Days and Dates of Islamic significance

The Islamic religious year is known asHijri year. It began with the
Hijrah of the Prophet Muhammad (PBUH) from Makkah to Madinah in the
year 622 of the common era. Thetwelve-month year is based on a purely
lunar cycle of 354 days. Thus Islamic dates have no fixed relation to
the seasons of the 365 day solar year. Over the course of years all
Islamic events may occur in spring, summer, autumn or winter.
Twelve Islamic months are as follows:
1.Muharram ul Haram
2.Safar
3.Rabi-ul-Awwal
4.Rab-ul-Akhir
5.Jamadi-ul-Awwal
6.Jamadi-ul-Akhir
7.Rajab
8.Sha'aban
9.Ramadhan
10.Shawwal
11.Dhul Qadah
12.Dhul Hijjah
Important Days
Following are the most important religious days in Islam:
Friday:
This is the main day of weekly religious service in Islam. Mosques are
usually filled to capacity with worshippers on this day. Worship
service which consists of sermon and congregational prayer is held
around noon time. In most Muslim countries Friday is also a weekly
holiday. Government offices and schools are closed on this day.
Muslims respect Friday because, according to Islamic tradition, it was
thefirst day of creation when God created the heavens and earth. It is
also believed to be the day when theresurrection will take placeand so
it will be theDay of Judgment. Muslims believe that Friday has a
special cosmic significance and it is a veryblessed day of the week.
Ramadan (9th month):
Ramadan is theninth month of Islamic lunar calendar. Muslims consider
this whole month a blessed month. They fast during the days of this
month and make special prayers at night. People also give more charity
and do extra righteous deeds.
During the month of Ramadan, Prophet Muhammadreceived the first
revelation. The angel Gabriel came to him while he was in the cave of
Hira, near Makkah, and told him that God had appointed Muhammad as His
last Messenger and Prophet. Muhammad began his prophetic mission from
that time and started preaching the divine message that continued
coming to him at different intervals during the rest of his life for
23 years. Ramadan is thus the month of celebration as well as the
month of discipline and self control.
Laylat al Qadr:
This is aspecial night of the month of Ramadan. The Qur'an has spoken
about this night in Surah 97, al Qadr. It is mentioned that the Qur'an
was sent down in the Night of Qadr. The Night of Qadr is better than
one thousand months. The whole night is blessed, it is full of peace
and angelic presence. Although it is not told exactly which night of
the month of Ramadan is the Night of Qadr, Muslim make special prayers
in the last ten nights of the month of Ramadan, hoping that one of it
is the blessed Night of Qadr.
Popularly the night of the27th of Ramadanis celebrated with special
prayers and vigils. Mosques are full of worshippers and special
prayers services, readings from the Qur'an and religious chants are
performed in mosques or private gatherings.
Eid-ul-Fitr (1st of Shawwal, 10th month):
At the conclusion of the month of Ramadan, on thefirst day of the 10th
month of Islamic lunar calendar occurs Eid-ul-Fitr. This is one of two
main festivals of Islam and is celebrated by all Muslims throughout
the world
The ceremony of Eid-ul-Fitr starts early morning with aworship
service. This service is generally held in a large open place and is
attended by thousands of Muslims. After the prayer the leader of the
prayer (Imam) delivers a short sermon and then people greet each
other. The rest of the ceremonies are held generally privately with
families and friends.
The significance of Eid is that it is a day ofthanksgiving to
Allahthat He gave the opportunity to Muslims to benefit from and enjoy
the blessings of the month of Ramadan.
The Day of Hajj (9th of Dhul Hijjah, 12th month):
Pilgrimage (Hajj)is one of the five pillars of Islam. Every adult
Muslim who can afford it physically and financially must perform Hajj
at least once in his/her life. The Hajj takes aboutfive days,
beginning from the eighth day until the twelfth . The twelfth month of
Islamic year is named after Hajj and is called Dhul Hijjah.
Hajj ceremonies take a pilgrim from Makkah to its surrounding
historical places Mina, `Arafah and Muzdalifa. The main day of Hajj is
the 9th day of Dhul Hijjah. On this day all pilgrims must gather in
the valley of `Arafah from mid day until sunset. Muslims in other
places who are not on pilgrimage often observe this day of `Arafah
with fasting. It is an optional fasting and is considered very
meritorious.
Eid-ul-Adha (from 10 12 of Dhul Hijjah, 12th month):
Following the day of Hajj comes Eid-ul-Adha. It begins from the10th
day of the 12th month of the Islamic lunar calendar. This is the
second main annual festival in Islam. On this day also exactly like
the previous celebration, festivities begin with a prayer service held
in an open place in the morning of the first day. This prayer is
attended by a large number of Muslims. Since this festival occurs
immediately after the Day of Pilgrimage those who go to make
pilgrimage celebrate it in Mina, near Makkah. Other Muslims around the
world also join with the pilgrims in their joy and thanksgiving.
Another significance of Idul Adha is that it is a time of sacrifice.
Muslims commemorate Prophet Abraham's willingness to sacrifice his
son, Ishmael. Since God gave Prophet Abraham (peace be upon him) a
lamb to sacrifice instead of sacrificing his only son, Muslims also
offer the sacrifices of animals. The sacrifice can be done after the
prayer on the 10th until the 12th before sunset. The meat of the
animals is given to needy people and friends and a portion of it is
also kept for one's own consumption. Often people cook this meat
during the holidays, make feasts and enjoy the celebration.
Other important days:
The above days are universally recognized by all Muslims. There are
some other important days that are often celebrated by Muslims with
varying degrees of enthusiasm and devotion. Some Muslims do not
consider them as religious holidays at all.
New Year Day (First day of Muharram, 1st month):
The New Year Day of Hijrah reminds Muslims of theHijrah (migration) of
the Prophet Muhammadpeace be upon him - from Makkah to Madinah in the
year 622. It is well known that the Hijrah did not take place on the
first day of Muharram, it probably occurred in the month of Rabi'ul
Awwal (3rd month). Also the Hijri calendar was instituted some time in
the reign of Caliph 'Umar (634 644 C.E.). However, due to the
association of Islamic calendar with Hijrah, new year day becomes an
important day to remember the meaning and significance of Hijrah.
In modern times, some Muslims also began using it to send greeting
cards and celebrate new year. There are, however, no religious
services associated with this day.
Ashura (10th of Muharram, 1st month):
After his arrival in Madinah in the year 622, Prophet Muhammad - peace
be upon him institutedfasting on the 10th of Muharram. A year later
this fasting was replaced with the mandatory fasting in the month of
Ramadan. However, fasting on `Ashura' remained a voluntary fasting.
Many Muslims usually fast on this day also.
This day is also associated with themartyrdom of Prophet Muhammad's
grandson Hussain ibn Ali. He was killed in the battle of Karbala' on
the 10th of Muharram in 61 A.H. (October 10, 680 C.E.). It is a day of
sadness for all Muslims. Shi'ahs in particular attach a great
significance to this day and mark this day and the whole month of
Muharram with mourning. Special gatherings (majalis) are held to
remember the suffering of the Imam and his family and the events that
led to Karbala'.
Maulid al Nabi (12th of Rabi'ul Awwal, 3rd month):
This day is remembered as theBirthday of the Prophet peace be upon
him. It is a very popular day of celebration. It, probably, began
early in the Fatimid Egypt (beginning of tenth century C.E.) where
people began distributing sweets and making special chanting and
festivities on this day.
There are no special prayers or religious services associated with
this day, but many Muslims use this day to talk about the Prophet, his
life and example. They use it as a time to express their love and
devotion for Prophet Muhammad. It is now celebrated with varying
degrees of enthusiasm throughout the Muslim world and wherever Muslims
live. Some people, however, criticize it because it has no sanction in
the Qur'an and the Sunnah of the Prophet and the early community
(salaf) did not mark this day with any special festivities.
Night of Isra' and Mi'raj (27th of Rajab, 7th month):
Night journey of the Prophet Muhammadpeace be upon him from Makkah to
Jerusalem and then his ascension to Heavens occurred in the year 620
C.E. It is mentioned briefly in the Qurán (Surah 17 and 53). The
Hadith literature gives much more details of this experience of the
Prophet.
Muslims remember this day as a day of great miracle and honor of the
Prophet. On the eve of the 27th of Rajab, gatherings are held in the
mosques and homes to remember the event and the whole story is told in
poetry, chants or lectures. Sweets are distributed and great happiness
and joy is expressed.
There are also no special prayers associated with this night. Muslims
remember this day with varying degrees of enthusiasm and devotion.
Some people do not celebrate it at all.
Night of the Middle of Sha'ban (15th of Sha'ban, 8th month):
There are all kinds of legends associated with this night. In some
countries it is celebrated with firework.
People make special prayers at night and consider it a "night of
destiny". There are no authentic ahadith about this night. There are,
however, a number of weak (da`if) ahadith that mention that the
Prophet Muhammad peace be upon him - used to make special prayers on
this night. He used to visit the Cemetery of Muslims and pray for
those who passed away and used to fast the following day. The
cumulative effect of these ahadith make them acceptable to some. On
the basis of these reports some consider fasting on this day a blessed
act. Again, this night and its following day are not universally
accepted by all Muslims.

