Women site, - A Day in the Life of a Muslim Woman - I

Normal and everyday activities become acts of worship if they are done
for the sake of pleasing Allaah. The regular and consistent deeds are
the best among these deeds. `Aa`ishah, may Allaah be pleased with her,
said that Allaah's Messenger, sallallaahu `alayhi wa sallam, said:"The
deeds most loved by Allaah are those done regularly, even if they are
small."]Al-Bukhaari and Muslim[ This means that we do not need to do
anything spectacular in our day to obtain rewards from Allaah, but we
should establish some type of routine that incorporates not only the
prayer but also reciting the Quran, Du'aa` )supplication(, Thikr
)mention of Allaah(, and other good deeds. This will increase the
serenity, patience, and enthusiasm of the believer.
Early morning
This article is the first in a series aimed at bringing the spiritual
side in the everyday life of a married Muslim woman:
Wake at night to perform Tahajjud.The Prophet, sallallaahu alayhi wa
sallam, said:"The best )most rewarding prayer after the obligatory
prayer is Tahajjud, night prayer."]Ahmad and Muslim[ It is best to do
this toward the last third of the night as the Prophet, sallallaahu
`alayhi wa sallam, said:"Allaah descends every night in the last third
of the night ]in a way that befits His majesty[ and says: Is there
anyone invoking Me that I may respond to his invocation? Is there
anyone asking of Me so that I may grant him his request? Is there
anyone asking My Forgiveness, so that I may forgive him?"]Al-Bukhaari
and Muslim[ It is even better if the husband and wife perform the
Tahajjud together as the Prophet, sallallaahu `alayhi wa sallam,
said:"When a man wakes his wife up at night and they perform two
Rak'ah together, they are written down among the men and women who
remember Allaah."]Abu Daawood[ After this prayer, one can return to
bed until the Fajr prayer.
Upon awakening in the morning, say this Du`aa`:"Al-Hamdu Lillaah,
praise be to Allaah who brought me to life after giving me death, and
to Him is the resurrection."]Al-Bukhaari[ One should also greet the
other members of the household who are awake. The Prophet, sallallaahu
`alayhi wa sallam, said:"O my son )to Anas(, when you enter to where
your family is, say Salaam. It is a blessing on you and on the people
of your house."]At-Tirmithi[
When getting dressed, say this Du`aa`:"AI-Hamdu Lillaah, praise be to
Allaah, who clothed me with this, and who provided me with it, without
any power or might of mine."]Abu Daawood[
Make Wudu or Ghusl )except for menstruating or postnatal women(:
Du`aa` when entering the bathroom:"In the name of Allaah, O Allaah, I
seek refuge in You from the male and female devils."]Abu Daawood[
Be sure to use the left hand in the bathroom:"`Aa`ishah, may Allaah be
pleased with her, said that the right hand was used by Allaah's
Messenger for his ablution and for taking food, and his left hand was
used in the toilet and the like."]Abu Daawood[
Say "Bismillaah" and make Wudu )ablution(. It is also encouraged to
use the Miswak or toothbrush, although it is not an obligatory aspect
of Wudu. The Prophet, sallallaahu alayhi wa sallam, said:"If I had not
found it difficult for my followers, I would have ordered them to
clean their teeth with Miswak for every prayer."]Al-Bukhaari and
Muslim[
Du`aa` after finishing Wudu:"I testify that there is no god but
Allaah, Alone, having no partner; and I testify that Muhammad,
sallallaahu `alayhi wa sallam, is His servant and Messenger, O Allaah,
make me of those who continually repent and purify
themselves."]At-Tirmithi[
Du`aa` when leaving the bathroom,")I ask for( Your forgiveness."]Abu Daawood[
Perform Fajr Prayer: 2 Rak'ah of Sunnah and the two obligatory Rak'ah
)except for menstruating or post-natal women(. It is important to
remember that the prayer should be completed soon after the time has
begun. The Prophet, sallallaahu alayhi wa sallam, was asked which deed
was loved most by Allaah, The Exalted. He, sallallaahu `alayhi wa
sallam, said:"The prayer which is performed at its time."]Al-Bukhaari[
Even if a woman is busy with another task, she should interrupt this
and perform her Prayer .
A woman should try to develop Khushoo` )sincere submission( in prayer
since this will be the first thing that she will be accountable for on
Judgment Day. The Prophet, sallallaahu `alayhi wa sallam, said:"When
you stand up for your Prayer , make it as if it was your last Prayer ;
do not say a word for which you will have to make an excuse the coming
day; and build no hope on what is in the hands of men."]Ahmad[
It is often asked if women need to make the Athaan and Iqaamah if they
are leading the Prayer or praying by them selves. This is not required
for women, although they may do it if they wish. In terms of the
manner of performing the prayer, a woman's prayer is no different from
that of a man's.
Recite the Quran.Early morning is often a good time to recite the
Quran, especially if the children are still sleeping and the house is
quiet. This allows one to fully concentrate and obtain the most
benefit. The Prophet, sallallaahu `alayhi wa sallam, said:")The
recital of( the Quran at dawn is always witnessed - the angels of the
night and the angels of the day witness it."]At-Tirmithi[ If one's
spouse is available, this would be the ideal time to strengthen the
marriage by reciting the Quran together and praising Allaah for His
blessings. The issue of women touching the Quran during menstruation
is often debated. Most scholars say that a woman should not touch the
Quran during this time. However, even if she does not, she may still
recite from memory or listen to tapes if she fears she may forget the
Quran. This should be an incentive to memorize larger portions of the
Quran, which can also be done during this early morning time.
Work on a project that will benefit the Muslim community in some
way.Before the children awake and after reciting the Quran, it would
be a good time to put energy into some project of interest to which
one is committed. This may include such things as acquiring more
Islamic knowledge by reciting or listening to tapes, writing articles,
preparing for circles, developing some type of program )such as a
Children's circle, Muslim scouting program, etc.(, keeping in touch
with other sisters through e-mail, social service projects, etc. There
are many opportunities for sisters to benefit themselves )through
Allaah's rewards( and the community.
Mid and late morning
Prepare a healthy breakfast for the family. It is important to
remember that the Prophet, sallallaahu `alayhi wa sallam, used to eat
a very healthy food such as dates, cucumbers, bread, meat, milk, etc….
Much of the unhealthy food that we have now was obviously not
available at the time of the Prophet, sallallaahu `alayhi wa sallam.
It is best to avoid processed foods and to use items that are the most
natural. Allaah Knows what is best for His Creation and He has
provided us with all that we need. We should take care of our
children's physical needs in the best manner possible. Cleanliness is
also an important element of the Islamic faith and should be observed
in all matters, especially in food preparation and eating.
Du`aa` when beginning the meal."O Allaah! Bless whatever You provided
for us and save us from the punishment of the Hellfire.
Bismillaah."The Prophet, sallallaahu `alayhi wa sallam, told a boy who
was attending a meal with him:"... Mention the name of Allaah, and eat
with your right hand and eat of the food that is nearer to
you."]Al-Bukhaari[ Spend some time in conversation during the meal
since this was encouraged by the Prophet, sallallaahu `alayhi wa
sallam.
Duaa after finishing the meal"Praise be to Allaah, who gave us to eat
and to drink and made us Muslims."]Abu Daawood and At-Tirmithi[ It is
important to remember not to overeat due to the unhealthiness of this
behavior for physical and spiritual reasons. The Messenger of Allaah,
sallallaahu `alayhi wa sallam, said:"The son of Adam fills no vessel
more displeasing to Allaah than his stomach. A few morsels should be
enough for him to preserve his strength. If he must fill it, then he
should allow a thin his food, a third for his food, a third for his
drink and leave a third empty for easy breathing."]At-Tirmithi[
Overeating can lead to laziness and lethargy, and make acts of worship
seem laborious, making it more likely that one will delay or avoid
them.
Spend quality time with the children.Older children may need to be
sent off to school, while younger children will continue to require
the attention of their mother. Raising children is the most important
and most honorable role for a woman. It is essential to include
quality time with the children in a busy daily schedule. This should
be given priority over household chores and other activities, although
it should not interfere with obligatory acts of worship. Quality time
may include such things as reading books about Islam, teaching Arabic,
reciting the Quran together, playing games, going to the park, and
much more. The emphasis should be on the children's spiritual,
intellectual, emotional and physical development. Doing this early in
the day also makes it more likely that children will be content to
play with themselves later on, freeing time for other activities.
Perform Ad-Dhuhaa prayer:Abu Hurayrah said:"My friend )the Prophet(
advised me to observe three things, not to abandon them till I die; to
fast three days a month, to perform two Rak'ah of Dhuhaa )forenoon(
Prayer , and to perform Witr before sleeping."]Bukhaari and Muslim[
This is one of the forgotten Sunnah of the Prophet, sallallaahu alayhi
wa sallam, that needs to be revived. Two or more Rak'ah should be
prayed some time after the sun rises until a few moments before noon.
The preferred time is when it is extremely hot, which usually occurs
around the hour before noon. A mother has a wonderful opportunity to
renew this Sunnah by teaching her children from a very young age. Have
a peaceful and blessed morning!

