
hunger and thirst a reminder for you of those who have long been
suffering fromhunger and thirst, support your brethren and the
righteous slaves of Allaah The Almighty, and honor and bring about
pleasure upon them. All of this is among the best deeds mentioned by
the Messenger of Allaah. That was his state inRamadan. He was the most
generous of all people, and he used to be at the pinnacle of his
generosity in the month ofRamadan, when Jibreel )Gabriel(would teach
him the Quran. ]Al-Bukhaari and Muslim[
To conclude those benefits, let us say that fasting, standing )at
night in prayer(, remembrance of Allaah The Almighty and reduction of
food, drink and desire inRamadanbreak the soul's voracity, greediness,
wrongness and transgression. This is one of the most important reasons
that make one submit to his Lord and increase in piety.
The human soul inclines to transgression, errors, arrogance, laziness,
idleness and sleep -- it holds all things dear. Thisis why fasting is
one of the greatest means to break the destructive desires of the soul
for thesake of Allaah The Almighty, whereby it becomes submissive,
humble, reassured and devout. It hastens to obedience and seeks
forgiveness, humbles andsubmits itself to Allaah The Almighty, and the
heart and the physical organs respond to His love and obedience, and
refrain from disobedience to Him.

Ramadan Articles - Welcome, Month of Goodness!

Ramadanis around the corner, the great month the Muslims wait for with
passion and yearning, with longing and tears -- tears of pleasure at
receiving the dearest and most generous of months.
It is the month of goodness and mercy, the month of purity and
chastity, the month of cleanness and clarity, in which the hearts are
cleansed and the souls rise high.
Congratulations on the coming ofthe month of good things, the month of
the dutiful acts, and the month of pleasures, in which Allaah The
Almighty boasts before His angels of you, and looks at your
competition in it.
Welcome to you, O honored guest and great month! Welcometo you, O
month of goodness, spring of forgiveness, and beloved to )Allaah( the
Most Merciful!
These are the seasons that have come to exude their pleasant scent
among the people. They are seasons to obtain good deeds and reduce
misdeeds. So, Oseeker of goodness, come forward ]to do good[! O seeker
ofevil, desist ]from evil[!
The Prophetsaid: "When the first night of Ramadan comes, the gates of
Hell are locked and none of them is opened; the gates of Paradise are
opened andnone of them is locked, and the devils and the strong Jinns
are chained in fetters; and a caller calls out, 'O seeker of goodness,
come forward )and perform acts of goodness diligently(, O seeker of
evil, stop )and repent for it is time to repent(.' Some are freed from
Hell by Allaah, and that happens every night."]Al-Bukhaari and Muslim[
My brothers and sisters in )the religion of( Allaah:
Ramadanwas the wish of your beloved, Muhammadwho said: "O Allaah!
Bless us in Rajab and Sha'baan, and make us live until we witness
Ramadan." The righteous predecessorsused to supplicate their Lord for
six months to accept their deeds of the lastRamadan, and another six
months to convey them to the next Ramadan. Where do we stand with
regard to the first generation?
Welcome to you, O master of the months! The Messenger of Allaahsaid:
"The month of Ramadan has come upon you. It is a month of blessing, in
which Allaah covers you with His mercy, plots out sins, and responds
to supplication. He looks at your competition in it, and shows pride
to His angels in you. So, show Allaah good from yourselves, since the
wretched is he who is deprived of Allaah's mercy." ]At-Tabaraani[
In it, the people are of two kinds:one receivesRamadanwith
ladentables, varieties of food and drink, and spends the greatest part
of his day sleeping, and the greatest part of his night wandering. The
other kind of people receivesRamadanby returning to Allaah The
Almighty,repentance, seeking forgiveness, and abandoning what is
forbidden by Allaah The Almighty of disobedience, especially duringthe
month of mercy, forgiveness and release from Hellfire.
Righteousness is indeed the wisdom for which fasting has been
ordained, as stated by Allaah The Almighty )what means(: }O you who
have believed, decreed upon you is fasting as it was decreed upon
those before you that you may become righteous.{ ]Quran 2:183[ Tongues
fast from cursing and uttering obscenities and lewd speech, and ears
fast from hearing obscene words; eyes fastfrom looking at what is
unlawful,and hearts are devout in worship, seeking Allaah The
Almighty; and the great loss is to come out of Ramadan without
increasing our good deeds nor being promoted in rank with Allaah The
Almighty. That is indeed the evident loss.
The profitable winner, by the permission of Allaah, is he who fasts in
compliance with the command of Allaah The Almighty,and prevents the
soul from]unlawful[ inclination. Then, indeed, Paradise will be his
refuge. Thus, the reward will be great and the gift abundant.
It is narrated by Ibn Abi Ad-Dunyaand others on the authority of
'Abdullaah ibn 'Amr ibn Al-'Aasthat he said, "The Messengerof
Allaahsaid: 'Verily, fasting and Quran will intercede for the servant
on the Day of Judgment. Fasting will say: 'O Lord! I prevented him
from food, drink and sexual desires during the day. So, please, accept
my intercession for him.' The Noble Quran will say: 'O Lord! I
prevented him from sleep at night. So, please, accept my intercession
for him.' He )the Prophet( said: 'Then, they will be permitted to
intercede.'"
So strive your utmost to recite the noble Quran during the approaches
of the night and the ends of the day, because the Quran will be a
witness, either for or against you. It is due on us to receive the
goodness by performance of good deeds and through abandonment of
evildoings and destructive habits.It is also due on us to maintain
kinship ties and to be dutiful to our parents, which pleases the Most
Merciful and admits one to Paradise in the company of the Prophet
Muhammad Al-Mustafa.
It is the month of goodness, giving, dutifulness and abundance of
good. It is the month of munificence, generosity, and spending in the
cause of Allaah. Therefore, do notforget your brothers and sisters
from among the poor, needy, widows and orphans. By Allaah, many nights
may come upon some people, during which they find no morsel with which
to break their fast, or a sip of drink to rely on in their fasting,
whereas you are blessed in good things and gifts. So, show Allaah The
Almighty good from yourselves.
According to Khaalid Al-Qasri"The most generous to spend among the
people is the one who gives someone from whom he has no hope ]of
return[; and the greatest to forgive among the people is the one who
pardons when he has the power not to; and the one who maintains
kinship ties most among the people is he who maintains kinship ties
with him who severs kinship ties with him."
It is narrated on the authority of 'Abdullaah ibn Mas'oodthat he said,
"The Messenger of Allaahsaid: 'Who among you considers the wealth of
his heirs dearer to him than his own wealth?' They replied, "O
Messenger of Allaah! There is none among us except that he loves his
own wealth more." The Prophetsaid: 'So his wealth iswhatever he spends
)in the causeof Allaah( during his life )on gooddeeds( while the
wealth of his heirs is whatever he leaves after his death.'"
]Al-Bukhaari[
Ar-Rabee' ibn Khaythamahnever used to give a beggar either a piece of
bread, or a broken thing, or a patched garment. He used to say, "I
feel shy that my book will be read before Allaah, having in it those
trivial things I gave for His sake."
We ask Allaah The Almighty to make abundant and blessed our share from
this noble month, to endow us with forgiveness and mercy and with a
garden in Paradise whose breadth is like the breadth of the heavens
and the earth; not to make our share only hunger and thirst, and not
to make us of those in connection with whom the honored
Messengersaid:"and the wretched is he who has been deprived of the
forgiveness of Allaah in this noble month."