Brief History of Islam

Origins
Islam was gradually revealed to humanity by a number of earlier
prophets, but the final and complete revelation of the faith was made
through the Prophet Muhammad (pbuh) in the 7th century CE.
Muhammad (pbuh) was born in Mecca in Saudi Arabia in 570.
He was a deeply spiritual man, and often spent time in meditation on Mount Hira.
One night in 610 he was meditating in a cave on the mountain when he
was visited by the angel Jibreel who ordered him to "recite". After
some difficulty Muhammad (pbuh) found that he was reciting words which
he came to understand were the words of God.
During the rest of his life Muhammad (pbuh) continued to receive these
revelations. The words were remembered and recorded, and form the text
of the Holy Qu'ran, the Muslim scripture.
Preaching
Realising that God had chosen him as his messenger Muhammad began to
preach what God had revealed to him.
The simple and clear-cut message of Islam, that there is no God but
Allah, and that life should be lived in complete submission to the
will of Allah, was attractive to many people, and they flocked to hear
it.
The Hijrah
Muhammad's (pbuh) popularity was seen as threatening by the people in
power in Mecca, and Muhammad (pbuh) took his followers on a journey
from Mecca to Medina in 622.
This journey is called the Hijrah (migration) and the event was seen
as so important for Islam that 622 is the year in which the Islamic
calendar begins.
The Return to Mecca
7 years late Muhammad (pbuh) had gained so many followers that he was
able to return to Mecca and conquer it.
From this time on he was generally accepted as the true final Prophet
of God (pbuh).
Muhammad continued to lead his community both spiritually and in
earthly matters until his death in 632.

The Trade of Sincere Muslims

There is no doubt that the reward of Allaah The Almighty is better and
more lasting than any worldly benefit. Allaah, the Exalted, Says )what
means(:}But what is with Allaah is better and more lasting for those
who have believed and upon their Lord rely.{]Quran 42: 36[
Indeed, one's good deeds are generously rewarded by Allaah The
Almighty; He Says )what means(:}And whatever good you put forward for
yourselves – you will find it with Allaah. It is better and greater in
reward.{]Quran 73:20[
Herein lies the great importance of seeking the reward of Allaah The
Almighty. What exactly do we mean by that?
There are various types and meanings of hoping for the reward of
Allaah The Almighty, including:
Seeking the reward of Allaah The Almighty when carrying out acts of
obedience for His sake
If one recalls the great meaning of hoping for the reward of Allaah
The Almighty while performing acts of obedience, this would ward off
ill thoughts such as indulging in ostentation, seeking reputation and
fame or the praise and attention of people, and other manifestations
of grave diseases of the heart that render deeds worthless or reduce
their rewards. Such a Muslim has restricted his main concern;
conversely, the Muslim whose sole aim is to attain the satisfaction of
Allaah The Exalted with these deeds and hopes for His reward will be
rewarded generously. The Prophetsaid:"Whoever fasts Ramadan out of
faith and hoping for reward from Allaah The Exalted will have his past
sins forgiven for him."
Abu Hurayrahnarrated that the Prophetsaid:"Whoever follows the funeral
procession of a Muslim out of faith and hoping to attain the reward of
Allaah and remains with it till the funeral prayer is offered and the
burial ceremonies are over, will return with a reward of two Qirats;
each of which is like the size of )the Mount( Uhud."]Al-Bukhaari and
Muslim[
In addition, the Muslim man is rewarded for providing for his family
)although it is obligatory for the man to provide for his family, he
will be rewarded for it as if he was offering this money for charity,
if his intention is seeking the reward of Allaah The Exalted(. The
Prophetsaid:"When the Muslim spends something on his family seeking a
reward for it from Allaah, it is counted for him as
charity."]Al-Bukhaari and Muslim[
Do you see how many rewards one can gain by offering one's acts of
obedience seeking the reward of Allaah The Almighty?
Among the meanings of seeking the reward of Allaah The Almighty is
hoping for His reward when afflicted with calamites and hardship
Allaah The Almighty has praised such pious people who endure calamites
and hardship, seeking the reward of Allaah The Exalted and has
promised them His mercy, guidance and abundant rewards. Allaah The
Exalted Says )what means(:}Who, when disaster strikes them, say,
"Indeed we belong to Allaah, and indeed to Him we will return." *
Those are the ones upon whom are blessings from their Lord and mercy.
And it is those who are the ]rightly[ guided.{]Quran 2:156-157[
Undeniably, people, whether believers or disbelievers, are afflicted
by many calamites and adversities in this life; yet the believers
endure them hoping for the reward of Allaah The Almighty. Indeed, both
believers and disbelievers suffer from losing loved ones and
relatives, yet there is a great difference between the believers and
disbelievers in this regard, i.e. the believers hope for the reward of
Allaah The Exalted by enduring such misfortunes and hardships
patiently.
Allaah The Almighty Says )what means(:}And do not weaken in pursuit of
the enemy. If you should be suffering, so are they suffering as you
are suffering, but you expect from Allaah that which they expect not.
And Allaah is ever Knowing and Wise.{]Quran 3:104[
Regarding the compensation of those who endure calamites and
hardships, hoping for the reward of Allaah The Almighty, the
Prophetsaid:"Allaah The Exalted does not have a reward other than
Paradise for the believing slave who remains patient for His sake when
losing his dearest person from among the inhabitants of the world."
Furthermore, Umm Salamahsaid that she heard the Prophetsaying:"There
is no Muslim who is stricken with a calamity and says what Allaah has
enjoined, 'Verily to Allaah we belong and to Him we shall return. O
Allaah, reward me for my affliction and compensate me with what is
better', but Allaah will compensate him with something better."
Umm Salamahadded that when Abu Salamahdied, she said, "Who among the
Muslims is better than Abu Salamah, the first household to migrate to
join the Prophet?" When she uttered these very words, Allaah The
Almighty compensated her with marrying the Prophet. ]Muslim[
Moreover, our righteous predecessors used to question all their deeds
and intentions, renewing their good and sincere intentions and
advising each other to endure calamites in the hope of reward from
Allaah The Almighty.
Al-Faarooq 'Umar ibn Al-Khattaabused to say, "O people, carry out your
righteous deeds seeking the reward from Allaah The Exalted, for
whoever does so will be rewarded for his good deeds and for his
seeking the reward of Allaah The Exalted."
In addition, when the Banu Al-Haarith ibn 'Aamir wanted to kill
Khubayb ibn 'Adiyyhe did not care about his fate at their hands.
Before his death, he said, "Why should I fear death when it will
eventually seize me, and when what I truly fear is to become fuel for
Hell fire? Hence, as long as I die as a believer in the cause of
Allaah, it does not matter to me how it happens."
So, offer your acts of worship and obedience for the sake of Allaah
The Almighty seeking reward from Him, and endure calamities and
hardships, hoping for His reward; indeed, Allaah The Almighty will
compensate you for that with inner tranquilly, serenity, and strength,
Aim high and multiply your rewards.

Staying Steadfast in Turbulent Times

Steadfastness in faith has been mentioned on more than one occasion in
the Noble Quran and the Sunnah )Prophetic tradition(. Allaah The
Exalted, enjoined the Muslims to be upright in their religion,
praising the steadfast people and promising them generous rewards.
For instance, Allaah The Exalted Says )what means(:}So remain on a
right course as you have been commanded, ]you[ and those who have
turned back with you ]to Allaah[, and do not transgress. Indeed, He is
Seeing of what you do.{]Quran 11:112[
Allaah The Exalted also Says )what means(:}Indeed, those who have
said: "Our Lord is Allaah" and then remained on a right course – the
angels will descend upon them, ]saying[, "Do not fear and do not
grieve but receive good tidings of Paradise, which you were
promised.{]Quran 41:30[
In addition, Sufyaan ibn 'Abdullaahonce asked the Prophetto tell him
some concise words about Islam so that he would not need to ask anyone
else. The Prophetsaid:"Say, 'I believe in Allaah and then hold on
firmly to the straight path.'"
The Prophetsaid:")Try to( keep to the straight path although you will
not be able to do so completely; and know that the best of your deeds
is prayer, and only a )true( believer maintains his ablution."
The meaning of uprightness:
Being upright in religion means adopting a moderate approach in
showing obedience to Allaah The Almighty, abiding by His Sharee'ah
)Islamic law( and remaining on the right path regarding His Oneness.
Hence, being upright in religion means adhering to the orders of
Allaah The Almighty in terms of His Oneness, devoting all acts of
worship sincerely to Him only, as well as observing refined manners
and the Islamic moral code in one's relationships with other people
and in all one's deeds.
Uprightness is the path to salvation:
Scholars clarified that being upright in religion means being
straightness; the Arabic word 'Mustaqeem' means straight, without any
curves. Allaah The Almighty Says )what means(:}And, ]moreover[, this
is My path, which is straight, so follow it; and do not follow ]other[
ways, for you will be separated from His way.{]Quran 6:153[
Uprightness and the allies of Allaah The Almighty:
Prominent scholars defined uprightness differently, yet all the
definitions share the same meaning:
1- When Abu Bakrwas asked about uprightness, he answered, "It means
not to associate partners with Allaah."
2- 'Umardefined it as follows, "To be upright in following the orders
of Allaah The Exalted and avoiding the prohibitions and not to elude
others like a fox."
3- 'Uthmaansaid in this regard, "Uprightness means devotion to Allaah;
offering all acts of worship with full sincerity to Allaah."
4- 'Alidefined uprightness as follows, "It means carrying out the
obligatory acts of worship".
5- Al-Hasan Al-Basrisaid, "Upright people are those who adhere to the
commands of Allaah The Exalted, follow His straight path, obey Him and
shun disobedience."
6- jMuaahidsaid, "Upright people are those who adhere to the testimony
that none is truly worthy of worship but Allaah until they die."
7- Ibn Zayd and Qataadahboth, said, "Uprightness means adhering to
obedience of Allah The Exalted."
8- Sufyaan Ath-Thawrisaid that the upright person is the one whose
deeds are in accordance with his words.
9- Ar-Rabee' ibn Khuthaymsaid, "Uprightness means turning away from
everything and everyone but Allaah The Exalted."
10- Al-Fudhayl ibn 'Iyaadhsaid, "Uprightness is disinterest in the
mortal life, while seeking the immortal one."
11- Ibn Taymiyyahsaid, "Uprightness means to hold fast to loving
Allaah The Exalted and fulfilling the meaning of servitude to Him
without turning away from Him."
12- Imaam Al-Harawisaid, "Striving hard in following the commands of
Allaah moderately."
The fruits of uprightness:
1. Happiness in this life.
2. The descent of the angels of mercy on upright people.
3. The angels of mercy would bring them glad tidings in their graves
that they will be granted firmness.
4. At the time of Resurrection.
5. Entering Paradise, the abode of dignity that will last forever;
Allaah The Almighty Says )what means(:}No fatigue will touch them
therein, nor from it will they ]ever[ be removed.{]Quran15:48[