Women site, - A Day in the Life of a Muslim Woman - II

Afternoon
Preparing a healthy lunch.
Performing Thuhr prayer
)4 Rak'ah of Sunnah, 4 Rak'ah Fard, and 2 Rak'ah Sunnah(
Regarding the Sunnah prayer, `Aa`ishah, may Allaah be pleased with
her, said:"When the Prophet, sallallaahu alayhi wa sallam, used to be
in my house, he would offer four Sunnah Rak'ahs before Thuhr, then he
would go and lead the congregation, and thereafter return home and
offer two Sunnah Rak'ahs. Similarly, he would lead the Maghrib prayer
in the congregation and come back and offer two Sunnah Rak'ahs.
Likewise after having led the `lshaa` prayer, he would come back to my
apartment and offer two Sunnah Rak'ahs."]Muslim[
Obviously, for women it is preferable to perform both Sunnah and Fard
Prayer within the home; Umm Humayd As-Sa'idiyyah said:"O, Prophet of
Allaah, I love praying behind you." Thereupon the Prophet of Allaah,
sallallaahu `alayhi wa sallam, told her: ''I had known that you like
praying with me. But your prayer in your private room is better than
your prayer in other rooms of your house, and your prayer in other
rooms of your house is better than your prayer in the halls of your
house, and your prayer in the halls of your house is better than your
prayer in your community's mosque, and your prayer in your community's
mosque is better than your prayer in my mosque."]Ahmad and
At-Tabaraani[ However, the Prophet, sallallaahu `alayhi wa sallam, did
not forbid women from going to the mosque as he said:"Do not prohibit
the female-servants of Allaah from coming to the mosque of Allaah.
When a wife of one of you asks for permission to go to the mosque, she
should not be refused this permission."]Al-Bukhaari and Muslim[
„X Saying this Du`aa` when leaving the house:If a woman goes to the
mosque or must leave the house for her needs or the needs of the
family, she should say this Du`aa`, "In the name of Allaah, I trust in
Allaah, there is no might and power but in Allaah." Allaah's
Messenger, sallallaahu `alayhi wa sallam, said:"When a man leaves his
house, saying: 'In the name of Allaah, I trust in Allaah there is no
might and power but in Allaah', it is said to him at that time, 'Your
are guided, you are taken care of, you are protected.' Then Satan
turns away from him, and another Satan says, `How can a man approach
you, who is already guided, cared for and protected?"']Abu Daawood[
„X Du`aa` when entering the house:The prophet, sallallaahu `alayhi wa
sallam, said:"When a man enters his house, let him say: '0 Allaah, I
ask of You the good of entry and the good of exit. In the name of
Allaah, we enter; in the name of Allaah, we exit. And upon Allaah, our
Lord, we depend.' Then he should say Salaam to his family."]Abu
Daawood[
Performing 'Asr prayer:
)4 Rak'ah Fard(
The prophet, sallallaahu `alayhi wa sallam, said:"He who leaves the
'Asr prayer is like one who has lost )some of( his family and his
property."]Al-Bukhaari and Muslim[ The significance of the afternoon
prayer is often likened to that of Fajr prayer. The Prophet,
sallallaahu alayhi wa sallam, said:"A person will not be sent to Hell
who has offered his Fajr prayer and his 'Asr prayer."]Muslim[
Evening
Preparing a healthy dinner for the family.
Perform the Maghrib prayer
)3 Rak'ah Fard and 2 Rak'ah Sunnah(
It is advised that the family makes the prayer together in
congregation at times when two or more are present. Young children may
even be encouraged to participate in the activity. This is a good way
of strengthening family ties and setting a positive example for the
children.
Conducting a study circle within the home:
The evening is a nice time to gather the family members for the study
of the Quran, Ahadeeth, Seerah )Biography of the Prophet( and other
areas of Islamic knowledge.
This is something that can be made a regular part of the daily or
weekly schedule.
Although parents will be primarily responsible for the topics and
discussions, older children may be given assignments to prepare for
the group. Encouraging them to actively participate will enhance their
excitement and interest in learning. Creative and engaging methods may
be used to maintain the attention of younger children, although they
should not be forced to sit for long periods of time. Regarding the
importance of teaching, the Prophet, sallallaahu `alayhi wa sallam,
said:"Each of you is a guardian, and each of you will be asked about
your guardianship. The leader )Muslim ruler( is a guardian, and the
man is a guardian over the people of his house, and the woman is a
guardian over her husband's house and children. So each of you is a
guardian, and each of you will be asked about your
guardianship."]Al-Bukhaari and Muslim[
Holding a family discussion:
The evening is also an ideal time for family discussions since most
family members are likely to be present. The family may discuss
happenings or special events of the day, issues that need to be
considered together, or other matters of importance such as rules or
schedules. Doing this on a regular basis will instill responsibility
and respect in children and make them feel that they are a vital part
of the family unit. As children mature and reach the age of
responsibility, it becomes necessary to include them in discussions
and decision-making, particularly in matters that pertain to them.
This is actually a time for them to learn how a family should function
and the most effective ways to plan and make decisions, since they
will eventually begin a family of their own. Obviously, the parents
should provide acceptable role models that the children will want to
emulate.
„X Du`aa` after a meeting or gathering:"Glory be to You, O Allaah, and
praise be to You. I witness that none is worthy of worship but You. I
seek Your forgiveness and I turn to you in repentance." ]At-Tirmithi[
Securing the house:
Keep children in after the darkness begins and be sure to secure the
house. The Prophet, sallallaahu `alayhi wa sallam, said:"When the
darkness of the night or evening )comes(, then keep in your children,
for satan is then out. And when an hour of the night has gone, then
let them go and close the doors, and invoke the name of Allaah, for
satan does not open a closed door, and tie up your water-skins and
invoke the name of Allaah, and cover your vessels and invoke the name
of Allaah, even when you put something on them, and put out your
lights."
Reviewing the day for acts of charity:
There should be at least one act of charity in each person's day and
this can come in many forms. Allaah's Messenger, sallallaahu `alayhi
wa sallam, said:"Charity is due upon every limb of a human being on
each day that the sun rises. To act justly between two )people( is
charity. To help a man with his riding beast, or to load his
provisions on it or lift them up for him is charity. A good word is
charity. Every step going to prayer is a charity. Removing from the
road what causes harm is charity."]Al-Bukhaari and Muslim[
Performing `Ishaa` Prayer
)4 Rak'ah Fard and 2 Rak'ah Sunnah(
Allaah's Messenger, sallallaahu `alayhi wa sallam, said:"No Prayer is
more burdensome to the hypocrites than the Fajr prayer and the `Ishaa`
prayer, but if they knew what blessings lie in them, they would
certainly come for them, even if they had to crawl."]Al-Bukhaari and
Muslim[ It is best to perform the `Ishaa` prayer before one-half of
the night is over.
Performing Witr Prayer
)an odd number of Rak'ah(
The Prophet, sallallaahu `alayhi wa sallam, said:"Allaah is single, He
loves what is single, therefore, do the Witr, O you people of the
Quran."]At-Tirmithi and Abu Daawood[ He also said:"He who fears that
he will not get up in the later part of the night should do the Witr
in the first part of it. And he who eagerly wishes to get up in the
later part of it should perform the Witr then, for the prayer in the
later part of the night is witnessed and that is more
excellent."]Muslim[ It is recommended to include the supplication of
Qunoot )the standing-in-Prayer supplication( in the Witr Prayer . The
Prophet, sallallaahu `alayhi wa sallam, used to recite the Qunoot
Du`aa` after raising his head from the position of bowing, saying:"O
Allaah, guide us among those whom You have guided and preserve us from
all ill among those whom You have preserved. Take us for friends among
those whom You have taken and bless for us that which You have given.
Protect us from the evil of that which You have ordained, for it is
You who ordains and none can ordain upon You. Indeed, never is he
abased whom You have taken for a friend, and none is honored whom You
have taken for a foe. Blessed are You, our Lord, and Exalted. There is
no escape from You except in You. And may Allaah bless Prophet
Muhammad."]An-Nasaa'ee[
„X Du`aa` before sleeping:The Prophet, sallallaahu `alayhi wa sallam,
said:"When one of you goes to bed, he should dust it with the edge of
his gown three times and then say: `0 Allaah, in Your name I die and I
live. In Your name, my Lord, I place my side )upon this bed(, and
through You I raise it. If you retain my soul, have mercy upon it; if
You release it, then protect it as You protect Your righteous
servants."]Al-Bukhaari and Muslim[ It is also beneficial to read some
chapters or verses from the Quran before sleeping. `Aa`ishah, may
Allaah be pleased with her, said:"Every night when the Prophet,
sallallaahu alayhi wa sallam, would go to bed, he would cup his hands
together and blow into them after reciting Surah Al-Ikhlaas, Surah
Al-Falaq, and Surah An-Naas. He would then rub his hands over whatever
he was able from his body, beginning with his head, face and the front
of his body. He used to do that three times."]Al-Bukhaari and Muslim[
The verse of Al-Kursiyy ]2:225[ is also a special verse. The Prophet,
sallallaahu `alayhi wa sallam, said:"When you go to your bed, recite
the verse of Al-Kursiyy, 'Allaah! There is no god but Him, the
Ever-living, the One Who Sustains and Protects all that exists' to the
end, for then there will remain over you a guardian from Allaah, and
Satan will not come near you until morning."]Al-Bukhaari[ It is also
preferred to perform ablution before sleeping and to lie on the right
side.

Women site, - Indeed, It Was the First Night in My Life!

