According to the Qur'an, it is a religiousobligation for Muslimsto be united

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> In the Qur'an, Allah commands believers to be united, to join
ranks in faith against denial, to regard and love one another as
brothers, to be forgiving and protective abd to strongly avoid
fragmentation, division and dispersal. Allah states:
Hold fast to the rope of Allah all together, and do not separate.
Remember Allah's blessing to you when you were enemies and He joined
your hearts together so that you became brothers by His blessing. You
were on the very brink of a pit of the Fire and He rescued you from
it. In this way Allah makes His Signs clear to you, so that hopefully
you will be guided. (Surah Al 'Imran,103)
The believers are brothers, so make peace between your brothers and
fear [and respect] Allah so that hopefully you will gain mercy. (Surat
al-Hujurat, 10)
Obey Allah and His Messenger and do not quarrel among yourselves lest
you lose heart and your momentum disappear. And be steadfast. Allah is
with the steadfast. (Surat al-Anfal, 46)
Those who are unbelievers are the friends and protectors ofone
another. If you do not act in this way there will be turmoil in the
land and great corruption. (Surat al-Anfal, 73)
Those who, when they are wronged, defend themselves. (Surat ash-Shura, 39)
Allah loves those who struggle in His Way in ranks like well-built
walls. (Surat ass-Saff, 4)
These are just a few verses dealing with Muslims being untited. From
these, and from the Qur'an as a whole, it can be seen that it is a
religious obligation for;
• Muslims to be united,
• To be bound to one another as brothers in love and affection,
• To avoid disputes,
• To be one another's friends and guardians,
• To protect and watchover one another under all circumstances,
• To counsel one another,
• And to engage in an intellectual struggle against denial, bonded
tightly to one another like the bricks of a building.
Therefore, to do the exact opposite, in other words;
• To be divisive insteadof unifying,
• Not to treat one's Muslim brothers with love and affection,
• Not to be forgiving, protective and mindful of one's Muslim brothers,and
• Not to be bonded to Muslims in the intellectual struggle against
denial is a sin.
If the Islamic world wants to erect a powerful, stable, and prosperous
civilization that guides and illuminates the world in every aspect, it
must act in union. The lack of such a union is responsible for the
Islamic world's discord and separation, the absence of a common voice,
and the defenselessness of innocent Muslims. Countless poor women,
children, and elderly people are desperately in need of rescue from
oppression in Palestine, Kashmir, East Turkestan (home of the
Chinese-ruled Muslim Uighur people), the southern Philippines (home of
theMuslim Moro people) and many other regions.The responsibility for
these people belongs to the Islamic world before anyone else. Muslims
must never forget the Prophet's (may Allah bless him and grant him
peace) following words:
"A Muslim is a Muslim's brother. He does not wrong him or abandon him."
The fact that the Muslimshave not been able to create a powerful and
active Islamic Union is a major contributor to many of today's ills.
When a strong Turkish Islamic Union is formed, such problems will
either not arise or will be resolved far quicker than anticipated.
It is perfectly natural for there to be different cultures, traditions
and conceptions in the Islamic world. What really matters is that this
diversity must be united under the umbrella of faith and on the basis
of mutual tolerance and solidarity. Differences of thought, practice,
or point of view are normaland common in all societies. Islamic
morality requires that Muslims never forget that they are all
brothersand sisters, irrespective of their differences. Whatever the
race, language, nation, or branch of Islam one might follow, all
Muslimsare brothers and sisters. Therefore, such differences must be
appreciated as a source of richness instead of as a source of
potential conflict and fragmentation. Such a mistaken view only
diverts one's attention from the real issues and delays urgently
needed and important preventive action.
In their mutual relations,faith and good characterare important, not
race, ethnic origin, language, financial means, status, or office.
Love between sincere believers develops through their fear and
awareness of and true love for Allah, and good deeds and a good
character. If people dedicate themselves to the path of Allah, follow
it in all their actions and behavior, and do good in the hope of
acquiring Allah's good pleasure and mercy, other believers will love
and respect them. As a result,their skin color, race, or financial
status will be irrelevant and have no bearing on the love others feel
for them. Thesame criteria must be true for relations between Muslim
nations,which must be based on the Qur'anic insight.
If situations prevent them from doing so, they should consider
thefollowing questions:
"Is this issue more important than the unityof Islam?"
"Is it beyond resolution?"
"Is it acceptable to dispute with another Muslim community instead of
working against irreligious ideologies?"
Everybody who answers these questions conscientiously will know that
the higher priority is to refrain from endless disputes and to
establish a union based on the Qur'an's values.
The Islamic world must put its various disputes aside and remember
that all Muslims are"brothers" and "sisters" so that it can provide
role models who reflect the true character of Islam and its ideals.
This unity of the believers is agift and grace of Almighty Allah.
Sincere Muslims must thank our Lord for these benefits and obey His
command"not to separate.

