Fiqh (Jurisprudence) Matters - The Salam (Sale of Payment in Advance)

The salam is payment in advance with delaying the receipt of the sold
item. The Muslim faqihs (jurists) define the salam as: "A contract
according to which the price of a clearly defined item is paid in
advance atthe place of concluding the contract, and the sold item is
to be received later."
This kind of transactions is permissible according to the Quran, the
Sunnah (Prophetic Tradition) and the consensus of Muslim scholars.
What proves that is what Allaah, The Exalted, Says (what means): {O
you who have believed, when you contracta debt for a specified term,
write it down...} [(Quran 2: 282]
Ibn 'Abbaas says: "I testify that Allaah has made lawful to
us(Muslims) to pay in advance for the price of a thing to be delivered
later after a specified term. He then recited this above-mentioned
verse."1
When the Prophet arrived at Madeenah and found its people paying in
advance the price of fruits to be delivered later after a year, two or
three, he said: "Whoever pays in advance the price of a thing - (or
"...of fruits..." according to another narration) - to be delivered
later should pay it for a specified measure at specified weight for
aspecified period." [Al-Bukhaari and Muslim]
This Hadeeth proves that the salam is permissible when these
conditions are fulfilled. Besides, Ibnul-Munthir and other scholars
report that scholars uniformly agree that the salam is permissible3.
Moreover, people need the salam, since one of the parties of the
transaction may be in need for being paid the price of an item in
advance while the other may be in need for buying an item for a cheap
price.
In addition to the conditions of selling, there are some conditions
necessary for validating the salam:
First: The sold item whose price isto be paid in advance must have
definite properties. This is because items whose properties cannot be
defined undergo many changes, which causes disputes between the two
parties of the sale (at the time of receiving the sold item).
Thereupon, the salam is not valid in items whose properties may
change, such as pulses, leather, utensils and jewels.
Second: The kind and the class of the sold item must be defined. For
example, if the sold item is wheat, the kind must be defined, which is
wheat here, and the class of that wheat must be defined such as
As-salamuni (a type of wheat).
Third: The sold item must be a specified quantity, weight or measure.
This is according to the meaning of the Hadeeth in which the Prophet
says: "Whoever pays in advance the price of a thing to be delivered
later shouldpay it for a specified measure or aspecified weight and
for a specified period." [Al-Bukhaari and Muslim]
Besides, if the quantity of the sold item is unspecified, it becomes
difficult to be exact.
Fourth: There must be a specified period for receiving the sold item.
This is because the Prophet says in the above-mentioned Hadeeth,
"...for a specified period." Besides, Allaah, Exalted be He, says
(what means): {O you who have believed, when you contract a debt for a
specified term, write it down...} [Quran 2: 282]
With regard to this issue, both the Hadeeth and the noble verse state
that in the salam both parties agree to the condition stating that the
sold item is to bedelivered later according to a specified period
known to both of them.
Fifth: The item sold must be present when the time of reception is
due, in order to be delivered at the stipulated time. Thereby, if that
item is not available when its time of delivery is due, the salam does
not become valid, such as paying the price of ripe dates and grapesin
advance and stipulating that the sold item be delivered in winter,
(such crops are not available at such a time).
Sixth: The price of the sold item must be paid fully in advance at the
time of concluding the contract. This is according to the Hadeeth in
which the Prophet ( ) says: "Whoever pays in advance the price of a
thing to bedelivered later should pay it for a specified measure..."
In this connection, Imaam Ash-Shaafi'i said: "The transaction of the
salam is not valid, except when the price is paid in advance and
before the two parties (the seller and the buyer) leave the place
where theyhave concluded the transaction. Besides, if the price of the
sold item is not paid at the time of concluding the contract, it will
beregarded as selling a debt for a debt, which is impermissible."
Seventh: The sold item is not to be specific (e.g. a certain house or
a specified tree). Rather, it should be regarded as a debt in the
seller's liability. Thereby, the salam is not valid when specifying a
certain house or a certain tree to be given, because this tree or
house may get damaged before being delivered to the buyer. In this
way, the desired purpose for which the salam has been decreed will not
be fulfilled.
Besides, the delivery of the sold item is to be in the same place
where the contract of the salam has been concluded, if possible.
Ifthis place is not fit for delivery (e.g. they concluded the contract
at a certain spot on land or at sea), then the place of delivery must
be mentioned in the contract. Moreover, if the two parties agree on
the place of delivery, the salam becomes permissible. Otherwise, they
must resort to the place where the contract has been concluded, for it
was fit for concluding the transaction from the start, as mentioned
before.