I was moving restlessly on my bed that night; I could not sleep as I
was extremely terrified for no obvious reason. It was four in the
morning and I was overwhelmed with fear and everything was dim and
dark in my eyes. I started reciting the Surahs of the Noble Quran that
I had to memorize. I have memorized many of them, yet I have forgotten
most of them as I did not revise them continually. I closed my eyes
and started recalling what I memorize from the verses of the Noble
Quran; I felt a little bit calm, yet fear was still in the air.
Strangely enough, I started seeing my whole life flash before my eyes.
I recalled my childhood, my sins while I was growing up, and the
prayers that I have often, and maybe always, performed lazily.
Moreover, I started remembering my friend and how we used to meet,
play, and have fun together, never thinking of death! I recalled how
my friend left her house one day, but never came back. She passed away
in a car accident! Then, I started thinking of what I would say to the
Angel of death when he comes to claim my soul; am I ready for death?
Am I ready to meet my Lord? Have I done enough good deeds to enter
Paradise? Would I be among the dwellers of Paradise or the residents
of Hellfire? No, I will definitely, be among the inhabitants of
Paradise, Allaah willing, but what did I do to earn that honor? Are my
deeds enough to get me into Paradise? What did I do to be among the
dwellers of Paradise? Would yelling and shouting at my mother get me
into Paradise? Are backbiting and tale-bearing the kind of deeds that
would get me into Paradise? Am I going to be granted Paradise for not
adhering to the due Hijaab or for my impermissible exposure of my
adornments and beauty? Is Paradise the abode of those who watch
impermissible films and listen to immoral songs? I have always felt
shy to let people sit with me while watching such immoral movies and
songs, yet I have never felt bashful of Allaah The Almighty!
I was silent for some seconds, and then continued my monologue. I
started thinking that I was still, certainly, better than many other
impious people. Then,I started recalling those devout young girls whom
I used to meet in the mosque and how each of them was willing to fight
the whole universe and sacrifice her life and not expose a single lock
of her hair before strangers! Who am I compared to them? Have I made
an agreement with Allaah The Exalted to grant me the chance to repent
before death? Have I made an accord with Allaah The Exalted that I
would not die now or tomorrow? Has Allaah The Almighty promised to
forgive me and admit me to Paradise?
Frightened as I was at these moments, I stood up, shaking out of fear
with frozen tears in my eyes. I headed towards the bathroom, preformed
ablution and stood to perform prayers. I was literally shivering and
shaking all over.
Strangely enough, I found myself shedding tears and crying out of fear
for the first time in my life. It was the first time in my life to cry
like that for something other than the usual worldly affairs and
insignificant trivialities. In fact, I used to cry my eyes out for
missing the chance to commit a sin! Moreover, I also used to cry my
heart out when hearing a love song that moves me, yet it is a mere
Satanic whispering. Alas, I have cried for the most trivial reasons,
yet I have never cried while pondering over the Noble Quran, being
moved with the Words of Allaah that He rendered a remedy and mercy for
us!
Indeed, I have gone astray; I have been inattentive, my feelings have
been numbed and I have been swimming against the tide, yet, here I am
sobbing ad crying my heart out, because of fear of Allaah The
Almighty, lamenting and bemoaning my past sins that I committed
carelessly thinking that they were not that grave. Allaah The Exalted
Says )what means(:}…and thought it was insignificant while it was, in
the Sight of Allaah, tremendous."{]Quran 24:15[
What a great difference between those tears!
No one would believe how much I was moved by the meanings of the
verses that I read that night. It was as if I was reciting them for
the first time in my life, although I used to recite them often in my
prayers! I prostrated myself before Allaah The Exalted for a very long
time. I did not feel the passage of time then, yet the only feeling
that was haunting and absorbing me was the sense of humbleness and
grandeur of being in the Presence of Allaah The Almighty, my Lord and
Creator. I kept supplicating, imploring Allaah The Exalted to forgive
my sins and pardon my misdeeds, thanking and praising Him that I
literally felt the grandeur of His presence. I could not believe what
I was saying back then; I was beseeching Him with supplications that I
never knew I had memorized. I felt as if my heart was imploring Allaah
The Exalted! I finished the prayer and then started remembering my
past sins; then, I started contemplating my own body; how do my hands
move? How does my heart throb? How do my eyes, ears and feet function?
Then, I started pondering over everything around me; how can a tiny
seed grow and become a huge tree? I started thinking; where I have
been all those past years? Have I been inattentive and heedless for
all this time? Have I not felt the grandeur of His presence, although
He was so close to me?
I really felt the Grandeur of Allaah The Exalted at that moment. How
could one overlook and fail to notice such Grandeur? How can a human
being be that ungrateful to his Lord? His Creator bestows upon him so
many blessings and grants him sustenance, in spite of man's continuous
misdeeds and sins, while the human neglects to be grateful, and praise
and pray to Him. In fact, Allaah The Exalted does not deprive the
sinners of sustenance and blessings because of their sins.
Moreover, Allaah The Exalted increases one's sustenance, while this
ungrateful creature increases his sins! How strange this is! Allaah
The Exalted asks His slaves to repent to Him, promising to Pardon all
their misdeeds, and replace them with good deeds, yet man would not
settle for that great deal! How is it that one refuses such a golden
opportunity? How can he say no to such a proposal? Does this creature
not know that he would die one day? Does he not remember that death is
his inescapable fate? How many years could he possibly live? Seventy,
eighty, even one hundred years; and then what? Indeed, he would die
and be buried beneath the ground ]in the dust[. Who would keep company
with him in the darkness of his grave? Who would reassure him and
relieve his worry and fear then? Who would be there for him? Who would
shield him against the punishment in the grave? Where will be his
formative actors and singers then? Where will be his friends with whom
he spent his good times in this life? Where will be his family who has
neglected him? Who would be with him on that day?
I heard the call for the Fajr Prayer; I performed the payer and sat
down to recite the Noble Quran for the first time after the last month
of Ramadan or the one before it! I kept reciting the verses of the
Noble Quran until sunrise of shortly after; and then, I went to bed.
My heart was filled with bliss and tranquility; I was happy and calm
as I wiped away my tears as if I was wiping away my sins. I felt that
my sins were washed with my tears; those tears were washing my heart
from all the stains, relieving my worries and fear. By Allaah, I have
never felt this way before; it was a unique bliss that I have never
experienced before in my entire life. I kept repeating the verse that
reads )what means(:}Those who have believed and whose hearts are
assured by the Remembrance of Allaah.
Unquestionably, by the Remembrance of Allaah hearts are assured.{]Quran 13:28[
At last, I closed my eyes, and fell into a deep sleep. I slept like a
baby and relished the sweetness of deep sleep for the first time in my
life; as if I had not slept for the past nineteen years of my life!