Genome Research Is Demolishing the ''FirstCell That Formed by Chance'' Claim

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> The theory of evolution maintains, on the basis of no scientific
foundation whatsoever, that at a time when there was still no life on
Earth, inanimate substances came together to give rise to the first
living organism. According to this evolutionist claim, the first
living organism must have had a sufficiently simple structure to have
been able to form by chance.
The fact is, however, that Darwinists ARE UNABLE TO ACCOUNT FOR HOW
EVEN A SINGLE PROTEIN EMERGED.
The fact that a single protein cannot form spontaneously is one that
in any case totally demolishes the theory ofevolution. But even if
weassume for a moment that this impossibility did actually come about,
we still see that the "primitive cell" claimed by Darwinists
eliminates with absolutely certain proofs the possibility of life
coming into being spontaneously. Data provided by science in the 21st
century shows that even the life form with the very simplest structure
is in fact highlycomplex, and that it is practically impossible forit
to emerge spontaneously and by chance.
Genome research supplies this information. Based on the idea that
living things with the smallest genome (extremophiles and eubacteria)
have the least complexity, scientists have calculatedthe probabilities
of these organisms appearing by chance and spontaneously. Another
point needing clarification here is this: scientists also regard these
organisms as the oldest life forms on Earth.
Genome research revealed that the lowest number of proteins required
for life was between 250 and 450. [1] In other words, the minimum
number of different proteins that would have to combine together at
the same time in order to give riseto the structural featuresof the
cell and performs its basic functions is between 250 and 450.
It also needs to be made clear that this minimum number of 250-450
protein is the number of proteins obtained from microbes living
parasitically. The minimum number of proteins needed in order for an
organism tolive independently of another is around 1500. In other
words, Darwinists have to account for the separate existence of 1500
different proteins needed to give rise to a single functioning cell.
But, to reiterate, Darwinists are unable to account for the emergence
of even a single protein.
It is totally impossible forbetween 250 and 1500 different proteins
required for an organism to be considered as living to form
spontaneously and at the same time. Probability calculations on the
subject are given in the following table:
Minimum Protein Number [2]
Probability of Emerging Simultaneously
250
10 18,750
350
10 26,250
500
10 37,500
1,500
10 112,500
1,900
10 142,500
As the above table shows, the probability ofa living organism with the
least protein forming by chance is 1 in 10 18,750 . (In order to grasp
the vast size of thisnumber, it will be useful to remember that the
total number of atoms inthe universe is 10 78 .) In other words, there
is no chance at all. Despite all these calculations and scientific
data, evolutionists still insist on believing in the impossible. The
sole reason for that insistence is their determination to deny the
existence of Almighty Allah, Who created all things out of nothing.
Morowitz's probability calculation
The probability calculations cited above are in agreement with a
calculation by the biophysicist Harold Morowitz. He assumed he had
broken all the chemical bonds in the E. coli bacterium and released
all the atoms comprising it, and then calculated the probability of
these atoms spontaneously recombining to give rise to the E. coli once
again. In this theoretical experiment, all the atoms required are