One of the rulings on the salam isthat it is impermissible to sell
theitem sold according to the salam to someone else (by the buyer)
before it is received. This is because the Prophet ( ) forbade selling
foodstuffs before receiving them4. In this case, the hawalah5 is
invalid, since the hawalah is only valid regarding a stable debt while
the salam can then be annulled.
Another ruling on the salam is that if the sold item is not present or
available at the due time, such as in cases when the trees have not
born fruits at the year of delivery, the one who has paid for the item
in advance may choose whether to wait until the fruits are available,
or he may askfor annulling the contract and ask for the money he has
paid. This is because in case the contract is annulled, it is
obligatory for the seller to repay the price paid in advance. If the
payment given by the buyer against the sold item is damaged, a
compensation for it must be paid. And Allaah, Exalted be He, knows
best.
In fact, allowing such a kind of transactions is a sign of the
facilitation and benevolence by which our Sharee'ah is characterized.
This is because thesalam facilitates many things for people and helps
them do what benefits them. Besides, the salamdoes not involve ribaa'
or the like of other forbidden transactions. All praise is due to
Allaah for the facilitation He grants.
Endnotes
1. Al-Hakim (3189) [2/342], Al-Bayhaqi (11081) [6/30] and 'Abur-Razzaq
(14064) [8/5].
2. Al-Bukhaari (2239) [4/540] and Muslim (4094) [6/42]. See also
Al-Bukhari (2253) [4/457].
3. See: "Al-Ijma ' " [p. 54]
4. Ahmad (15253) [3/402] and An-Nasaa'i (4610) [7/329].
5. Hawalah: The transference of a debt from the liability of the
debtor to the liability of another person. - - ▓███▓
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Fiqh (Jurisprudence) Matters - The Concise Presentation of the Fiqh of the Sunnahand the Noble Quran

There is no doubt that there is a considerable shortage in the books
of Fiqh in the English language. The need is so big, almost any time
an additional book found itsway to the market, it became an immediate
success.
This should not, however,be construed to mean that Fiqh is an easy
subject to write about. On the contrary, the books of Fiqh are not all
equal. A few can quickly distinguish themselves especially if they
were to be small and brief in their presentation of the issues
discussed in addition to being based on Daleel (evidence) fromthe
Quran and the Sunnah and not on mere statements of what a specific
Math-hab (School of Jurisprudence) or scholar says about the topics
included. And the book at hand, in this review, is one such book.
This is not a statement against following the well-known four
Mathaahib (plural of Math-hab ) –by necessity; the overwhelming
majority of Muslims must follow one of them. Any Muslim who is not a
scholar capable of making Ijtihad must follow a Math-hab –in fact even
when we don't know it, anytime we consult a book, seeking an answer or
a Fatwa, or ask a scholar for it, our Math-hab becomes that of whoever
gives us the answer or the Fatwa. What is a major shortcoming of most
Mathaahib books –especially the late ones—is that they have eliminated
the mention of the Daleel which made them mere statements of
rulings—thus taking Ittiba' or `following' out of context and making
it pure imitation of others as well as missing the chance of educating
theirfollowers.
Throughout this book, the Concise Presentation of the Fiqh of the
Sunnah and the Noble Quran, a Muslim can learn most of the topics of
Ibadah (acts of worship) as well as many of most needed issues of
Mu'amalat (dealings) in our times with great ease and confidence. "
...albeit small in comparison with the larger works, " this book, as
described by theforwarder, " has combined together two books. " What
he meant was that the extensive use of Hadeeth, by the author, as
evidence for the issues discussed, made the book look like a book of
Hadeeth combined with a book of Fiqh . This is a great display of the
statements and actions of the Prophet Muhammad thus the "
...combination of these two is a great blessing. "
Since this book was originally written in Arabic, it is important to
mention that its translation is professional and faithful to the
subject which should make it easy to read and facilitate the learning
of Fiqh from it. Also, this edition containshelpful tools that should
further facilitate understanding and learning, and an easy to follow
Glossary with Arabic to English translation, a transliteration chart
and a Symbols directory.
One good advantage of this book is that it draws from Saheeh or
authenticnarrations, which allows the reader to grasp basic aspects of
Fiqh but not get overwhelmed with lengthy details that typically arise
from relying on disputed narrations. Over all, I was very impressed by
the book and I pray that everyone who reads it feels the same and
learns a lot from it. In reading the final words of the author I felt
a great deal of satisfaction because his statement at the last section
in the book dealt with emancipation. He did so hoping to get
emancipated from Hellfire and receive the mercy of the
All-Compassionate, Most-Merciful God, Allah—may He be praisedand
glorified. - - ▓███▓ Translator:-> http://translate.google.com/m/
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Fiqh (Jurisprudence) Matters - Who are the Mahrams of a Woman?