Ramadan Articles - There is Blessing in Suhoor

The Prophetsaid: "Take Suhoor as there is a blessing in it."
]Al-Bukhaari and Muslim[ In thisHadeeth )narration(, there is an
injunction to take Suhoor, which means eating and drinking directly
before dawn in order to get ready to fast that day. The wisdom
underlying this order is also mentioned: namely, the blessing it
contains.
Blessing is the descent of divine goodness in something and being fixed therein.
Blessing also means the increase of goodness, reward and all the
useful things needed by a slave inthe life of this world and in the
Hereafter.
Blessing comes from Allaah The Almighty and cannot be attained except
by obeying Him.
It is noticed that some of those who fast do not heed the importance
of having the Suhoor meal and delaying it; they may even abandon it
entirely. They might take a meal at midnight orbefore sleeping at
night, whetherbecause of the worry that they may not wake up on time,
or because of their desire to sleep longer, or their indifference to
Suhoor and its blessings, or their ignorance of the matter. This is a
mistake that should be avoided as it contradicts the Sunnah)Prophetic
tradition( and deprives one of the blessings of Suhoor.
A person who intends to fast should take Suhoor and delay it until
directly before dawn, even ifthe Suhoor is only a little as this has
numerous benefits and greatblessings. Among its blessings is that it
constitutes obeying the command of the Prophetmentioned in the
Hadeeth: "TakeSuhoor as there is a blessing in it." ]Al-Bukhaari and
Muslim[ This favor and honor )i.e., obeying thecommand of the Prophet(
is enough.
Allaah The Almighty Says )what means(:
• }He who obeys the Messenger has obeyed Allaah{ ]Quran 4:80[
• }And whoever obeys Allaah and His Messenger has certainly attained
a great attainment.{ ]Quran 33:71[
Among its blessings is that it distinguishes Muslims as it contradicts
the practice of the People of the Book. The Prophetsaid: "The
difference between our fasting and that of the People of the Book is
eating Suhoor )shortly before dawn(."]Muslim[
Another blessing is that it fostersprosperity and preserves it. It was
reported on the authority of Sahl ibn Sa'd As-Saa'idithat the
Prophetsaid: "The people will continue to prosper as long as they
hasten to break the fast and delay the Suhoor."]Al-Bukhaari and
Muslim[
Among the blessings of Suhoor isthat it gives the strength needed to
perform acts of obedience, helps in performing acts of worship and
increases one's stamina and ability to work. A hungry and thirsty
person is stricken by laziness.
Among the blessings of Suhoor isattaining the salutations of Allaah
The Exalted and His angels:"Allaah and his angels definitely send
salutations on those who eat Suhoor." ]Ibn Hibbaan and At-Tabaraani in
Al-Awsat[ ]Al Albaani: Hasan[
In addition, Suhoor prevents one from indulging in bad behavior and
misdemeanor that may result from hunger.
Moreover, the time of Suhoor is a blessed time. It is the time when
Allaah The Almighty descends in a way that befits His Glory and
Majesty with His glory and greatness. The Messenger of Allaahsaid:
"Our Lord, The Blessed, The Superior, comes down every night to the
nearest Heaven to us when the last third of the night remains,
saying:"Is there anyone to invoke Me, so that I may respond to his
invocation? Is there anyone to ask Me, so that I may grant him his
request? Is there anyone seeking My forgiveness, so that I may forgive
him?" ]Al-Bukhaari[
Also among the blessings is that this time is one of the best times
for seeking forgiveness, if not thebest ever. Allaah The Exalted
praises those who seek forgiveness at this specific time. Allaah The
Almighty Says )what means(:
• }and those who seek forgiveness before dawn.{ ]Quran3:17[
• }And in the hours before dawn they would ask forgiveness{ ]Quran 51:18[.
Thus, waking up for Suhoor is a reason for obtaining this bounty and
attaining the various blessings of seeking forgiveness.
Furthermore, one of the blessings of Suhoor is that it makes it more
likely for a person to answer the call to Fajr prayer, and it is well
known that this hasgreat rewards. It guarantees performing the Fajr
prayer on time in congregation.
Moreover, among the blessings of Suhoor is that eating this mealis
considered an act of worship initself, if by doing so one intends to
increase one's strength and use it in obeying Allaah and intends to
follow and adhere to the way of the Prophet. Besides, if the one who
intends to fast takes Suhoor, he will not get tired of fasting;
rather, he will long for it. On the other hand, those who do not take
Suhoor find great hardship in fasting that makes it difficult for them
to fast again.
Among the blessings of Suhoor isthat Allaah The Almighty places
goodness in the activities of the one who partakes Suhoor, so that he
is guided to doing good deeds on that day. He finds the energy to
perform obligatory andvoluntary acts of worship, recite Athkaar )words
of remembrance(, enjoin good and forbid evil and so on. Otherwise, if
he does not take Suhoor, fasting may make it difficult for him to
perform all these things.
In brief, the blessings of Suhoor are too many to be counted. Allaah
The Almighty, in His Sharee'ah, has wisdom and secrets that are
astounding to the minds, and that only a few may realize. However, we
should remember these great meanings and remind others of them.