Women site, - Summary of Zakaah rulings

The position of Zakaah and the Basic Rule of Its Ordainment:
Zakaah is one of Islam's pillars and great foundations. It is Joined
by Allaah The Almighty with prayer in many locations of His Glorious
Book. The source of its obligation lies in the Quran, the Prophetic
Sunnah andthe consensus of the Islamic ummah.
Concerning the Book of Allaah The Almighty, a mention may be made of
His Saying )what means(:
• }And establish prayer and give zakaah and obey the Messenger - that
you may receive mercy.{ ]Quran 24:56[
• }O you who have believed, indeed many of the scholars and the monks
devour the wealth of people unjustly and avert ]them[ from the way of
Allaah. And those who hoard gold and silver and spend it not in the
way of Allaah - give them tidings of a painful punishment. The Day
when it will be heated in the fire of Hell and seared therewith will
be their foreheads, their flanks, and their backs, ]it will be said[,
"This is what you hoarded for yourselves, so taste what you used to
hoard."{ ]Quran 9:34-35[
As far as the Prophetic Sunnah is concerned, the Messenger of Allaah,
sallallaahu 'alayhi wa sallam, said: "Islam is based on five
)pillars(: to testify that there is none worthy of worship except
Allaah and that Muhammad is the Messenger of Allaah; to establish
prayer; to give Zakaah; to observe the fast of Ramadan; and to perform
Hajj to the House )i.e. the Ka'bah( for him who could find thereto a
way(." ]Al-Bukhaari and Muslim[
The Messenger of Allaah, sallallaahu 'alayhi wa sallam, further said:
"Any owner of gold or silver who does not pay the Zakaah due on it
will, on the Day of Resurrection, have his treasure heated in the Fire
of Hell and then made into plates. His flanks, forehead and back will
be branded with them. Every time they )i.e. the plates( get cold, they
will be heated again on a day that will last fifty-thousand years.
This will be done to him until Allaah Pronounces the judgment on His
slaves. Then one will be shown his path, leading him either to
Paradise or to Hellfire." ]Muslim[
Ruling on Zakaah:
Zakaah is due on everyone who meets the following conditions:
1- Faith in Islam: the disbeliever is not asked to give it even though
he will be accounted for not giving it since the disbelievers are
addressed by Sharee'ah commands.
2- Freedom: it is not due on a slave's wealth even though it is due on
the wealth of the mentally disabled and children.
3- The full possession of the due Nisaab )i.e. the minimum amount
liable for Zakaah( and the Nisaab of each kind will be accurately
defined later. If one's wealth is less than the Nisaab, no Zakaah will
be due except for the Rikaaz, which is what is found buried from the
time of Jaahiliyyah )i.e. pre-Islamic period of ignorance(.
4- Stability of Nisaab: it is not due on the share of the Mudhaarib
before distributing the money.
5- The elapse of a full lunar year on prices, articles of merchandise
and live stock. Concerning grains, fruits, what comes out from the
land, products of grazing animals, the profit from trade and Rikaaz,
Zakaah is due on that even if a full lunar year does not elapse on it.
In other words, Zakaah is due on every free Muslim in full possession
of a due Nisaab upon which a lunar year has elapsed, whether he is
young or old, sane or insane. The only exception is that the young or
insane does not give out his Zakaah by himself but it is given out by
his guardian.
Kinds of wealth on which Zakaah is due:
1- Currencies and prices )i.e. gold, silver and cash money(
2- Articles of merchandise
3- Livestock
4- What comes out from the land of grains and fruits
The focus will be made in what follows on prices and articles of merchandise.
The due Nisaab of Zakaah on prices and articles of merchandise:
1- The Nisaab of gold is 20 dinars )i.e. approximately 85 grams(.
2- The Nisaab of silver is 200 dirhams )i.e. approximately 595 grams(.
3- The Nisaab of cash money is debatable. It is more precautious to be
that which benefits the poor better. Take this illustrative example:
suppose that a gram of gold is worth 50 riyals and that of silver is 1
riyal: if gold is considered, then the Nisaab is 50×85=4,250 riyals
and if silver is considered, then the Nisaab will be 1×595=595 riyals.
Thus, consideration of silver will be more beneficial to the poor.
Being so, whoever has 595 riyals and above has indeed possessed the
due Nisaab and Zakaah becomes due on him. Some scholars measure the
Nisaab only in gold especially these days when silver is very cheap
and he who possesses 595 riyals is not rich.
Zakaah on articles of merchandise:
Articles of merchandise are goods planned for sale with the intention
of making profit, like cars, equipment and various kinds of
commodities ready for trade )i.e. those which are purchased with the
intention to be sold in trade rather than to be used(. If a lunar year
elapsed, a merchant should assess the commodities he has according to
their market value at the very time Zakaah became due on him rather
than according to their value on the day he bought them. This is in
order not to wrong the poor, in case the price rose, or the merchant,
in case the price fell. The assessment should depend on the retail
price for the retailers, the wholesale price for the wholesalers and
the average for those who combine both.
Notice: a man may buy a commodity with the intention to sell it and
make a profit but he uses it instead. On the other hand, another man
may buy a commodity with the intention to use it and, seeing it
improper, he sells it instead. On which of both is Zakaah due?
The separating limit is the original intention. If one's original
purpose when purchasing a commodity is to sell and trade in it, then
it will belong to the articles of merchandise on which Zakaah is due
even though it may probably be used. If the original purpose of buying
is to use it, then no Zakaah will be due on it even though it may
probably be sold.
If one bought a commodity with the intention to use it and a year
later intended to sell it, it would be considered an article of
merchandise from that very date and not from the date he bought it.
Vice versa, if he bought it with the intention to traffic in it and a
year later he intended to use it, Zakaah would not be due from that
very date and would be due only for the previous time.
Zakaah on shares:
Concerning the Zakaah of shared companies, the purpose of a
shareholder from possession is one of two:
1- To intend an investment in the long term and gain profits and
revenues. If he is in the Saudi market, no Zakaah will be due on the
shareholder because the company pays it on his behalf. If he is in
another market where the companies do not abide by paying Zakaah, he
should estimate the Zakaah by accounting the real holdings on which
Zakaah is due far from the market value. If it is difficult for him
and he likes to be more cautious, then he should give Zakaah like the
rights of sharers )i.e. owners( which is 2.5%. The rights of sharers
are the total assets minus the total deductions and the result is
multiplied by 2.5%.
2- To intend by possession of shares to trade or make a Mudhaarabah
with the expectation that their price will rise so as to sell them.
That is to buy today and sell tomorrow and so on. This person should
give Zakaah on the shares he has like articles of merchandise. If a
lunar year elapsed on him, he should consider the market value rather
than the nominal or real value of the shares and give Zakaah on them
as articles of merchandise )i.e. 2.5%(.
A differentiation should be made between an investor and a Mudhaarib.
The one who intends to sell a share within a year is a Mudhaarib on
whom the Zakaah of articles of merchandise is due and the one who
intends to sell after more than a year is an investor.
Equity funds:
Equity funds are frequently like a Mudhaarib in purchasing and selling
shares. So the Zakaah due on them is like that due on articles of
merchandise as was clarified in number )2(. If it is the day that ends
a lunar year on which an almsgiver gives out his Zakaah, he should
assess the equities he has on that day and give out as much as 2.5%
thereof. It is worth mentioning that the funds themselves usually do
not give out Zakaah and it is entrusted to the customer, the owner of
the equities.
Zakaah on jewelry:
Scholars have two different opinions about the obligation of Zakaah on
jewelry. What is intended by jewelry is only gold and silver. No
Zakaah is due on precious stones, pearls and the like, regardless of
how high their price may be.
1- The first opinion claims that no Zakaah is due on jewelry because
the purpose is to use them permissibly rather than to trade in them.
Thus, the meaning of increase does not apply to them, neither in
reality nor in consideration. They bring many indications in support
of this opinion and, at the same time, render weak the indications of
those who advocate the obligation of Zakaah on jewelry. This opinion
is adopted by many scholars.
2- The other opinion argues that Zakaah is due on jewelry in view of
the general traditions concerning the Zakaah on gold and silver and
the Hadeeth of the woman with the two bracelets and others. This is
the opinion of many including Ibn Baaz, Ibn 'Uthaymeen, may Allaah
have mercy upon them, and others.
However, it is worth mentioning that, in the case of adopting the
opinion that no Zakaah is due on the jewelry of women, the following
criteria should be observed:
a- To intend only adornment thereby and, in case saving is intended,
Zakaah becomes due on it.
b- To intend to use it in a current rather than a future need. An
example of a future need is that one keeps it for his would-be wife.
In this case, Zakaah becomes due on it.
c- To remain fit for adornment. But whatever is crushed or broken and
thus becomes unusable thereof, then Zakaah is due on it because it is
not prepared for such use.
d- To be used permissibly. If its use is impermissible, then Zakaah
becomes due on it. An example of impermissible use is to be in the
form of a statue or an idol and so on.
e- Not to exceed the limit of moderation and usage in the amount of
jewelry that is used. But if it exceeds the limits of extravagancy,
then Zakaah becomes due on what is beyond the limit of moderate usage.
Zakaah on salaries:
Zakaah is not due on a salary once it is received. It should be joined
with what one has. If a lunar year elapsed and he has something
thereof, he should give out Zakaah for it.
Zakaah on residential date-palm trees:
Some people have date-palm trees in their homes or resorts whose
fruits reach the due Nisaab and take no heed of giving the Zakaah due
on them. The due Nisaab of fruits is five Wasaqs and the Wasaq is
sixty Saa's )i.e. three-hundred Saa's or nearly six-hundred and
fifty-three or six-hundred and twelve kilograms(. If the date-fruits
reach the due Nisaab, one-twentieth )i.e. 5%( becomes due because it
is irrigated by artificial means as is prevalent in our lands these
days. If it is watered by rain, then one-tenth )i.e. 10%( is due. If
it is equally watered by artificial as well as natural means then 7.5%
is due.
Channels of spending Zakaah:
The channels of spending Zakaah are the eight categories mentioned in
Saying of Allaah The Almighty )what means(: }Zakaah expenditures are
only for the poor and for the needy and for those employed to collect
]Zakaah[ and for bringing hearts together ]for Islam[ and for freeing
captives ]or slaves[ and for those in debt and for the cause of Allaah
and for the ]stranded[ traveler - an obligation ]imposed[ by Allaah .
And Allaah is Knowing and Wise.{ ]Quran 9:60[
The following points should be made here:
• Zakaah is neither permissible nor sufficient for him upon those whom
the almsgiver should spend like a child, wife or father. According to
some scholars, Zakaah is not valid for everyone whom the almsgiver
should inherit when that one dies.
• Zakaah to a relative is better than to anyone else because it acts
both as Zakaah and a means of strengthening kinship ties. Relatives
are worthier of the favor, provided that they are not among those upon
whom the almsgiver should spend as was previously clarified.
• Zakaah should not be paid to the almsgiver's employees, such as a
driver and servant, in order to avoid mixing Zakaah with obligatory
fees.
• It is permissible to pay Zakaah in advance to serve a public benefit
such as when a calamity befalls the Muslims or there is a needy person
whose state requires Zakaah to be given in advance. In such a case,
Zakaah may be paid in advance and deducted from the obligatory alms
when a lunar year elapses.
• It is also permissible to delay Zakaah to serve a predominant need
or benefit. Such a case is when the lunar year elapses on one upon
whom Zakaah is due and he has no money at hand to pay Zakaah from or
he has goods offered for sale which he could only sell after a long
time. In this case, there is no harm to delay Zakaah till money
becomes available. Another example is that the almsgiver knows that
his relative is in need and he could only convey Zakaah to him after a
long time. At any rate regardless of what Zakaah is delayed, with or
without a legal excuse, the almsgiver remains liable for it and will
not be free from this obligation until he gives it. It should be
accounted from the very day it becomes due rather than the day on
which it is paid.
How to calculate Zakaah:
A Muslim could calculate his Zakaah according to one of the following two ways:
1- To make for each lump sum he gains an independent lunar year from
the very moment he possesses it until it amounts the due Nisaab and,
if a lunar year elapses on that kind of money, he will give Zakaah on
what he has of it and the same applies to all kinds. For example, if
one receives the salary for the month of Muharram, its lunar year will
be Muharram of the following year and the lunar year of the salary of
Safar will be Safar of the following year. The same applies to any
money he receives, that is, to record the very day on which he
receives that money and then wait for the elapse of a lunar year on
it. But it should be kept in mind that if the money is a trade profit
or comes from that of a previous Zakaah, it should have the same lunar
year of the principal and not an independent year. Nevertheless, this
way is somewhat difficult.
2- The other way is easier; it is to consider the time at which one
attains a due Nisaab and waits until a lunar year elapses from the
very date he got the Nisaab. Then, he gives Zakaah on all the wealth
he has on which Zakaah is due even if no lunar year elapsed on the
whole of it. At the same time every year, he should give out Zakaah on
the wealth he has. This way he will be relieved of calculating Zakaah
on each part of his wealth individually.
A practical example for Zakaah according to the second way:
Fix for yourself a day for Zakaah, say, the fifteenth of Ramadan every
year. Being so, when it is the fifteenth of Ramadan this year, you
should collect the following:
• Your cash stock whether in bank accounts or cash in hand.
• The market value of the Mudhaarabah shares on that day.
• The last assessment of equities on equity funds.
• Gold and silver not prepared for the adornment of women like gold ingots.
• Gold and silver prepared for adornment according to the opinion
which adopts the obligation of Zakaah on it.
• Debts you have with others in case your debtors are rich and the
debts are payable during the same year.
• All you offered for sale of land, homes, livestock or goods in a
marketplace or others.
• The total of all that was previously mentioned minus the debts you
owe and expect to pay throughout the same year. For example, if you
buy a house in installments for one million riyals, you should not
deduct the whole sum but only what you will pay throughout the present
year: the installment sum multiplied by twelve.
The final result of all that was previously mentioned minus debts is
the money on which Zakaah is due.
In conclusion, I remind all brothers and sisters to exalt the symbols
of Allaah The Almighty, perform them as they are commanded by their
Lord and learn that wealth belongs to Allaah The Almighty which He
Distributes among His servants to Test which of them is better in deed
and in this let the competitors compete.
May Allaah Accept from all of us our fasting, Qiyaam and righteous
deeds. Allaah Knows best and may He Send blessings and peace upon our
Prophet Muhammad, sallallaahu 'alayhi wa sallam, all his family and
Companions.