The believer does not curse

When the Prophet,, guided the one who was seeking salvation to control
his tongue, this was an indication of the grave dangers of the tongue,
particularly when one gives it free rein. Getting used to abusing and
cursing is one of the greatest dangers of the tongue. Many people
think too lightly of this and therefore curse their children,
transportation, those who contradict their views, and even those with
whom they are joking. Hence, we will state some of what was reported
in warning against the dangers of cursing and making a habit of this.
The Meaning and Dangers of Cursing
Cursing means the deprivation and exclusion of goodness or of the
Mercy of Allaah The Almighty, and this can never be the habit of the
believers. The Prophet,, said,"The believer does not slander, curse,
or speak in an obscene or foul manner."In aHadeethon the authority of
Abu Hurayrahthe Prophet,, said:"It does not befit a man of truth to be
a curser."
Cursing a Believer is a Great Crime
Cursing a believer is a great crime that a Muslim should never dare to
commit. To illustrate the enormity of this crime, it is enough to
mention theHadeethwhere the Prophet,, said:"Cursing a believer is like
killing him."Commenting on thisHadeeth, An-Nawawisaid,"According to
the apparent meaning of the Hadeeth, both killing and cursing are
equal in prohibition, however, killing is graver."Other scholars
said,"Cursing a believer is like killing him with respect to
prohibition, guilt and deprivation. This is because cursing is
deprivation of the mercy of Allaah The Almighty, and killing is
deprivation of life."
Beware of the Rebounding of the Curse!
When a person curses something that does not deserve to be cursed, the
curse rebounds and comes back onto him, even if that which is cursed
is the subjugated wind. In aHadeethon the authority of 'Abdullaah Ibn
'Abbaasit was mentioned that the wind blew away a man's outer garment
and, thereupon, he cursed the wind. The Prophet,, said to him:"Do not
curse the wind because it is commanded ]by Allaah to blow[. Whoever
curses something and it does not deserve the curse, the curse will
turn back upon him."
Do Not Curse an Animal or a Mount
People often think of this as something trivial and they curse animals
as well as their means of transport. Such people are heedless of the
fact that doing so, they themselves mix with cursed things. It was
narrated that the Prophet,, was on a journey on which there was also a
woman from theAnsaarriding a she-camel. The she-camel annoyed her and
so she cursed it. Having heard her, the Messenger of Allaah,,
said:"Take off the load on its back and set it free because it is
cursed."'
Cursing a Specific Person
According to the consensus of the scholars, cursing is prohibited.
Imaam An-Nawawisaid,
There is a consensus among the scholars that cursing is prohibited.
Linguistically, cursing means to deprive or expel. In the Sharee'ah,
it means deprivation of the Mercy of Allaah The Exalted. For a person
whose status and end are not decisively known, it is not permissible
to deprive him of the Mercy of Allaah The Almighty. Therefore, they
]the scholars[ have said, 'It is not permissible to curse a specific
person, whether he is a Muslim or a disbeliever, unless there is a
Sharee'ah text that tells us that a specific person died or will die
as a disbeliever, like Abu Jahl and Satan; and it is impermissible to
curse a mount. However, cursing by general description is permitted
such as cursing women who artificially lengthen their hair or those
who have their hair artificially lengthened for them, women who tattoo
or have themselves tattooed, the two parties of a Riba ]interest[
transaction, those who produce images, evildoers, oppressors,
disbelievers and those who misappropriate the limits of their land.
This is general cursing that does not specify someone in particular.
Cursing is from the Gravest of the Grave Major Sins
The MuslimUmmah)nation( has been afflicted by some of its youth who
joke with each other only by sending curses and abuse, as they
recklessly curse fathers and mothers. They do this despite the fact
that this is one of the grave major sins as the Prophet,, said:"One of
the gravest of grave major sins is when a person abuses his
parents."It was then asked,"O Messenger of Allaah, is it possible that
one could abuse his own parents?"The Prophet,, replied:"Yes, when he
abuses the father or mother of another person and the latter returns
the insult."
Parents are the cause behind one's existence in this life and so they
should not be harmed, even by as little as being shown the signs of
tedium and annoyance in front of them by using the word "uff".
Therefore, what about those who curse their parents? These people are
in fact committing a grave major sin and deserve the supplication of
the Prophet,, against them as in theHadeethwhere he said,"May Allaah
curse the one who slaughters for the sake of anything other than
Allaah, the one who shelters a man who causes mischief upon the earth,
and the one who curses his parents."
Purify Your Tongue from Cursing
If cursing is dangerous, obscene and offensive to that extent, then
the believer, who seeks salvation on the Day when neither wealth nor
children will be of benefit to him, must refine and purify his tongue
from this disaster. He should recall the prohibition of the Prophet,,
in theHadeethwhere he said:"Do not curse one another invoking the
curse of Allaah, the wrath of Allaah, or the fire of Hell."
We ask Allaah The Almighty to purify our tongues, hearts and bodies
from everything that stirs His wrath.

Dought & clear, - Words and deeds of the Prophet (peace and blessings of Allaah be upon him) before his mission began.

Are the deeds and words of the Messenger (peace and blessings of
Allaah be upon him) before his mission began regarded as Sunnah, such
as his marriage to Khadeejah (may Allaah be pleased with her)?.
Praise be to Allaah.
The basic principle is that the actions of the Prophet(peace and
blessings of Allaah be upon him) before his mission began are outside
of the legislative Sunnah, and that we are not required to follow him
or take him as an example in that regard, except in cases where
sharee'ah – after his mission began – affirmed that something was
prescribed or Islamically acceptable, either by way of being
obligatory or mustahabb, such as fulfilling promises, helping the
destitute, honouring guests, helping people when calamity strikes and
so on. In that case we are obliged to follow his example, because it
became a law for us after his Prophethood began, and not just because
he(peace and blessings of Allaah be upon him) did it before he was a
Prophet. Based on this, there are some actions that he did before his
mission began that we are not obliged to follow, either because there
is no proof that it is prescribed for us or because there are reports
to show that it was abrogated after his mission began.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The
things that happened before Prophethood are not mentioned as things to
be followed or that are legislated, as is the case with his actions
after Prophethood, because the Muslims are unanimously agreed that
what is obligatory with regard to believing in him(peace and blessings
of Allaah be upon him) and following what he brought, is that which
has to do with what happened after he became the Prophet.
Hence whoever stays away from Jumu'ah prayer and prayers in
congregation, and lives alone in caves and mountains, where there is
no Jumu'ah or prayer in congregation, and claims to be following the
example of the Prophet(peace and blessings of Allaah be upon him)
because he was used to worship alone in the cave of Hira' before his
Prophethood, thus forsaking the acts of worship that were prescribed
and enjoined by Allaah and His Messenger, and following the example of
what he used to do before Prophethood, is wrong. That is because,
after Allaah honoured him with Prophethood, the Prophet(peace and
blessings of Allaah be upon him) no longer did what he used to do
before that, of worshipping alone in the cave of Hira and so on.
None of his Sahaabah after him went to the Cave of Hira', and they did
not stay away from Jumu'ah prayer or prayers in congregation in
isolated places, and none of them observed any kind of forty-day
retreat, as some of the later Muslims did. Rather they worshipped
Allaah by means of the prescribed acts of worship that the
Prophet(peace and blessings of Allaah be upon him) ordained for them.
End quote fromMajmoo' al-Fataawa(18/10).
With regard to the muhaddithoon (scholars of hadeeth), they paid
attention to what was narrated from the Prophet(peace and blessings of
Allaah be upon him) at all times, even if it was before his mission
began. That is part of the Sunnah according to the definition of the
muhaddithoon, who regard everything that was narrated from the
Prophet(peace and blessings of Allaah be upon him) as Sunnah, so they
narrated it in their books on that basis.
See:Af'aal al-Rasool sall-Allaahu 'alayhi wa sallam wa Dalaalatuhaa
'ala al-Ahkaam, by Dr. Muhammad al-'Aroosi (149).
And Allaah knows best.And Allaah knows best.

Dought & clear, - What are the ahaadeeth that may be used as shar’i evidence?.

