The Alevis are our brothers

The Alevis Are Our Brothers
Interview with Adnan Oktar on Alhurra TV (Istanbul, April 2008)
Adnan Oktar: The Alevi creed is not a system which can be ignored
oropposed. It is also an Islamic school ( madh'hab ). For
example,within a neighbourhood, an Alevishould be greeted with
respect. He should be treated with respect. Butthis is not a favor, it
shouldn't be done as a favor, it should be done because they deserve
it. The freedom of Alevi citizens, their freedom of worship, their
freedom of life should be supported, as well as respected. If this is
done,then no problem will arise for any Alevi.
Interview with Adnan Oktar on Sivas Sipas TV (Istanbul, August 2008)
Adnan Oktar: I love Jaffaris, I love Alevis, I also love Bektashis, I
alsolove Wahhabis. They are all my brothers, each hastheir own
particular form of piety. They are all committed in love to Allah, to
religion. We have always lived together in harmony within the confines
of the Ottoman Empire. We have always been living closely connected
with Alevis, Bektashis, Jaffaris.We are all members of the same
nation, we are all a part of the nation ofIslam, we are all Turks,
thanks to Allah. This is why it is not right to consider us as apart,
all should be appreciated inlove. Because we all worship the one and
only Allah, we have the same book, and we turn to the same Qiblah
[direction be faced praying during Salah ]. What more could we want?
Interview with Adnan Oktar on Kutahya Destan TV (Istanbul, 5 August 2008)
Adnan Oktar: Let's strengthen our brotherlyties. We are all brothers,
whether rightist, leftist, Alevi, or Sunni. We are children of this
fatherland. Allah has granted everyone of us different traits and
different thoughts, it is acreation of Allah. This does not require us
to be against one another. Let's live in this beautifulhomeland of
ours, united in love, peace, and brotherhood. We are in possession of
the most beautiful country in the world and of fertile and beautiful
grounds. Allah has blessed us with it, Alhamdulillah [Praise be to
Allah].
There Is No Alevi-Sunni Disunity
Interview with Adnan Oktar on Cem TV (Istanbul, July 2008)
Adnan Oktar: The people of Turkey are all full of love. They enjoy
love, friendship, brotherhood in a deep manner. But a kind of
lovelessness has taken root, as if some people adopted spirit of
litigiousness, incredulity,gloating over. Let's pull our selves
together at once. We are brothers, we live in a very very beautiful
country. That is, it is exquisitely beautiful, let's get attached to
each other with love and friendship. It does not matter whether
someone is rightist or leftists. Especially the Alevi-Sunni disunity
is inglorious. It is not possible to define the hatred and anger which
ensues from this disunity. Because our Allah is the same, our book is
the same, our prophet is the same, our Qiblah [direction be faced
praying during Salah ] is the same. It is unbelievable.
Live Interview with Adnan Oktar, on Mavi Karadeniz and Kral Karadeniz
(Istanbul, April2008)
Adnan Oktar: They can no longer achieve an Alevi-Sunni disunity, we
gave all the necessary answers.
Interview with Adnan Oktar on Alhurra TV (Istanbul, April 2008)
Adnan Oktar: Let them [Alevis] have assembly houses, places of
worship; let them live like they please, let themread [the Holy Book]
likethey please. Oppression does not go with respectto humanity. Let
the people open assembly houses, they remember Allah in these houses,
it is very nice, they talk about the love of Hazrat Ali in these
houses, they engage in conversations together, it is not as if they
are talking about atheism or having no faith. They talk about Allah,
religion, faith, Prophet (saas), line of our Prophet (saas), the 12
imams. The 12 imamsare our soul, they are very dear to us. They
talkabout them, they have made pictures of them and placed them all
around. These are nice things, there is nothing to become uneasy
about, nothing to be done but to embrace them, this issue can be
solved with a friendly attitude and approach.
The Alevi Creed Aims at Being a Mature, Virtuous, and Wise Person
Interview with Adnan Oktar on Cem TV (Istanbul, July 2008)
Presenter: What do you think of when you hear the word 'Alevi'?
Adnan Oktar: Let me first of all say that I belong tothe progeny of
Hazrat Ali, I am his spiritual child. I am his grandchild, I pertain
to the arm of Hazrat Hassan, going back to Hazrat Ali, I am a sayyid.
For that reason I am Alevi. I am an Alevi in that sense, but I know
the Alevis well, my brother-in-laws were Alevi. I went to Hajji Bektsh
Wali, I stayed there for about a week. Istayed in an Alevi home, I
know Alevis. As far as I know, the Alevi Creed aims at being a mature,
virtuous, and wise person.
Presenter: Perfect [person].
Adnan Oktar: Yes perfect person, not ostentatious,it is a nice point
of view which values depth. Thatis, it is a nice interpretation of
Islam, an interpretation of the Quran. There are many interpretations
of Quran,which are more beautiful than the other.This is one of those
very beautiful interpretations. Truly, when talking to Alevis,
particularly people above middle-age, what I saw there was that their
maturity, depth, humane beauty, spiritualbeauty are all amazing. They
are compassionate,mature .
Presenter: Their sense of mercy is high.
Adnan Oktar: Yes, their sense of mercy is high, they consider events
in amoderate way, they are far removed from extremism, they possess an
amazing moral beauty, that's what I saw.
Presenter: Closely tied to love.
Adnan Oktar: That is, for instance, also very surprising, love for
animals, such a grace, I mean such a grace from the heart. Indeed,
very beautiful in this sense.
Alevis' Love of Allah
Live Interview with Adnan Oktar on Ekin TV (5 January 2008)
Reporter: When are we, Alevi brothers and Sunni brothers, going to act
together? What are the reasons for this disunity, what do you think?
Adnan Oktar: We are already together. One should take no notice of
anybody who says such things. Alevis are the lions of Allah, they are
our soul brothers whom we love very much. Alevis are very brave
andstrong. They are patient, they are trustworthy, like all of our
people. [People talking against them] should not be taken seriously,
it is not important when 3 or 5 people appear saying such things.
These are anyhow people who have no tie with religion, with Islam.
Alevis are pious in the utmost, they love Allah very much, they love
ourProphet and feel a deep affection for the Ahlul-Bayt. They have
great love for Ahlul-Bayt, for Hazrat Ali, for Imam Hassan and Imam
Hussayin.
Reporter: Definitely.
Adnan Oktar: They are beautiful people living in that enthusiasm, who
feel love for the Mahdi, are passionately waitingfor his coming, they
are our soul brothers. There is no problem at all, our Alevi brothers
are a boon for Turkey, a boon for the Islamic world. There is no
problem at all, don't take notice of these people [who are against
Alevis], Insha'Allah.
Adnan Oktar: Alevis are admirers of Hazrat Ali, they are our lions,
admirers of the Rasulallah and they are brave and strong. And they are
pure Turks, MashaAllah. They are people who live the spirit of
Turkishness, the character of Turkishness,which they obtained from
Islam. I mean, it is an important weapon tobe able not to allot
importance to something. Every impertinent action should be countered
with love.
Reporter: Yes, Sir, here we have another message from our Alevi
brothers. It says that "I visited your website
www.alevilerkardesimizdir.com (alevisareourbrothers). It's been
prepared very nicely."
Adnan Oktar: MasaAllah.
Reporter: He says that only you can establish brotherhood between
Alevis and Sunnis. There is such a wish.
Adnan Oktar: Insha'Allah, I will be one those who will conduce to that
brotherhood, Insha'Allah.
Reporter: He asks what your advice would be to Alevis, what can they do?
Adnan Oktar: Alevis should increase their love and enthusiasm they
have for Hazrat Ali, and for the Prophet of Allah. We know that
theyalready have deep affection for our Prophet, they have strong love
for our Prophet and his Companions. Let them continue on this path,
with this love Insha'Allah. Let them pray Allah for the appearance of
the Mahdi(as), for the coming of Jesus (as), Insha'Allah, they will
see the realization of their prayers. Insha'Allah.
Live Interview with Adnan Oktar on Ekin TV (12 January 2009)
First of all, the Alevi creed is committed to Hazrat Ali And Hazrat
Muhammad with love. They are the lovers of Allah. They turn with the
love of Allah. They play the Saz [traditional stringed instrument]
with the love of Allah. They sing with the love of Allah. Some people
want to destroy that love, and then talks about the Alevi creed. If
there is no love, there can be no Alevi creed. The Alevi creed means
love, love means the Alevi creed.
The Separation of Madh'habs Cannot be Allowed Amongst Muslims
Live Interview with Adnan Oktar on Ekin TV (19 January 2009)
Our nation is very good-natured, our nation is easygoing, modest, our
people do not like commotion. The Turkish nation has lived Islam in a
perfect way since the Ottoman times. Turkish nation is very noble,
very reasonable. You mentioned the Alevi-Sunni disunity. Let Alevis
imagine there are many Hazrat Alis, many Hazrat Abu Bakrs
aroundthemselves. Let Sunnis imagine that there are many Hazrat Abu
Bakrs and Hazrat Alis. Was there a conflict between Alevis and Sunnis
in the days of Hazrat Abu Bakr and Hazrat Ali? There aremany Hazrat
Abu Bakrs and Hazrat Alis every where. We embrace each other, we are
brothers. In no way is there such a problem. Let them [the ones who
try to separate Alevis and Sunnis] do whateverthey can. They cannot
doanything. Alevis are brave, they are men of integrity. They are all
like lions. These people are the cement of Turkey, they are pure blood
Turkish, let me tellyou this as an extra information about them.Alevis
are very strong and upright. Our Sunni brothers are like that too,
they are very fastidious, as are the Alevis. There is no disunity
between us, it isnot even necessary to reply to such words, let
everyone say what they want.