Dought & clear, - Why did Allaah create the heavens and the earth in sixdays when He is able to have created it in less time?.

If Allah intends a thing, his only word is "BE" and it is. can you
please explain why he took 6 days to create the heavens and earth?.
Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete
Tawheed is that the Lord, may He be exalted, is able to do all things,
and His power is without limits. He has absolute power, perfect will
and ultimate control of all affairs. If He wills a thing, it happens
as He wills it at the time when He wills it, and in the manner that He
wills.
There are many definitive texts in the Book of our Lord and in the
Sunnah of His Prophet(peace and blessings of Allaah be upon him) which
affirm this and state it clearly, with no ambiguity. It is sufficient
here for us to quote some of the verses that indicate this, such as
the verses (interpretation of the meaning):
"The Originator of the heavens and the earth. When He decrees a
matter, He only says to it : 'Be!' — and it is"
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse
(Tafseer1/175): "Here Allaah explains the completeness of His power
and the greatness of His authority, and that if He wills and decrees
something, He simply says to it, 'Be!' – just once – and it is, i.e.,
it comes into existence as He willed it. This is like the verse in
which Allaah says (interpretation of the meaning):
'Verily, His Command, when He intends a thing, is only that He says to
it, "Be!" —and it is!'
[Ya-Seen 36:82]."
And Allaah says (interpretation of the meaning):
"When He has decreed something, He says to it only: 'Be!' —and it is"
[Aal 'Imraan 3:47]
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be'—and it is"
[Ghaafir 40:68]
"And Our Commandment is but one as the twinkling of an eye"
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261):
"Here Allaah tells us how His will is executed in His creation, and
how His decree is implemented. 'And Our Commandment is but one' means,
We only issue a command once, and We do not need to repeat it a second
time, and what We command happens in the twinkling of an eye, it is
not delayed for an instant. How well the poet put it:
'When Allaah wills something, all He says to it is "Be!", once, and it is.'"
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and
the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that
Allaah created the heavens and the earth in six days. For example,
Allaah says (interpretation of the meaning):
"Indeed, your Lord is Allaah, Who created the heavens and the earth in
Six Days, and then He rose over (Istawa) the Throne (really in a
manner that suits His Majesty)"
[al-A'raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it.
This is one of the meanings of Allaah's name al-Hakeem (The Most
Wise). Allaah may or may not show this wisdom to us, and those who
have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not
make us deny it or object to the rulings of Allaah, or try to ask too
much about this wisdom that Allaah has hidden from us. Allaah says
(interpretation of the meaning):
"He [Allaah] cannot be questioned as to what He does, while they will
be questioned"
[al-Anbiya' 21:23]
Some scholars have attempted to explain the reason why the heavens and
the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said inal-Jaami' li
Ahkaam al-Qur'aan, commenting on al-A'raaf 7:54 (4/7/140):
"Allaah mentions this period – i.e. six days – although if He had
wanted to create it in an instant, He could have done so, because He
is Able to say to it 'Be!' and is. But He wanted to:
-Teach His slaves kindness and deliberation in their affairs.
-Manifest His power to the angels step by step.
-And there is another reason: He wanted to create it in six days
because Allaah has decreed a course for everything, for which reason
He He delays the punishment for the sinners, because everything has an
appointed time with Him."
2 – Ibn al-Jawzi said in his tafseer calledZaad al-Maseer(3/162),
commenting on the verse in Soorat al-A'raaf:
"If it is said, why did He not create it in an instant when He is Able
to do so? There are five answers to this question:
(i)He wanted to create something each day to show His power to the
angels and those who witnessed it. This was suggested by Ibn
al-Anbaari.
(ii)He was preparing things for Adam and his offspring before Adam
existed, to emphasize Adam's high standing before the angels.
(iii)Doing things in a short time is more indicative of power, and
deliberation is more indicative of wisdom. Allaah wanted to manifest
His wisdom in that, just as He manifested His power when He said, '
"Be!" And it is.'
(iv)He taught deliberation to His slaves, because if the One Who does
not make mistakes created the universe in a deliberate manner, then it
is more appropriate for those who are vulnerable to making mistakes to
do things in a deliberate manner.
(v)Creation was accomplished step by step, lest anyone think that this
happened as the result of an accident of nature.
3 – al-Qaadi Abu'l-Sa'ood said in his commentary on the verse in
al-A'raaf (3/232):
"The fact that Allaah created things in stages although He is able to
have created everything in one go is indicative of the Divine Will and
is a sign of His power for those who understand, and it encourages
deliberation in all things."
And he said in his commentary on al-Furqaan 25:59 (6/226):
"The One Who created these great stars in this precise configuration
in stages, even though He is able to create them in one go, (that was)
for a great reason and sublime purpose, which human minds cannot
comprehend fully."
Based on the above, it is clear that Allaah has absolute power,
ultimate will and perfect control, and He has wise reasons for
everything that He creates, which no one knows but He, may He be
exalted. Now you can understand some of the reasons why Allaah created
the heavens and the earth in six days when He is able to have created
them simply by saying "Be!".
May Allaah send blessings and peace upon our Prophet Muhammad and upon
his family and companions.

Dought & clear, - Attributing ownership and disposal of affairs to created beings.

Is it correct to attribute ownership and disposal of affairs to
created beings when these are actions that should be attributed to
Allaah by way of affirming His Oneness?.
Praise be to Allaah.
We must believe that Allaah alone has ownership and that no one owns
created beings except their Creator, as Allaah says (interpretation of
the meaning):
"And to Allaah belongs the dominion of the heavens and the earth"
[Aal 'Imraan 3:189]
"Say: "In Whose Hand is the sovereignty of everything"
[al-Mu'minoon 23:88]
With regard to verses which speak of ownership belonging to someone
other than Allaah, such as the verses (interpretation of the meaning):
"Except from their wives or (the slaves) that their right hands
possess,for then, they are free from blame"
[al-Mu'minoon 23:6]
"or (from that) whereof you hold keys"
[al-Noor 24:61]
this differs from the ownership that is attributed to Allaah in
several ways, such as:
1-The ownership of a created being is limited and only includes a few
of these created things. A man may own that which is under his
control, but he does not own that which is under the control of
others.
2-It is limited, not absolute. A man does not own that which he has in
the fullest sense of the word. Hence he can only dispose of it in ways
that are permitted in sharee'ah. For example, if he wants to burn his
wealth or torture his animal, we say that this is not permitted. But
Allaah owns things in a complete and comprehensive sense.
With regard to saying that Allaah is the only disposer of affairs,
this means that a person believes that Allaah is the Only One Who is
in control, as Allaah says (interpretation of the meaning):
"Say (O Muhammad): 'Who provides for you from the sky and the earth?
Or who owns hearing and sight? And who brings out the living from the
dead and brings out the dead from the living? And who disposes the
affairs?' They will say: 'Allaah.' Say: 'Will you not then be afraid
of Allaah's punishment (for setting up rivals in worship with
Allaah)?'
Such is Allaah, your Lord in truth. So after the truth, what else can
there be, save error? How then are you turned away?"
[Yoonus 10:31]
With regard to a man's disposal of affairs, it is limited to that
which is under his control and that which is permitted to him by
sharee'ah.
Based on this, there is nothing wrong with attributing ownership and
disposal of affairs to a person, but this sovereignty and disposal of
affairs is limited. There is no one who owns and controls all things
in a comprehensive sense except Allaah, may He be glorified and
exalted. And Allaah knows best.

Dought & clear, - The real meaning of Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), and those who reject it.

What is the real meaning of Tawheed al-Ruboobiyyah?.
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique
in His actions, such as creation, sovereignty, controlling affairs,
provision, giving life and death, sending down the rain, and so on. A
person's Tawheed is not complete unless he affirms that Allaah is the
Lord, Sovereign, Creator and Provider of all things, that He is the
Giver of life and death, the One Who brings benefit and causes harm,
the only One Who answers prayers, the One Who is in control of all
things, in Whose hand is all goodness, the One Who is able to do
whatever He wills – which also includes believing in the divine will
and decree (al-qadar), both good and bad.
The mushrikeen among whom the Messenger(peace and blessings of Allaah
be upon him) was sent did not disagree with this aspect of Tawheed,
rather they affirmed it in general terms, as Allaah says
(interpretation of the meaning):
"And indeed if you ask them: 'Who has created the heavens and the
earth?' They will surely say: 'The All-Mighty, the All-Knower created
them'"
[al-Zukhruf 43:9]
And they affirmed that Allaah is in control of all things and that in
His hand is sovereignty of the heavens and the earth. Thus it is known
that affirming the Lordship of Allaah is not sufficient for a person
to be a true Muslim, rather he must also affirm that which is implied
by that, namely the oneness of the divinity of Allaah and he must
devote his worship to Allaah alone.
This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone
of the sons of Adam. No one says that the world has two creators who
are equal. No one argued with the idea of Tawheed al-Ruboobiyyah
except Pharaoh, who denied it out of arrogance and stubbornness and
even claimed – may Allaah curse him – to be the Lord. Allaah says of
him (interpretation of the meaning):
"Saying: 'I am your lord, most high"
[al-Naazi'aat 79:24]
" 'I know not that you have an ilaah (a god) other than me'"
[al-Qasas 28:38]
This was arrogance on his part because he knew that the Lord was
someone other than him. As Allaah says (interpretation of the
meaning):
"And they belied them (those signs) wrongfully and arrogantly, though
their ownselves were convinced thereof"
[al-Naml 16:14]
And Allaah tells us of Moosa when he was debating with him:
"[Moosa (Moses)] said: Verily, you know that these signs have been
sent down by none but the Lord of the heavens and the earth"
[al-Isra' 17:102]
So he himself recognized that the only Lord is Allaah.
Similarly the Magians (Zoroastrians) rejected the idea of Tawheed
al-ruboobiyyah when they said that the world has two creators,
darkness and light. However they did not regard these two creators as
equal, rather they said that the light is better than the darkness,
because it creates good, and darkness creates evil, and that which
creates good is better than that which creates evil. Moreover darkness
is non-existent and does not shine, whereas light exists and shines
so it is more perfect in and of itself.
The fact that the mushrikeen affirmed Tawheed al-ruboobiyyah does not
mean that they did so in a complete sense. Rather they used to affirm
it in a general sense, as Allaah tells us in the verses quoted above.
But they had some faults in their beliefs that undermined this
concept, such as attributing rain to the stars, and their belief that
soothsayers and fortunetellers had knowledge of the unseen, and other
forms of shirk concerning the divine Lordship. But these faults are
limited compared to their incorrect beliefs with regard to the oneness
of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah
alone (Tawheed al-'ibaadah).
We ask Allaah to make us steadfast in adhering to His religion until
we meet Him. And Allaah knows best.

