The deceit that photosynthetic bacteria emerged with 'a small evolution' and producedoxygen

Celal Sengor claimed that bacteria making photosynthesis emerged"with
a small evolution" and began manufacturing oxygen. This is a terrible
deception:
According to this claim, bacteria must have suddenly come into
possession of chloroplastand suddenly have become capable of
photosynthesis. It is impossible for such a complex molecule as
chloroplast to form by chance through "a small evolution." What is
more, photosynthesis is an incredibly complex process, that human
beings are unable to replicate even under laboratory conditions, and
the details of which have not yet been fully understood.
The Turkish evolutionist Ali Demirsoy comments:
"Photosynthesis is a verycomplicated process, and it seems impossible
for it to emerge in an organelle inside the cell. Because it is
impossible for al its stages to arise at once, and meaningless for
them to do so one by one!" 1
The Darwinist George P. Stravropoulos makes thisadmission on the subject:
"Photosynthesis and all life processes, and even life itself, cannot
yet be understood in terms of thermodynamics or any other exact
science." 2
____________________________________________
1 Prof. Ali Demirsoy, Inheritance and Evolution, Ankara, Meteksan
Publications, 1984, p. 8
2 George P. Stravropoulos, "The Frontiers and Limits of Science",
American Scientist, Vol. 65, November-December 1977, p. 674 - -
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The invalidity of the claims that the eye is notan irreducibly complex structure and that the eye evolved

With its perfect, irreducible complexity, the eye is one of the most
important subjects that neither Darwin nor the Darwinists who came
after him have been able to explain. With his primitive, 19th century
level of knowledge Darwin was sufficiently alarmed to say that the eye
"gives me a cold shudder." Under the influence of that increasing
alarm, present-day Darwinists have sought the solutionin claiming that
the eye is not irreducibly complex at all. That is the claim of Celal
Sengor.Claiming that even unicellular protozoa have light-sensitive
structures, Sengor, suggests that these are primitive eyes, and that
complex eyes evolved from these so-called primitive eyes. But this
suggestion is invalid because;
- A light-sensitive cell is not, as Sengor andother
Darwinists maintain, a primitive eye. In the same way that Darwinists
cannot explain the emergence of single-celled protozoa, neither can
they account for the light-sensitive structures they possess.
Indeed, even Darwin, who was not totally aware in his day of the
complexity of the structures in question, made the following
admission: How a nerve comes to be sensitive to light, hardly concerns
us more than how life itselforiginated. i
- In order for "sight" to be able to arise, even in its
simplestform, it is essential that some of a living thing's cells
become light-sensitive, that these possess the ability to transfer
that sensitivity to electrical signals, that a special nerve network
from these cells to the brain form and that a "visual cortex" capable
of analyzing this information appear in the brain.
- A light-sensitive cell is not the first or a primitive eye.
The idea that a complex eye gradually evolved from this cell is a
deception. The eye of the trilobite, which lived 530 million years
ago in the Cambrian Period when all the characteristics of living
things and complex life forms appeared, is IDENTICAL tothe perfect
faceted eye of the present-day fly and dragonfly. ALL THAT LIVED
BEFORE THAT TIME WERE BACTERIA. There is no question of any
light-sensitive cell or any transition from it.
- The perfect human eye is far too complex that makes it
impossible for all its components to have evolved separately. The 40
separate parts that make up the eye have toexist together in order for
the eye to see.
- The retina is described as the most complex tissue in the
body. Millions of cells bind together on the retina to constitute a
miniature brain. It is impossible for even the retinal layer in the
eye alone to have come into being spontaneously and by chance.
- The cornea and the retina constantly move in tiny circles
just about a thousandth of a millimeter in diameter. Ifthose movements
alone were to stop, the light-sensitive cells in the retina would
immediately freeze and stop sending information to the brain.That
would lead to the image being perceived disappearing within seconds.
- Just the absence of ocular fluid is enough for the eye to
stop working.
- The reason why images are of such a quality is that the
movements and colors inthe images are constantly refreshed, right down
to the finest detail, and "a slice of motion" takes place at an
unbelievable speed, without our ever being aware of it.
- The efficiency and flawlessness of our eyes and brain are
incomparably greater than that of any device or equipment invented to
date.
- The 40 different parts that make up the eye act together to
collect 1.5 million electrical signals in one millisecond deliver them
to their destination and interpret them. Dozens of super-computers
would have to be flawlessly programmed and work together, never making
a mistake, in order to perform the same function.
Darwin, troubled even with his 19th century level of knowledge and
technology, made the following admissions:
To suppose that the eye with all its inimitable contrivances for
adjusting the focus to different distances, for admitting different
amounts of light, and forthe correction of spherical and chromatic
aberration, could have been formed by natural selection, seems, I
freely confess, ABSURD IN THE HIGHEST DEGREE. ii
The eye to this day gives me a cold shudder, but when I think of the
fine known gradations, my reason tells me I ought to conquer the cold
shudder. iii
The recur to the eye. I really think it would have been dishonest, not
to have faced the difficulty. iv
If it could be demonstrated that any complex organ existed, which
could not possiblyhave been formed by numerous, successive, slight
modifications, my theory would absolutely break down. v
Richard Dawkins, similarly alarmed in the face of such an
extraordinary and irreducibly complex organ as the eye, confesses:
But it must be gradual when it is being used to explain the coming
into existence of complicated, APPARENTLYDESIGNED OBJECTS, like eyes.
For if it is not gradual in these cases, ITCEASES TO HAVE ANY
EXPLANATORY POWER AT ALL. Without gradualnessin these cases, we are
back to miracle, which issimply a synonym for thetotal absence of
explanation. iv
i Charles Darwin, Origin of Species, New York: New York University Press, p. 151
ii Charles Darwin, Origin of Species, Onur Publishing, Ankara,1996, p.198
iii Francis Darwin, The Life and Letters of Charles Darwin, Vol. II, p. 67
iv Francis Darwin, The Life and Letters of Charles Darwin, Vol. II, p. 84
v Charles Darwin, The Origin of Species, Chapter VI. "Difficulties of
the Theory."
vi Richard Dawkins, River Out of Eden, New York: Basic Books, 1995, p.
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Descent from the Prophet can also come from the maternal side as from the paternal