Alevi's Love for the Mahdi
Live Interview with Adnan Oktar, on Mavi Karadeniz and Kral Karadeniz
(3 May 2009)
Alevis are wonderful people. They have great love for Allah, for the
Prophet Muhammad (saas) and Hazrat Ali. In the time of the Mahdi, all
madh'habs will be abolished and an understanding of religion will be
established as it was in the time of the companions and it will be
purely compatible with Quran again. But the Mahdi is not going to
enforce this, he will bring it as a model and people will conform
willingly.
All madh'habs are beautiful. When I was a child, disagreeable things
were said about the Alevis. But they are perfect, noble people. The
Jaferis, as well as theAlevis are marvelous people. This is a game
ofthe devil, which the Mahdi will obliterate from the root. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Hazrat Mahdi (as) was heralded by Bediuzzaman

Bediuzzaman Said Nursi is the great mujaddid (reviver) of the 13 th
century, blessed by Allah with superior knowledge and wisdom.In
producing such an important collection as the Treatise of Light ,
Bediuzzaman was a vehicle whereby, by Allah's leave, hundreds of
thousands of people attained the true path and deepened in faith, and
whereby non-believers came to have faith in Allah and tosee the truth.
In the hadith, our Prophet (saas) imparts the glad tidings that Allah
will send a mujaddid (a great scholar charged with imparting the truth
of religion according to therequirements of the age)at the beginning
of every century:
Certainly, the All-Mighty and Glorious Allah will send AN INDIVIDUAL
(one of knowledge) at the beginning of every century who will sort out
the superstitions interpolated into the religion of my community and
revive it.(Sunan Abu Dawud, 5/100)
Bediuzzaman also provided important information concerning the future
in the Treatiseof Light collection. His predictions have come true in
a miraculous way, and Allah inspired him with many facts thatwould
come about in the future. Although he lived half a century ago,
Bediuzzaman reported many events pertaining to our own day, which he
hoped would come topass. In his works he provided important details
regarding political events that would take place, the future of the
Islamic world, and situations various countries would encounter. For
example, he described social phenomena that took place in 1971 20
years before they took place, and his predictions cametrue to the
letter. (Rays, p. 260). During the famous Damascus Sermon Bediuzzaman
preached in 1951, regarding the state and future of the Islamic world,
he pointed to major developments that would occur in 1981, 1991 and
2001, and these events duly took place, just as described by
Bediuzzaman. (DamascusSermon, p. 27)
Another piece of information provided byBediuzzaman about the future
is related to the "collapse of communism" which would happen some 80
years after his day. Said Nursi announced this event, which nobody
could have imagined at the time, to a Russian soldier. (The Unknown
Aspects of Bediuzzaman Said Nursi, p. 144, Istanbul: Nesil
Publishing.) Bediuzzaman also foretold the establishment of a European
Union (The Emirdag Addendum p. 499, Disputations p. 107)
Bediuzzaman also foresaw the date of his own death, and how his grave
would be desecrated, as well as the date this would take place, in a
poem he wrote in his work Lamaad (Glimmerings) in1921. (Letters, p.
89) As indicated by Said Nursi in that poem, he died in the year Hijri
1379. As hehad also stated in the poem, his grave was destroyed
shortly after his death, in Hijri 1380, and his holy body was
transferred elsewhere.
As in these examples, all the information and predictions regarding
the future provided by Bediuzzaman Said Nursi in his works came true.
There is no doubt that these are miraculous phenomena made possible by
the mercy of Allah. Therefore, other information imparted bysuch a
holy, foresighted and knowledgeable individual supported by the
sublime knowledge of Allah must also be carefully examined and
studied. In particular, it is important that the predictions and
information he provides about Hazrat Mahdi (as), who will come in the
End Times as a mercy for all Muslims, that will be described in the
pages that follow, must be studied with great excitement and
enthusiasm.
How Did Bediuzzaman Impart the Glad Tidings of the Coming of Hazrat Mahdi (as)?
As with the events and dates above, Bediuzzaman referred tomajor
events that would happen in the future in many parts of the Treatise .
Among these were portents of the EndTimes and the Hazrat Mahdi (as).
Bediuzzamanrelated that the coming of Hazrat Mahdi (as), to whom he
referred as "the individual who is awaited and who will come a century
later" (Kastamonu Addendum, p. 57), is a promise of Allah and that it
would certainly come to pass asfollows:
"During the worst period of strife in the End Times, Allah will, no
doubt, send AN INDIVIDUAL OF LIGHT as the greatest MUJDAHID (an
Islamic scholar and leader who can bring in a verdict from verses of
the Qur'an and hadith when needed), and a MUJADDID (a reviver and a
great scholar who expounds the religion), and a JUDGE , and a MAHDI
(the one who, by Allah's will, leads to faith), and a MURSHID (a guide
to the truth) and aKUTB AL-ADHAM (the greatest guide to the true
path); and THAT INDIVIDUAL will be one ofthe line of the Prophet
(saas) ... With HAZRAT MAHDI (as), the Great Lord of Glory CAN
DISPERSE THE DARKNESS OVER THE ISLAMIC WORLD. Because He promised,
Hewill surely fulfill His promise." (Letters, p. 411-412)
Bediuzzaman refers to the Hazrat Mahdi (as) very clearly and in great
detail in his works, for Hazrat Mahdi (as) is the mujaddid (reviver of
the religion) who was to appear in the century following his own and
also because he was a blessed individual Muslims have been awaiting
with great excitement and enthusiasm for 1400 years. The Treatise of
Light refers to portents of the End Times, the Prophet Jesus' (as)
descent to Earth, the community of the HazratMahdi (as), his duties,
and the fact that he will act together with the Prophet Jesus (as). In
addition, he provides important information regarding the timing of
the coming of Hazrat Mahdi (as), the prevailing climate, the location
where he will begin his activities, the duties that distinguish him
from previous mujaddid and the people who will assist him in his work.
Bediuzzaman reported that he was a vanguard to Hazrat Mahdi (as)
whowould pave the way for him.
Bediuzzaman described the Hazrat Mahdi (as) and his helpers as "sacred
flowers who willcome in spring," and himself as "one of the vanguards
of this blessed individual," and stated that he was paving the ground
for Hazrat Mahdi (as) with his own services:
"I think of myself as a servant of that AWE-INSPIRING INDIVIDUAL who
will come in the future and as one of the soldiers of THAT GREAT
COMMANDER."(Barla Addendum, p. 162)
"Long ago I heard from one of the learned that; THAT INDIVIDUAL drew a
meaning from the hidden signs of the elders and concluded that: "A
light will appear from the East and will disperse all the
superstitions that would subsequently interpolateinto the religion." I
have much observed and observe the appearance of such a light. But
flowers appear in Spring. The ground needs to be prepared forsuch
sacred blooms. And we understood that withour service we are paving
the ground for those ONES HAVING LIGHT." (The Seal of the Unseen
Universe, 189; Letters, 34)
In the Kastamonu Addendum , Said Nursi described Hazrat Mahdi (as) and
his community as "LORDS OF THE END TIMES" and made it clear that, by
Allah's leave, Hazrat Mahdi (as) would definitely appear.
He also reported that Hazrat Mahdi (as) and hishelpers would
increasingly expand their spheres of influence and accomplish splendid
results through their efforts seeking solely Allah's consent.
In the End Times, the true lords of the broad sphere of life, in other
words the Hazrat Mahdi (as) and his FOLLOWERS, will come with Allah's
leave, will broaden that sphere, and those seeds will flourish. We, on
the other hand, shall watch from our tombs and givethanks to Allah.
(The Sealof the Unseen Universe, 138; Kastamonu Addendum, p. 72)
1) In this extract, Bediuzzaman refers to the coming of the
HazratMahdi (as) so clearly as to leave no room for anydoubt.
2) It can also be seen from this quotation that Bediuzzaman refers to
Hazrat Mahdi (as) as an individual who will come IN HIS OWN PERSONand
with his DISCIPLES, not as a spiritual entity.
How Does Bediuzzaman Distinguish Hazrat Mahdi(as) from other Mujaddid?
Bediuzzaman stated thatcertain Muslim individuals had also come in
previous centuries with the purpose of bringing Qur'anic moral values
to prevail on Earth, but thatnone of these had discharged the three
important tasks that Hazrat Mahdi (as) would perform in the End Times.
(Emirdağ Addendum, p. 260)
In addition, Said Nursi stated that these people who came before
Hazrat Mahdi (as) did not conform to the attributes our Prophet (saas)
described in the hadith:
1. Although the names and states of the two dajjals are different,
they are confused in reliable accounts, and one is thought to be the
other. The states of THE GREAT MAHDI (as) are incompatible with
accounts referring to previous mahdis and they can be counted as the
hadith that can have various meanings. (Rays, p. 582)
THE GREAT MAHDI (AS) AND PREVIOUS MAHDIS
1) Here, Bediuzzaman says that there are two different kinds of mahdi.