What are the ahaadeeth which may be accepted and used as evidence in sharee'ah?.
Praise be to Allaah.
The ahaadeeth which must be accepted and taken as evidence are the
acceptable ahaadeeth: those which are saheeh or hasan. As for da'eef
(weak) and false ahaadeeth, it is not permissible to use them as
evidence with regard to shar'i rulings.
Al-Imam al-Shaafa'i said inal-Risaalah(p. 463):
It is obligatory to accept a report once it is proven, even if the
imams did not act upon this report. End quote. In other words: once a
hadeeth is proven to be from the Prophet(peace and blessings of Allaah
be upon him), it is obligatory to act upon it.
'Abd-Allaah ibn al-Imam Ahmad ibn Hanbal said:
I asked my father about a man who has books which contain the words of
the Messenger of Allaah(peace and blessings of Allaah be upon him) and
the Sahaabah and Taabi'een, but the man does not know how to recognize
da'eef (weak) and matrook (rejected) ahaadeeth, and he cannot tell a
strong isnaad from a weak one. Is it permissible for him to act upon
whatever he wants and to choose reports and issue fatwas and act on
that basis?
He said: he should not do anything until he finds out which ahaadeeth
are sound and may be acted upon, so that he will be acting upon a
sound basis. He should ask the scholars about that. End quote.
I'laam al-Muwaqqi'een(4/179).
Imam Muslim (may Allaah have mercy on him) said:
You should note, may Allaah have mercy on you, that knowledge of
hadeeth and determining which are sound and which are unsound is the
role of the scholars of hadeeth only, because they are the ones who
have memorized the people's reports and they know them well, unlike
others. So the basic principle on which they base their beliefs is the
Sunnahs and reports which were transmitted from one era to the next
from our Prophet(peace and blessings of Allaah be upon him) until the
present day. End quote.
Al-Tamyeez, p. 218
Imam al-Sarkhasi (may Allaah have mercy on him) said:
Not following a saheeh hadeeth from the Messenger of Allaah(peace and
blessings of Allaah be upon him) is haraam, just as doing what is
contrary to it is haraam. End quote.
Usool al-Sarkhasi(2/7).
Al-Nawawi (may Allaah have mercy on him) said:
The scholars said: Ahaadeeth are of three types: saheeh (sound), hasan
(good) and da'eef (weak). They said: It is only permissible to quote
as evidence concerning rulings those ahaadeeth which are saheeh or
hasan. As for those which are da'eef, it is not permissible to quote
them as evidence with regard to rulings or beliefs, but it is
permissible to narrate them and act upon them with regard to matters
other than rulings, such as stories, virtuous deeds, and offering
encouragements and warnings. End quote.
Al-Majmoo'(1/98).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
With regard to the imams and fuqaha' of ahl al-hadeeth, they follow
the saheeh hadeeth wherever it is. End quote.
Fadl 'Ilm al-Hadeeth(p. 57).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not permissible to rely in matters of sharee'ah on da'eef
ahaadeeth which are not saheeh or hasan. End quote.
Majmoo' al-Fataawa(1/250).
Al-'Allaamah Zakariya al-Ansaari (may Allaah have mercy on him) said:
The one who wants to quote as evidence a hadeeth from the Sunans or
Musnads, if he is qualified to distinguish between what may be quoted
as evidence and what may not, then he should not quote it as evidence
unless he examines its isnaad and its narrators. Otherwise if he can
find one of the imams who classed it as saheeh or hasan, he may follow
him, otherwise he should not quote it as evidence.And Allaah knows
best.

Dought & clear, - Our attitude towards the differences of opinion among theimams with regard to covering the face.

There is an important matter that is giving me sleepless nights, which
is: what is the meaning of the differences of the imam concerning a
certain issue? If I say to someone that Shaykh So and so says that
something is haraam, he says to me that is according to his madhhab or
the madhhab of his country, and we follow a different madhhab that
says it is halaal. This led me to the issue of hijab. For example, my
country follows the Maaliki madhhab, the imams of which say that "that
which is apparent" [al-Noor 24:33] refers to the face and hands. In
addition to that, the face-veil is virtually banned in my country,
i.e., you could never wear it in your daily life, such as wearing it
at work or in school. There are laws that ban it and the gloves.
Although personally I am fully convinced about the face-veil, I cannot
wear it. What is your ruling on that? Because every time I listen to
tapes about hijab from Shaykhs from another madhhab, I feel that my
hijab is not Islamically acceptable, and I understand from their words
that I am currently unveiled and making a wanton display of myself
(tabarruj) and I am a cause of fitnah among this ummah. What should we
do, as we are confused?.
Praise be to Allaah.
Firstly:
At the time of the Revelation, the Muslims learned the rulings of
Islam from the Prophet(peace and blessings of Allaah be upon him)
through the verses of the Holy Qur'aan and the ahaadeeth of his
Sunnah. Hence there were no differences of opinion among them except
with regard to some minor issues. If that happened, the Prophet(peace
and blessings of Allaah be upon him) would explain to them what was
correct.
When the Prophet(peace and blessings of Allaah be upon him) died and
the Sahaabah spread out to various regions to teach the people Islam,
there appeared some differences with regard to some matters of fiqh
which arose at different times and in different places. These
differences were due to a number of reasons, which we will sum up here
from the words of the scholars:
1-The evidence had not reached the one who held a different opinion,
and he made a mistake in forming his opinion.
2-The hadeeth had reached the scholar, but he did not regard the
transmitter as trustworthy, and he thought that it went against
something that was stronger, so he followed that which he thought was
stronger than it.
3-The hadeeth had reached him but he forgot it.
4-The hadeeth had reached him but he understood it in a way other than
the intended meaning.
5-The hadeeth reached him but it was abrogated, and he did not know
the abrogating text.
6-He thought that it contradicted something that was stronger than it,
whether that was a text or scholarly consensus (ijmaa')
7-The scholar used a weak hadeeth as the basis for his ruling, or he
derived the ruling by means of weak arguments.
For a detailed discussion of these reasons and others, seeRaf'
al-Malaam 'an al-A'immati'l-A'laamby Shaykh al-Islam Ibn Taymiyah,
andal-Khilaaf bayna al-'Ulama': Asbaabuhu wa Mawqifuna minhuby Shaykh
al-'Uthaymeen.
We think that what we have mentioned about the reasons for differences
among the scholars i.e., with regard to matters of fiqh, will be clear
to you, in sha Allaah.
Secondly:
What should the Muslim's attitude be towards differences that arise
between the scholars? In other words, which scholarly opinion should
the Muslim follow in matters where they differed? The answer depends:
1 – If the Muslim is one who has studied shar'i knowledge and learned
its basic principles and minor issues, and he can distinguish right
from wrong with regard to scholarly views, then he has to follow that
which he thinks is correct and ignore that which he thinks is wrong.
2 – If he is one of the rank and file, or has not studied shar'i
knowledge, and thus cannot distinguish between right and wrong with
regard to scholarly views, then he must follow the fatwa of a scholar
whose knowledge he trusts and who he believes to be trustworthy and
religiously committed, whether he is from his own country or another
country, and differences between scholars will not matter after that.
He does not have to change what he is doing because he hears another
scholar issuing a fatwa that differs from the one he is following,
unless he realizes that what he learned later on is the correct view,
on the basis of his confidence in the religious commitment and
knowledge of the second Shaykh.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
The one who has knowledge of evidence is required to follow the
evidence, even if it goes against some of the imams, if it does not go
against the consensus of the ummah.
The one who does not have any knowledge should ask the scholars,
because Allaah says (interpretation of the meaning):"So ask of those
who know the Scripture, if you know not" [al-Nahl 16:43]. He should
ask one who he thinks has more knowledge and is more religiously
committed, but that does not mean that doing so obligatory, because
the one who is better may make a mistake with regard to a particular
issue, and the one who is regarded as less knowledgeable may be right
with regard to it. But priority should be given to following the one
who is more knowledgeable and more religiously committed.
See also the answers to questions no. 8294and 10645.
Thirdly:
If you ask about our view on the issue of covering the face, the most
correct scholarly view in our opinion is that it is obligatory to
cover the face in front of non-mahram men. There is a great deal of
evidence and scholarly views concerning that, as among the Maalikis.
Many of them said that it is not permissible for a woman to uncover
her face in front of non-mahram men, not because it is 'awrah but
because uncovering it runs the risk of fitnah. But some of them think
that it is 'awrah. Hence women, in their view, are forbidden to go out
in front of non-mahram men with their faces uncovered.
Allaah says (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen"
[al-Ahzaab 33:53]
al-Qaadi Abu Bakr ibn al-'Arabi al-Maaliki (may Allaah have mercy on him) said:
The entire woman is 'awrah, her body and her voice, so it is not
permissible to uncover that except in cases of necessity, such as when
testimony is given against her, or medical treatment, or asking her
about her health issues. End quote.
Ahkaam al-Qur'aan by Ibn al-'Arabi(3/1578, 1579).
Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:
This verse indicates that Allaah has given permission to ask of them
from behind a screen if there is some need, or when they ask a
question about something. That includes all women. Because it is a
basic shar'i principle that the entire woman is 'awrah, her body and
her voice – as stated above –it is not permissible to uncover that
except in cases of necessity such as when testimony is given against
her, or medical treatment, or asking her about her health issues. End
quote.
Inal-Jaami' li Ahkaam al-Qur'aan(14/227) it says:
For more information on the views of Maaliki fuqaha' concerning the
obligation for women to cover their faces, see:al-Ma'yaar
al-Mu'arrabby al-Wanshireesi (10/165 and 11/226 and 229),Mawaahib
al-Jaleelby al-Hattaab (3/141),al-Dhakheerahby al-Quraafi (3/307)
andHaashiyat al-Dasooqi 'ala al-Sharh al-Kabeer(2/55).
We have discussed this issue and its evidence in more than one answer
on this site. Please see the answers to questions no. 11774, 12525,
13998, 21134and 21536.
Fourthly:
With regard to what you mention about the laws in your country
forbidding women to cover their faces, that is something that makes us
feel very sad, to hear that covering and chastity are being opposed
and wanton display and unveiling are being encouraged everywhere,
especially when that happens in a country that is supposed to be
Muslim.
If the laws forbid women to cover, and you fear persecution because of
covering your faces, then there is no sin on you if you do not do it
in that case, so long as that is based on necessity. So a woman should
not go out of her house with her face uncovered except in cases of
necessity. If she can break the law and put up with a little bit of
hassle, let her do so for there is no obedience to any created being
if it involves disobedience towards the Creator.And Allaah knows best.