Hadees

29 Ramadan - Establishment of Al-Qayrawaan, one of theoldest and most
important Islamic cities, which marked the beginning of the
Islamic/Arabic civilizationin the Islamic West. Its founder was 'Uqbah
Ibn Naafi', the great conqueror 48 A.H.

Dought & clear - The station of praise and glory (al-maqaam al-mahmood) is intercession; it does not refer to the Prophet (blessings and peace of Allah be upon him) sitting on the Throne

How sound is Imam Mujaahid's commentary on the verse in which Allah
says (interpretation of the meaning): "It may be that your Lord will
raise you to Maqaman Mahmooda (a station of praise and glory)"
[al-Isra' 17:79]? He says that Allah, may He be exalted, will seat
Muhammad (blessings and peace of Allah be upon him) with Him on His
Kursiy (footstool) or that his Lord will seat Muhammad the Messenger
of Allah on the Throne with Him.
Praise be to Allah.
The issue of the Prophet (blessings and peace of Allah be upon him)
being seated on the Throne was and still is a cause of debate and
argument. Before discussing whether these words are sound or not, we
should point out a number of things:
Firstly:
With regard to affirmation of the Prophet (blessings and peace of
Allah be upon him) being seated on the Throne, there is no acceptable
hadeeth witha sound isnaad from the Prophet (blessings and peace of
Allah be upon him). The foundation on which the belief of Ahl
as-Sunnah wa'l-Jamaa'ah is based isthat whatever matters ofthe unseen
the Prophet (blessings and peace of Allah be upon him) said nothing
about remain matters belonging to theunseen and it is not permissible
to indulge indiscussion of them by way of certainty and faith.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The hadeeth about the Messenger (blessings and peace of Allah be upon
him) sitting on the Throne was narrated by a number of people via many
marfoo' isnaads (i.e., attributed to the Prophet (blessings and peace
of Allah be upon him)), but all of them aremawdoo' (fabricated).
End quote fromDar' Ta'aarud al-'Aql wa'n-Naql, 3/19
Adh-Dhahabi (may Allah have mercy on him) said:
No text concerning the issue of our Prophet sitting on the Throne is
proven; there is a waahin (worthless) report concerning this matter.
End quote fromal-'Uluw,2/1081, no. 422
Secondly:
Interpreting the Holy Qur'an on the basis of what is narrated in the
saheeh Sunnah is more appropriate than adopting the interpretation of
any of the Taabi'een – even if he was as knowledgeable as Mujaahid
(may Allah have mercy on him) – especially when we know that there is
a report from Mujaahid himself that explains thisverse in a manner
that isin accordance with the saheeh hadeeths and texts, as we shall
see below.
It was narrated from Ka'b ibn Maalik that the Messenger of Allah
(blessings and peace of Allah be upon him) said: "The people will be
resurrected on the Day of Resurrection, and my ummah and I will be on
a hill. My Lord, may He be blessed and exalted, will give me a green
suit to wear, then permissionwill be given to me and Ishall say
whatever Allah wills I should say, and that is the station of praise
and glory (al-maqaam al-mahmood)." Narrated by Ahmad inal-Musnad,
25/60, Mu'sasat ar-Risaalah edn.
The editors of this edition (ofMusnad Ahmad) said: Its isnaad is
saheeh according to the conditions of Muslim;its men are thiqaat
(trustworthy), the men of the two shaykhs (al-Bukhaari and Muslim),
apart from Yazeed ibn 'Abd Rabbihi – who is az-Zubaydi al-Homsi – who
was one of the men of Muslim; and 'Abd ar-Rahmaan ibn 'Abdullah ibn
Ka'b ibn Maalik – they differed as to whether he heard from his
grandfather, but the correct view is that he did hear from him. End
quote.
Another of the saheeh mawqoof reports is that narrated from Ibn 'Umar
(may Allah be pleased with him): "On the Day of Resurrection, the
people will be divided into groups. Each group will follow their
Prophet,saying: O So and so, intercede (for us), until the matter of
intercession will come tothe Prophet (blessings and peace of Allah be
upon him). That is the day on which Allah will raise him to the
station of praise and glory (al-maqaam al-mahmood). Narrated by
al-Bukhaari, 4718. He included it in a chapter entitled"It may be that
your Lord will raise you to Maqaman Mahmooda (a station of praise and
glory)" [al-Isra' 17:79]. Al-Bukhaari favoured this interpretation of
theverse. The interpretationof this verse as referring to the greater
intercession is the only view referred to by al-Haafiz Ibn Katheer
inTafseer al-Qur'an al-'Azeem, 5/103. He narrated it from many ofthe
Sahaabah and Taabi'een. Ibn Jareer at-Tabari said concerning that: It
is the view of most of thecommentators.
This is the most appropriate interpretation of this verse.
Thirdly:
The fact that some of thescholars quoted Mujaahid's words without
objection does not mean that they are of the same view; rather that
comes under the heading of being too lenient when quoting reports that
speak of thevirtues (of the Prophet (blessings and peace of Allah be
upon him)).
Abu Muhammad narrated from Bashshaar, that 'Abdullah ibn Ahmad said,
concerning his father:
He would be asked about a particular hadeeth and he would say: This
was narrated bySo and so – a man whomhe would name. But if he was
asked about a da'eef hadeeth, he would say: Cross it out. He was asked
about the hadeeth of Mujaahid and he classed it as da'eef. He said: O
my father, Should I cross it out? He said: No; this is a hadeeth that
speaks of some virtue (of the Prophet (blessings and peace of Allah be
upon him)), so take it as it is, and do not cross it out. End quote.
Narrated inIbtaal at-Ta'weelaat, p. 489
This report indicates the reason why the report ofMujaahid became
well-known, which is that some of the leading scholars of hadeeth,
such as Imam Ahmad, did not say anything about this report. So some of
the scholars thought that this meant that they accepted its content
and believed it. So it was said that it is one of the reports that
were accepted.
In fact that is not the case. Many of the scholars clearly stated that
these words that were spoken by Mujaahid were not sound.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
This is the view of the people of knowledge regarding the
interpretation of the verse in which Allah, may He be exalted, says