The first are the PREVIOUS MAHDIS, and the other is the GREAT MAHDI
(AS) who will come in the End Times.
2) The attributes of the previous mahdi do not conform to those of the
"great Mahdi (as)" described in the hadith.
3) Said Nursi states that no mujaddid apart from the Hazrat Mahdi (as)
will be able to discharge the three tasks performed by the Hazrat
Mahdi (as) at one and the same time:
"I have many times indicated in my letters that THE SPIRITUAL ENTITYOF
THE HOLY COMMUNITY THE HAZRAT MAHDI (AS) REPRESENTS has three duties.
If Doomsday doesnot come to pass very soon and people do not totally
turn away from the (true) path, then we hope from the mercy of Allah
that his communityand sayyids (those descended from the line of the
Prophet Muhammad (saas)) will perform those duties. AND HE WILL HAVE
THREE GREAT DUTIES. (Emirdağ Addendum, p. 259)
A) THE HOLY COMMUNITYREPRESENTED BY THE HAZRAT MAHDI (AS)
1) In this extract, Bediuzzaman refers to the Hazrat Mahdi (as) and
his blessed community. Here, it is clear that these are two distinct
concepts;
- Who represents the blessed community? The Hazrat Mahdi (as).
- What does the Hazrat Mahdi (as) represent? Hisblessed community.
2) There will be a community LED AND REPRESENTED BY THE HAZRAT MAHDI
(AS). This blessed community will constitute the spiritual entity of
the Hazrat Mahdi (as).
B) … HAZRAT MAHDI (AS)… HAS THREE DUTIES
- Here, Bediuzzaman refers to the Hazrat Mahdi (as) who will appear in
the End Times having not one or two duties, but THREE DUTIES, and that
he will discharge these duties together with the community he
represents.
- He reports that these three duties are some of the most important
signsdistinguishing him from earlier mahdis and his being the GREAT
MAHDI (AS).
- In this extract Bediuzzaman makes no distinction between the
political Mahdi (as), the Mahdi of Authority or the Religious Mahdi
(as), and states that the Hazrat Mahdi (as) he describes as the GREAT
MAHDI (AS) will possess these three attributes together.
C) … we expect from the Divine Mercy that HIS community and the
sayyids (those descendedfrom the line of the Prophet Muhammad (saas))
will discharge these duties…
- In saying this, Bediuzzaman is making it clear that the community
led and represented by the Hazrat Mahdi (as) will discharge these
duties.
D) ... and HE will have THREE GREAT DUTIES…
- It is once again made clear that it is the HAZRATMAHDI (AS) who will
discharge these three great duties.
…THE GREAT MAHDI (AS) HAS MANY DUTIES. HE IS ACTIVE IN MANY SPHERES,
SUCH AS THE POLITICAL SPHERE, THE SPHERE OF RELIGION, THE SPHERE OF
AUTHORITY, AND THE SPHERE OF STRUGGLE, and since at times of despair
in every century there is a need for the likelihoodthat a Mahdi or
kind of Mahdi will come to their assistance to reinforce spiritual
power; by Allah's mercy, a kind of Mahdi (descended from the line of
the Prophet (saas)) has come in everyage, and maybe every century, and
protected the path described and revealed by the Holy Qur'an and
revived it... (Rays, p. 590)
In this extract, Bediuzzaman again refers to the three great duties to
be discharged by the Hazrat Mahdi (as) who will come in the End Times.
It can once again be seen that it is the GREAT MAHDI (as) who will
have all these attributes, rather than being merely a POLITICALMAHDI,
merely a RELIGIOUS MAHDI, or merely a MAHDI OF AUTHORITY.
Bediuzzaman has also provided information about the climate in which
Hazrat Mahdi (as) will work
…Such a grand community (of great sayyids descended from the Prophet
(saas)) will revive the blessed powerwithin itself and great events
will take place. Surely THAT GREAT URGE TO PROTECT WITHIN THAT GREAT
POWER WILL REJOICE and THE HAZRAT MAHDI (AS) WILL TAKE CONTROL AND
LEAD TO THETRUE PATH AND THE TRUTH… (Letters, p. 473)
... THAT GREAT URGE TO PROTECT ISLAM WILL REJOICE and TAKING THE
CONTROL, THE HAZRAT MAHDI (AS) WILL LEAD TO THE TRUE PATH AND THE
TRUTH...
By the statement, "That great urge to protect Islam will rejoice",
Bediuzzaman says that great events will take place that will cause
Muslims to rejoice and increase their urge to protect Islam. This
climate comes into existence today, in otherwords, in the End Times.
The difficult climates being established against Islam and Muslims in
various parts of the world create in Muslims a desire to protect
Islam, which in turn urge Muslims to look for solutions.
Bediuzzaman Said Nursi has reported that as a result of these
endeavors to protect Islam, and with the Hazrat Mahdi (as) assuming
the leadership,this holy individual will lead people to the righteous
path and the truth.
Bediuzzaman Said Nursi has also informed about the dates the Hazrat
Mahdi (as) will dischargethese duties
In Hijri 1327, Bediuzzaman preached to a congregation of 10,000 people
in the Omayyad Mosque in Damascus. In this sermoncalled the Damascus
Sermon, he made explanations regarding the future of the Islamic world
after Hijri 1371 and drew attention to the Hazrat Mahdi's (as)
struggle and victory, providing various dates from the End Times:
Even if it does not happen now, 30-40 YEARS LATER, together with
science and genuine skills (knowledge gained by skills, art, wisdom
and science) and equipping the beneficial aspects of civilization with
those three forces, (he) will send the urge to search the truth,
conscience and human love to the front of those nine hostile classes
in order to meet the needs and defeat and disperse those nine
obstacles. Insha'Allah, HALF A CENTURY LATER, he will eradicate them
all. ( Damascus Sermon , p. 25)
Bediuzzaman's DamascusSermon is of great importance in terms of the
dates he provided regarding the time when the Hazrat Mahdi (as) would
be serving :
1981-1991 – The Hazrat Mahdi (as) begins his activities
1) … even if it does not happen now, 30-40 YEARS LATER…
By this date he provides, Bediuzzaman is referring to the Hijri years
1401-1411, 30-40 years after the preaching of the sermon. This is the
equivalent of 1981-1991 according to the Western calendar.
2001- Hazrat Mahdi's (as)victory over materialist philosophy.
2) … Insha'Allah, HALF A CENTURY LATER, he will eradicate them all…
In this final part of the above extract Said Nursi says that the
Hazrat Mahdi (as) will complete this task within 50 years.In other
words, he is indicating that the influence of materialist, Darwinist
and atheist philosophies over people will come to an end in as short a
time as a decade. This date equates to Hijri 1421, or 2001.
2004 – People move towards Qur'anic moral values under the leadership
of the Hazrat Mahdi (as)
Another date, given by Bediuzzaman in the Treatise of Light
collection, regarding thestruggle and dominion of the Hazrat Mahdi
(as) refers to 2004. Bediuzzaman provided the following information
about the verse; "They desire to extinguish Allah's Light with their
mouths. But Allah refuses to do other than perfect His Light, even
though the unbelievers detest it."( Surat at-Tawba: 32) It has now
come to memory that if the letters "lam" and "mim" bearing gemination
marks in the part of the verse, "Allah refuses to do other than
perfect HisLight" are counted double, then the individuals who will
put an end to oppression a century later may be the students of Hazrat
Mahdi(as)." (Rays, p. 605)
Bediuzzaman reports that the numerological value of this verse equates
to Hijri 1424, in other words to 2004, and that this date points to
one of the stages in the world dominance of Qur'anic moral values
under the leadership of the Hazrat Mahdi (as).
2008 – The Victory of Moral Values of the Qur'an under the Leadership
of the Hazrat Mahdi (as)
Another account provided by Bediuzzaman regarding the future victory
and dominion of Qur'anic moral values reads:
The hidden meaning of this verse confirms the verse "As for those who
make Allah their friend, and His Messenger and those who have faith:
it is the party of Allah who are victorious!." ( Surat al-Ma'ida: 56)
Because there is no doubt that if the letter 'nun' with the gemination
mark in the verse "… it is the party ofAllah who are victorious!." (
Surat Al-Ma'ida: 56) is counted singly, then in agreement with the
preceding verse, this indicates that it coincides with two differences
to the date 1302, the time when someone, who became the means to the
activities of the supporters of the Qur'an,began reading the Qur'an,
and if counted asdouble, then this indicates 1350; and this is a
secret sign indicating a time when the people of the Qur'an who serve
It with all their might and who gather around the Treatise of Light ,
prepared with the information obtained from the Qur'an, will enjoy a
spiritual victory over perversion and atheism and a total victory in
the future. (8 th Glance, Qaramat al-Ghaswiya)
In these words Bediuzzaman Said Nursi says that the numerological
value of the verse "… it is the party of Allah who are victorious!."
(Surat Al-Ma'ida: 56) equates to Hijri 1350 and that Qur'anic moral
values will be victorious on this date. However, he also reminds us
that it contains a secret sign regarding another period, like the
former, in which Qur'anic moral values will prevail. In fact, when the
initial Arabic letter "fe" at the beginning of the Arabic script is
included in the calculation, the numerological value rises to 80; 1350
plus 80 gives Hijri 1430, or 2008 in the Western calendar. By Allah's
leave, as Bediuzzaman says, the verse indicates that Qur'anic moral
values will enjoy a complete victory over Darwinist, materialist and
atheist philosophies. (Allah knows the truth.)