Be Patient: Key to happiness and success

A man came out of his home to admire his new truck. To his
puzzlement, his three-year-old son was happily picked stone and
scratched lines on the side of the truck. In his anger, the man ran to
his son, knocked him away. And took the little boy's hands and hit it
many times as punishment, not realizing he was using a wrench. When
the father calmed down, he rushed his son to the hospital.
Although the doctor tried desperately to save the crushed bones, he
finally had to amputate the fingers from both the little boy's hands.
When the boy woke up from the surgery and saw his bandaged stubs, he
innocently said, "Daddy, I'm sorry about your truck." Then he asked,
"But when are my fingers going to grow back?" The father was so hurt.
He went back to truck and kicked it a lot of times. Sitting back he
looked at the scratches, little boy wrote "I LOVE YOU DAD." Later then
committed suicide.
Think about this story the next time someone steps on your feet or you
wish to take revenge. Think first before you lose your patience with
someone you love. Trucks can be repaired. Broken bones and hurt
feelings often can't. Too often we fail to recognize the difference
between the person and the performance. We forget that forgiveness is
greater than revenge.
People make mistakes. We are allowed to make mistakes, because we
human beings are not perfect. But the actions we take while in a rage
will haunt us forever.
It takes 72 muscles to frown - only 14 to smile! So keep smiling,
After all, we only live once.
In the word SMILE:
*.S stands for Sets you free
*.M stands for Makes you special
*.I stands for Increases your face value
*.L stands for Lifts up your spirits
*.E stands for Erases all your tensions
A Smile makes us look younger, while Prayers make us feel stronger.
Think about how special a smile is. It costs nothing, but has the
power to enrich all, who receive it.
A smile is the light in your window that tells others that there is a
caring, sharing person inside.
Even a smile or a kind word is considered charity.
Good Life starts only when you stop wanting a better One. So, Live
like a Candle, which burns itself but give lights to others.

Fathwa, - A husband saying to his wife 'You c..

Question
1(If a man says to his wife: "If you do not want to be with me, then
you can divorce me, I do not intend to divorce you" And then the woman
says, "you can be sure that I take from you a divorce" But they both
thought that it was all the same to what she says it does not matter
because the woman can not take a divorce. Neither of them did not know
that a man can give a woman the right to divorce . So, this woman did
not mean that she now divorce from her husband, because she did not
ask for a khul . Her words were threats that she intends to divorce in
the future.What is ruling? 2( And another question ..If a man says to
his wife, I divorce you . But he means in the future . and both
understand that he means it in the future. What is ruling?
Answer
All perfect praise be to Allah, The Lord of the Worlds. I testify that
there is none worthy of worship except Allaah, and that Muhammadis His
slave and Messenger.
These words that were exchanged between that husband and his wife do
not lead to divorce as long as they did not intend divorce by saying
them.Qalyoobisaid in his Haashiyah: "Among the cases of giving the
wife authority to divorce herself is the clear word of divorce if it
is attributed to other than its proper person; like if he )a husband(
said to his wife: 'divorce me' or 'I am divorced from you', and she
said 'I divorce you', then if he had intended to give her authority to
divorce herself and she intended divorce, divorce is effective,
otherwise it is not."
Besides, if a man says to his wife 'I divorce you' intending divorce
in the future, then this does not lead to divorce as it is like a
promise )of divorce(;Shaykh Ibn 'Uhtaymeensaid in his book Ash-Sharh
Al-Mumti' a'la Zaad Al-Mustaqni': "His )Al-Hijjaawi's( statement
)about uttering divorce( 'in the present tense' like saying 'you are
being divorced' does not lead to divorce as it is a report which
indicates that she will be divorced )in the future(, while divorce is
in the hands of the husband. But if the husband intended the present
)i.e. initiating divorce on the spot(, then she is divorced as the
present tense )in the Arabic language( could refer to both the present
and the future."
For more benefit on the fact that uttering divorce in the present
tense is a promise of divorce and it is not effective unless the
husband intends divorce on the spot,Allah Knows best.

Fathwa, - Divorce after 'Iddah isof no signi..

Question
Salaamualaikum; Am a Hanafi sunni Muslim, I had given TALAQ telephonic
to my wife on 5th February 2013 )She was nor on menstrual periods
neither pregnant( , later in due time of three menstrual period of
her, I did not said or done any RUJU )we were staying in two different
cities in due time(, after completion of 3 months from the date of
TALAQ pronounced, I asked her to marry me and settle the issues, but
she didn't agreed and our fight continued. Later On the 8th July 2013
I wrote her email writing entire happening among us and the reason for
first TALAQ; and in last line of email I wrote" I am giving you "TALAQ
TALAQ TALAQ" ". Now the query is what is the status of my TALAQ
according to sharia in the light of Quran and Hadeeth?? Weather it is
considers as only one TALAQ OR its Consider as a 3 TALAQ?? The 2
Muftis had confused me saying one as Triple Talaq had hapend and other
one as it's a only one talaq. Kindly clarify in detail to forward the
same message to our Muftees. Jazakallah Khair.
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
Muhammadis His slave and Messenger.
If the matter is as you mentioned in the question that the waiting
period from the first divorce had elapsed by the expiry of three
menses, then this woman is no longer your wife, and she is a
non-Mahram to you. So the three divorces which you initiated are of no
significance and they are not taken into account because you initiated
divorce to a woman who was not your wife.Allah Knows best.

Fathwa, - Step-brother is not a Mahram to his..

Question
Salam alaikum I have a grown up girl of 12, and i am considering
marriage to a man who has joint custody of his 13 yr old son. This
means his son will stay 4 days with him. What is the ruling behind the
situation esp if the son will be living int eh same house as my
daughter who would be a step sisters. jazakalla khair i look forward
to recieving your answer
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.
If you marry that man and he has a son from another wife, then his son
is a non-Mahram )marriageable man( to your daughter, and thus it is
not permissible for them )i.e. his son and your daughter( to be in
seclusion with each other or to mix together in a suspicious manner.
Rather, they have to be considered strangers to each other.
Allaah Knows best.

Story, - Love makes life beautiful

My love story starts different stages and diffrnt roles. Love give
both happy and painful, but love is so great why?
Every men and womens love at certain age i.e feeling in u r heart.
Love is told somebody infactuation and attraction. This is also true
but somebody love strong both oneside and twoside love. Her and him
wait untill success them love.
Love will do but luv is not life. My love story starts at studying
eighth class, her so beautiful, but i dont know what is love, every
day i will seen in class room and followed. She also looks this
process up to ningth class. I will join another school but but i don't
proposed some feeling in my heart every day remembering and feel some
days. This love end.
Intermediate no can do love, not coeducation, i interested on study.
Am studying average. Next love begin in engineering. One girl chose, i
will do sincerly, me only luv not her. She don't know luv to him. I
cant prpose in b.tech, after i prpose but her told u not like

Story, - Insecure love or true love..!

Hi i am 19 yr old, i love a 20 yr old guy whom i call caro. He is
really very adorable... our parents were fly friends.. His parents
were very cool n loving.. i knew them for almost 4 yrs but just 8
months back i became friendly with caro n fell in love with him.. :)
i confessed my love for love for him but he gave no reply... he still
behaved the same way he used to, he didn't change even a bit after
knowing my feelings for him.. It was very confusing and i wasn't able
to understand what was going on in his mind and what he felt about
me..
A month later something happened n his parents stoped talking to mine,
things changed, he was asked not to talk to any1 of us, yet he used to
talk to me and i was unaware of that. Once we went for a movie and
aunty came to know about it, she called me up n said that,"like a
mother i'm telling you, stop all this n i know u will obey like a
daughter". She had also taken away caro's mbl n sent him abroad..!!
For a month v dnt tlk, later on i contactd him through fb, he
replied... v were just tlking as friends then...
When he came bck to india i askd him wat he felt abt me?? he said he
is nt ready for a relationship nw n dat we will stay as friends for
nw..! i askd him wat abt the future? wil he evr b ready to be in a
relationship with me?? he said he doesnt knw n dat i shouldnt b
thinking abt it nw..! he still dnt knew dat his mum had askd me to
stop tlking to him n his dad had called up home to tell my parents to
break all the relations with them...!
i askd him if i should wait for him to be ready or forget abt him? he
told me dat he is nt ready for a relationship nw n he cannot tell
anything else...
a few days back i told him everything abt wat had happnd wen he wasnt
here, he said he was unaware of all dis..! i told him i didnt wanna
loose him, he said pray n everything will b alright..
he still tlks to me, wenevr i tell him i love him he eithr doesnt
reply or just smiles..!
i dnt knw wat he feels abt me!! aftr knwing dat our parents dnt want
us to tlk yet he tlks to me.. he never stoped me from loving him...!
he is really very nice n understanding bt i dnt knw wat should i do..!
i dnt knw if these r his signs of gently telling me dat he doesnt love
me coz he is too good to break my heart or a sign dat he may fall in
love with me..!
m risking my life for him n i dnt evn knw if he'l stand by be when his
parents come to knw dat i still tlk to him..! i really love caro alot
n hope that he does tell me soon abt his feelings for me n nt kip me
waiting in hopes more..!