present in all the appropriate quantities, and it is assumed that
noother atom can become involved from the outside. Nonetheless, he
calculated that the chances of all the atoms coming together
spontaneously in a specific order, despite their being in the
appropriate numbers and in an appropriate environment, in such a way
as to produce an E. coli bacterium was 1 in 10 100,000,000,000 . [3]
This goes far beyond being merely impossible.Such a number reveals the
impossibility of even the least complex organism in the
universeforming by chance, evenif all the conditions and materials are
brought together.
A sufficient number of proteins combining together is not
sufficientfor life to emerge
Let us imagine we have all the proteins necessary for life ready to
hand. The existence ofthese proteins, which cannot come about in this
way, IS NOT ENOUGH FOR EVEN A SINGLE CELL TOFORM. Microbiologists and
biochemists explicitly say that the organization of these proteins
within the cell is also highly important, otherwise the proteins will
serve no purpose. Moreover, as Darwinist scientists know full well,
the cell possesses organelles that manufacture proteins and a glorious
DNA data bank far more complex than proteins. A living cell is made
possible by all these structures possessing the same function and
organization at the sametime, and acting with the same consciousness.
This is a fact that demolishes Darwinism.
The fact that bacteria possess an extraordinaryinternal organization
was unknown until the 1990s. The fact is, however, that the complex
cells (eukaryotic) comprising single-cell protozoans are known to be
made up of a nucleus, organelles, membrane systems, a cytoskeleton,
several internal sections and other contents organizing the content of
the cell on the molecular level. [4] All these systems are
extraordinarily complex. One cannot function independently of the
others.
Conclusion
As the information provided here shows, microbiology, biochemistry and
genome research, all themain scientific advances in the second half of
the 20th century and the 21st century in short, have eradicated all
the claims of the theory of evolution. These scientific conclusions
have revealed that Darwinism is totally unscientific and consists of
claims that are far removed from science. Science has refuted
evolutionist claims regarding "a very simplefist living organism."
Aside from the minimumnumber of proteins and minimum complexity needed
for it to be alive,an organism is too complex to be explained by
evolutionist claims of chance and possesses a perfect organization. In
addition to all this complexity, the existence of a single cell brings
the theory of evolution to a complete halt.
It is an evident fact that life came into being from nothing with the
infinite intelligence, knowledge and might ofAllah. This fact, obvious
to reason and good conscience, is also corroborated by countless
scientific data today.
The following is revealed in the Qur'an about our Lord's matchless Creation:
[Allah is] the Originator of the heavens and earth. When He decides on
something, He just says to it, "Be!" and it is. (Surat al-Baqara, 117)
[1]Jack Maniloff, "The Minimal Cell Genome:'On Being the Right Size',"
Proceedings of the National Academy of Sciences, USA 93 81996), pp.
10004-10006; Mitsuhiro Itaya, "An Estimation of Minimal Genome Size
Required for Life," FEBS Letters 362(1995), pp 257-260; Ranaand Ross ,
Origins of Life ,p. 163
[2]Rana and Ross, Originsof Life , p. 163
[3]Robert Shapiro, Origins: A Skeptic's Guideto Creation of Life on
Earth (New York:Bantam Books, 1986), p. 128; Rana and Ross, Origins
ofLife , p. 164
[4]Lucy Shapiro and Richard Losick, "Protein Localization and Cell
Fatein Bacteria," Science 276 (1997), pp.712-718; Ranaand Ross,
Origins of Life, p. 166