Bediuzzaman has described the three important duties distinguishing
the Hazrat Mahdi (as) from previous mahdis thus:
The first duty of the Hazrat Mahdi (as): The intellectual struggle
against materialist, Darwinist and atheist philosophies
An irreligious movementborn out of Darwinist, atheist and materialist
philosophy will increasingly spread through materialist philosophy in
the End Times and gather strength and reach to a point of denying the
existence of Allah. (Emirdag Addendum, p. 259)
Bediuzzaman states that atheist philosophies will pose a threat in the
End Times, and that Darwinist and materialist philosophies in
particular will draw strength from atheism and reach a dangerous point
of denying the existence of Allah. Therefore, he states, the first
duty of the Hazrat Mahdi (as) is to make an intellectual struggle
against materialist thinking, in other words the materialist,
Darwinist and atheist philosophies based on denial of Allah, and to
entirely eliminate the influence of these philosophies on people:
First; under the influenceof science and philosophy, and the spread of
materialism, Darwinism and atheism epidemic spreading into humanity,
the first duty of the Hazrat Mahdi (as) is first of all to SAVE
FAITHSO AS TO ENTIRELY SILENCEPHILOSOHPY AND MATERIALIST THINKING.
Toprotect the faithful from perversion…(Emirdag Addendum, p. 259)
Bediuzzaman emphasizes that this is the first and most precious duty
of the Hazrat Mahdi (as); the most important, precious and greatest
duty among the three duties of THE INDIVIDUAL WHO WILL COME IN THE END
TIMES, and awaited by the community, is to propagate faith based on
proof and protect thefaithful from perversion.(The Seal of the Unseen
Universe, p. 9)
The Hazrat Mahdi's (as) second duty:
Establishing the Islamic Union
Bediuzzaman states that the Hazrat Mahdi's (as) second duty is that of
establishing the Islamic Union. The Hazrat Mahdi (as) will unite
Muslims who are fragmented in various groups. He will revive Islamic
morality and virtues with the Sunnah of our Prophet (saas).
"The Hazrat Mahdi's (as) Second Duty is to REVIVE THE ESSENCE OF ISLAM
with the title of the Caliph of Muhammad (saas). TAKING THE UNION OF
THE ISLAMIC WORLD as his foundation, it is to save people from
spiritual and physical dangers, and from the wrath of Allah. For this
duty, there needs to be afoundation, its servants, and an ARMY WITH
MILLIONS OF MEMBERS." (Emirdag Addendum, p. 259)
Hazrat Mahdi's (as) second duty is to REVIVE THE ESSENCE OF ISLAM
under his title of Caliph of Muhammad. (Emirdag Addendum, p. 259)
1) ...with the title of the Caliph of Muhammad…
-Bediuzzaman Said Nursisaid that Hazrat Mahdi (as) will be the leader
of the Islamic world. In addition, by describing his rank as a title,
he indicates that all Muslimswill recognize Hazrat Mahdi (as) as being
worthy of that rank.
2) ...union of the Islamic world…
- Bediuzzaman said that Islamic countries, that were not united in
his day, would come together to establish theIslamic Union. He stated
that the Hazrat Mahdi (as) will protect Muslims from various threats
by making this union a basis.
3)… an army with millions of members ...
- Bediuzzaman reported that Hazrat Mahdi (as) will have helpers as
he performs this task.
The Hazrat Mahdi's (as) third duty: Reviving moral values of the
Qur'an and the Sunnah of our Prophet (saas)
Hazrat Mahdi (as) will perform his third duty with the help and
support of the devoted sayyids (believers from the line of our Prophet
(saas)) and all other Muslims. He will be a means whereby moral values
of the Qur'an and the Sunnah of our Prophet (saas), which have
been—particularly under the influence of a materialist world
view—ignored since the time of our Prophet (saas), are revived and
implemented.
His third duty: with the weakening of Qur'anic stipulation as times
change … THAT INDIVIDUAL WILL SEEK TO FULFILL THAT THIRD OBLIGATION
with the spiritual assistance of all the faithful, and the cooperation
of the Islamic union, and the solidarity among Muslims, the ulama and,
in particular, the contribution of millions of devoted sayyids
(thosedescended from the line of the Prophet (saas)) who are mighty
and many in every century. (Emirdag Addendum, p. 260)
Bediuzzaman reports that the Hazrat Mahdi's (as) third duty is to
revive and implement several stipulations of the Qur'an which have
altered over time with the dominance of disbelief, with the help of a
community consisting of all Muslims and sayyids descended from our
Prophet (saas).
Elsewhere, Bediuzzamanstates that the third dutyof the Hazrat Mahdi
(as) is to unite Islamic community and to forge an alliance with the
Christian world. All the people around the world will acknowledge
these tasks, which the Hazrat Mahdi (as) will carry out in a broad
sphere:
THAT INDIVIDUAL'S third duty is, by establishing the caliphate of
Islam upon the Islamic unity, to SERVE ISLAM IN ALLIANCE WITH
CHRISTIAN SCHOLARS. This duty can be fulfilled with great authority
and power and millions of devoted followers. The first duty is three
or four times more precious than those other two duties, yet since the
second and third tasks are in a very bright and broad sphereand of a
very glittering kind, they appear more important in the public eye.
(The Seal of the Unseen Universe, p. 9)
As for those who make Allah their friend, and His Messenger and those
who have faith: it is the party of Allah who are victorious! (Surat
Al-Ma'ida: 56)
CONCLUSION
What has been explained so far constitutes only a very small part of
Bediuzzaman's account regarding the coming ofthe Hazrat Mahdi (as) in
the End Times. However, even the very few extracts provided here are
sufficient to see that his account of the subject is too clear and
unequivocal to leave anyroom for doubt. Bediuzzaman has provided
Muslims with highly detailed information about matters such as the
date of Hazrat Mahdi's (as) appearance, the locationof his activities,
the subject of his activities and his community. Bediuzzaman Said
Nursi made the most accurate, foresighted and wise evaluations about
every subject he included in his works. By the will of Allah, the
information and glad tidings he provided about many subjects about
the future will also come true. No doubt, the glad tidings of our
Prophet (saas) regarding Hazrat Mahdi's (as) appearance,which are
explained in very clear and definite terms in the hadith is equally of
the greatest importance. It would be a grave error to ignore,
underestimate or misinterpret the statements on such an important
subject as the coming of the Hazrat Mahdi (as) made by such a blessed
figure, who is accepted to be the mujaddid (reviver) of the 13th
century. DespiteBediuzzaman Said Nursi's very definite proofs
regarding Hazrat Mahdi's (as) coming, it would be a serious errorto
seek to cover up this important fact by suggesting that the Hazrat
Mahdi (as) is merely a spiritual entity.
All the other informationprovided by Bediuzzaman Said Nursi in the
past have come true; by the will of Allah, all the portents to show
that he was not mistaken regarding the dates and information he gave
are also coming about.
There is no doubt that it is gladdest tidings for Muslims to live in
the time of such a blessed individual who will restore Islam to its
original essence, be a vehicle whereby people turn to faith and
establish a great union among Muslims. Every Muslim must show his
sensitivity on this subject. They must make great efforts to ensure
that such an important matter is fully revealed, and must reflect on
and investigate all the detailsprovided by Bediuzzaman in the lightof
this understanding. They must keep in mind that, due to some erroneous
beliefs, remaining aloof in the face of such good tidings, which the
entireIslamic world awaits, may be a cause of great embarrassment in
the future. - - ▓███▓ Translator:->
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Fathwa, - Using utensils which are used for pork

Question
Is it permissible to use choppers and cutting tools which are used for
pork after washing them with water and soap? Would you please mention
the evidence? May Allaah Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is permissible to use utensils, knives as well as other tools which
are used for pork, provided that that they are purified first.
Purificationhere means totally removing the impurity where one finds
neither color, nor taste nor smell.As evidence, it is narratedthat Abu
Tha'labah Al-Khushani said: " O Messenger of Allaah! We live in a land
ruled by thepeople of the Book; Can we take our meals in their
utensils?" The Messenger of Allaah , replied: "If you can get utensils
other than theirs,do not eat out from theirs; but if you cannot get
other than theirs, wash their utensils and eat out of them. "
[Al-Bukhaari and Muslim]
Commenting on the Hadeeth, An-Nawawi said: " The utensils in this
Hadeeth refer to vessels in which the flesh of swine is cooked and
wine is drunk. This is explicitly stated in another narration in which
Abu Tha'labah said, ' We live with the People of the Book and they use
their utensils forcooking the flesh of swine and drinking wine. ' [Abu
Daawood] Then the Messenger of Allaah , mentioned the same reply. "
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - The brownish discharge which immediately occurs after menstrual blood is part of menstruation

Question
A long time ago, my menstrual period ceased to be as regularas it used
to be. Sometimes, it remains for five days, as it was before, and at
other times it continues for more than seven days. Usually the blood
ceases on the last day but a dirty-water-like fluid (somewhat
brownish) is discharged. If I have this discharge after thecessation
of the menstrual blood, does this mean that I am still menstruating?