Beliefs and Practices

Islam is the only religion in the world that says that its precepts
are natural. The Holy Quran says:
"..It is Allah's Nature on which Allah has created humans. There is no
change in Allah's creation. This is the established religion (deen
al-qayyim) but many of the humans know not." (Surat al-Room, Verse
30).
In Islam, thebeliefshave primary position; they are the roots, and
thepracticesare branches that are dependent for their existence on the
roots. The primary belief is that of the Unity and Supreme Sovereignty
of Allah, the Almighty, the Everpresent, the Everlasting, the
All-knowing. Allah is Just. He sent prophets to convey His message. He
selected Imams to safeguard His message. He ordained a Day of
Judgement when the deeds of His creatures will be measured and
rewarded or punished accordingly. Belief in Allah, therefore, entails
belief in all of the above.
Islam is the last divine religion and Prophet Muhammad (s) is the last
Messenger of Allah. In Islam, Allah has encompassed all His
commandments and decrees - decrees that will suffice for humankind til
the end of the world. The commandments are there not only to guide His
creatures to proper belief, but also to show them the proper way to
live their lives. Islam says that its practices are for benefit of the
followers, benefit in this world and in the hereafter.
The ethical and moral degeneration of the western society and the
predominance of suicide, drug abuse, and crime, seem to clearly
indicate that spiritual health of an individual and a community is as
important as physical health. The factors of physical and spiritual
well-being form the basis of Islamic practices. All that is necessary
for a person's spiritual and physical well-being is obligatory, and
all that is harmful is haram (prohibited). Islam shows ways of dealing
with the world around us; the responsibilities of a person to oneself,
to parents, to siblings, to offspring, to spouses, to neighbors, to
society, to nation; what habits to cultivate and what to avoid; what
things to possess and what to give away; what time to sleep and what
time to wake up; when and how to make love and when and how to refrain
from it; when to speak up and when to remain silent; what to eat; how
to eat; how to seek knowledge, etc. In short, Islam teaches values and
priorities concerned with every walk of life.
Islam fulfills all the needs of the human nature in such a way that by
following the path of Islam, a person can attain a state of perfection
that is close to divinity. Here is a very brief look at some of the
general guidelines that Islam provides for living an ideal life.
The Prophet (May God bless Him and His Descendents) in one of
hissermonsthat have been preserved, said:
"O people! Reach the signs that have been fixed for you and get to the
destinations that have been determined for you. Verily, the believer
strives between two fears: the fear about his past, concerning which
he does not know how God would judge it; and the fear for the future,
concerning which he does not know what God has decreed therein. Let
the believer take from his (transitory) self that which shall benefit
his (abiding) self and from the world that which shall benefit him in
the hereafter. Let him benefit from youth before old age comes upon
him, and from life before death seizes him. By Him in Whose hands is
the life of Mohammad. There is no possibility of penitence after this
world and there is no abode after it save heaven or hell" (Usul
al-Kafi, Hadith 191/1599).
Islam has always stressed upon theimportance of acquiring knowledge.
The book Nahjul Balagha quotes the first Imam Ali ibn Abi Talib (a):
"O' Kumayl, knowledge is better than wealth. Knowledge guards you,
while you have to guard the wealth. Wealth decreases by spending,
while knowledge multiplies by spending, and the results of wealth die
as wealth decays. O' Kumayl, knowledge is belief which is acted upon.
With it man acquires obedience during his life and a good name after
his death. Knowledge is the ruler while wealth is ruled upon."
One of the most important relationships in a person's life is that
between parents and offspring. In an invocation in as-Sahifat
al-Kaamilah, the fourth Imam, Ali ibn al-Husayn (a) sheds light on how
this relationship should be handled:
"O Allah, make me such that I may fear my parents the way one fears a
cruel king, that I may act towards them like a merciful mother. And
let my obedience toward them and my doing good unto them be more
satisfying to me than the sleep of a sleeping person and the quenching
of thirst of a thirsty person, so that I may give priority to their
desires over my own, and their happiness over my own..... Let my voice
be lowered before them, and let my speech be good before them, and let
my nature be soft toward them and let my heart be kind toward them and
let me be their companion..."
What practices should one undertake indealing with the world around
oneself? A part of the answer can be found in the fourth Imam's words:
"O Allah, I beg your forgiveness: for not helping the oppressed who
suffered oppression in my ken; for not offering thanks in return for
some good done unto me; for not accepting the apologies of one who
apologized for doing bad unto me; for refusing to give priority over
my own needs to the needs of one who had petitioned me....."
Abu Basir says: "A man said to Abu Jafar (the fifth Imam, God's
benediction be upon him), 'I am feeble of deeds and my fasts are few.
However, I try to eat nothing but that which is lawful.' The Imam said
to him, 'What endeavor is better than the effort to remain chaste in
respect of one's livelihood and sex relations?'" (Usul al-Kafi,
201/1638). Usul al-Kafi quotes the sixth Imam, Jafar al-Sadiq (a) as
saying: "The noble characteristics are ten. Cultivate them if you can,
for these qualities may be found in a man but not in his children, or
they may be found in the children but not in their father (i.e. they
are not hereditary), or they may be found in a slave and not in a
freeman." "What are they?", he was asked. The Imam said, "They are:
sincerity of indifference (to what is in the hands of people),
truthfulness, trustworthiness, consideration and care of one's
relatives, hospitality, giving food to the beggar, returning the
favors done to one, care for one's neighbor, care for one's companion,
and modesty, at the head of them all." (190/1552).
In conclusion, a point to remember is that according to Islamic
spirit, thefirst and foremost aim of a believerin following the
practices laid down byIslam is to seek Allah's pleasure.

Basics of becoming Muslim

Islam is an Arabic word and it connotes submission, surrender and
obedience. As a religion, Islam stands forcomplete submission and
obedience to Allah(God).
Islam, in fact, is an attributive title. Anyone who possesses this
attribute, whatever race, community, country or group he or she
belongs to, is a Muslim. According to the Qur'an (the Holy Book of the
Muslims), among every people and in all ages there have been good and
righteous people who possessed this attribute - and all of them were
and are Muslims.
Islam is a universal and eternal religion. Its appeal is to the whole
humanity. Any person who declares belief in La ilaha illallah
Muhammad-ur-Rasulullah (there is no deity but Allah, and Muhammad is
His Prophet) enters the fold of Islam and entitles him or herself to
the same rights as those of other Muslims.
Prophet Muhammad (blessings of Allah and peace be upon him) has
enjoined us to believe in five articles of faith:
1.Belief in one God Who has absolutely no associate with Him in His divinity;
2.Belief in God's Angels;
3.Belief in God's Books, and in the Holy Qur'an as His Last Book;
4.Belief in God's Prophets, and in Muhammad (blessings of Allah and
peace be upon him) as His Last and Final Messenger; and
5.Belief in life after death.
One who believes in these articles enters the fold of Islam and
becomes a member of the Muslim community. But one does not become a
complete Muslim by mere vocal profession alone. To become a complete
Muslim one has to fully carry out in practice the (blessings of Allah
and peace be upon him) as ordained by God.
These five articles form the foundation for the superstructure of
Islam. Their gist is contained in the short sentence known
asKalimah-Tayyibah. When you declareLa ilaha illallah(their is no
deity but Allah), you give up all false deities, and profess that you
are a creature of the One God; and when you add to these
wordsMuhammad-ur-Rasulullah(Muhammad is Allah's Messenger) you confirm
and admit the Prophethood of Muhammad (blessings of Allah and peace be
upon him).
With the admission of his Prophethood it becomes obligatory that you
should believe in the divine nature and attributes of God, in His
angels, in His Revealed Books and life after death, and earnestly
follow that method of obeying God and worshipping Him which the
Prophet Muhammad (blessings of Allah and peace be upon him) has asked
us to follow.
Now let us see what code of conduct Muhammad (blessings of Allah and
peace be upon him) has taught as ordained by God Almighty. The first
and foremost things in this respect are the 'Ibadah (or worships) -
the primary duties which must be observed by each and every person
professing to belong to the Muslim community.'Ibadahis an Arabic word
derived from 'Abd (a slave) and it means submission. The concept of
'Ibadah is very wide. All your activities are 'Ibadah if they are in
accordance with the law of God and your ultimate objective is to seek
the pleasure of God. A set of formal 'Ibadah (worships) are thus on
which the edifice of Islam rests:
1.Salah (prayers)- The most fundamental and the most important of
these obligations. Salah are the prescribed daily prayers which
consist in repeating and refreshing five times a day the belief in
which you repose your faith.
2.Fasting- What prayers seek to do five times a day, fasting in the
month of Ramadhan (the ninth month of the lunar year) does once a
year. What is it that makes us voluntarily undergo hunger or thirst
from dawn to dusk? It is nothing but faith in God and the fear of Him
and the Day of Judgment. This consciousness of duty and spirit of
patience that incessant fasting during a whole month helps us
strengthen our faith.
3.Zakah- Its fundamental importance lies in the fact that it fosters
in us the quality of sacrifice and rids us of selfishness and greed.
Islam accepts within its fold only those who are ready to give away in
God's way some of their wealth willingly. Every Muslim whose finances
are above a certain specified minimum must pay 2.5% of their cash
balance annually to the deserving.
4.Hajj (pilgrimage)- Mecca today stands at the site of a house that
the Prophet Abraham (God's blessing be upon him) built for the worship
of Allah. Allah rewarded him by calling it His own House and making it
the center towards which all must face when saying prayers. He has
also made it obligatory on those who can afford it to visit this place
to perform the Hajj, at least once in a lifetime. The pilgrimage is,
in a way, the biggest of 'Ibadah. For unless a person really loves God
he would never undertake such a long journey.
The Opening Chapter, Al-Fatihah, Surah 1 (The Holy Qur'an)
In the name of Allah (God), the Beneficent, the Merciful.
1.All Praise is due to Allah (God), Lord of the worlds,
2.the Beneficient,
3.the Merciful,
4.Owner of the Day of Judgement.
5.Thee alone we worship and Thee alone we ask for help.
6.Show us the straight path,
7.the path of those whom Thou hast favoured, not (the path of) those
who earn Thine anger nor (of) those who go astray. (Ameen)