(interpretation of the meaning):"It may be that your Lord will raise
you to Maqaman Mahmooda (a station of praise and glory)" [al-Isra'
17:79]as referring to intercession.
It was narrated from Mujaahid that the station of praise and glory
(al-maqaam al-mahmood) means that He will seat him with Him on the
Throne on the Day of Resurrection; in their view this is a wrong
interpretation of this verse.
The view of the majority of scholars among the Sahaabah, Taabi'een and
those who came after them is that the station of praise and glory is
the station at which he will intercede for his ummah. There is a
report from Mujaahid that says something similar to the view of
themajority, so it becomes consensus on the interpretation of this
verse among those who have knowledge of the Qur'an and Sunnah.
Ibn Abi Shaybah narrated from Warqa', from Ibn Abi Nujayh, from
Mujaahid, that he said concerning the verse,"It may be that your Lord
will raise you to Maqaman Mahmooda (a station of praise and glory)"
[al-Isra' 17:79]: (This refers to) the intercession of Muhammad
(blessings and peace of Allah be upon him).
End quote fromat-Tamheed, 19/63-64
Imam adh-Dhahabi (mayAllah have mercy on him) said:
One of the oddest and most objectionable ideasis that which was
narrated from Mujaahid concerning the interpretation of the verse in
which Allah says (interpretation of the meaning):"It may be that your
Lord will raise you to Maqaman Mahmooda (a station of praise and
glory)" [al-Isra' 17:79], that he said: He will seat him with Him on
the Throne. End quote fromMizaan al-I'tidaal, 3/439
He also said (may Allah have mercy on him):
The interpretation that Mujaahid gave of this verse, as we have quoted
above, was rejected by some of the scholars. Al-Mirwadhi put a great
deal of effortinto supporting this view (of Mujaahid), and he compiled
a book concerning the matter, and he narrated the view of Mujaahid via
Layth ibn Abi Sulaym, 'Ata ibn as-Saa'ib, Abu Yahya Qattaat and
Jaabiribn Yazeed. … So see, may Allah protect you from following whims
and desires, how this scholar of hadeeth went to extremes in his
support for Mujaahid, which caused him to accept this odd and
objectionable report.
End quote fromal-'Uluw,2/1081-1090, no. 422-426
Shaykh al-Albaani (may Allah have mercy on him) said:
One of the things that indicate that is the fact that it is proven
inas-Sihaahthat the station of praise and glory is intercession that
will be granted only to our Prophet (blessings and peace of Allah be
upon him).
It is astounding that some of the earlier scholars supported this
report from Mujaahid, aswas narrated by adh-Dhahabi from more than one
of them. Indeed, one of the hadeeth scholars went to extremes and
said: If someone swore an oath of threefold divorce to say that Allah
will seat Muhammad (blessings and peace of Allah be upon him) on the
Throne, and he were to consult me, I would say to him: You are right
andhave spoken the truth!
It is such extreme views (on the part of those who affirmed the divine
attributes) that led thosewho deny the divine attributes to persist in
their way and to cast aspersions upon Ahl as-Sunnah who affirm the
divine attributes, and accuse them of likening Allah to His creation
and describing Him in physical terms. But in fact, the path of truth
lay between these two extremes.
May Allah have mercy on a man who believed what was narrated in saheeh
reports from the Messenger of Allah (blessings and peace of Allah be
upon him) concerning the divine attributes and other matters in a true
sense and in a manner that is befitting to Allah, may He be exalted,
and they did not accept concerning that matter anything that was not
narrated from him (blessings and peace of Allah be upon him) in a
saheeh report, such as this hadeeth [i.e., the hadeeth, "… and He will
seat me on the Throne…"], let alone any report such as this one.
End quote fromas-Silsilah ad-Da'eefah, 865
Shaykh al-Albaani (may Allah have mercy on him) also said:
The narration of da'eef hadeeths from some hadeeth scholars is
something for which their opponents criticise them, even though they
(their opponents) may say things even worse than that, as was
explained by Shaykh al-Islam.
One of the most famous of those who criticised them (Ahl as-Sunnah)
forthat in the modern era, and took it as proof of their (alleged)
foolishness and misguidance, is Shaykh al-Kawthari who is known for
his extreme hostility towards Ahl as-Sunnah and the scholars of
hadeeth, and for his accusing them of likening Allah to His creation
and thinking of Him in physical terms. Bydoing that he has wronged
them and fabricated lies against them.
But – as a matter of fact – he sometimes found in some of the hadeeths
and reports that they narrated material on which he could base his
false accusations, such asthe hadeeth that is narrated in the
commentaries on the verse in which Allah, may He be exalted,"It may be
that your Lord will raise you to Maqaman Mahmooda (a station of praise
and glory)" [al-Isra' 17:79], according to which he said "… and He
will seat me on the Throne…"
In fact the true interpretation of the station of praise and glory,
beyond any shadow of a doubt, is intercession. This is whatwas classed
as saheeh byImam Ibn Jareer in hisTafseer, then by al-Qurtubi; this is
the only view mentioned by al-Haafiz Ibn Katheer who did not mention
any other view, and he quoted hadeeths to support that.
In fact this is what is proven from Mujaahid himself via two isnaads
from him, as quoted by Ibn Jareer.
That report from him does not have any reliable isnaad. Adh-Dhahabi
stated that it was narrated from Layth ibn Abi Sulaym, 'Ata' ibn
as-Saa'ib, Abu Yahya al-Qattaat and Jaabir ibn Yazeed. The first two
were confused and the last two were da'eef; in fact the last one
(Jaabir ibn Yazeed) is matrook (i.e., his hadeeths are not accepted)
and he was accused (of dishonesty).… To sum up, these wordsof
Mujaahid, even if theyare narrated soundly from him, cannot be adopted
as part of our religion and belief, so long as there is no
corroborating evidence for it from the Qur'an and Sunnah.
End quote fromMukhtasar al-'Uluw, 14-20
Thus it is clear that the correct interpretation of the station of
praise and glory is that it is the station of intercession, and it is
not as mentioned in this reportfrom Mujaahid (may Allah have mercy on
him).
And Allah knows best.