'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

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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

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> 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

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> 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

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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.

Dought & clear, - Is it permissible for a Muslim man to give accommodation to a man who is a stranger orto host him in the marital home?.

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> Am a husband, in islam isit allow to stay with a muslim man in my
marital house under oneroof,without my wife consent and what is the
ruling regarding to that.
Praise be to Allah.
The husband is obliged to provide his wife with separate accommodation
that willshield her from people's view and protect her from cold and
heat, in which she can take care of her private affairs without anyone
disturbing her. The husband does not have the right to force his wife
to live with anyone,because that is harmful to her and impinges upon
her right to privateaccommodation which isguaranteed to her by Islam.
Al-Kaasaani (may Allah have mercy on him) said:if the husband wants
herto live with her co-wivesor with one of her in-laws such as the
husband's mother, sister,daughter from another wife or other
relatives, and she refuses to do so,then he has to provide her with
separate accommodation, because living with others may cause her
annoyance and harm, and her refusal is indicative of annoyance and
harm. Moreover, he needs to be able to be intimate with her at any
time, and that is not possible if there is a third person present with
them. But if there are several rooms in the house and he allocates one
room to her and puts a lock on the door, they said: She does not have
the right to ask himfor separate accommodation.
End quote from Badaa'i' as-Sanaa'i', 4/23
We have previously discussed the wife's right to separate
accommodation and the opinions of the scholars concerning that. Please
see fatwas no. 142998 and 167997 .
With regard to this question, the answer to that depends according to
the nature of this man's stay in the house.
If his stay is temporary, such as if he is a guest for example, then
this is the husband's right and the wife has no right to object to
that, so long as she has a place in the house when she can sleep and
her privacy is assured, without the guest being able to see her. A
woman's living with a man who is a stranger (non-mahram) to her is
permissible subject to two conditions:
1. That there be a mahram or husband present with her
2. That there be several rooms and enough space so that the
stranger cannot see the woman.
It says in al-Ghurar al-Bahiyyah fi Sharh al-Bahjah al-Wardiyyah by
Shaykh Zakariya al-Ansaari (4/364): From this the issues of living in
the same accommodation and khulwah become clear; it is known that it
is permissible for a man to be alone with a non-mahram woman if
amahram (of hers) is present, and that it is not allowed for him to
live in the same accommodation as her unless there are a number of
rooms or the house is spacious enough so that they cannot see one
another. End quote.
One of the indications that it is permissible for a man to host a
guest in his house is the report narrated by Imam Muslim in his
Saheeh, no.2084, from Jaabir ibn 'Abdillah (may Allah be pleased with
him), according to which the Messenger of Allah (blessings and peace
of Allah be upon him) said: "A bed for the man, a bed for his wife, a
third for the guest, and the fourth is for the shaytaan."
This hadeeth indicates that there is nothing wrong with a man having a
bed ready for one who comes to stay with him as a guest. In Fayd
al-Qadeer Sharh al-Jaami' as-Sagheer (4/424) it says: With regard to
the bed for theguest, that is something that should be prepared by the
host, because thatis part of honouring himand giving him his due, and
because he cannot sleep with him and his family in the same bed. What
the hadeeth meansis that if a man wants to have more than one bed,
then the limit is three and the fourth is unnecessary, so it is an
extravagance. End quote.
In fatwa no. 117957 we explained that the wife does not have the right
to object to her husbandhosting a guest in his house so long as that
does not cause her direct harm.
But if this man is going to stay in the house permanently or
long-term, then in that case it is permissible for the wife to object
to that, and it is not permissible for the husband to force her to
accept it, because she will be harmed by the presence of a non-mahram
in the house. It is also contrary to her right to separate
accommodation.
With regard to the rulings on this matter, khulwah between the guest
or lodger and the wife should be avoided (i.e., they should not be
alone together), and lowering the gaze and other matters of Islamic
etiquette should be adhered to. For information on the ruling on
khulwah or being alone with a non-mahram woman, see fatwa no. 94019
With regard to the wife serving her husband's guests, this is a matter
concerning which there is a difference of opinion among the scholars.
The Maalikis and those who agreed with them are of the view that the
wife is not obliged to serve her husband's guests even insituations
where she is obliged to serve her husband.
It says in ash-Sharh al-Kabeer by Shaykh al-Dardeer and Haashiyat
ad-Dasooqi (2/511): If the wife is notable to do housework orshe is
able, and the husband is poor, then she must do basic housework such
as making dough, sweeping, tidying up and cooking for him, butnot for
his guest.
End quote.
Some scholars think that it is obligatory for the wife to serve the
guests on a reasonable basis. Al-'Ayni (may Allah have mercy on him)
said:
The child and wife are obliged to serve the guest as the head of the
household is obliged.
End quote from 'Umdat al-Qaari Sharh Saheeh al-Bukhaari, 5/101
The more correct view is that the wife is obliged to serve her
husband's guests on a reasonable basis. Shaykh Ibn 'Uthaymeen (may
Allah have mercy on him) was asked about a woman whose husband asked
her on some nights of Ramadan to make food for his guests, but when
she did that she felt very exhausted and was not able to pray qiyaam
on those nights – is she obliged to obey him in that regard, if that
goes on for most of the nightsof Ramadan? He said: What is required is
for the wife to treat her husband in a fair and kind manner and for
theman to treat his wife in a fair and kind manner. Allah, may He be
exalted,says (interpretation of the meaning): "Live withthem in
accordance withwhat is fair and kind" [an-Nisa '4:19]. It is not part
of being fair or kindfor the man to make his wife exhausted with
serving him at such times and in such situations. But if he insists
then what his wife should do is obey him, and if she is too tired to
pray qiyaam, or it is too difficult for her, then Allah, may He be
exalted, will record for her what she intended and wanted to do,
because she only failed to do it because of the excuse of doing what
she was obliged to do ofobeying her husband.
End quote.
And Allah knows best.