Among the Ottomans it was sufficient for one's paternal line of
descent to go back to our Prophet (saas) to be regarded as a sayyid.
However, it is also possible to be a sayyid on one's mother's side
only. The rank of sayyid goes back to the daughter of our
Prophet(saas) and Hazrat Fatima (ra), the mother of Hazrat Hassan (ra)
and Hazrat Hussain (ra). Our Prophet (saas) also had male children,
but these died at an early age. TheProphet's (saas) line was thus
continued through his daughter. As it can beunderstood, one can thus
be a sayyid throughthe maternal line as can be from the paternal . The
great Islamic scholars Ibrahim Hakki Erzurumi (1703-1780) and Abdul
Qadir Gaylani (1078-1166) were both sayyids on their mothers'sides.

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Fathwa, - Unintentional mistakes insupplication are pardoned

Question
Salaam, I was supplicating to Allah and was also glorifying him and I
said "exalted is he high and above with what they associate with you
oh mighty Allah" by this I meant that Allah is the most high, and
aboveall and everything peopleassociate with him and he is one and has
no partners and associates. However I think I wordedit wrong and it's
been onmy mind I begged Allah to forgive me if I worded it wrong and
Allah knowsall and knows what I meant I'm just wondering do you think
Iworded it wrong or correctlty? Please reply tothis and May Allah
reward you for you time and help
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.
That sentence is incorrectbecause it is said:"Exalted is He above…"
not "Exalted is He with…" as Allaah The Almighty says (what means): {
Exalted is He and high above what they say by great sublimity. }
[Quran 17:43]
However, as long as you said that mistakenly and meant a correct
meaning,then there is no blame onyou. Allaah The Almighty (mentioning
the supplication of the believers) said (what means): { "Our Lord, do
not impose blame upon us if we have forgotten or erred. } [Quran
2:286] Thereupon, Allaah The Almighty said: " I did (i.e. I have
accepted your supplication). '' [Muslim]
Also, Ibn 'Abbaas narrated that the Prophet , said: " Allaah has
forgiven my Ummah (nation) for mistakes, forgetfulness and that which
they are forced to do. " [Ibn Maajah]
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Solving problems by reciting Soorah Al-Baqarah

Question
Assalam ualaykum Is it true according to Holy Quran and authenticated
Hadiths that reciting soorah Baqarah helps in solving the problems
even bigger than Ohud Mountain?
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
isHis slave and Messenger.
We have not come across any specific evidence which states that Soorah
Al-Baqarah [Quran Chapter 2] helps in solving problems even if they
were like the Mountain of Uhud.
However, it was reportedin general that reciting it is a blessing as
the Prophet said: '' Recite Soorah Al-Baqarah as reciting it is a
blessing, and abandoning it is a cause of grief, and the magicians
cannot confront it. " [Muslim] - - ▓███▓ Translator:->
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Fathwa, - Married couple may live with strangers provided Sharee'ah rules are observed

Question
q1: is it allow for marriage couple in islam to live with someone in
their house, who were not relatives of either couple? q2: who is wali
in marraige? q3: what is the ruling regarding to the ownership of
properties ,such as cash, house any of such kind, and if the wife give
her any of such ,should he take and enjoy even her dawry. thank 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.
We will answer these questions in the following points:
Firstly, there is nothing wrong if the married couple live in the
house of relatives or strangers, provided that this does not cause any
religious violations like prohibitedmixing of men and women, or
entering upon non-Mahram women while there is no Marhram men, or
womentaking off Hijaab or exposing adornment in the presence of
non-Mahram men and the like.
Secondly, we have previously explained the order of the woman's
guardians in marriage in Fatwa 83338 , so kindly refer to it.
Thirdly, each of the spouses has his/her independent financial
liability and whoever gives up of what he/she has willingly while
he/she is healthy and hasa sound mind, then the other can benefit from
it.This includes the Mahr if the wife waived a part orall of it to her
husband. Allaah The Almighty says (what means): { And give the women
[upon marriage] their [bridal] gifts graciously. But if they give up
willingly to you anything of it, then take it in satisfaction andease.
} [Quran 4:4]
Also, it was narrated that the Prophet , said: " It is not permissible
to take the property of a Muslim except with his consent... " [Ahmad]
For more benefit, kindly refer to Fataawa 162471 and 92134 , which
clarify that the wife has an independent financial liability.
Allaah Knows best.