What is the limit of themenstrual period? How can I
differentiatebetween menstruationand vaginal bleeding which does not
prevent the woman from observing prayer and fasting? Please advise.
May Allaah Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The menstrual period hasno exact limit for it could increase or
decrease. Consequently, the blood which comes out immediately before
or after the menstrual period is considered menstruation, unless it
exceeds fifteen days. In the latter case, it is considered vaginal
bleeding and the womanapplies the rulings of non- menstruating women.
Thus, she is required to observe prayer, fast Ramadhaan and do other
acts of worship which a non- menstruating woman is required to do.
The yellowish or brownish discharge (described as a dirty-water-like
fluid) which comes out before complete purity is considered
menstruation.Purity here refers to dryness of the vagina completely
which is known when a white cotton pad the woman uses has neither
yellowish nor brownish traces on it. Wetness of the vagina is of no
significance.
The yellowish or brownish discharge which comes out after purity is
not considered menstruation. Nevertheless, it invalidates Wudhoo'
(ablution) and necessitates cleansing the vagina. Allaah Knows best.
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Fathwa, - Women are not allowed to use gold key chains

Question
Are women allowed to use gold key chains? May Allaah Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is impermissible for women to use gold key chains for this implies
extravagance and arrogance and also breaks the hearts of the poor.
Rather, women are permitted to use gold for adornment purposes only,
provided that there is no exaggeration.
Having stated that using gold and silver utensils is prohibited, the
author of Zaad Al-Mustaqni' said: " Likewise, (it is prohibitedto use
gold) tools, such asinkwell, pen, snuff box, lamp, brazier, censer,
kohl stick, and so on. "
Allaah Knows best. - - ▓███▓ Translator:->
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Patience: The Path to Paradise - III

Fifteenth: Allaah The Almighty promised the believers victory and it
is part of the glad tidings that will surely fulfilled for them.
Allaah The Almighty Says that they got that only through patience; He
Says (what means): {And the good word of your Lord was fulfilled for
the Children of Israel because of what they had patiently endured.}
[Quran 7:137]
Sixteenth: Allaah The Almighty loves those who are patient. He Says
(what means): {And Allaah loves the steadfast.} [Quran 3:146]
Seventeenth: Allaah The Almighty Says that the great reward is onlyfor
the patient; this is mentioned in two Soorahs (Chapters) of the Quran.
In the course of the story of Qaaroon (Korah), Allaah The Almighty
Says (what means): {Butthose who had been given knowledge said, "Woe
to you! The reward of Allaah is better for he who believes and does
righteousness. And none are granted it except the patient."} [Quran
28:80]
In the other verse in Chapter Fussilat, Allaah The Almighty ordered
His slaves to repel evil by that deed which is better; and thereupon
the one whom between you and him is enmity will become as though he
was a devoted friend. Allaah The Almighty Says (what means): {Butnone
is granted it except those who are patient, and none is granted it
except one having a great portion [of good].} [Quran 41:35]
Eighteenth: Allaah The Almighty informed us that only the patientand
grateful people benefit and are deterred by His signs. Allaah The
Almighty Says (what means):
• {And We certainly sent Moosa (Moses) with Our signs, [saying],"Bring
out your people from darknesses into the light and remind them of the
days of Allaah." Indeed in that are signs for everyone patient and
grateful.} [Quran 14:5]
• {And of His signs are the ships in the sea, like mountains. If He
willed, He could still the wind, and they would remain motionless on
its surface. Indeed in that are signs for everyone patient and
grateful.} [Quran 42:32-33]
The verse indicates that only the patient and grateful people draw
benefit from the signs of Allaah The Almighty.
Nineteenth: Allaah The Almighty praised His Prophet Ayyoob (Job) in
the best way due to his patience. Allaah Says (what means): {Indeed,
We found him patient, an excellent servant. Indeed, he was one
repeatedly turning back [to Allaah].} [Quran 38:44]
Allaah The Almighty described him as an excellent slave of Allaah
because He found him patient. This means that when a slave of Allaah
is put to trial and he is impatient, he is not a good slave of Allaah.
Twentieth: Allaah The Almighty generally judged all those who do not
believe and are not from the people of truth and patience that they
are losers. This means that none of them is successful. Allaah The
Almighty Says (what means): {By time, Indeed, mankind is in loss,
Except for those who have believed and done righteous deeds and
advised each other to truth and advised each other to patience.}
[Quran 103:1-3]
Commenting on the verses, Ash-Shaafi'i said, "If people contemplate
only this verse, it shall be sufficient for them. That is because the
Slave of Allaah attains perfection when he perfects his two powers:
knowledge and practice, which are belief and doing righteous deeds. As
one needs to attain perfection, he also needs to help others to attain
perfection through exchanging advice with truth and patience."
Twenty-first: Allaah The Almighty singles out the companions of the
right that they are the peopleof patience and compassion. Theyacted
according to these two characteristics and advised others to do so.
Allaah The Almighty Says (what means): {Andthen being among those who
believed and advised one anotherto patience and advised one another to
compassion. Those are the companions of the right.} [Quran 90:17-18]
This means that the companions of the right are only those who are
patient and compassionate. Regarding these two characteristics, people
are of fourtypes: those who are patient and compassionate –and they
are the best –, those who are neither patient nor compassionate – and
they are the worst –, and between them are those who have only one of
the two characteristics.
Twenty-second: Allaah The Almighty made patience firmly connected to
all the pillars of Islam and to faith in general.
- Prayer: Allaah The Almighty Says (what means): {And seek help
through patience and prayer.} [Quran 2:45]
- The righteous deeds in general: Allaah The Almighty Says (what
means): {Except for those who are patient and do righteous deeds...}
[Quran 11:11]
- Fear of Allaah The Almighty: Allaah The Almighty Says (what means):
{Indeed, he who fears Allaah and is patient.} [Quran 12:90]
- Gratefulness: Allaah The Almighty Says (what means): {Indeed in that
are signs for everyone patient and grateful.} [Quran 14:5]
- Mercy and compassion: Allaah The Almighty Says (what means): {And
then being among those who believed and advised one another to
patience and advised one another to compassion* Those are the
companions of the right.} [Quran 90:17-18]
- Certainty: Allaah The Almighty Says (what means): {And We made from
among them leaders guiding by Our command when they were patient and
[when] they were certain of Our signs.} [Quran 32:24]
- Truthfulness: Allaah The Almighty Says (what means): {Thetruthful
men and truthful women, the patient men and patient women} [Quran
33:35] - - ▓███▓ Translator:-> http://translate.google.com/m/
▓███▓ - -

Patience: The Path to Paradise - II

In 'Udat As-Saabireen, Ibn Al-Qayyim quoted Imaam Ahmad as saying,
"Allaah The Almighty mentioned patience in the Quran in ninety
places."
Here I will mention the various contexts in which patience was mentioned:
First: The command to be patient; Allaah The Almighty Says (what means):
• {And be patient, [O Muhammad], and your patience isnot but through
Allaah.} [Quran 16:127]
• {And be patient, [O Muhammad], for the decision of your Lord.} [Quran 52:48]
• {O you who have believed, be patient and endure and remain stationed
and fear Allaah that you may be successful.} [Quran 3:200]
Second: Forbidding the opposite of patience; Allaah The Almighty Says
(what means):
• {And do not be impatient for them.} [Quran 46:35]
• {So do not weaken and do not grieve…} [Quran 3:139]
• {And be not like the companion of the fish…} [Quran 68:48]
In general, every forbidden thing is the opposite of patience that iscommanded.
Third: Making success contingent on patience; Allaah The Almighty Says
(what means): {O you who have believed, be patient and endure and
remain stationed andfear Allaah that you may be successful.} [Quran
3:200]
In the verse, success was made contingent on the mentioned matters.
Fourth: Informing of the multiplied reward of those who are patient;
Allaah The Almighty Says (what means): {Indeed, the patient will be
given their rewardwithout account.} [Quran 39:10]
Sulaymaan ibn Al-Qaasim said, "Each good deed has a known reward
except patience. Allaah The Exalted Says (what means): {Indeed, the
patient will be given their reward without account.} It is like
flowing water."
Fifth: Leadership in religion is made contingent upon patience and
certainty in Allaah; Allaah TheAlmighty Says (what means): {AndWe made
from among them leaders guiding by Our command when they were patient
and [when] they were certain of Our signs.} [Quran 32:24]
With patience and certainty, one obtains leadership in religion.
Sixth: Allaah The Almighty is with the patient; Allaah The Exalted
Says (what means): {Allaah is withthe patient.} [Quran 2:153]
Abu 'Ali Ad-Daqqaaq said, "The patient won the honor of both worlds
because they won the advantage that Allaah is with them."
Seventh: Those who are patient are given three things together from
Allaah The Almighty, which are not available for others: His
blessings, mercy and guidance. Allaah The Almighty Says (what means):
{But give good tidings to the patient, Who, when disaster strikes
them, say, "Indeed we belong to Allaah, and indeed to Him we will
return." Those are the ones upon whom are blessings from their Lord
and mercy. And it is those who are the [rightly] guided.} [Quran
2:155-157]
When one of the righteous predecessors was offered condolences for a
disaster which afflicted him, he said, "How couldI not be patient when
Allaah has promised me three things for patience, each one is better
than this world and what is in it."