Dought & clear - Description of Eid prayer

What is the description of the Eid prayer?
Praise be to Allaah.
The Eid prayer is one where the imam attendsand leads the people in
praying two rak'ahs. 'Umar (may Allaah be pleased with him) said: "The
prayer of al-Fitr is two rak'ahs and the prayer of al-Adha is two
rak'ahs, complete and not shortened, on the tongue of your Prophet,
and the one who fabricates lies is doomed." Narrated by al-Nasaa'i,
1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani inSaheeh
al-Nasaa'i.
It was narrated that Abu Sa'eed said: The Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) used to come out on the
day of al-Fitr and al-Adha to the prayer place, and the first thing he
would do was to offer the prayer. Narrated by al-Bukhaari,956
In the first rak'ah he should say Takbeerat al-ihraam (say "Allaahu
akbar" to start the prayer), after which he should say six or seven
more takbeers, because of the hadeeth of 'Aa'ishah (may Allaah be
pleased with her), "The takbeer of al-Fitr and al-Adha is seven
takbeers in the first rak'ah and five takbeers in the second, apart
from the takbeer of rukoo'." Narrated by AbuDawood and classed as
saheeh by al-Albaani inIrwa' al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first
rak'ah. In the second rak'ah he should stand up saying takbeer, and
when he has stood up completely he should saytakbeer five times, and
recite Soorat al-Faatihahthen Soorat al-Qamr. TheProphet(peace and
blessings of Allaah be upon him) used to recitethese two soorahs
during the two Eids. Or ifhe wishes he can recite Soorat al-A'la in
the first rak'ah and Soorat al-Ghaashiyah in the second, because it
was narrated that the Prophet(peace and blessings of Allaah be upon
him) used to reciteal-A'la and al-Ghaashiyahin the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that
theMuslims will become familiar with the Sunnah.
After the prayer, the imam should address thepeople. Part of the
khutbah should be addressed specifically to the women, telling themof
the things that they should do and warning them against the things
that they should avoid, as the Prophet(peace and blessings of Allaah
be upon him) used to do.
SeeFataawa Arkaan al-Islamby Shaykh Muhammad ibn 'Uthaymeen (may
Allaah have mercy on him), p. 398;Fataawa al-Lajnah al-Daa'imah,
8/300-316).
The prayer comes beforethe khutbah
One of the rulings of Eid is that the prayer comes before the khutbah,
because of the hadeeth of Jaabir ibn 'Abd-Allaah who said, The
Prophet(peace and blessings of Allaah be upon him) came out on the day
of al-Fitr and started with the prayer before the khutbah. Narrated by
al-Bukhaari, 958; Muslim,885.
Another indication that the khutbah comes after the prayer is the
hadeeth of Abu Sa'eed (may Allaah be pleased with him) who said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) used to
come out to the prayer place on the day of al-Fitr and al-Adha, and
the first thing he would start with was theprayer, then he would go
and stand facing the people, while the peoplewere sitting in their
rows, and he would preach to them and advise them and command them.
If he wanted to send out a military expedition he would do so and if
he wanted to tell the people to do something he would do so, then he
would leave.
Abu Sa'eed said: The people continued to do that until I went out with
Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid
al-Fitr, and when we came to the prayer-place, there was a minbar that
had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend
it before he prayed, I grabbed his garment and he pushed me away and
climbed upand delivered the khutbah before the prayer. I said, "You
have changed it by Allaah."
He said, "O Abu Sa'eed, what you knew has gone."
I said, "What I know, by Allaah, is better than what I do not know."
He said, "The people willnot sit and listen to us after the prayer, so
we did it before the prayer."Narrated by al-Bukhaari,956.

Dought & clear - Does the consensus of the people of Madinah constitute shar‘i proof?

I have heard that Imam Maalik used to regard the consensus of the
people of Madinah as binding proof. Is this correct? If that is the
case, then is it regarded as binding proof for the entire ummah?
Praise be to Allah.
Imam Maalik (may Allah have mercy on him) was highly focused on the
actions of the people of Madinah and regarded that as proof in the
religion of Allah and thatit was not permissible to go against their
jamaa'ah. He wrote to al-Layth ibn Sa'd (may Allah have mercy on him)
saying:
"The people should follow the example of the people of Madinah. The
Hijrah (migration of the Prophet (blessings and peace of Allah be upon
him)) was to Madinah; in that city Qur'an was revealed, what is halaal
was declared to be halaal and what is haraam was declared to be