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Innovation in Religion - II

The Righteous Predecessors Warned Against Religious Innovation
Maalik said, "A person who introduces a religious innovation in Islam
and thinks that it is good, is as if he is claiming that Muhammad
betrayed his message. This is because Allaah The Almighty Says (what
means): } This day I have perfected for you your religion. { [Quran
5:3] Therefore, any act that was not originally part ofthe religion
will not be assuch today."
Imaam Ash-Shaafi'i said, " Approving [of an innovated act] is like
legislating [an innovated act]."
'Umar was reported tohave said, "Every religious innovation is
misguidance even if people see it as good."
Ibn Mas'ood said, "Follow the way of the Prophet , , and do not
innovate, for what is revealed is enough for you. Always adhere to the
old practices."
Therefore, it is upon the person who introduces any new matter in the
creed or acts of worship to provide the text and the evidence for
doing so, because doing such an act must be supportedby evidence from
the Sunnah . Similarly, we have to follow the Sunnah in not performing
certain acts that are not part of the Sunnah even though theyare
called for and were not hindered by any circumstances at the timeof
prophethood. Examples of acts that were not included in the Sunnah
are: the Athaan before the Salaah of both Eeds ; reciting the Quran
for the dead; and recitingthe Quran loudly before Salaat - ul ' Asr
and before the Friday congregational Salaahs . It is from the Sunnah
to not do these acts. It was the knowledge and insight of our
righteous predecessors that prevented them from doing these acts.
Al-Hasan said , "Peoplein the past were doomed when they followed
different paths and swerved from the right path. They left the
reported traditions and spoke of the religion according to their own
views. Hence, they went astray and led others astray." He also said,
"By Allaah, the only One worthy of worship, the Sunnah is between the
two extremes. Thus, be patient with it, may Allaah have mercy upon
you. The followers of the Sunnah were thefewest in the past and they
are the fewest among the remaining people. They did not indulge
themselves like some others did, and they were not innovators in
religion like some others were. They remained patient while adhering
to the Sunnah until they met their Lord, so be on the same course –
Allaah willing." He also said, "Allaah does not accept the fasting,
Salaah, Hajj or 'Umrah from the innovator in religion until he gives
up his innovation." He added, "The more acts of worship the innovator
in religion performs, the farther he goes from Allaah The Almighty."
He also said, "Do not sit with an innovator in religion, for he will
cause disease in your heart."
Hassaan ibn 'Attiyyah said, "No people introduce an innovation in
their religion but Allaah The Almighty makes them stop doing one of
the acts of the Sunnah, and does not let them do it until the Day of
Resurrection."
The teachings of the Sunnah are enough for people. Instead of
innovating in religion, letanyone who wants people to do good direct
himself to the guidance of the Prophet, , learn the teachings of the
Sharee'ah and its rituals, and revive the acts of Sunnah that have
been forgotten. There is no contradiction between growing beards or
shortening clothes and boarding planes. Similarly, wearing the Islamic
dress for women does not contradict development of this worldly life.
We are in dire need of creating a civilization based on the
methodology of the Prophet, . We need to achieve development, and this
should be accompanied by adherence to the teachings of the Quran and
Sunnah and avoidinginnovation in religion.
It is worth mentioning that Satan is pleased withinnovation in
religion more than he is pleased with sins. It is a calamity for a
person to be an innovator in religion, because his acts of worship are
not acceptedby Allaah The Almighty. Whoever supports an innovator is
helping to destroy Islam, and whoever marries his daughter off to him
is violating the rights of kinship. A person does not draw nearer to
AllaahThe Almighty except through conformity to the teachings of His
Prophet, .
Anyone who wishes to beclose to Allaah The Almighty via a course other
than imitating the Prophet, , will go astray while thinking that he is
guided. Moreover, all the ways to Allaah The Almighty are blocked
except the way of Muhammad, . Therefore, follow his guidance, no
matter howfew its followers may be. Avoid the ways of misguidance and
do not be allured by the great number of those who aredoomed. - -
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Innovation in Religion - I