When people distance themselves from the instructions of Islam and the
rulings of religion -- especially those which guard chastity and the
'Awrah (parts of the body that must be covered), prevent mixing of
progeny and other immoral acts -- they fall into the pit of vice and
immorality. This is encouraged bythe enemies of Islam who try to
control women with all the possible means until they lead them astray
and strip them of their modesty, under the pretext of "liberating"
them. In reality, they wanted to liberate women from their religion,
modesty, and chastity.
As a ruling of Sharee'ah (Islamic legislation), a woman has to know
who her Mahrams (non-marriageable men) are, so as to guard herself and
her religion.
The following question was raised to An-Nawawi : "Who is the woman
whom a man is permitted to look at and meet her in seclusion?"
An-Nawawi replied, "It is every woman whom he is permanently forbidden
to marry due to a permissible reason because of her unlawfulness."
"Permanently" is said to exclude the wife's sister and her like,
namely her paternal aunt, maternal aunt, and her daughter if the
marital contract is concluded with the mother yet the marriage has not
been consummated with her.
"Due to a permissible reason" excludes the mother and her daughter
with whom a man had sexual intercourse mistakenly believing that it
was lawful. The mother and her daughter are permanently forbidden, not
because of a permissible reason, but because doubtful intercoursewhich
is neither described as permissible nor unlawful, because the man was
oblivious and thus, incompetent to receive religious commitment at
that time.
"Because of her unlawfulness" excludes the woman who is involved in
Li'aan (oath of condemnation). This woman is permanently forbidden to
remarry (her ex-husband) as an act of punishment, not because she is
unlawful for him. Allaah knows best." [The Fataawaa that is known as
Al-Manthooraat by An-Nawawi, question no. 223.]
Allaah The Almighty Says (what means): {And not expose their adornment
except that which [necessarily] appears thereof and to wrap [a portion
of] their headcovers over their chests and not expose their adornment
except to their husbands, their fathers, their husbands' fathers,
their sons, their husbands' sons, their brothers, their brothers'
sons, their sisters' sons, their women, that which their right hands
possess, or those male attendants having no physical desire, or
children who are not yet aware of the private aspects of women.}
[Quran 24:31]
As regards "their fathers" up to the end of the verse, &Ibn Katheer&&
said, "These are all Mahrams for the woman who, therefore, is allowed
to appear tothem in her adornment without excessive display of
beauty."
Explanation of Mahrams:
• Their fathers: The woman's father.
• Their husbands' fathers: The husband's father and grandfathers, up
to all levels.
• Their sons: The woman's sons down to all levels, and also the sons
of daughters down to all levels.
• Their husbands' sons: Male sonsof the husband, including grandsons
down to all degrees, whether they are sons of the husband's sons or
daughters.
• Their brothers: The woman's brother
• Their brothers' sons: The brother's sons down to all degrees.
• Their sisters' sons: The sister's sons down to all degrees.
• Their women: Muslim, not polytheistic women, according tothe
preponderant opinion.
• That which their right hands possess: This may mean either:
bondmaids or bondmen.
• Male attendants having no physical desire: They are men who are not
at the same level as the women and have no interest in or desire for
women; or the oblivious person who has no desire; an imbecile; and, an
impotent man. The eunuch who can describe women is excluded.
• Children who are not yet aware of the private aspects of women:
Because they are so young they do not understand anything about women
or their 'Awrah (parts of the body that must be covered). If a child
is young and does not understand that, there is nothing wrong with him
entering upon women, but if he is an adolescent or approaching
adolescence, so that he knows and understands these things, and can
make a distinction between a woman who is beautiful and one who is
not, then he should not enter upon women.
First benefit:
Are a woman's paternal and maternal uncles her Mahrams?
Al-Qurtubi said, "The majority of scholars held that thematernal and
paternal uncles of awoman are like other Mahrams inthat they are
allowed to see of the woman what is permissible for them to see."
Second benefit:
Is the daughter's husband a Mahram for her mother?
Ibn Katheer said, "The majority of scholars held that thewife's mother
becomes forbidden to be married to a person once he concludes the
marital contract with her daughter."
Third benefit:
Is the mother's husband a Mahram for her daughter (i.e. his stepdaughter)?
A mother's husband (the stepfather) is not a Mahram for her daughter
except on two conditions, as Ibn Hajar said in Al-Fat'h, "The
prohibition of marrying a stepdaughter is stipulated by two things:
o She must be under the guardianship of the man
o The man should have consummated the marriage with her mother.