Women To Whom Marriage is Prohibited

It is permanently haram for a Muslim to marry a woman who belongs to
one of the following categories:
1.Thefather's wife, whether divorced or widowed. During the period of
jahiliyyah such marriages were allowed. Then Islam prohibited them,
for once a woman is married to a man's father she acquires the status
of his mother, and this prohibition is out of honor and respect for
the father. Moreover, as this inviolable prohibition leaves no room
for sexual attraction between the son and his step-mother, they are
able to develop a relationship of respect and honor.
2.Themother, including the grandmothers on both sides.
3.Thedaughter, including the granddaughters from the son or daughter.
4.Thesister, including the half, and step-sisters.
5.Thepaternal aunt, whether she is the real, half, or step-sister of the father.
6.Thematernal aunt, whether she is the real, half, or step-sister of the father.
7.Thebrother's daughter, i.e., his niece.
8.Thesister's daughter, i.e., her niece.
All these female blood-relatives are a man's muharramat and he is
mahrem to his corresponding female relatives. Marriage to any mahrem
whomsoever is permanently prohibited. Thereasons for this
prohibitionare as follows.
a.Entertaining any sexual thoughts concerning such close relatives as
one's mother, sister, and daughter is instinctively abhorrent to human
nature; there are even certain animals which avoid mating with such
closely-related animals. The respect a man feels for his aunts is like
the respect he has for his mother, and likewise uncles are regarded as
fathers.
b.Since the family must live together in intimacy and privacy but
without incestuous relations, the Shari'ah intends to cut at the roots
of any sexual attraction among such close relatives.
c.Since there is natural love and affection among such close blood
relatives, the intent of the Shari'ah is to expand the circle of love
and kinship by prohibiting incest and thereby directing the man's
search for women outside the family. Thus each marriage extends the
sphere of love, bringing new people within this ever-expanding network
of affection: "And He has put love and mercy between you." ( Surah 30:
Verse 21)
d.The natural sentiments of love and affection between a man and the
above-mentioned female relatives must be kept strong forever. If
marriage were permitted between such relatives, it would cause
jealousies, dissensions, and the disruption of families, destroying
the very sentiments of love and affection which give cohesiveness and
permanence to the family structure.
e.The offspring of marriages to such close blood relatives would most
probably be defective and weak. Moreover, if physical or mental
defects are present in the members of a family, they would become more
pronounced among the children of such marriages.
f.The woman needs someone to champion her rights and support her case
against her husband, especially when relations between the two of them
become strained. If those women who could defend her became rivals,
how would this be possible?
Marriages Prohibited by Reason of Fosterage
1.The foster mother: It is haram for a Muslim to marry a woman who has
suckled him during his infancy, for suckling makes her like his real
mother, since milk has gone into the making of his flesh and bones.
Nursing consciously or unconsciously produces feelings of motherhood
in a woman and of kinship in a child, and although these feelings
might seem to disappear as the child grows and becomes a man, they
remain hidden in the unconscious.
However, the prohibition of marriage based on fosterage is effective
only if the suckling occurred before the time of weaning; that is,
when milk was the primary source of food. Another condition is that
the child has suckled his fill on five separate occasions, a fill
being defined as when the child leaves off suckling of his own accord.
After a survey of all the ahadith on this subject, the fixing of five
sucklings as the minimum seems to be the preferred view.
2.Foster sisters: Just as a woman become a mother to a child by virtue
of suckling, likewise her daughters become his sisters, her sisters
his aunts, and so on. The Prophet (peace be on him) said: "What is
haram by reason of genealogy is haram by reason of fosterage."
(Reported by al-Bukhari and Muslim.) Thus the foster-sisters,
foster-aunts, and foster-nieces are all muharramat and marriage to
them is permanently prohibited.
In-law Relationships
1.Themother-in-law: Marriage to the wife's mother is permanently
prohibited from the time a man enters into a marriage contract with a
woman, whether he and his wife have engaged in sexual intercourse or
not. The act of marriage itself gives the mother-in-law the same
status as the mother.
2.Thestep-daughter: A man cannot marry his step-daughter (his wife's
daughter by a previous marriage) if sexual intercourse has taken place
with her mother, his wife. However, if a man divorces his wife without
having had intercourse with her, it is permissible for him to marry
her daughter by a previous marriage.
3.Thedaughter-in-law: That is, the wife of the real son, not that of
the adopted son. In fact, Islam abolished the permissibility of the
system of legal, formalized adoption, because this is contrary to fact
and to reality, resulting in the prohibiting of what is essentially
halal and the permitting of what is essentially haram. Allah Ta'ala
says: ...Nor has He made your sons by adoption your (real) sons. Those
are simply words from your mouths....(33:4) meaning that it is merely
an expression of the language which does not alter reality nor
transform an outsider to the family into a blood relative.
These three types of female relatives are forbidden in marriage in
order that peaceful relationships may be maintained among the in laws.
Sisters as Co-Wives
1.As opposed to the practice of the period of jahiliyyah (pre-Islamic
era), Islam forbade taking two sisters as co-wives at the same time,
because the feeling of love and sisterliness which Islam wants to
maintain between sisters would be destroyed if one sister became the
co-wife of the same husband.
While the Qur'an mentioned the two sisters, the Prophet (peace be on
him) added, "A man may not be married to a woman and her paternal aunt
(at the same time), nor to a woman and her maternal aunt". (Reported
by al-Bukhari and Muslim.) and he said, "If you do this, you will
sever your ties of kinship." (Reported by Ibn Hibban.) And how could
Islam permit the breaking of such kinship ties when it places so much
importance on them?
Married Women
1.As long as a woman is married, her marriage to any other man is
prohibited. She may marry another man only when two conditions are
fulfilled:
a.Her marriage tie is broken either because of thedeathof herhusbandor
because ofdivorce;
b.She has completed the period of waiting ('iddah) ordained by Allah.
For a pregnant woman this period ends when she delivers the baby. If
she is widowed but not pregnant, the period of 'iddah is four months
and ten days, while if she is divorced and it is not known whether or
not she is pregnant, the 'iddah is three menstrual cycles. This 'iddah
relates to the woman who has menstrual periods; for a woman who does
not menstruate, the 'iddah is three months.
Allah Ta'ala says:
"And divorced women shall wait concerning themselves for three monthly
periods. And it is not permissible for them to conceal what Allah has
created in their wombs, if they believe in Allah and the Last Day." (
Surah 2: Verse 228)
"...and As for those who have no further expectation of menstruation
among your women, if you are in doubt, the waiting period is three
months, as well as for those who have no menses. And for those who are
pregnant, their period is until they deliver their burdens." ( Surah
65: Verse 4)
And, "For those of you who die and leave behind widows, they shall
wait concerning themselves for four months and ten days..." ( Surah 2:
Verse 234).
Of thesefifteencategories of female relatives to whom marriage is
prohibited,fourteen are mentioned in Surah al-Nisa:
"And do not marry those women whom your fathers married, except what
is past; indeed, it was an indecency and an abomination, and an evil
path. Forbidden to you are your mothers and your daughters, and your
sisters and your father's sisters and your mother's sisters, and your
brothers' daughters and your sisters' daughters, and your foster
mothers and your foster sisters, your wives' mothers, your
stepdaughters under your guardianship born of your wives to whom you
have gone in—and if you have not gone into them there is no blame on
you—and the wives of your sons proceeding from your loins, and that
you should marry two sisters at one time, except what is past; indeed
Allah is Forgiving, Merciful." ( Surah 4: Verses 22-23)
The prohibition against being married to a woman and any of her aunts
at the same time is derived from the hadith cited above.