Innovation in religion signifies transgressing the texts of the
Sharee'ah in issuing rulings, non-observance of the teachings of the
Sunnah , following diverse opinions and whims and abandoning the
example of the Prophet, . Imaam Ash-Shaatibi defined innovation in
religion as a religious way that is invented in order to resemble a
Sharee'ah -based way; the purpose of such an invented way is to
overstate the manners of worship to Allaah The Almighty.
Sharee'ah Texts CondemnInnovation in Religion
Various texts of the Sharee'ah condemn innovation in religion and warn
against it. It was narrated on the authority of Jaabir that when the
Prophet, , would give a Khutbah (sermon), his eyes would turn red and
his voice would be loud. The Prophet, , would say: "Indeed, the best
speech is the Book of Allaah The Almighty, and the best guidance is
that of Muhammad, the most evil affairs are the originated ones, and
every innovation [in religion] is misguidance…" [Muslim]
In a Hadeeth narrated by Al-'Irbaadh ibn Saariyah the Prophet, , said:
"Those of you who outlive me will see enormous differences. You must
then follow my Sunnah and that of the rightly-guided caliphs. Abide by
it and hold on tight to it [as if] with your eyeteeth. Beware
ofinstigation [in religion], for every instigation is aninnovation,
and every innovation is misguidance." [Abu Daawood and At-Tirmithi -
Hasan Saheeh [
It was narrated on the authority of 'Aa'ishah that the Prophet, ,
said: "Whoever introduces an innovationinto this religion, will have
it rejected." [Al-Bukhaari and Muslim]
Innovation in Religion is Misguidance that ThwartsActs of Worship
Introducing an innovation in religion is misguidance and makes one's
acts of worship worthless. This applies to the originator of the
innovation as well as anyone who follows that innovation. The Prophet,
, said: "Whoever introduces an innovationto this religion, will have
it rejected." An innovator in religion actually thinksthat he is doing
a good deed, which makes it very unlikely that he would repent for
doing it. In this respect, an innovator in religion is different from
a non-observant Muslim. It was narrated on the authority of Anas that
the Prophet, , said: "Allaah withholds repentance from every
instigator of an innovation in the religion." [Al-Munthiri and
At-Tabaraani, Al-Albaani - Hasan [
The most dangerous religious innovations are the ones pertaining to
creed, such as the Khawaarij's (an early Islamic sect) belief that a
person who commits a major sin thereby becomes a disbeliever;
figurative interpretation of the Names and Attributes of Allaah The
Almighty (such as interpreting the Istiwaa' (rising) of Allaah to
meandominion, His Descent to mean His sending down of commands, His
Hand tomean power and so on); believing that some people are exempted
from religious obligations; believing in pantheism or incarnation,
dedicating acts of worship to the dead; giving precedenceto 'logic'
over textual proofs; believing in the infallibility of Imaams ; and
cursing the Companions and calling them unbelievers. Innovators are
referred to as "the people of innovation" or "the people of whims".
A Malicious Allegation Rebutted
Any saying or action that does not coincide with the teachings of the
Prophet, , is considered to be an innovation in religion and
misguidance. However, there are thosewho maintain that some
innovations in religion are good. They justify their claim by what
'Umaribn Al-Khattaab said when he made Ubayy ibnKa'b lead the people
in congregational Salaat Taraaweeh during Ramadhaan . 'Umar said, "How
good this innovation is!"
We refute this claim frommany angles. For instance, the Prophet, ,
performed this Salaah with men and women fora few nights, but he
stopped performing it in congregation because hefeared that it might
become obligatory on them. After the Prophet, , died and revelation
stopped, 'Umar noticed that some peoplewould perform this Salaah
individually while others performed it in groups. At this point, 'Umar
gathered them to perform it behind Ubayy ibn Ka'b and said the phrase
stated above. Moreover, 'Umar was one of the rightly-guidedcaliphs
whom the Prophet, , ordered us to follow. The Prophet, said: "Follow
my Sunnah and that of the rightly-guided caliphs."
If the word "innovation" or its equivalents are used in contexts other
than the Islamic one, then in this case, it may be praiseworthy.
Allaah The Almighty Says (what means): } Say, "I am not something
original among the messengers." { [Quran 46:9] Allaah The Almighty is
telling Prophet Muhammad, sallallaahu 'alayhi was sallam , to say here
that he was not the first messenger, and that messengers were sent
before him. In another verse, Allaah The Almighty Says (what means): }
And monasticism, which they innovated; We did not prescribe it for
them. { [Quran 57:27] This means that Christians themselvesoriginated
monasticism. Christians chose to endure the hardships of abstaining
from food, drink and marriage and being attached to caves and
hermitages, as a reaction to their kings who altered the teachings of
their religion. Only a few Christians remained steadfast and became
monks. This concept of monasticism does not exist in Islam. In fact,
Jihaad is the monasticism of the Muslim Ummah (Nation).
Extremism Versus Negligence
Some Muslims go to extremes regarding religious innovation. They do
not distinguish between innovation in religion and innovation in the
worldly aspects of life. A group of Muslims has preferred to adhere to
the inherited ways of life that it has been bequeathed, although they
only pertain to worldly matters. As a result, while other nations have
attained progress in worldly matters, this group remains reliant on
other nations for what they invent and manufacture.
On the other hand, another group of Muslimshas not differentiated
between forbidden innovation in acts of worship and permitted
innovation in aspects of this worldly life; they went to the other
extreme, so that they innovated in the religion what Allaah The
Almightyhas not permitted. They did this under the pretextof
urbanization and achieving development.
Concepts become confused, yet it was necessary that each group is
aware of its due right. It should be knownthat in principle,
innovation is forbidden in all acts of worship and such matters are
restricted to those that have a basis in authentic texts. However, in
principle, innovation thatleads to progress in this worldly life is
permissible, although it must conform to the rulesof Sharee'ah .
Transactions are basicallypermissible once its relevant criteria are
considered. This means that it is not against the teachings of Islam
to manufacture planes, drive cars and build hospitals, orphanages and
schools. The permissibility or impermissibility of any worldly
activity is determined on the basis of the purpose and manner of
usage. If the purpose and manner of usage is for a good cause, the
activity is permissible; and if they are used for an evil purpose the
activity is impermissible. Acts of worship such as prayers,
dutifulness to parents and wearing Hijaab , however, should be
performed without increase or decrease, whether we live in the first
century or the hundredth century.
This blessed religion is characterized by its susceptibility to
development, on the condition that the teachings of the religion are
not altered. Allaah The Almighty Says (what means): } It is not for me
to change it on my own accord. I only follow what is revealed to me. {
[Quran 10:15] For this reason, we say that innovation in religion is
condemned and is absolute misguidance. This ruling applies to both
real innovations and additional innovations (the innovations which
combine a Sharee'ah -based act and an originated act. For instance,
the prayer for the Prophet, , after the Athaan (call to prayer) in a
loud voice; celebrating the beginning of a new Hijri year; and
celebrating the occasion of Al-Israa' and Mi'raaj .) Some claim that
additional innovations should not be condemned, however, this is
incorrect. They must be condemned because the prohibition of
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The call to prayer ('Athan and 'Iqamah)