Therefore, the stepfather is not a Mahram to his step-daughter if only
one of the two conditions exists."
This view was adopted by Daawood ibn 'Ali and his companions, chosen
by Ibn Hazm, narrated by Abu Al-Qaasim Ar-Raafi'i on the authority of
Maalik . However, Ibn Taymiyyah found it dubious and did not hold a
certain opinion regarding it.
Finally, the majority of scholars held that the stepdaughter is
unlawful to her stepfather in marriage, whether she was under his
guardianship or not. Please check Tafseer ibn Katheer and Fat'h
Al-Baari.

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The deception that there was no oxygen in the primeval atmosphere

Celal Şengör has claimed that life began with anaerobic bacteria that
breathe in an oxygen-free environment, that oxygen appeared gradually
on Earth and that oxygen-breathing bacteria then emerged as a result.
This is an explanation meant to support the claim that there was no
atmosphere in the primeval atmosphere. But such claim is wrong.
Darwinists maintain thatthere was no oxygen in the period when life
emerged, and that oxygen formed subsequently. Because the existence of
oxygen will entirely repudiate all their claims about thebeginning of
life. Darwinists know that when an amino acid forms in the primeval
atmosphere, in the way they maintain, oxygen will immediately burn it
up and destroy it. For that reason, they are unable to use oxygen in
experiments concerning the origin of life. And all experiments
conducted without oxygen have failed. The famous StanlyMiller
conducted his experiment in an oxygen-free environment, and he
subsequently had to admit that his conditionsdid not match those of
the real atmosphere.
Celal Şengör supports this deception that Darwinists have been putting
forward for many years now and claims that oxygen appeared on Earth
later. But this is wrong, because:
Rocks dating back 3.5 billion years have been discovered in geological
excavations. That is the time when Darwinists claim that life first
began. Traces of OXIDIZED IRON AND URANIUM have been found in the se
rocks. The oxygen level determined here is far greater than that
claimed by Darwinists for the period.
In addition, research has shown that the level of ultraviolet rays
reaching the Earth in that period was 10 timesgreater than that
estimated by Darwinists. This intense ultraviolet light must have
separated water vapor and carbon dioxide in the atmosphere and have
given rise to oxygen.
If, as Darwinists claim, there were no oxygen inthe primeval
atmosphere then neitherwould there have been any ozone layer to
protect the Earth againstultraviolet radiation. In that case, it is
obvious that no organic moleculecould form in a world exposed to such
high levels of ultraviolet. I n conclusion, the presenceor absence of
oxygen in either case means an environment hostile to amino acids and
totally eliminates all Darwinist claims about the beginning of life.
The late American physicist Philip Abelson had this to say on this matter:
No ozone layer. If there were no oxygen in the atmosphere, there would
be no ozone either. Without the ozone layer, ultraviolet light would
destroy whatever life was formed. Ultraviolet light. Ironically, it
could do more damage in an atmosphere without oxygen. Just as oxygen
in the air would destroy the chemicals of life, ultraviolet light
beamingin through a sky unshielded by ozone would be deadly!
Recentstudies of the ozone layer have revealed that,without it, most
living organisms now on our planet would die within an hour, and many
within a second or two! Not with or without. Evolutionists are locked
into a situation here thatthey cannot escape from. Spontaneous
generation could not occur with oxygen, and it could not occur without
it! (Abelson, Some Aspects of Paleobiochemistry, Annals of the New
York Academy of Science, 69, 1957, p. 275) - - ▓███▓
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The deception that 'there are tons of transitional fossils and that dinosaur species represent transitional fossils'

Asked "Are there any transitional fossils?" CelalŞengör gave the
astonishing reply that there are "tons" of transitional fossils and
that ALL dinosaurs represent transitional fossils. This unexpected
reply IS A BLATANT DECEIT.
As we have explained and demonstrated many times before, fully 100
million fossils have been extracted from the layersof the earth, BUT
NOT ONE IS A TRANSITIONAL FORM FOSSIL . All the 100 million fossils
discoveredhave remained the samefor millions of years and are
IDENTICAL to living things today THAT HAVE NEVER CHANGED AT ALL. These
100 million fossils, hidden away for years by Darwinists because they
proved this evident truth, have been revealed to the whole world and
the whole world has been convinced by them. By means of Atlas of
Creation , the whole world has now seen thatNOT A SINGLE TRANSITIONAL
FORM FOSSIL EXISTS AND THAT LIVING THINGS HAVE REMAINED UNCHANGED
FORMILLIONS OF YEARS.
