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

--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-

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

Milestones on the path ofdutifulness to parents

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

Asceticism is the Way to be Loved - I

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

Asceticism is the Way to be Loved - II

--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-

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