In Arabic, the word 'Athaan' is to call or to inform. Religionsly, it
is a call made to inform people thatthe time of the prayer has
begun.It is obligatory for the congregation in the mosque while for
individuals praying alone at home, for example, it is a highly
preferred act. It begins by proclaiming the greatness andoneness of
Allaah and the denial of disbelief and polytheism, testifying to the
messengership of Muhammad and then calling to a prosperity which is
everlasting, pointing to the return to Allaah.
The 'Iqaamah' is the second and final Call to Prayer and is uttered
immediately before the beginning of the obligatory prayer indicating
that it is actually time to perform the prayer.
Its Story
The 'Athaan' was made part of 'sharee'ah' (Islamic jurisprudence)
during the first year of the Muslims' migration to Madeenah. Before
its legislation, Muslims used to agree about fixed times for
congregational prayers. Even still, they sometimes found it difficult
to remember the exact timings.
One day, The Messenger of Allaah and the Muslims discussed the matter
of calling the people to prayer at the exact time. Somesuggested the
use of a bell like the Christians, others suggested the use of a horn
like the Jews, but 'Umar suggested sendingsomeone to announce the
prayer.
Then Allaah's Messenger agreed to use a bell, but he was not happy to
use it because of its similarity with the Christians.
After the Prophet had ordered a bell to be made so thatit could be
struck to gather the people to Prayer, a companion, Abdullaah Ibn Zayd
Ibn Abd Rabbih said: "I was sleeping when I saw a man carrying a bell
in his hands, and I said: "Slave of Allaah, will you sell this to me?"
When he asked what I would do with it? I replied that we would use it
to call the people to Prayer.He said: "Shall I not guide you to
something better than that?" I replied: "Certainly," he told me tosay
the 'Athaan' (and he told me its wording).
When I told Allaah's Messenger in the morning what I had seen, he
said: "It is a true vision, 'Inshaa'Allaah', so get up along with
Bilaal, and when you have taught him what you have seen, let him use
it in making thecall to Prayer, for he has a stronger voice than you."
So, I got up along with Bilaal and began to teach it to him, and he
used it in making the call to Prayer.
'Umar Ibn Al-Khattaab heard this when he was in his house, and came
out trailing his cloak and said: "Allaah's Messenger, by Him Who has
sent you with the truth, I have seen the same thing (during sleep) as
has been said." To this Allaah's Messenger replied: 'Praise be to
Allaah!'" [Ahmad, At-Tirmithi]
Its Excellence and virtues
Many Prophetic narrations describe the virtues of the 'Athaan' and the
one who calls it.The Prophet said: " If the people knew what was in
the 'Athaan' (of virtues and rewards) and the first row (i.e. the
first linein congregational prayer), and that they could not get it
except by drawing lots, they would drawlots…" [Al-Bukhaari]
The Prophet also said: "Your Lord, the Exalted, says: "Look at my
slave there who makes the call to Prayer and establishes the Prayer
out of fear of Me. I have forgiven My slave and have allowed him to
enter Paradise." [Ahmad, Abu Daawood and An-Nasaa'i]
The Text of the 'Athaan and 'Iqaamah
The text of the 'Athaan':
Allaahu akbar, Allaahu akbar,
Allaahu akbar, Allaahu akbar.
Ashhadu allaa ilaaha illallaah,
Ashhadu allaa ilaaha illallaah.
Ashhadu anna Muhammadar-rasoolullaah,
Ashhadu anna Muhammadar-rasoolullaah.
Hayya 'alas-salaah,
Hayya 'alas-salaah.
Hayya 'alal-falaah,
Hayya 'alal-falaah.
Allaahu akbar, Allaahu akbar.
La ilaaha illallaaah.
(Allaah is the greatest, Allaah is the greatest.
Allaah is the greatest, Allaah is the greatest.
I bear witness that there is no deity (worthy of worship) but Allaah.
I bear witness that there is no deity (worthy of worship) but Allaah.
I bear witness that Muhammad isAllaah's Messenger.
I bear witness that Muhammad isAllaah's Messenger.
Come to the prayer, Come to the prayer.
Come to prosperity, Come to prosperity.
Allaah is the greatest, Allaah is the greatest.
There is no deity (worthy of worship) but Allaah.)
The text of 'Iqaamah':
Allaahu akbar, Allaahu akbar,
Ashhadu allaa ilaaha illallaah,
Ashhadu anna Muhammadar-rasoolullaah,
Hayya 'alas-salaah,
Hayya 'alal-falaah,
Qad qaamatis-salaah, qad qaamatis-salaah
Allaahu akbar, Allaahu akbar.
La ilaaha illallaah.
(Allaah is the greatest, Allaah is the greatest.
I bear witness that there is no deity (worthy of worship) but Allaah
I bear witness that Muhammad isAllaah's Messenger.
Come to the prayer, come to prosperity.
Prayer is to begin, prayer is to begin.
Allaah is the greatest, Allaah is the greatest.
There is no deity (worthy of worship) but Allaah.)
As for At-Tathweeb (Saying "Prayer is better than sleep"), it ispart
of the morning 'Athaan' to say twice, 'as-salaatu khayrun minan-nawm
(prayer is better than sleep) after Hayya 'alal-falaah, Hayya
'alal-falaah.
What the Listener says during 'Athaan' and ' Iqaamah
It is preferred that whoever is listening to the 'Athaan' should
repeat it with the caller saying his exact words, except for the two
"hayya 'alas-salaah, hayya 'alal-falaah" phrases, after which he
should say instead "laa hawla wa laa quwwata illaa billaah" (there is
no power or might save with Allaah.)
Everyone who hears the call can repeat it, whether clean or unclean,
in a state of post-sexual uncleanliness or menstruating and so on, as
it is a remembrance(Thikr). Those who can not do so are the ones who
are praying, who are relieving themselves, or are having sexual
intercourse.
As for the 'Iqaamah', it is preferred that the one who hearsit repeats
the words, except "qadqaamatis-salaah."
Supplications after 'Athaan
The Prophet said: "Supplications (offered) in between the (two) calls
for prayer (i.e. Athaan and Iqaamah) will n e ver b e r e j e ct e d."
The companions said: "O Prophet of Allaah! What should w e say?" He
said: "Ask Allaah th e Almighty, to grant pardon (and good health) in
both this life and the her e after."
Allaah's Messenger said: "Any person who, on hearing the Athaan,
supplicates: "Allaahumma rabba haathihid-da'watit-taammati
was-salaatil-qaa'imati, aati Muhammadan al-waseelata wal-fadheelata
wab'ath-hu maqaaman mahmudanal-lathee wa'adtahu. ('O Allaah! Lord of
this complete prayer of ours. By the blessing of it, give Muhammad (
), his eternal rights of intercession, distinction and highest class
(in Paradise). And raise him to the promised rank You have promised
him,' then he will assured of my intercession on theDay of
Judgement.)" [Al-Bukhaari]