haraam. The Messenger of Allah (blessings and peace of Allah be upon
him) lived among them and they were present when Revelation came down.
He commanded them and they obeyed him; heshowed them the way and they
followed him, until Allah took his soul and chose for him that which
is with Him. May peace and blessings and mercy of Allah be upon him.
Then after him came those among his ummahwho most closely followed his
way of those who were appointed to positions of authority after him.
Whatever knowledge they had of what was revealed to him, they
implemented it, and whatever they did not have knowledge of, theyasked
about it and discussed it with others, then they based their
conclusion on the strongest opinion that they were able to reach and
they were very closeto the time of the Prophet (sa). If someone
differed with them, or someone else had stronger and sounder evidence,
they would give up their opinion and follow the other. Then the
Taabi'een cameafter them and followed in their footsteps.
If a certain practice was widely followed in Madinah, I [Imam Maalik]
do not think anyone has the right to differ from it, because ofwhat
they have inherited and their unique situation that no one else can
claim to have. If any other city claimed that this practice originated
in their city, and that they grew up with it and it was the practice
of their predecessors, there could be no certainty that this practice
is sound and they cannot make the same claims as the people of
Madinah.
End quote fromTarteeb al-Madaarikby al-Qaadi 'Iyaad, 1/10
Secondly:
What Imam Maalik (may Allah have mercy on him) was referring to was
the practice of the people of Madinah that they handed down from one
generation to another, and their old practices from the time of the
Sahaabah (may Allah be pleased with him), that were followedby the
people who cameafter them. As for their practices after that time and
their differences with the people of othercities with regard to issues
that could only be worked out on the basis of ijtihaad, Imam Maalik
did not regard that as evidence that it is not permissible to differ
from; rather at best it might support an argument. However, the later
Maalikis differed from him on this matter.
Al-Qaadi 'Abd al-Wahhaab ibn 'Ali al-Maaliki (may Allah have mercy on
him) said:The consensus of the people of Madinah based on what they
narrated from the Prophet (blessings and peace of Allah be upon him)
constitutes proof that it is haraam to go against. As for their
consensus on matters that were worked out bymeans of ijtihaad, there
is a difference of scholarly opinion as to whether it constitutes
evidence. The correct opinion in our view is that we may regard it as
more likely to be correct than other views, but it is not haraam to
differ from it.
End quote fromal-Ma'oona 'ala Madhhab'Aalim al-Madinah, 2/607
Al-Baaji (may Allah have mercy on him) said:
That is because Maalik relied on the views and practices of the people
of Madinah, and regarded them as proof if these practices were based
on narrations, such as the issue of the adhaan, not reciting the
phrase "Bismillah ir-Rahmaan ir-Raheem" out loud in the prayer, the
issue of the saa' (a unit of measurement), not giving zakaah on
vegetables, and other issues that were learned from narrations and
reports and were widelypractised in Madinah in a manner that could not
be hidden, and was transmitted in such a way that it became binding
proof and left no excuse.
End quote fromIhkaam al-Fusool, 1/468
He also said (1/488):
With regard to what they reached by means of ijtihaad and working it
out, there is no difference between the views of the scholars of
Madinah and the views of other scholars, that the strongest view is
that which is based on the strongest evidence. Hence Maalik differed
with the people of Madinah concerning a number of issues.
This is the view of Maalikconcerning this matter, and it is also the
view of some of our companions, such as AbuBakr al-Abhari and others.
It is also the viewof Abu Bakr, Ibn al-Qassaar and Abu Tamaam, and it
is the correct view.
A number of those who followed the Maaliki madhhab but did not examine
this issue fully thought that the consensus of the people of Madinah
constituted proof even in issues that are based on ijtihaad. End
quote.
Shaykh al-Islam (may Allah have mercy on him) said:
The practice of the people of Madinah that was based on
narrationsconstitutes proof according to the consensus of the Muslims,
as Maalik said to Abu Yoosuf, when he asked him about the saa'and the
mudd (units of measurement), and Maalik instructed the people of
Madinah to bring out their saa's, andthey told him that they had
learned this from their predecessors. Maalik said: Do you thinkthey
are lying, O Abu Yoosuf? He said: No, by Allah they are not lying.
And Allah knows best.