Eighth: Allaah The Almighty madepatience a means for seeking help and
support; He Says (what means): {And seek help through patience and
prayer.} [Quran 2:45]
This means that a person who is not patient is neither supported nor helped.
Ninth: Allaah The Almighty made victory contingent upon patience and
observing consciousness of Allaah The Almighty. He Says (what means):
{Yes, if you remain patient and conscious of Allaah and the enemy come
upon you [attacking] in rage, your Lord will reinforce you with five
thousand angels having marks [of distinction].} [Quran 3:125]
The Prophet therefore, said: "Know that victory is with patience."
Tenth: Allaah The Almighty made patience and fear of Him a great means
of protection from the cunning and plotting of the enemies. They are
the greatest ofall refuges. Allaah The Almighty Says (what means):
{And if you are patient and fear Allaah, their plot will not harm you
at all.} [Quran 3:120]
Eleventh: Allaah The Almighty Says that His angels greet the patient
in Paradise with peace due to their patience; He, the Exalted, Says
(what means): {And the angels will enter upon them from every gate,
[saying], "Peace be upon you for what you patiently endured. And
excellent is the final home."} [Quran 13:23-24]
Twelfth: Allaah The Almighty allowed the patient to punish with an
equivalent of that with which they were harmed, then Hegave an
asserted oath that showing patience is better. Allaah The Almighty
Says (what means): {And if you punish [an enemy, O believers], punish
with an equivalent of that with which you were harmed. But if you are
patient - it is better for those who are patient.} [Quran 16:126]
The Arabic equivalent of the versehas many signs indicating assertion
and affirmation of the oath.
Thirteenth: Allaah The Almighty made forgiveness and great reward the
consequence of patience and righteous deeds; He Says (what means):
{Except for those who are patient and do righteous deeds; those will
have forgiveness and great reward.} [Quran 11:11]
Fourteenth: Allaah The Almighty considered patience over affliction
and disasters one of thematters which require determination. Actually,
determination is required over the noblest and greatest of deeds.
Allaah The Almighty Says (what means):
• {And whoever is patient and forgives - indeed, that is of the
matters [requiring] determination.} [Quran 42:43]
• {And be patient over what befalls you. Indeed, [all] that is of the
matters [requiring] determination.} [Quran 31:17] - - ▓███▓
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Patience: The Path to Paradise - I

Ramadhaan is the month of patience; and Paradise is the reward of
patience. Allaah The Almighty Says (what means):
• {And seek help through patience and prayer, and indeed, it is
difficult except for the humbly submissive [to Allaah]. Who are
certain that they will meet their Lord and that they willreturn to
Him.} [Quran 2:45-46]
• {O you who have believed, seek help through patience and prayer.
Indeed, Allaah is with the patient.} [Quran 2:153]
Commenting on the last verse, Mujaahid said, "Patience in this verse
means fasting. That is why Ramadhaan is called the month of patience.
Therefore, both fasting and prayer are firmlyconnected in this verse,
since fasting curbs desire and makes one abstinent regarding this
worldly life, while prayer inspires humbleness and submission, removes
arrogance and encourages love for the Hereafter."
It is narrated through an authentic Hadeeth (narration) that the
Prophet said: "Fast the month of patience and three days each month…"
Ramadhaan is the month of patience as the person who observes fasting
is patient regarding acts of obedience and avoiding acts of
disobedience. He abstains from the permissible things he used to enjoy
out of obedience to Allaah The Almightyand in fulfillment of piety.
Meanwhile, he stops himself fromdoing acts of disobedience and forces
himself to do many righteous acts which bring one closer to Allaah The
Almighty, such as observing the voluntary night prayers, giving in
charity, maintaining kinship ties, providing food for the needy and
bearing the suffering of hunger and thirst.
It is also the month of Jihaad (striving in the cause of Allaah The
Almighty), and Jihaad is a form of patience. The Prophet conducted two
battles during the month of Ramadhaan, the ever greatest battles: the
Battle of Badr and the Conquest of Makkah.
The Companions realized thatRamadhaan is the month of patience. They
showed great patience in bearing the responsibility of calling to
Allaah The Almighty, performing Jihaad, obeying Allaah The Almighty,
avoiding acts of disobedience andbeing satisfied with the decree
ofAllaah. The Prophet as well asthe Companions used to reach the
highest degree of patience during the month of Ramadhaan, which is the
month of patience.
Have we learnt this lesson from observing the fast and the night
voluntary prayers during the month of Ramadhaan?
The patient will be given their reward without account:
Allaah The Exalted made the reward of good deeds well-known, all
having the same result, Saying (what means): {Whoever comes [on the
Day of Judgment] with a good deed will have ten times the like thereof
[to his credit]} [Quran 6:160]
In another verse, He made the reward of charity for the sake of Allaah
even greater, Saying (what means): {The example of those who spend
their wealth in the way of Allaah is like a seed [of grain] which
grows seven spikes; in each spike is a hundred grains. And Allaah
multiplies [His reward]for whom He wills. And Allaah is
All-Encompassing and Knowing.} [Quran 2:261]
Nevertheless, He made the reward of the patient without account,
Saying (what means):
• {Indeed, the patient will be given their reward without account.}
[Quran 39:10]
• {And whoever is patient and forgives - indeed, that is of the
matters [requiring] determination.} [Quran 42:43]
It was said that the patient person in the first verse means those who
fast, for in an authentic Hadeeth, the Prophet narrated that Allaah
The Almighty Says: "Fasting is for Me and I give reward for it…"
[Al-Bukhaari] Here the reward of fasting is not determined, unlike the
case with patience, the reward of which was determined.
The reward of the patient is Paradise:
Allaah The Almighty informed us that His angels confer peace uponthe
patient in Paradise due to their patience in the worldly life. Allaah
The Almighty Says (what means):
• {And the angels will enter upon them from every gate,
[saying],"Peace be upon you for what you patiently endured."} [Quran
13:23-24]
• {And [He] will reward them for what they patiently endured [with] a
garden [in Paradise] and silk [garments].} [Quran 76:12]
• {Those will be awarded the Chamber for what they patiently endured,
and they will be received therein with greetings and [words of] peace.
Abiding eternally therein. Good is the settlement and residence.}
[Quran25:75-76]
Abu Moosa Al-Ash'ari narrated that the Messenger of Allaah,
sallallaahu 'alayhi w sallam, said: "When a person's child dies,
Allaah The Almighty Says to His Angels, 'Have you taken the child of
My slave?' They say, 'Yes.' He Says, 'Have you taken the apple of his
eye?' They say, 'Yes.' He Says, 'What did My slave say?' They say, 'He
praised You and said "Innaa lillaahi wa inna ilayhi raaji'oon (Verily
to Allaah we belong and to Him we shall return).' Allaah Says, 'Build
for My slave a house in Paradise and call it the house of praise.'"
[At-Tirmithi, Ahmad and Ibn Hibbaan] [Al-Albaani: Hasan]
Anas narrated that the Messenger of Allaah said: "Allaah The Almighty
Says: When Iafflict My slave in his two beloveds (i.e. afflicting him
with blindness) and he shows patience, I Will Compensate him for his
two eyes with Paradise." [Al-Bukhaari and Al-Albaani: Saheeh]
The wording of another narrationreads: "Allaah The Almighty Says: When
I take the two dear things (i.e afflict his eyes with blindness)of My
slave in this worldly life, his reward from Me will be Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says, 'Whosoever his two beloveds I take (i.e. afflicted his
eyes with blindness), yet he shows patienceand hopes for My reward, I
shall be satisfied with no less reward for him than Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
'Abdullaah ibn 'Umar narrated that the Messenger of Allaah said:
"Allaah The Almighty is not satisfied with a reward less than Paradise
for His believing slave when He takes his dearest one from among the
inhabitants of this worldly life, yet he shows patience and hopes for
His reward." [Abu Daawood] [Al-Albaani: Hasan]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says: I Have no reward other than Paradise for My believing
slave who (remains patient) and hopes for My reward when I take his
dearest person from among the inhabitants of the worldly life."
[Al-Bukhaari]
'Ataa' ibn Abi Rabaah said, "Ibn 'Abbaas said to me, 'Shall I show you
a woman of the people of Paradise?' I said, 'Yes.' He said, 'This
black woman came to the Prophet and said, 'I get attacks of epilepsy
and my body becomes uncovered; please invoke Allaah for me.' The
Prophet said (to her): 'If you wish I could invoke Allaah to cureyou,
or if you wish, be patient and you will obtain Paradise.' She said, 'I
will be patient,' and added, 'but I become uncovered, so please invoke
Allaah for me that I may not become uncovered.' So, he invoked Allaah
for her and she did not become uncovered again.'" [Al-Bukhaari and
Ahmad]
'Attaa' ibn Yasaar narrated that the Messenger of Allaah said: "When a
slave (of Allaah) falls ill, Allaah sends him two angels and Says to
them, 'See what he will say to his visitors?' Ifhe praises Allaah and
glorifies Him when they come to him, theywill inform Allaah of that,
and indeed He knows best. Thereupon, Allaah Says, 'It is due upon Me
for My slave if I cause him to die (of his illness) to admithim to
Paradise, and to replace him with flesh better than his flesh and
blood better than his blood and forgive his misdeeds if I cause him to
recover.'" [Al- Bukhaari; Al-Albaani classed it as Hasan by virtue of
corroborating narrations] - - ▓███▓ Translator:->
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Dought & Clear, - He is mentally ill and does not pray or fast; what is the ruling?.