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Dought & clear, - Announcing wedding invitations in the mosque.

In our country, wedding invitations involve inviting everyone in our
village and in the neighbouring village, bygoing house-to-house
toinvite people. If someone is not invited from his house (by a
personal visit), he does not regard that as an invitation. The village
has expanded a great deal, as has the neighbouring village, and people
are living on the outskirts and on the mountaintops, which has made it
very difficultto invite each person from his house, and that has
caused the people a great deal of hardship. The people have agreed to
announce the wedding invitation in the mosque. Is this permissible or
haraam?
Praise be to Allah.
Firstly:
The mosques should be free of announcements that have to do with
worldly matters, which include telling people about a wedding feast or
inviting them to it, because the mosques were not built for that;
rather they were built toestablish worship, teach knowledge, and
spread goodness. Muslim narrated in his Saheeh (568) that Abu Hurayrah
(may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "Whoever hears a man
making a lost property announcement in the mosque, let him say:
MayAllaah not restore it to you, for the mosques were not built for
this purpose."
In Saheeh Muslim (569) itis also narrated from Sulaymaan ibn Buraydah,
from his father, that a man made a lost property announcement in the
mosque, saying: Who has found the red camel? The Prophet (blessings
and peace of Allah be upon him) said: "May you not find it. The
mosques were only built for that for which they were built."
But it is permissible to make announcements concerning worldly matters
outside the mosque, even if that is by posting a flyer on the outside
wall.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Whatis
the ruling on putting some announcements in the mosque, such as
announcing a trip for Hajj or 'Umrah, or announcing some lectures or
classes?
He (may Allah have mercy on him) replied: Ifthe announcement has to do
with acts of worship, there is nothing wrong with that, because acts
of worship are means of drawing closer to Allah, and the mosques were
built for the worship of Allah, may He be glorified and exalted.
But if it has to do with worldly matters, then it is not permissible.
But they may be announced on the outside walls of the mosque. Trips
for Hajj come under the heading of worldly matters, so we do not think
that they should be announced inside themosque.
Circles of dhikr, such as lessons and classes, are purely good, so
there is nothing wrong with announcing them inside the mosque, because
they are good.
End quote from Sharh Manzoomah al-Qawaa'idal-Fiqhiyyah, p. 52
He (may Allah have mercy on him) also said: It is not permissible to
put up posters for Hajj and 'Umrah inside the mosque, because
usuallythese trips are organisedwith the aim of financialgain, so they
come under the heading of trade or business. But instead of being
inside the mosque, they may beput up at the door of themosque on the
outside.
End quote from Liqaa'aat al-Baab al-Maftooh, no. 151, question no. 10
Shaykh Ibn Baaz (may Allah have mercy on him) said concerning lost
property announcements: As for writing them on a piece of paper, if it
is put up on the outside wall of the mosque, there is nothing wrong
with it.
End quote from Fataawa ash-Shaykh Ibn Baaz, 30/9
Based on that, you can write the wedding invitation on a piece of
paper that is put up on the outside wall of the mosque, or you could
distribute the invitation to the worshippers outside the mosque.
However, we think that it is possible to overcome this difficulty by
making phone calls orsending text messages and the like. With the
expansion of the village that you mention, it does not seem that the
one giving the invitationwants to invite all the people. Rather
whoever he wants to invite and cannot contact him in person, he can
contact him by phone or send him a message and the like.
Thirdly:
The majority of fuqaha' are of the view that it is mustahabb or
encouraged to do the marriage contract in the mosque. They quote as
evidence for that the hadeeth. "Announce thismarriage, do it (the
marriage contract) in the mosque and beat thedaffs (hand drums) for
it." Narrated by at-Tirmidhi, 1089. But this hadeeth is da'eef (weak),
as stated by al-Albaani in Da'eef at-Tirmidhi. However he classed as
hasan the phrase "Announce this marriage", as stated in Aadaab
az-Zafaaf, p. 111
See also the answer to question no. 87898
It is not permissible to believe that doing the marriage in the mosque
is Sunnah, because thereis no proven evidence tothat effect. However,
it issomething permissible, so if they do the marriage contract in the
mosque then move to the place where the waleemah (wedding feast) is
being given, they will have made the announcement of the wedding.