Muslim Friends Stories: Mayonnaise and the Coffee

When things in your life seem almost too much to handle, when 24 hours
in a day are not enough, remember the mayonnaise jar...and the
coffee...
A professor stood before his philosophy class and had some items in
front of him. When the class began, wordlessly, he picked up a very
large and empty mayonnaise jar and proceeded to fill it with golf
balls.
He then asked the students if the jar was full. They agreed that it
was. So the professor then picked up a box of pebbles and poured them
into the jar. He shook the jar lightly. The pebbles rolled into the
open areas between the golf balls. He then asked the students again if
the jar was full. They agreed it was.
The professor next picked up a box of sand and poured it into the jar.
Of course, the sand filled up everything else. He asked once more if
the jar was full. The students responded with a unanimous "yes."
The professor then produced two cups of coffee from under the table
and poured the entire contents into the jar, effectively filling the
empty space between thesand. The students laughed.
"Now," said the professor, as the laughtersubsided, "I want you to
recognize that this jar represents your life. The golf balls are the
important things, your God, family, your children, your health, your
friends, and your favorite passions things that if everything else was
lost and only they remained, your life would still be full.
The pebbles are the otherthings that matter like your job, your house,
andyour car. The sand is everything else the small stuff.
"If you put the sand into the jar first," he continued, "there is no
room for the pebbles or the golf balls. The same goes for life. If you
spendall your time and energy on the small stuff, you will never have
room for the things that are important. Pay attention to the things
that are critical to your happiness.Play with your children. Take care
of the golf ballsfirst, the things that really matter. Set your
priorities. The rest is just sand."
One of the students raised her hand and inquired what the coffee represented.
The professor smiled."I'm glad you asked. It just goes to show you
that nomatter how full your life may seem, there's always room for a
couple of cupsof coffee with a friend." Please share this with someone
you care about.

Islam and Friends: Three Cows (Muslim Friends Stories)