Women Site, - Belief in the Heavenly Books - I

In the cave of Hiraa' and away from people, Jibreel )Gabriel( came
down to our Prophet Muhammad, sallallaahu 'alayhi wa sallam, while he
was worshiping Allaah The Almighty The One Who Has no partner and said
to him: "Recite." Muhammad, sallallaahu 'alayhi wa sallam, said, "I
cannot recite,". Jibreel pressed him hard and repeated the order
'Recite.' 'I cannot recite' said he trembling and terrified, and once
again he pressed him hard and said: 'Recite.' Again he answered while
shaking and trembling 'I cannot recite.' Jibreel held him for the
third time then released him and said:}Recite in the name of your Lord
who created.{]Quran 96: 1[
Then this situation comes to an end and Jibreel disappears. Muhammad
hurries back home, trembling and sweating profusely. He enters upon
his wife Khadeejah and says to her:Cover me, cover me.]Al-Bukhari[ She
covers him with wool covers, and wipes the sweat from his forehead.
The Will of Allaah The Almighty has been fulfilled and the seal
prophet on earth was chosen to convey the call of Allaah The Almighty
to His slaves. The verse mentioned above was the first verse that
Allaah The Almighty revealed to His Messenger from the Noble Quran
which is the book that Allaah The Almighty chose to be the
ever-lasting miracle and clear argument with the seal of the Prophets.
This book is not the only book that Allaah The Almighty has sent down;
rather, there are other books such as Tawraah )Torah( Injeel )Gospel(,
Zaboor )Psalms(, and Suhuf )Scriptures(.
The Muslim individual believes in all books that Allaah The Almighty
revealed to His Prophets and Messengers in much the same way as he
believes in the Noble Quran which Allaah The Almighty revealed to
Muhammad, sallallaahu 'alayhi wa sallam. Allaah The Almighty mentioned
some of these books in the Noble Quran and did not mention some
others. Allaah The Almighty Says )what means(:}Mankind was ]of[ one
religion ]before their deviation[; then Allaah sent the prophets as
bringers of good tidings and warners and sent down with them the
Scripture in truth to judge between the people concerning that in
which they differed. And none differed over the Scripture except those
who were given it - after the clear proofs came to them - out of
jealous animosity among themselves. And Allaah guided those who
believed to the truth concerning that over which they had
differed.{]Quran 2: 213[
Amongst the books that Allaah The Almighty mentioned in the Noble Quran are:
1. The Scriptures of Ibraaheem )Abraham( and Moosa )Moses(, may Allaah
exalt their mention:
They are the Scriptures that Allaah The Almighty sent down to
Ibraaheem and Musa, may Allaah exalt their mention. Allaah The
Almighty Says )what means(:
•}Or has he not been informed of what was in the scriptures of Moses.
And ]of[ Abraham, who fulfilled ]his obligations[{]Quran 53: 36-37[
•}Indeed, this is in the former scriptures, The scriptures of Abraham
and Moses{]Quran 87: 18-19[
Abu Tharr, may Allaah be pleased with him, said: I said: O Messenger
of Allaah! How were the Scriptures of Ibraaheem, may Allaah exalt his
mention? He said: They were full of examples; O Arrogant tested
domineering king! I have not sent you to collect the vain gains of
this world, but rather I sent you to respond to the supplication of
the wronged person on my behalf for I never reject it even if it is
from a disbeliever. Every sane person must – as long as his mind is
not absent - take time to invoke his lord, time to bring himself to
account, time to contemplate the creation of Allaah The Almighty, and
time to seek his needs from food and drinking.
Every sane person must not move except for three things: preparing the
provision for the appointed time, improving his life and enjoying a
lawful pleasure. Also, every sane person must be mindful of his time,
must look after his affairs and protect his tongue )from obscene
speech(. Whoever thinks of his speech as part of his deeds, he will
not speak except in what is beneficial for him.
Then I said: O Messenger of Allaah! How were the Scriptures of Moosa
)Moses(, may Allaah exalt his mention? He said: "They were full of
wisdoms: I am amazed at the one who is certain of death and then he
feels happy. I am amazed at the one who is certain of Hell and then he
laughs. I am amazed at the one who is certain of preordainance and
then he exhausts himself. I am amazed at the one who has seen the
world and how the fortunes of its people change and then he feels
reassured. I am amazed at the one who is certain of Reckoning tomorrow
and then he does not work."
2. Tawraah )Torah(
It is the book that Allaah The Almighty revealed to Moosa )Moses(, may
Allaah exalt his mention, and ordered the prophets who came after him
to establish and fulfill its rulings, for Allaah The Almighty sent
them and did not send any books with them; rather, He made Tawraah
their book and religion. Allaah The Almighty Says )what
means(:}Indeed, We sent down the Torah, in which was guidance and
light. The prophets who submitted ]to Allaah [ judged by it for the
Jews, as did the rabbis and scholars by that with which they were
entrusted of the Scripture of Allaah , and they were witnesses
thereto.{]Quran 5: 44[ Allaah The Almighty called he Tawraah
"Al-Furqaan" in the Noble Quran.
3. Az-Zaboor )Psalms(
It is one of the heavenly books. Allaah The Almighty revealed it to
Daawood )David(, may Allaah exalt his mention. Allaah The Almighty
Says )what means(:}And to David We gave the book ]of Psalms[.{]Quran
17: 55[ Daawood, may Allaah exalt his mention, used to read a great
deal in Az-Zaboor which the Messenger of Allaah, sallallaahu 'alayhi
wa sallam, named Quran because of its similarity to the Noble Quran in
their miraculousness. He, sallallaahu 'alayhi wa sallam, said:"The
reciting of the Zaboor )i.e. Psalms( was made easy for Daawood. He
used to order that his riding animals be saddled, and would finish
reciting the Zaboor before they were saddled. And he would never eat
except from the earnings of his manual work."]Al-Bukhaari[
Allaah The Almighty sent down in Az-Zaboor precious wisdoms and
praises of Him. Allaah The Almighty did not reveal in it any rulings
of the permissible and prohibited actions for they were enjoined to
take their rulings from the Tawraah.
4. Injeel )Gospel(
Allaah The Almighty revealed it to 'Eesa )Jesus(, may Allaah exalt his
mention. Allaah The Almighty Says )what means(:
•}And We sent, following in their footsteps, Jesus, the son of Mary,
confirming that which came before him in the Torah; and We gave him
the Gospel, in which was guidance and light and confirming that which
preceded it of the Torah as guidance and instruction for the
righteous.{]Quran 5: 46[
•}Then We sent following their footsteps Our messengers and followed
]them[ with Jesus, the son of Mary, and gave him the Gospel{]Quran 57:
27[
Wisdom behind revealing Books
The Muslim individual believes that these books were revealed by
Allaah The Almighty. They called to At-Tawheed )monotheism( and to
associating nothing with Him. Allaah The Almighty Says )what
means(:}And We certainly sent into every nation a messenger, ]saying[,
"Worship Allaah and avoid Taghut.{]Quran 16: 36[
The Muslim believes that the wisdom behind revealing books is to guide
human beings to the straight path of Allaah The Almighty, eliminate
disagreement and discord from among them, bear for them the glad
tidings of the pleasure of Allaah The Almighty if they obeyed Him and
warn them against His punishment if the disobeyed Him; and that the
heavenly books – other than the Noble Quran – have not remained in
their original state in which Allaah The Almighty sent them down;
rather, they were exposed to alteration and distortion and the words
of humans have mingled with the Words of Allaah The Almighty in them.
Forms of the distortion of the Divinly Revealed Books
Distortion of the divinely revealed books took different forms. The
Noble Quran mentioned some of them such as:
1- Hiding some verses, Allaah The Almighty Says )what means(:}O People
of the Scripture, there has come to you Our Messenger making clear to
you much of what you used to conceal of the Scripture and overlooking
much.{]Quran 5: 15[
2- Misinterpretation of the intended meanings of the verses, Allaah
The Almighty Says )what means(:}And indeed, there is among them a
party who alter the Scripture with their tongues so you may think it
is from the Scripture, but it is not from the Scripture. And they say,
"This is from Allaah," but it is not from Allaah. And they speak
untruth about Allaah while they know.{]Quran 3: 78[
3- Displacing verses from their original places. Allaah The Almighty
Says )what means(:}Among the Jews are those who distort words from
their ]proper[ usages and say, "We hear and disobey.{]Quran 4: 46[
4- Adding what is not from the Book to it; Allaah The Almighty Says
)what means(:}And among them are unlettered ones who do not know the
Scripture except in wishful thinking, but they are only assuming. So
woe to those who write the "scripture" with their own hands, then say,
"This is from Allaah ," in order to exchange it for a small price. Woe
to them for what their hands have written and woe to them for what
they earn.{]Quran 2: 78-79[
Distortion of the Tawraah )Torah(
Belief in the Tawraah that Allaah The Almighty revealed to Moosa, may
Allaah exalt his mention, is one of the main pillars of the religion
of Islam. Muslims believe that it included all goodness, called for
the worship of Allaah Alone and it was a light and guidance. Allaah
The Almighty Says )what means(:}Indeed, We sent down the Torah, in
which was guidance and light.{]Quran 5: 44[
However, the Tawraah that was revealed to Moosa, may Allaah exalt his
mention, does not exist anymore in its original state. The claimed
Tawraah of nowadays was written by many writers and in different
times. It was distorted and altered.
Amongst the material proofs of its distortion is that the Tawraah that
is in the hands of Christians is different from the one that is in the
hands of Jews. The Noble Quran recorded that distortion and rebuked
the Jews for their distortion and alteration of the Tawraah. Allaah
The Almighty Says )what means(:}Do you covet ]the hope, O believers[,
that they would believe for you while a party of them used to hear the
words of Allaah and then distort the Torah after they had understood
it while they were knowing?{]Quran 2: 75[
They had the nerve to distort and alter the Book of Allaah The
Almighty to hide the truth that it contained and all that can prove
the prophethood of Muhammad, sallallaahu 'alayhi wa sallam, although
they knew him well. Allaah The Almighty Says )what means(:}Those to
whom We gave the Scripture know him as they know their own sons. But
indeed, a party of them conceal the truth while they know ]it[.{]Quran
2: 146[ Though they knew him well, they did not believe in him and
were too arrogant to do so. Allaah The Almighty Says )what
means(:}Among the Jews are those who distort words from their ]proper[
usages.{]Quran 4: 46[
Amongst the evidences that prove the distortion of the current Tawraah
are the descriptions mentioned in it which do not befit the Majesty
and Perfection of Allaah The Almighty such as: And the LORD God said,
Behold, the man has become as one of us, to know good and evil."
]Genesis 3: 22[ and "And it repented the LORD that he had made man on
the earth, and it grieved him at his heart. ]Genesis 6: 6[."
Can these be the Words of Allaah The Almighty? Can grief and regret be
attributed to Allaah The Almighty? In fact, such malicious claims
entail that Allaah The Almighty did not have knowledge of the results
of His actions. No, Allaah The Almighty is high above any defect and
shortcoming. Allaah The Almighty has comprehensive knowledge that
encompasses everything. Exalted is He and high above what they say by
great sublimity.
Another proof of the distortion of the current Tawraah is what is
mentioned in it of describing prophets in a way that negates the
infallibility that Allaah The Almighty granted them. They mentioned
that Ibraaheem )Abraham( is a liar, that Haroon )Aaron( called Banu
Israa'eel )Children of Israel( to worship the Calf, and that Sulaymaan
)Solomon( worshiped idols to please his wife. Can any human being who
has a sound mind say such words; let alone being revealed by Allaah
The Almighty to guide humans with it?