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Dought & clear, - Does carrying a child on whom there is some najaasah (impurity) render the prayer and wudoo’ invalid?.

Does carrying a child on whom there is some najaasah whilst praying
render the prayer and wudoo' invalid?
Praise be to Allah.
Firstly:
One of the conditions of prayer being valid is avoidance of najaasah
on one's body and garment and in the place where one is praying. If a
person prays when there is some najaasah on his clothes or body, or
carries a child who has some najaasah on him, or carries a bottle in
which there is some najaasah, his prayer is rendered invalid according
to the majority of scholars, but his wudoo' is not rendered invalid.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/403):
If the worshipper carries a sealed bottle in which there is some
najaasah, his prayer is not valid, because he is carrying an impurity
that could not be overlooked, so it is similar to the case if the
najaasah was on his body or clothes.
End quote.
See: al-Mawsoo'ah al-Fiqhiyyah, 40/99; al-Majmoo', 3/157; Kashshaaf
al-Qinaa', 1/289
Secondly:
Nullification of the prayer only occurs if the worshipper carries the
child knowing that thereis some najaasah on him.If he did not know, or
heknew that there was some najaasah on him, but when he picked him up
he had forgotten about it, then his prayer is still valid.
An-Nawawi (may Allah have mercy on him) said in al-Majmoo', 3/163:
With regard to scholarly opinions on one who prays with some najaasah
on him that he forgot about or was unaware of, the more correct view
according to our madhhab is that he has to repeat the prayer. This is
the view of Abu Qilaabah and Ahmad. However the majority of scholars
say that he does not have to repeat it. Ibn al-Mundhir narrated that
from Ibn 'Umar, Ibn al-Musayyab, Tawoos, 'Ata', Saalim ibn'Abdullah,
Mujaahid, ash-Sha'bi, an-Nakha'i, az-Zuhri, Yahya al-Ansaari,
al-Awzaa'i, Ishaaq and Abu Thawr. Ibn al-Mundhir said: This is also my
opinion. It is also the view of Rabee'ah and Maalik. The evidence for
it is strong and it is the favoured view. End quote.
Al-Mirdaawi said in al-Insaaf, 1/486
The words "If he realised(after finishing the prayer) that it was
present whilst he was praying, but he was unaware of it or forgot it,
then there are two opinions.
One opinion says that hisprayer is valid. This is thecorrect view
according to the majority of later scholars and was the view favoured
by the author [i.e., Ibn Qudaamah]… and Shaykh Taqiy ad-Deen [i.e.,
Ibn Taymiyah]
The second opinion says that his prayer is not valid and he has to
repeat it. And this is what we think is the correct view. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If (a person) prays with some impurity on his body, i.e., some
najaasahgot on him and he did not wash it off, or there is some
impurity on his garment or in the place where he is praying, then his
prayer is not valid according to the majority of scholars. But if he
was not aware of this najaasah, or he was aware of it but then he
forgot to wash it off until he had completed his prayer, then his
prayer is valid and he does not have to repeat it. The evidence for
that is that the Prophet (blessings and peace of Allah be upon him)
led his Companions in prayer one day and tookhis shoes off (whilst
praying), and the peopletook their shoes off. When the Prophet
(blessings and peace of Allah be upon him) had finished the prayer, he
asked them why they had taken their shoes offand they said: We saw you
take off your shoes so we took off our shoes. He said: "Jibreel came
to me and told me that there was some impurity on them." If theprayer
was to be deemed invalid because of the najaasah when hewas unaware of
it, then the Prophet (blessings and peace of Allah be upon him) would
have started the prayer all over again.
So avoiding impurities on the body and clothes and in the place where
one prays is one of the conditions of prayer being valid. But if a
person did not avoid impurity because he wasunaware of it or becausehe
forgot, then his prayer is still valid whether he knew about it before
he prayed then forgot to wash it off, or he did not find out about it
until after he had prayed.
If you were to say: What is the difference between this and one who
prays without wudoo' because he forgot or was unaware (of the ruling),
as the one who prays without wudoo' because he forgot or was unaware
(of the ruling) was instructed to repeat it, but the one who prays
with some impurity because he forgot or was unaware (of it) is not
instructed to repeat it?
Our answer is: The difference between them is that wudoo' or ghusl
come under the heading of doing something that is enjoined, whereas
avoiding impurity (najaasah) comes under the heading of refraining
from something that is prohibited. Failing to do something that is
enjoined cannot be excused on the grounds of ignorance or forgetting,
unlike doing something that is prohibited.