Dought & clear, - Putting two prayers together when not travelling.

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I live in Britain and I pray in a mosque that is near where I live,
but the congregation in this mosque puts Maghrib and 'Isha' prayers
together at the time of Maghrib. The reason they give for that is that
the time period between'Isha' and Fajr prayer is very short and is not
sufficient for rest. Please note that the imam of the mosque gives as
evidence for that the fact that according to the report of Ibn
'Abbaas, the Prophet (blessing and peace of Allah be upon him) put
together Zuhr and 'Asr, and Maghrib and 'Isha', in Madinah with no
excuse.
Praise be to Allah.
The shar'i texts clearly indicate that it is obligatory to offer the
five daily prayers at the specified times, and that it is not
permissible to put together Zuhr and 'Asr, and Maghrib and 'Isha',
without any excuse such as sickness, travelling, rain and the like
which would make it difficult to offer each prayer at its own time.
Allah, may He be exalted,says (interpretation of the meaning):
"Verily, the prayer is enjoined on the believers at fixed hours"
[an-Nisa' 4:103], i.e., the prayer is obligatory at specific and known
times.
See: Fath al-Baari by Ibn Rajab al-Hanbali, 3/7-8
Ibn Abi Shaybah (2/346) narrated from Abu Moosa al-Ash'ari and 'Umar
ibn al-Khattaab (may Allah be pleased with them) that they said:
"Putting prayers together without any excuse is a major sin."
With regard to the report narrated by Muslim (1/489) from Ibn 'Abbaas
(may Allah be pleased with him), who said: The Messenger of Allah
(blessings and peace of Allah be upon him) put together Zuhr and 'Asr,
and Maghrib and 'Isha', when there was no fear and he was not
travelling and it was not raining – this does not mean that he put
prayers together without any excuse. Rather it was said to Ibn 'Abbaas
concerning that:What made him do that?He said: He wanted not to make
things difficult for his ummah. In other words, he did not want to
cause them hardship and difficulty. This indicates that there was an
excuse for putting prayers together in this hadeeth, and were it
notfor putting the prayers together it would have caused hardship for
the people.
Al-'Allaamah Ibn Baaz (may Allah have mercy on him) said in his
comment on Fath al-Baari (2/24): The correct way to interpret the
hadeeth mentioned is that he (blessings and peace of Allah be upon
him) put together the prayers mentioned because of some difficulty
that occurred on that day, such as widespread sickness, severe cold or
mud and the like. This is indicatedby the fact that when he was asked
about this putting the prayers together, Ibn 'Abbaas said: "so that he
would not make things difficultfor his ummah." This is a clear answer
which indicates that there was an excuse. End quote.
Based on that, quoting this hadeeth as evidenceis not appropriate.
What is required is to offer each prayer at the time specified for it
in sharee'ah. If there is an excuse or reason for putting prayers
together, such as sickness or rain, then there is nothing wrong with
putting prayers together in that case.
And Allah knows best.

Face or Feet? - Islamic Stories

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Once a Muslim scholar was flying to a country with an airplane. When
the time for salah came, he went to the bathroom to make wudhu
(ablution). Since,the bathrooms in airplanes are very small, he had to
open the door to lift up his foot to the sink. An air hostess cameto
him and told him not to wash his feet in the sink because they are
dirty. The scholar calmly asked the hostess "How many times do you
washyour face?" The hostess replied "Usually once or twice." Then the
scholar replied "I wash my feet five times a day for prayers.
Therefore, my feet are cleaner than your face."
The purpose of this storyis not to get a good laugh. However, it
teaches us how regular we should be about prayers.

Who goes first? - Islamic Stories

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Narrated Jabir bin 'Abdullah:
The Prophet collected every two martyrs of Uhud (in one grave) and
then he would ask,"Which of them knew the Quran more?" And if one of
them was pointed out for him as having more knowledge, he would put
him first in the Lahd.The Prophet said, "I will be a witness on these
onthe Day of Resurrection."Then he ordered them tobe buried with their
blood on their bodies and he did not have them washed.
Source: Sahih Bukhari Volume 2, Book 23, Number 436.
At the time of Rasulullah (SAW), people were honoured according to the
knowledge of Islam but sadly today, people are honoured according to
the knowledge of thismaterial world.
May Allah give us the ability to appreciate those who excel in the
knowledge of Islam.