What is the ruling on a person who is psychotic bipolar and does not
offer prayers, or fast? Whenever he is advised to do so he says that
he is ill and Allah will forgive him but actually the person is not
physically disable to offer prayer. Also, what about his sense of
judgement? He thinks heis always right even though when sometimeshe is
not, and he thinks others are always wrongand he backbites them.
Praise be to Allah.
Firstly:
We ask Allah to heal this sick person from this sickness that he is
suffering, and we ask Him, may He be glorified,to guide us and him to
the truth and the right path, for He is able to do that.
Secondly:
The conditions of accountability with regard to commands and
prohibitions are being an adult and being of sound mind. When a person
becomes an adult of sound mind, it becomes obligatory for him to do
what is enjoined of praying, fasting, giving zakaah, performing Hajj
and other obligatory duties, and he is also obliged to avoid things
that are prohibited.
It says in Fataawa al-Lajnah ad-Daa'imah (vol. 2, 6/370): Prayer is
obligatory upon the individual and is not waived under any
circumstances so long as he is of sound mind, because the conditions
of accountability are being an adult and being of sound mind. The
command to pray is not waived because of loss of a limb or physical
faculty, or because of sickness, or similar problems, because of
thegeneral meaning of the Qur'an and Sunnah, and scholarly consensus
to that effect. But if a person suffers some physical harm and is not
able to do all the obligatory actions and essential parts of the
prayer, then he may pray according to what he is able to do. End
quote.
Based on that, if this mental illness does not affect the person's
reasoning or consciousness, as appears to be the case inthe situation
mentioned,then it is obligatory for him to pray and fast, because he
is still accountable.
But if he loses his mind sometimes, and is of sound mind sometimes,
then he is excused at thetimes when he loses his mind, but when he
comes back to his senses the excuse is no longer applicable, and he
has tooffer the prayer that is currently due and make up the prayers
that he missed during the time when he lost his mind.
What you must do is advise this man and remind him of the great
importance of prayer and fasting, and tell him that the one who does
not do these duties without any excuse is in grave danger; in fact
keeping away from remembrance of Allah is one of the greatest causes
of mental illness, as Allah, may He be exalted, says (interpretation
of the meaning):
"But whosoever turns away from My Reminder (i.e. neither believes in
this Quran nor acts on itsorders, etc.) verily, for him is a life of
hardship"
[Ta-Ha 20:124].
Allah, may He be glorified, also tells us of the means of attaining
peace of mind, as He says (interpretation of the meaning):
"Verily, in the remembrance of Allah do hearts find rest"
[ar-Ra 'd 13:28].
It should be noted that the individual is responsible for all of his
deeds before his Lord, may He be glorified and exalted, so long as he
is aware of what he is saying or doing. His illness is not an excuse
for him to commit whatever sins he wants, such as neglecting the
prayer, backbiting and spreading malicious gossip. … The individual
has no argument againsthis Lord, may He be glorified and exalted;
rather Allah has the perfect proof and argument against all His
creation.
We ask Allah to set the affairs of the Muslims straight and to bring
them back to Him.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - Do the words of Allah, “And full-breasted maidens of equal age (wa kawaa‘ib atraaban)”describe the breasts of al-hoor al-‘iyn?.

I have a question which has been bothering me alittle bit on my view
of islam, regarding surah 78 verse 32-33. In english translation it
says: (31) Gardens enclosed and vineyards, (32) And full-breasted''
maidens of equal age.
What does this verse mean exactly?
Does it litterally mean that people in paradise will be given women
with good looking breast?
Doesnt feel good reading it in a relgious script.
I dont see why it has to be said anyway,it already says in the
quranthat men will get married with good looking wives . Whats the
point of pointing outthe look of the womens breast in paradise?
Praise be to Allah.
First of all, we thank you for getting in touch withour website and we
hope that you will find ituseful and beneficial.
To answer your question, we would say that any critic of any text,
whether it is a sacred text or a work of human literature, must pay
attention in his criticism to the environment in which the text
originally appeared, in terms of time, place, people and
circumstances. When thecritic wants to develop a precise understanding
of a particular expression, he also has to closely examine the roots
of that phrase in the language in which it originally appeared, the
various ways in which it is used, and the meaningand general context
for which it is used.
The fair-minded researcher is the one who always assumes that
translation is not able to transmit the meaning as intended, and the
translation is not going to be able to choose the right vocabulary
that conveys all the shades of meaning carried in the original words,
on the basis of the environmentin which the original words were used.
If he does not bear this in mind, he will not be ableto reach the
proper understanding and correct conclusion.
Based on that, we say to you that with regard to the literal
translation of the word kawaa'ib, it is the plural of the word kaa'ib,
which refers to a female with developing breasts, as it says in Majmal
al-Lughah, 1/787
Ibn Faaris (may Allah have mercy on him) said:
Ka'b comes from a soundroot that is indicative of a thing beginning to
develop and emerge. From the same root comes the word ka'b, which
refers to the ankle, which is the bone on the two sides of the lower
leg where it meetsthe foot; and the word Ka'bah which refers to the
House of Allah, may He be exalted; it is so called because of its
prominence and its square shape. A woman is described as kaa'ib when
her breasts begin to develop. End quote from Maqaayees al-Lughah,
5/186. See also al-Qaamoos al-Muheet, p. 131; Lisaan al-'Arab, 1/719.
This is the literal meaning of the word in terms of linguistic roots.
But it is very inappropriate to limit one's examination to theliteral,
dictionary meaning of the roots of a word in any language; rather it
is also essential to pay attention to the context in which the
speakers of that language themselves usea word. Do you not see that
the Arabs use the word al-haa'id (lit. menstruating) in ways other
than its literal meaning? Rather they may use this word to refer to an
adult woman who has reached the age when she begins to menstruate;
they do not mean that she has got her monthly period at that moment in
time. Forexample, it is proven from 'Aa'ishah (may Allah be pleased
with her) that the Prophet (blessings and peace of Allah be upon him)
said: "Allah does not accept the prayer of any haa'id without a head
cover." Narrated by Abu Dawood, 641. It is well known in Islamic
teachings that it is not valid for a woman to offer the prayer at the
time of her menses; rather it is forbidden for her to do that,
accordingto scholarly consensus, until her period ends and she
purifies herself after that.
The one who understands this word according to its literal, dictionary
meaning will encounter this erroneous contradiction.But the one who
understands it as it is used by the Arabs, referring to an adult woman
who has reached the age when she begins to menstruate, even if she is
not actually menstruating at the moment, will understand the hadeeth
properly and will understand the way in which the Arabs use the word.
We may say something similar about describing a woman as kaa'ib in
Arabic; it is not intended as an erotic, physical description of any
part of the woman's body, as much as it is intended as a description
of the girl in terms of the emergence of the signs of femininity in
her, as an indication of her young age and youthfulness, so that men
would be attracted to her. At this age the signs of femininity beginto
appear in the girl. Thepoint of using this word is not to describe the
size of the breasts or to note their form or shape; rather the purpose
is to highlight the woman's youthfulness.
Ibn al-Jawzi (may Allah have mercy on him) said:
The woman is a tiflah (little girl) when she is small, waleedah when
she begins to walk, then a kaa'ib when her breasts begin to appear,
then a naahid when they increase in size, then ma'sar when she reaches
the age of puberty, then khawd when she reaches the age of a young
woman.
End quote from Akhbaar an-Nisa', p. 228.
It says in Sharh Ma'aani Shi'r al-Mutanabbi by Ibn al-Ifleeli (vol. 1,
2/270): A young man is called shaabb and a young woman is called
kaa'ib. End quote.
Imam az-Zajjaaj – who isone of the leading scholars of the Arabic
language – says:
The phrase "wa kawaa'ib atraaban (translated above as: And
full-breasted maidens of equal age)" means that they are all of the
same age, which is the pinnacle of youth and beauty.
End quote from Ma'aani al-Qur'an wa I'raabihi, 4/338
Look at how the scholars(may Allah have mercy on them) explain this
description, kaa'ib, as referring to one of the stages in a girl's
life; it is not intended as an erotic description of her body, even
though that may be the literal meaning.
This is exactly the same as the way in which the Arabs use the word
haa'id to refer to reaching the age of physical maturity; they do not
mean that the woman is actually menstruating.
There is further clear evidence in the fact that the Arabs use this
word in both poetry and prosein the context of describing a woman's
chastity and honourable nature, not in the context of an erotic
description aimed at provoking desire. When the Arab poet describes a
girl as kaa'ib, he is not referring to her breasts or their size or
roundness; rather it is a description of any younggirl, and this word
is used in pure and refinedtypes of love poetry that are far removed
from any sexual connotations.
ath-Tha'labi said in al-Kashf wa'l-Bayaan (10/118):
Hence al-Maawardi (mayAllah have mercy on him) said in his commentary
on the word kawaa'ib in this verse: It refers to maidens or virgins.
This was stated by ad-Dahhaak.