And Allah knows best.

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Signs of Allah in Butterflies

When you see a butterflysurely you will be filled with admiration for
suchan aesthetic display, a symmetry that is withoutthe slightest
flaw, the dazzling colors and patterns. Now think of a piece of cloth.
Assume that it is a very beautiful piece of cloth of good quality that
has been woven with the inspiration of these butterflies' patterns.
What would you think if you saw such a piece of cloth in a
shop-window?Probably, the existence of an artist, who has drawn the
patterns of this cloth, taking the wings of a butterfly as an
inspiration while drawing them, springs into your mind, and you
appreciate his artistry. Inthis situation, you should also appreciate
this fact: the artistry you admire doesn't belong to the person who
draws the cloth pattern, taking butterflies as his example, but to
Allah, Who is the originator of the patterns and colors of butterfly
wings. The colorful wings of butterflies with their wonderfully varied
patterns are magnificentmanifestations of Allah's artistry in color.
Just as a pattern on a piece of cloth does not come intobeing by
chance, so is the color and pattern symmetry in the wings so perfect
that they could not have come into being coincidentally.
Moreover, the splendid wings are not the only striking features of
butterflies. The body design of butterflies is also perfect in every
respect. The butterflies take in nourishment by sucking up nectar from
flowers. Most butterflies have a long organ calleda proboscis which
they use to reach a liquid thatis at some depth. A proboscis is a long
tongue used to drink water or to suck up nectar from flowers. The
butterfly rolls up its long tongue inwards when it isn't using it.
This tonguecan be three times the length of a butterfly's body when
unrolled.
Like other insects, the butterflies also have a skeleton that covers
the outer surface of their bodies. This outer or exoskeleton is
composedof hard plates connectedby soft tissue, looking like some sort
of armor. The hard material is called "chitin." The formation of this
layer comes about through a very interesting process. As is commonly
known, caterpillars pass througha rather complex processcalled
metamorphosis. The caterpillar first becomes a pupa and then turns
into a butterfly. Throughout this process of metamorphosis, slight
changes occur in the wings, antennae, legs and other body parts. Also,
the cells in differentkey areas such as the flight muscles and
wingsre-organize themselves through every phase of metamorphosis.
Furthermore, along withthese changes, almost allsystems in the body
-the digestive system, excretory system, respiratory system etc.- go
through a process of immense change.
This diversity in design that butterflies have, as much as their
wings, belongs to Allah, the All-Powerful. Allah is the One Who
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Signs of Allah, - Signs of Allah in Our Tongues

Have you ever wonderedabout your tongue? It is one of the wonderful
creations of Allah. Allah Ta'ala gave each of us one tongue. But this
onetongue is able to taste thousands of different types of food and
drinks.If our taste buds on the tongue were to become inactive, we
would not know the difference between an orange or a stone.
Moreover, like finger print, everyone has a different tongue print.
Relative to its size, tongue is also the strongest muscle in the human
body. And it is the only muscle which is connected to only one side.
The tongue is so strong that it can create a pressure on the roof
ofthe mouth equivalent to the weight of two double decker busses!
The strongest muscle of our body, the tongue, has been created by
Allah for us to glorify Him. Trully, with the helpof this tongue, we
are able to recite the Glorious Quran and talk about Allah's
Greatness. Let us not spoil the tongue by backbiting, slandering and
lying.

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