Dought & clear, - Can anyone bring the dead back to life?.

Can you revive a dead person ?.
Praise be to Allaah.
One of the basic principles of sound belief ('aqeedah) is belief in
Allaah and that He is the only One Who can give life and cause death.
The one who claims that someone other than Allaah is able to give life
and cause death is a kaafir. Even the mushrikeen in their Jaahiliyyah
(ignorance) did not believe such a thing of their idols and gods.
Allaah says (interpretation of the meaning):
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, then again will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"and it is He Who gives life to the dead, and it is He Who is Able to
do all things"
[al-Hajj 22:6]
"It is He, Who gave you life, and then will cause you to die, and will
again give you life (on the Day of Resurrection). Verily, man is
indeed an ingrate"
[al-Hajj 22:66]
Allaah has stated that other so-called gods are incapable of creating,
granting provision, giving life or causing death.
Allaah says (interpretation of the meaning):
"Allaah is He Who created you, then provided food for you, then will
cause you to die, then (again) He will give you life (on the Day of
Resurrection). Is there any of your (so-called) partners (of Allaah)
that do anything of that? Glory be to Him! And Exalted be He above all
that (evil) they associate (with Him)"
[al-Room 30:40]
Shaykh Muhammad al-Ameen al-Shanqeeti said:
The words of Allaah in this verse - "Is there any of your (so-called)
partners (of Allaah) that do anything of that? Glory be to Him! And
Exalted be He above all that (evil) they associate (with Him)" -
clearly indicate that not one of those partners was able to do
anything of that which is mentioned in the verse, including giving
life, which is referred to in the words "created you", causing death,
which is referred to in the words "will cause you to die", and
resurrecting, which is referred to in the words "then (again) He will
give you life". Allaah states that they do not have the power of
resurrection in the words (interpretation of the meaning):
"Or have they taken (for worship) aalihah (gods) from the earth who
raise the dead?"
[al-Anbiya' 21:21]
Allaah states that they do not have the power of giving life or
resurrecting, as He says (interpretation of the meaning):
"Say: 'Is there of your (Allaah's so-called) partners one that
originates the creation and then repeats it?' Say: 'Allaah originates
the creation and then He repeats it. Then how are you deluded away
(from the truth)?'"
[Yoonus 10:34]
And He states that He alone is the One in Whose hand are death and
life, in many verses, such as the following (interpretation of the
meaning):
"And no person can ever die except by Allaah's Leave and at an appointed term"
[Aal 'Imraan 3:145]
"And Allaah grants respite to none when his appointed time (death) comes"
[al-Munaafiqoon 63:11]
"Verily, the term of Allaah when it comes, cannot be delayed"
[Nooh 71:4]
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, then again will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"They will say: 'Our Lord! You have made us to die twice (i.e. we were
dead in the loins of our fathers and dead after our life in this
world), and You have given us life twice (i.e. life when we were born
and life when we are resurrected)!'"
[Ghaafir 40:11]
And there are other similar verses.
What we have mentioned of how these verses explain one another is
something that no Muslim has any excuse for not knowing. End quote.
Adwa' al-Bayaan(6/271).
One of the signs or miracles of 'Eesa ibn Maryam (peace be upon him)
was that he was able to bring the dead back to life by Allaah's Leave;
'Eesa (peace be upon him) would not have been able to do that if his
Lord had not willed it.
Allaah says (interpretation of the meaning):
"And will make him ['Eesa (Jesus)] a Messenger to the Children of
Israel (saying): 'I have come to you with a sign from your Lord, that
I design for you out of clay, a figure like that of a bird, and
breathe into it, and it becomes a bird by Allaah's Leave; and I heal
him who was born blind, and the leper, and I bring the dead to life by
Allaah's Leave'"
[Aal 'Imraan 3:49]
"(Remember) when Allaah will say (on the Day of Resurrection). 'O
'Eesa)Jesus(, son of Maryam )Mary(! Remember My Favour to you and to
your mother when I supported you with Rooh-ul-Qudus ]Jibreel
)Gabriel([ so that you spoke to the people in the cradle and in
maturity; and when I taught you writing, Al-Hikmah )the power of
understanding(, the Tawraat )Torah( and the Injeel )Gospel(; and when
you made out of the clay, a figure like that of a bird, by My
Permission, and you breathed into it, and it became a bird by My
Permission, and you healed those born blind, and the lepers by My
Permission, and when you brought forth the dead by My Permission'"
[al-Maa'idah 5:110]
As for what his opponent said to Ibraaheem (peace be upon him) about
being able to give life and cause death, this is among the most
foolish and falsest of claims. Hence when Ibraaheem (peace be upon
him) debated with him he defeated that kaafir in argument and proved
the falseness of his claim.
Allaah says (interpretation of the meaning):
"Have you not looked at him who disputed with Ibraaheem (Abraham)
about his Lord (Allaah), because Allaah had given him the kingdom?
When Ibraaheem (Abraham) said (to him): 'My Lord (Allaah) is He Who
gives life and causes death.' He said, 'I give life and cause death.'
Ibraaheem (Abraham) said, 'Verily, Allaah brings the sun from the
east; then bring it you from the west.' So the disbeliever was utterly
defeated. And Allaah guides not the people, who are Zaalimoon
(wrongdoers)"
[al-Baqarah 2:258]
No human being can claim that he is able to bring the dead back to
life. If anyone claims that, then here are the Messengers, Prophets
and great men who died - let him bring them back to life if his claim
is true!
And Allaah knows best.

For children, - Humanity Story: Pledge Allegiance to Humanity

At a fundraising dinner for a school that serves learning-disabled
children, the father of one of the students delivered a speech that
would never be forgotten by all who attended. After extolling the
school and its dedicated staff, he offered a question: "When not
interfered with by outside influences, everything nature does is done
with perfection. Yet my son, Shay, cannot learn things as other
children do. He cannot understand things as other children do. Where
is the natural order of things in my son?"
The audience was stilled by the query.
The father continued. "I believe that when a child like Shay,
physically and mentally handicapped comes into the world, an
opportunity to realize true human nature presents itself, and it comes
in the way other people treat that child."
Then he told the following humanity story:
Shay and his father had walked past a park where some boys Shay knew
were playing baseball. Shay asked, "Do you think they will let me
play?" Shay's father knew that most of the boys would not want someone
like Shay on their team, but the father also understood that if his
son were allowed to play, it would give him a much-needed sense of
belonging and some confidence to be accepted by others in spite of his
handicaps.
Shay's father approached one of the boys on the field and asked (not
expecting much) if Shay could play. The boy looked around for guidance
and said, "We are losing by six runs and the game is in the eighth
inning. I guess he can be on our team and we will try to put him in to
bat in the ninth inning."
Shay struggled over to the team's bench and with a broad smile, put on
a team shirt. His father watched with a small tear in his eye and
warmth in his heart. The boys saw the father's joy at his son being
accepted. In the bottom of the eighth inning, Shay's team scored a few
runs but was still behind by three. In the top of the ninth inning,
Shay put on a glove and played in the right field. Even though no hits
came his way, he was obviously ecstatic just to be in the game and on
the field, grinning from ear to ear as his father waved to him from
the stands. In the bottom of the ninth inning, Shay's team scored
again. Now, with two outs and the bases loaded, the potential winning
run was on base and Shay was scheduled to be next at bat.
At this juncture, do they let Shay bat and give away their chance to
win the game? Surprisingly, Shay was given the bat everyone knew that
a hit was all but impossible because Shay didn't even know how to hold
the bat properly, much less connect with the ball.
However, as Shay stepped up to the plate, the pitcher, recognizing
that the other team was putting winning aside for this moment in
Shay's life, moved in a few steps to lob the ball in softly so Shay
could at least make contact. The first pitch came and Shay swung
clumsily and missed. The pitcher again took a few steps forward to
toss the ball softly towards Shay. As the pitch came in, Shay swung at
the ball and hit a slow ground ball right back to the pitcher.
The game would now be over. The pitcher picked up the soft grounder
and could have easily thrown the ball to the first baseman. Shay would
have been out and that would have been the end of the game.
Instead, the pitcher threw the ball right over the first baseman's
head, out of reach of all team mates. Everyone from the stands and
both teams started yelling, "Shay, run to first! Run to first!" Never
in his life had Shay ever run that far, but he made it to first base.
He scampered down the baseline, wide-eyed and startled.
Everyone yelled, "Run to second, run to second!" Catching his breath,
Shay awkwardly ran towards second, gleaming and struggling to make it
to the base. By the time Shay rounded towards second base, the right
fielder had the ball, the smallest guy on their team who now had his
first chance to be the hero for his team. He could have thrown the
ball to the second-baseman for the tag, but he understood the
pitcher's intentions so he, too, intentionally threw the ball high and
far over the third-baseman's head. Shay ran toward third base
deliriously as the runners ahead of him circled the bases toward home.
All were screaming, "Shay, Shay, Shay, all the way Shay."
Shay reached third base because the opposing shortstop ran to help him
by turning him in the direction of third base, and shouted, "Run to
third! Shay, run to third!"
As Shay rounded third, the boys from both teams, and the spectators,
were on their feet screaming, "Shay, run home! Run home!" Shay ran to
home, stepped on the plate, and was cheered as the hero who hit the
grand slam and won the game for his team.
"That day", said the father softly with tears now rolling down his
face, "the boys from both teams helped bring a piece of true love and
humanity into this world".
Shay didn't make it to another summer. He died that winter, having
never forgotten being the hero and making his father so happy and
coming home and seeing his mother tearfully embrace her little hero of
the day!
All the technology in the world will never replace a positive attitude.
It has become appallingly obvious that our technology has exceeded our
humanity. - Albert Einstein
As human beings, our greatness lies not so much in being able to
remake the world - that is the myth of the atomic age - as in being
able to remake ourselves.