End quote from an-Nukat wa'l-'Uyoon, 6/188.
This report from ad-Dahhaak was narrated by Ibn al-Mundhir; ad-Durr
al-Manthoor, 8/398
If you study the Holy Qur'an, you will always find metaphors using
words that eloquently convey subtle meanings, such as the verse in
which Allah describes the marital relationship (interpretation of the
meaning):
"They are your garmentsand ye are their garments"
[al-Baqarah 2:187].
Other examples:
"And among His Signs is this, that He created for you wives from among
yourselves, that you mayfind repose in them, andHe has put between you
affection and mercy. Verily, in that are indeedsigns for a people who
reflect"
[ar-Room 30:21]
"…or you have been in contact with women…"
[an-Nisa' 4:43].
If you were to translate these phrases literally, the meaning would
not be understood, because the literal translation of the words libaas
(garments), sakan (repose) and lamas (touch, contact) does notconvey
what is meant. Rather the context of theverses indicates that what is
meant here is a metaphor that refers to the reality of marital
life,but from a spiritual point of view. But if you translate these
words into English in the sense of sexual intercourse, that may lead
to thinking that the Holy Qur'an speaks a great deal about physical
desires and uses words that directly refer to that, when that is not
the case.
We are establishing this so that you will understand the importance of
the critic paying attention to Arabic usage of the word according to
its context, and the importance of paying attention to the gap thata
literal translation may cause between the real meaning and the literal
meaning of the word.
After studying a number of translations of the meanings of the Holy
Qur'an into English it becomes clear that the translators differed in
the ways in which they rendered the meaning of this verse, "wa
kawaa'ib atraaban"; they fall into two categories.
The first group gave the literal meaning of the word without paying
attention to the usage ofthis word in the context of referring to age.
So the translation appearedin the following wording which caused
confusion to the questioner:
"And young full-breasted(mature) maidens of equal age."
It was translated in this manner by Dr. Taqiy ad-Deen al-Hilaali and
Dr. Muhammad Muhsin Khan, in the Translation of the Meanings of the
Noble Qur'an, printed by the King Fahd Complex for the Printing of the
Holy Qur'an (p. 811). This is a link to their official site:
http://www.qurancomplex.org/Quran/Targama/Targama.asp?l=arb&t=eng&nSora=78&nAya=31
It was translated in a similar manner by both Laleh Baktiar and Ibrahim Walk.
This is an imprecise translation, not only because it does not pay
attention to what we have discussed above of the intended meaning
ofthe word kawaa'ib, but also because it does not pay attention to the
dictionary meaning either. "Full-breasted" inEnglish is indicative of
the size of a woman's breasts and describes them as being large and
full, when in fact the literal, dictionary meaning of the word kaa'ib
is the one whose breasts are beginning todevelop or have begun to
appear, as quoted above from Arabic dictionaries. This means that they
have begun to appear and take on the feminine form, not that they have
become completely developed as is implied by the word "full".
Arthur J Arberry translated it as follows:
"and maidens with swelling breasts, like of age."
Sarwar translated it in a similar manner:
"maidens with pears-shaped breasts who are of equal age"
Another translation says:
"and voluptuous womenof equal age".
All of these are translations a focus on the physical shape of
thebreasts. Describing the breasts is being pear-shaped or voluptuous
or swelling are phrases that are imprecise and do not reflect the
intended meaning of the Arabic phrases.
The second group paid attention to what we have mentioned above and
translated the meaning of the word kawaa'ib according to the context
in accordance with the intended meaning, and not the unintended
literal meaning. We will quote these translations here, with the names
of the translators, and we call upon translators to correct their
translations.
The best of them in our opinion is the translation of Maulana Muhammad Ali:
And youthful (companions), equals in age"
The other correct translations are as follows:
Marmaduke Pickthall: "And maidens for companions"
Abdullah Yusuf Ali: "Companions of equal age"
Muhammad Taqi Uthmani: "And buxom maidens of matching age".
You can see most of these translations on thewebsite of the Royal Aal
al-Bait Institute for Islamic Thought at the following link:
http://www.altafsir.com/ViewTranslations.asp?Display=yes&SoraNo=78&Ayah=33&toAyah=33&Language=2&LanguageID=2&TranslationBook=3
And Allah knows best. - - ▓███▓ Translator:->
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The fruits of Honesty

An emperor in the Far East was growing old and knew it was time to
choose his successor. Instead of choosing one of his assistants or his
children, he decided something different. He called young people in
the kingdom together one day. He said, "It is time for me to step
downand choose the next emperor. I have decided to choose one of you."
The kids were shocked! But the emperor continued. "I am going to give
each one of you aseed today. One very special seed. I want you to
plant the seed, water it and come back here one year from today
withwhat you have grown from this one seed. I will then judge the
plants that you bring, and the one I choose will be the next emperor!"
One boy named Ling was there that day and he, like the others,
received a seed. He went home and excitedly told his mother the story.
She helped him get a pot andplanting soil, and he planted the seed and
watered it carefully. Every day he would water it and watch to seeif
it had grown. After about three weeks, someof the other youths began
to talk about theirseeds and the plants that were beginning to grow.
Ling kept checking his seed, but nothing ever grew. Three weeks, 4
weeks, 5 weeks went by. Still nothing. By now, others were talking
about their plants but Ling didn't have a plant, and he felt like a
failure. Six months went by–still nothing in Ling's pot. He just knew
he had killed his seed.
Everyone else had trees and tall plants, but he had nothing. Ling
didn't say anything to his friends, however. He just kept waiting for
his seed to grow.
A year finally went by and all the youths of the kingdom brought their
plants to the emperor forinspection. Ling told his mother that he
wasn't going to take an empty pot. But honest about what happened,
Ling feltsick to his stomach, but he knew his mother was right. He
took his empty pot to the palace. When Ling arrived, he was amazed at
the variety of plants grown by the other youths. They were
beautiful–in all shapes and sizes. Ling put his empty pot on the floor
and many of the other kinds laughed at him. A few felt sorry for him
andjust said, "Hey nice try."
When the emperor arrived, he surveyed the room and greeted the young
people. Ling just tried to hide in the back. "My, what great plants,
trees and flowers you have grown," said the emperor. "Today, one of
you will be appointed the next emperor!" All of a sudden, the emperor
spotted Ling at the back of the room with his empty pot. He ordered
his guards to bring him to the front. Ling was terrified. "The emperor
knows I'm a failure! Maybe he will have me killed!"
When Ling got to the front, the Emperor asked his name. "My name is
Ling," he replied. All the kids were laughing and making fun of him.
The emperor asked everyone to quiet down. He lookedat Ling, and then
announced to the crowd,"Behold your new emperor! His name is Ling!"
Ling couldn't believe it. Ling couldn't even grow his seed. How could
he be the new emperor? Then the emperor said, "One year ago today, I
gave everyone here a seed. I told you to take the seed,plant it, water
it, and bring it back to me today. But I gave you all boiled seeds
which would not grow. All of you, except Ling, have brought me trees
and plants and flowers. Whenyou found that the seed would not grow,
you substituted another seed for the one I gave you. Ling was the only
one with the courage and honesty to bring me a pot with my seed in it.
Therefore, he is the one who will be the new emperor!"
If you plant honesty, You will reap trust
If you plant goodness, You will reap friends
If you plant humility, You will reap greatness
If you plant perseverance, You will reap victory
If you plant consideration, You will reap harmony
If you plant hard work, You will reap success
If you plant forgiveness, You will reap reconciliation
If you plant openness, You will reap intimacy
If you plant patience, Youwill reap improvements
If you plant faith, You will reap miracles
But
If you plant dishonesty, You will reap distrust
If you plant selfishness, You will reap loneliness
If you plant pride, You will reap destruction
If you plant envy, You will reap trouble
If you plant laziness, You will reap stagnation
If you plant bitterness, You will reap isolation
If you plant greed, You will reap loss
If you plant gossip, You will reap enemies
If you plant worries, You will reap wrinkles
If you plant sin, You will reap guilt
So be careful what you plant now, It will determine what you will reap
tomorrow,The seedsyou now scatter, Will make life worse or better,your
life or the ones who will come after. Yes, someday, you will enjoy the
fruits,Or you will pay for the choices you plant today. - - ▓███▓
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Auspiciousness of Tears

It is related by Abdullah bin Masood that the Apostle of God said:
"The tears that fall from the eyes of a truthful Believer, out of the
fear of the Lord, and, then, roll down his face, however little they
are, even of the size of a fly [i.e., just one drop], shall prevent
the Fire of Hell from [touching] his face."
[Ibn Majah]
Commentary
It shows that the face that gets wet, at any time, with tears shed in
response to the fear of the Lord will remain protected from the Fire
of Hell.
As we have explained earlier, when the happy tidings of protection
against the Fire of Hell are given in a Tradition, as a result of
performing a virtuous deed, it, generally, means that it isthe
characteristic attribute of that deed, and God will keep him safe from
the infernal Fire who will carry it out provided that he is not guilty
of a mortal sin which calls for the punishment of Fire, or if he has
ever committed a sin entailing damnation, he has offered sincere
repentance for it and resolved not to do it again.
It must not be taken for an attempt at explaining away a difficulty
but even in our common parlance such a condition is supposed to be
implied with a promise or assurance of that kind. - - ▓███▓
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