There was a green and fresh pasture, in which three cows lived, a
white cow, a black cow and a reddish-brown one. The cows were kind to
each other. They were nice to each other. They used to graze in the
meadow together. and they used to sleep near each other.
Till it happened one day, the reddish-brown colored lion of the forest
happened to pass that way. The lion was unhappy. It was hungry, and
was looking for a prey. On catching sight ofthe cows it became glad,
but couldn't attack them, because they were together. So, the lion sat
in a corner and waited till the cows would separate from each other.
The cows were together and wouldn't part away from each other,
becausethey knew that if they were together, no predator could attack
them.
The lion lay in ambush nearby for two or three days. But the cows
continued to remain together, and wouldn't separate from each other.
The lion became unhappy.
A plan occurred to it. It went towards the cows, greeted them and
said:"How are you my friends? Are you fine? I have beenremembering you
for a long time, but because I am too busy, I can't cometo you and ask
about your health.
Today I said to myself:"Anyhow I should come and see you from near and
visit you."
The reddish-brown cow said: "Sir, your coming has really pleased us
and"brightened our pasture."
The lion said: "I have always remembered you, and have even ordered a
better pasture made ready for you."
The reddish-brown cow said:
"Sir, you have really obliged us and we are very thankful to you."
Both the white and the black cows were troubled by what their friend,
the reddish-brown cow said, and were grieved at its thoughtlessness.
They feared lest it should be deceived.
They said to each other:"Which forest has not got a better pasture? -
Why does the reddish-brown cow believe what the lion says? - Doesn't
it know that lions seek other animals only to prey on them?
The reddish-brown cow became more and more aclose friend of the lion
each day. The black cow and the white cow advised it as much as they
could, but with no avail.
One day the lion said to the reddish-brown cow:"You know that the
color of our bodies is dark and that the color of the bodyof the white
cow is light, and you also know that the light color is the opposite
of the dark color. It would be very good if I eat the white cow, so
that there will beno difference among us any longer and that we will
be able to live together well."
The reddish-brown cow accepted the saying of the selfish lion and
started talking to the black cow to keep it busy, so that the lion
could eat the white cow with more ease. The white cow was left alone
and was killed, while the black and the reddish-brown cows were busy
with idle talks.
Two or three days passedsince the lion had devoured the white cow. The
lion, angry and uneasy, was lying in a corner, and the reddish-brown
cow was moving around the lion and grazing. The lion called the
reddish-brown cow. The cow answered: "Yes sir!"
The lion said: "The color of my body and the color of your body are
reddish-brown, and black does not go with our color. It will be very
good if I eat the black cow, so that in this forest we all will be of
the same color." The reddish-brown cow accepted and moved away from
the black cow.
The lion attacked and devoured the black cow, too. And as for the
reddish-brown cow, it was so filled with joy thatit didn't know what
to do. It roamed and grazedand said to itself:"It is only me who has
the color of the lion..."
A few days passed since the black cow had been devoured by the lion.
Thelion roared and said. "O the reddish-brown cow! Where are you?"
The reddish-brown cow, shaking with fear, went forward and said: "Yes sir!"
The lion said: "Today it is your turn, get yourself ready, I am going
to eat you."
The reddish-brown cow, with great fear and horror said: "Why sir, I am
your friend. I did whatever you said. So why do you want to eat me?"
The lion roared and said:"Friend of a friendless"! How is it possible
that a lion makes friendship with a cow?"
No matter how much the reddish-brown cow begged and entreated, the
lion didn't accept its words.
The lion attacked the cow.
The cow said: "Mr. Lion, please allow me to cry out three times before
you eat me."
The lion said: "Quickly, quickly!"
The reddish-brown cow cried out: "I was eaten the very day the white
cow was eaten. I was eaten the very day the black cow was eaten. I was
eaten the very day I made.... with you".
The lion devoured the reddish-brown cow very quickly. Then it said to
itself: "I have finished my job in this forest. Now I had better go to
other forests."

Darwinists are terrifiedand baffled by the worldthat arises in our brains

This was again clearly demonstrated on the program Sansursuz
(Uncensored), broadcast on 14 August, 2009. The concept that panicked
Darwinists was the "world inside our brains:"
The photon strikes the eye, and an electric signal goes from the eye
to the brain. The electric signal departs from the eye and reaches an
area the size of a lentil called the sight center. And an image then
forms in thatlentil-sized area. THERE ISAN EYE that looks at the image
that forms there. IT IS "THAT" EYE THAT IS ACTUALLY PERFECT. That eye
sees the electricity that reaches it. And with a perception of perfect
depth, brightly, vividly, in movement, full color and in three
dimensions.Yet that region is pitch black. The places the electric
signals arrive at, the sight center, and the interior of the brain are
all in darkness. Yet the eye there sees a perfect and crystal clear
image, a far better one than that produced by any high-tech
television. Andit interprets these images in such a way as to feel
sorrow, joy, love and liking, or to analyze,remember or learn from
them.
There is a miracle going on here.
Atoms that are unable tosee cannot combine together, unconsciously and
by chance, to produce a visual system that gives a better imagethen
even the most perfect camera and that provides a sharper and more
colorful image than those produced by the most highly advanced
three-dimensional cinema or television systems.
Unconscious atoms with no ability to hear anything cannot produce a
hearing system, as the result of chance, that is far superior to that
of the most advanced stereo system, with perfectly sharp and
multi-dimensional sounds indistinguishable from the real thing.
Atoms that cannot smell anything cannot produce a system of smell that
detects the perfume of a rose under the influence of chance.
Unconscious atoms with no sense of hot, cold or hardness cannot
produce a sense of touchas the result of chance.
Unconscious atoms unaware of their own existence cannot turn bychance
into human beings that enjoy music, know the tastes of all kinds of
food, have memories, think and feel, that make plans, relive their
memories in their minds, enjoy laughter and happy times and possess
hundreds of other such characteristics, or even turn into scientists
that investigate the structure of the atoms itself.
The eye that sees the bright, mobile and threedimensional world on the
outside in the brain IS THE SOUL. The soul is entirely metaphysical
and cannot be explainedthrough any material concept. For that
reason,materialists, atheists andDarwinists who seek to account for
the existence of the soul andeverything else in terms of matter are in
a state of utter panic. The soul bestowed on man by Almighty Allah
totally demolishes Darwinism and every intellectual system espoused by
Darwinists. That is why, as on the program in question, Darwinists are
unwilling to discuss suchissues and immediately try to gloss over
them. One expects them to run away from the issue. Because they will
alwaysbe defeated in the face of the perfection of the eye that sees
inside our brains that Allah has created.