For children, - Humanity Moral Stories: Three Races to Save Humanity

In old times, fable retells the story of the young athletic boy hungry
for success, for whom winning was everything and success was measured
by such a result.
One day, the boy was preparing himself for a running competition in
his small native village, himself and two other young boys to compete.
A large crowd had congregated to witness the sporting spectacle and a
wise old man, upon hearing of the little boy, had traveled far to bear
witness also.
The race commenced, looking like a level heat at the finishing line,
but sure enough the boy dug deep and called on his determination,
strength and power. He took the winning line and was first. The crowd
was ecstatic and cheered and waved at the boy. The wise man remained
still and calm, expressing no sentiment. The little boy however felt
proud and important.
A second race was called, and two new young, fit, challengers came
forward, to run with the little boy. The race was started and sure
enough the little boy came through and finished first once again. The
crowd was ecstatic again and cheered and waved at the boy. The wise
man remained still and calm, again expressing no sentiment. The little
boy, however, felt proud and important.
"Another race, another race!" pleaded the little boy. The wise old man
stepped forward and presented the little boy with two new challengers,
an elderly frail lady and a blind man. "What is this?" quizzed the
little boy. "This is no race" he exclaimed. "Race!" said the wise man.
The race was started and the boy was the only finisher, the other two
challengers left standing at the starting line. The little boy was
ecstatic; he raised his arms in delight. The crowd, however, was
silent showing no sentiment toward the little boy.
"What has happened? Why not do the people join in my success?" he
asked the wise old man. "Race again", replied the wise man, "this
time, finish together, all three of you, finish together" continued
the wise man. The little boy thought a little, stood in the middle of
the blind man and the frail old lady and then took the two challengers
by the hand. The race began and the little boy walked slowly, ever so
slowly, to the finishing line and crossed it. The crowd was ecstatic
and cheered and waved at the boy. The wise man smiled, gently nodding
his head. The little boy felt proud and important.
"Old man, I understand not! Who is the crowd cheering for? Which one
of us three?", asked the little boy. The wise old man looked into the
little boy's eyes, placing his hands on the boy's shoulders, and
replied softly. "Young boy, for this race you have won much more than
in any race you have ever ran before, and for this race the crowd
cheer not for any winner!"
The next evolutionary step for humankind is to move from human to kind.
The reason why the world lacks unity and lies broken in heaps is
because man is disunited with himself. - Ralph Waldo Emerson
There are too many people and too few human beings. - Robert Zend

Diseases are a part of our test

What is the reason behind the diseases?
Diseases are one of those things in our lives reminding us of how
weak we truly are. Our perfectly protected bodies can be severely
impaired by a tiny bacteria or a virus that is invisible to naked
eye. Actually a little thinking will make us understand that it is
surprising for our bodies to be so heavily affected by a bacteria.
It is so, because Allah created our body with flawless protection
systems, especially our immune system. It can be comfortably
called a 'strong army' fighting against the enemies of our body.
However, despite all these protective systems, humans can't help
but fall ill very frequently. This should make us understand that
Allah could have created us in such a way that we would never get
ill. Viruses, bacteria would not affect us at all, or these tiny
'enemies' specially prepared would not have existed at all.
However, any person, at any time, can find himself struggling with
a health problem for no apparent reason. For example, one virus
entering the body through a small cut on the skin can spread
throughout the body in a short amount of time. No matter how
advanced the technology is, the simplest virus can overpower us
very easily.
These are not far-fetched scenarios, they can happen to anyone at
anytime; this should make everyone ponder on these facts
thoroughly. Just like all other weaknesses, diseases also are
specially created by Allah for us. Man has a tendency to be arrogant
and conceited, forgetful of his weaknesses. These diseases help man
see and understand his weaknesses and also see the true, undesirable
nature of this life.
The diseases are tests created by Allah so that Muslims will long
for heaven, contemplate the blessings, the gift of health granted to
them by Allah and give thanks to Him and also realize how weak they
are, which should make them surrender to Allah with all their
hearts.
Man tends to take many things for granted in life. However, all
those things in this world that we love so much are simply the
blessings created by Almighty Allah.
For example, many people forget that it is a huge blessing that
every morning we are able to get up and stand and walk easily on
our feet. However, a tiny problem in one foot could cause a big
problem, impeding daily activities. A person who has a foot ache
will then be able to better appreciate the thousand steps he takes
during the day without feeling any pain.
A devout Muslim takes this and many other seemingly unimportant
things as opportunities to give thanks to Allah and get closer to
Him. He remembers that Allah gave him a great blessing by making him
a healthy person. He also sees one more time that it is Allah that
gives the disease and only Allah can heal him, and therefore turns
to Allah for recovery. Every moment when there is a feeling of
pain, he remembers Allah and keeps his heart focused on Allah all
the time.
He who created me and guides me;
He who gives me food and gives me drink;
and when I am ill, it is He who heals me;
He who will cause my death, then give me life;
He who I sincerely hope will forgive my mistakes on the Day of Reckoning.
My Lord, give me right judgment and unite me with the salihun;
and make me highly esteemed among the later peoples;
and make me one of the inheritors of the Garden of Delight,"
(Ash-Shu'ara', 78-85)
Diseases make us understand that being attached to this world is
utterly pointless. They also show us that everything we have is a
part of our test. in this way we can understand that we are only
the poor servants of Allah and can be easily defeated and even
killed by germs. Allah created us, and He protects us from all kinds
of dangers surrounding us. No matter how much one tries to think
otherwise and try to persuade himself that he is powerful, he can
never help or even protect himself if Allah doesn't wish it. If
Allah wills it, Allah can give one diseases and create other
weaknesses in his body that will perfectly make him understand his
frailty .
This life is a place of testing created by Allah. Every person is
responsible for spending his life in a way that pleases Allah and is
tested constantly for this purpose. Those who are following the
orders of Allah and display good morals will deserve to live in
heaven forever. However, those who continue to be arrogant and
prefer a couple of decades of this life over eternal heaven will not
be able to rid themselves from weaknesses, troubles and problems
both in this world and in the hereafter.
Mr. Adnan Oktar explains this life is a place for being tested
ADNAN OKTAR: There won't be an end to the diseases. This life is the
stage for our test. Almost every day a person gets ill. Or almost
everyone gets ill or feels week every week or every 10 days. There
are so many different diseases. And Allah tests His servants with
those. Very natural. So when Allah creates the disease, He also
creates the cure. The disease is very complex and detailed. Allah
creates infection, for example an infection in the chest, which
makes one cough, makes him uncomfortable. And when we look at the
bacteria, the germs causing it, we see an amazingly complex world
under the microscope. They are furnished with very fine details,
systems, they have perfectly designed techniques, employing
breathtaking methods, and they are almost conscious, wise beings.
To fight those, we go to the pharmacy, for a cure, Allah created
perfect, immaculate drug boxes. We open the box and Allah placed
drugs inside a perfect, clean cup.
Allah inspired perfect texts, the explanations written on it.
Explaining to us how we can use it. We look at the molecular
structure of the drugs and it is perfectly neat, complicated,
detailed and finely tuned. When one takes that with food or drinks,
the molecules in the drug get inside the bacteria. It knows the
weaknesses of the bacteria. It just destroys the bacteria. Allah
created it that way. Allah creates both. Allah sometimes creates the
cure, and sometimes He does not. But there is this immaculate system
as a part of our test. Sometimes the drugs are even more complicated
than the disease itself. I was looking at a pharmacy on the way
here. There are so many different drugs. Allah created all of them,
tens of thousands of different types . And thousands of different
diseases. It's so many, it's like it is endless. And so many
different drugs. For example one has a headache, Allah creates that
headache with a special system. There is a medication for it, which
goes to the nervous system, somehow affects the molecular structure,
completely changes it and saves one from the headache and brings
relief.
Mr. Adnan Oktar explains that Allah creates weaknesses especially
for the trial of human beings and It is Allah Who creates the
disease, the medication, the cure, the hospitals and everything used
for the treatment.
ADNAN OKTAR: ...We need to be weak, so that we can be tested. For
example, we have to feel cold when it is cold, get ill, catch a flu,
cold or cancer, otherwise there would be no test. We have to
encounter difficulties. The body has to have problems, because the
perfect body can only be in heaven. If the body was perfect, this
would be like heaven, wouldn't it? The skin has to get old, the
bones should weaken, the eyes should lose their sharpness, one should
need a hearing device. Allah creates the hearing device. For
example, there is conjunctivitis, they produce antiseptic drops for
that. Allah creates the antiseptic drops. They think that Allah
doesn't create the drops and Allah creates only the eye. Actually
it is Allah that creates the drops and the eye. For example, there
is a problem in the brain, Allah creates the imaging equipment.
Allah makes it visible under X-rays and Allah removes the
problematic tissue through an operation. No doctor can remove
anything from the brain with an operation. Allah removes them all.
No one can kill another person. Allah kills them all, Allah just
makes human beings the means for that. Or Allah makes the diseases
the means for that. They can't see this truth, and therefore they
have wrong ideas. For example, deafness, Allah creates the
deafness, Allah creates the hearing device. The hearing device is
very complicated, is made up of hundreds of different components.
So everything is interlinked. For example, one catches a cold, there
are many different drugs produced just to fight colds in the
pharmacy. All packed nicely. Allah creates their packages as well.
And Allah creates the bottle inside the package, all those drugs
inside it, one by one. And then Allah makes the drugs the means for
the recovery. And we can't see them outside, they are pitch black.
Allah gives them color and taste here, in our brains. Allah makes
the cells in the body recognize them, Allah gives the drugs the
needed effect. Allah makes the cells weak, they are created
especially weak by Allah. But it won't be like that in heaven.
Allah creates steel very strong, but human beings are not that
strong, even the cockroaches are very strong. For example,
scorpions are very strong, they are very healthy, they don't get
ill, nothing happens to them, they are not affected by anything.
Many living things are like that, they are very strong. But Allah
says for human beings that "humans are created weak" and they are
weak. So Allah created the weakness and all those systems that will
help us overcome the weakness. For example, some people have
difficulty in breathing and Allah created an oxygen equipment. For
example, a man has asthma and there is a spray to fight that.
Asthma and the spray are all created by Allah, Allah creates the
asthma and the spray. Allah gives that power to the spray to fight
asthma. For example, one coughs, Allah creates the coughing, and
the medication to stop coughing. Allah creates a headache and then
creates a small pill to fight that. Allah creates that medication,
the directions to use it, all of it. They were created together with
the headache.
There would be no test if there was no headache. There would be no
test if there was no cold, or flu. There would be no test if there are
no challenges. For example, he has a heart problem, or a blood
pressure problem, he gets a blood pressure medication and makes it
okay. Normally it is a miracle that the blood pressure stays at
normal levels in humans, normally it should be killing every human
being, but it doesn't. it stays at perfectly balanced levels.
Diastolic, systolic, they are all perfect. Who adjusts it? Who keeps
it under control? There is a special mechanism in the body. If that
mechanism loses its control a bit, only slightly, the blood
pressure would immediately tear our brain, heart, everything apart.
Allah created a perfect system that keeps everything in check all
the time, and the pressure is kept at the right levels all the
time. Not too low, not too high. If it is too low, the person will
fall into a coma, but Almighty Allah doesn't make it too low or too
high. But when it gets high, there is a small pill, a pill you
place under your tongue, or another one and the blood pressure
immediately recognizes that pill, Allah makes it the means and it
immediately stops. Allah creates both of them. For example, people
have blood pressure measurement devices, Allah creates them. A
measuring device is created together with the blood pressure. For
example, dentist and toothache are created together. For example,
the equipment used to treat the toothache, they are more complex than
the tooth, in terms of the general appearance. Of course, the fine
details of the tooth are so complicated, it is breathtaking.
No materialist can even attempt to explain it. But when you look from
outside the equipment is so detailed, complex, fantastic. As the
tooth starts decaying, those tools are created, the dentist is
created. Or for example, something happens to a leg, wheelchairs
are created. Allah creates the wheelchairs and the problem. The
vehicle is created together with the problem. So many things are
created at the same time, everyone thinks they are independent. They
are all created at the same time. For example, glasses are created
together with an eye problem. He puts on his glasses and no more
problems. You know they operate on eyes now, and they correct the
eyes in these operations. Allah corrects it, and cures it. But
these are created as we have to think, otherwise there would be no
test. There is no second system for our test, there is no other
system, this is the only way.
Just think about it, without these, people wouldn't have known
about patience, compassion, forgiveness, helpfulness, endurance or
perseverance in the face of difficulties. We would be very simple,
just a creature that eats. But Allah, with these details, makes us
very complicated, intense and detailed human beings.

People whose moral values are rooted in hatred and loathing begin experiencing hell while still in thisworld

People who harbor feelings of hatred and loathing in their hearts
cannot escape the unhappy lives they lead nor the hidden sufferings
they experience until they completely relinquish such emotions. In
addition, people who insist in not adopting these moral values
beloved of Allah and who refuse to live by genuine faith will
continue to live unhappy lives in the hereafter. Those people who do
not live by love, compassion, affection and sincerity in this
world, who are unacquainted with humility and submission and who
adopt obstinacy, rebellion and hypocrisy as principles for living,
will receive an appropriate reward for these moral values in the
hereafter.
People Who Harbor Feelings of Hatred and Loathing Speak of War and
Bloodshed in This World . These People Will Constantly Argue and
Come into Conflict with One Another in Hell.
Those who constantly speak of killing, war and slaughter must bear in
mind they may face the same end in the hereafter. They must not
forget that they may find themselves arguing in pain for ever in the
hereafter and may live in a most uncertain environment. They must
know that the suffering that the loveless and ruthless moral values
that they choose to live by in this world may turn to endless pain
in the hereafter. These moral values cause them to be friends with
nobody in the life of this world, to love and be loved by none, to be
deprived of all such blessings and to live lives of pain.
If Allah so wishes, He can create the same uncertain climate for
these people for all eternity. The Qur'an reveals that the denizens
of hell argue with one another for all eternity and, in addition to
the flames, also suffer the spiritual pain that this climate of
uncertainty leads to:
" All this is certainly true – the bickering of the people of the
Fire." (Surah Sad, 64)
" Arguing in it with one another, they will say,
'By Allah, we were plainly misguided. " (Surat ash-Shu'ara, 96-87)
People Who Harbor Feelings of Hatred and Loathing and Who Are
Miserable and Unhappy in This World Will Be Miserable and Unhappy
in Hell
Since people who live with feelings of hatred and loathing are
bereft of love, they are constantly unhappy in the life of this
world. These people, who experience unhappiness in this world, must
not forget that unhappiness and misery are characteristics of hell.
Allah reveals this in the following verses:
" I have warned you of a fire which rages,
in which only the most wretched will roast –
those who denied and turned away.
Those with most piety will be far removed from it:" (Surat al-Lail, 14-17)
People Who Harbor Feelings of Hatred and Loathing Live Despairing
and Frightened Lives in This World. These People Abandon Hope of
Salvation for All Eternity in the Hereafter .
People who fail to properly appreciate the infinite Might and Mercy
of Allah, and His love and forgiveness toward His servants, may
immediately despair in the face of even the slightest difficulty and
lose hope in Allah's mercy. Yet as this verse tells us, "... Do not
despair of solace from Allah. No one despairs of solace from Allah
except for people who are unbelievers, " (Surah Yusuf, 87) Allah
reveals that this is a characteristic unique to unbelievers.
Therefore, people who refuse to overcome this deficiency in their
moral values, despite knowing full well these commandments of the
Qur'an, should fear falling into a truly despairing state in the
hereafter and suffering this tribulation for all time. Allah reveals
the despair of the denizens of hell as follows in the Qur'an:
" It will not be eased for them. They will be crushed there by
despair." (Surat az-Zukhruf, 75)
" On the Day the Hour arrives the evildoers will be in despair."
(Surat ar-Rum, 12)
The Fire That Burns the Hearts of Those Who Harbor Feelings of
Hatred and Loathing Will Never Be Extinguished
Although there are no external fire and flames in hell, there is a
kind of fire that burns people from the inside. People who have no
fear of Allah, who possess feelings of hatred and loathing, who do
not love others, who have no morals and who are joyless in this
world, live in fear of everything, doubt everything, are
argumentative and live in a constant state of unbearable tension.
This is a representation and form of this fire that burns from the
inside in hell. This fire that burns people on the inside in this
world will continue in the same way in hell. This flame, that burns
their insides and rises to their hearts, will trouble and distress
them enormously. Indeed, this spiritual aspect of the fire of hell
is emphasized in a striking way in the Qur'an, which describes it as
" reaching right into the heart ;"
" And what will convey to you what the Shatterer is?
The kindled Fire of Allah
reaching right into the heart.
It is sealed in above them
in towering columns."
(Surat al-Humazah, 5-9)
Mr. Adnan Oktar Describes How Everyone Will Receive the Exact
Reward for Their Actions in Hell :
Adnan Oktar: There are various levels of hell, as you know. For
example, there is a severe punishment for those who really
persecute others. Or those who persecuted less but had no faith,
they live calmer lives in hell. They are not the same, in other
words, because Allah says he will repay them many times over. For
example, if someone burned someone else to death, he will be
burned. If he boiled them to death, he will be boiled.
Presenter 2: A system of total justice.
Adnan Oktar: Of course. If they put chains on Muslims, they will also
be chained. Full repayment, in other words. Insha'Allah.
Presenter 1: And what about paradise?
Adnan Oktar: It is repayment 10 times, many times over in paradise.
But it is exact repayment in hell. They receive rewards many times
over in paradise. Everyone who goes to paradise is already happy.
But everyone will benefit according to his own intelligence and
strength. I mean, not everyone has the same capacity for love,
affection and pleasure.
Presenter 1: It depends on one's deeds, doesn't it?
Adnan Oktar: Of course. For example, there is a view that really
affects someone. According to his closeness to Allah, piety and
sincerity, of course. It has a powerful effect on some people, but
you cannot tell. Sometimes it is apparent, but sometimes people
really delight in it and sometimes they may just give that
impression. One looks at a flower, for instance, and you say how
much he has been affected by it. But the fact is that he has not
been affected, and is merely posing. Other people do not let on,
but still feel a profound pleasure. You cannot tell that they
experience an intense delight. In paradise too, all the believers
there will imagine they experience the same pleasure. That is
Allah's justice, how they do not know. But they will all experience
different levels of pleasure, according to their piety and their
station. But what people will delight in most, what will most lift
Muslims' spirits, that will most cause them to rejoice, is the
global reign of Islam. It is the coming of Hazrat Mahdi (pbuh) and
the Messiah (pbuh), the appearance of the Messiah (pbuh), in other
words, and their talking to people individually
because they will have truly understood the hereafter when they see
the Messiah. Look, someone (Prophet Jesus (pbuh))disappeared 2,000
years ago and was taken into the Presence of Allah, where he could
not be seen. But 2,000 years later, that same person continues from
where he left off. I mean, this is an absolute and concrete proof for
people, in terms of creation and the hereafter. For them to be
able to understand, insha'Allah.