It is of course impossible for Celal Şengör to be unaware of all this.
He knows there are no transitional form fossils and that this has
been made clear to the whole world. Indeed, the extravagant claim he
makes that there exist "tons" of intermediate form is due to the
severenature of this great defeat.
There is no doubt that Celal Şengör is also aware of Mr. Adnan Oktar's
challenge that "a 10 trillion New Turkish Lira prize" will be given to
anyone coming up with transitional fossil. Yet for some reason he
isreluctant to produce even one of the transitional fossils he
maintains exist in their "tons." That is because THERE ARE NO SUCH
TRANSITIONAL FORM FOSSILS . The sole reason,of course, for his
fantastical claim is that this is a demagogic Darwinist technique, a
way of influencing young people with groundless claims rather than
scientific evidence. But the fact of which Celal Şengör is as yet
unaware is that Turkish society is no longer influenced by
demagoguery. Young people in particular have seen and examinedthe
scientific facts for themselves and are aware that these all prove the
fact of Creation.
In regard to this claim about these fictitious "tons" of intermediate
form fossils, Celal Şengörsurprisingly seeks to depict "the whole
dinosaur super class," as evidence. Şengör, who declares that all
dinosaur species with their perfect structures are "transitional
forms," openly maintains that these animals, which areobviously
reptiles and have reptilian features "are not reptiles and are not
birds, either." The aim here is to mislead his audience about
theseextinct life forms. This is a general Darwinist tactic. In their
claims about non-existent transitional form fossils, Darwinists always
use extinct life forms they can speculate about. Celal Şengör must
have thought that extinct dinosaurs were an excellent candidate on
this subject since he defines the whole class as transitional fossils.
The fact is that these magnificent and perfect life forms from the
Jurassic Period have left behind perfect fossil specimens and are
extraordinary marvels ofCreation EXHIBITING NO TRANSITIONAL
CHARACTERISTICS WHATSOEVER. Şengör thought he could deceive the young
people opposite him with this claim; but he was mistaken.
Şengör's first piece of speculation regarding dinosaurs was an
impossible though most amusing claim, that dinosaurs turned into
birds. This is a deceptionbecause;
- Darwinists' greatest dilemma in trying to explain the supposed
evolution of birds, is the existence of the 150-million-year-old
Archaeopteryx , a perfectflying bird from a time when dinosaurs lived.
- Darwinists only claim that some dinosaurs are intermediate forms
by saying that feather-like structures exist. The fact is, however,
that all the animals they make theseclaims about were perfectly formed
dinosaurs. In addition, it has emerged that the structures they claim
"resemble feathers" are completely bogus. Fossilized membranous
structures have constantly been made the subject of Darwinist
speculation. It is impossible for Darwinists to point to another
supposed transitional form characteristic "belonging to a bird" in
perfect reptile dinosaur fossils. Since the claim that "feathers are
present" is one that is very much open to interpretation and
conjecture, they claim tohave found a few feather-like remains in
agiant reptile and then raise this as if it were scientific evidence
in all the scientific journals under the monopoly of the Darwinist
dictatorship. And indeed, people were taken in by the " feathered
dinosaur " deceit for decades.
- All the fossils brought to the fore on this subject have been
proved with clear and irrefutable scientific evidence to have no
feather structures . An article called "Plucking the Feathered
Dinosaur" that appeared in Science magazine made it clear that the
structures Darwinists depicted as feathers in the best known of these
claims actually had nothing to do with feathers at all.
- The best known fossil that has been attemptedto be passed of as a
transitional form, T. rex ,
Was a 12-meter-tall,
stocky,
cold blooded,
terrestrial life form that was covered in scales.
It is impossible for this life form to turn into a bird, the largest
of which is no bigger than the albatross'
has light bones, is covered in feathers, is warm-blooded, has a lung
structure that permits air to flow in only one direction and possesses
aerodynamic features, all through random mutations.
- The latest attempt on the subject was that made to launch
Epidexipteryx as a feathered dinosaur. Darwinists interpreted a long,
two-paired structure on its back as feather stalks in the process of
evolution. Thefact though that this structure, as described ina BBC
report, is a soft sheath with a membranous structure. It has nothing
in the least to do with feathers.
The Darwinist Professor Alan Feduccia, the most highly regarded
ornithologist in the world, says this about the myth of dinosaurs
evolving into birds:
" Well, I've studied bird skulls for 25 years and I don't see any
similaritieswhatsoever. I just don't see it . . . . The [theory of]
theropod origins of birds, in my opinion, willbe THE GREATEST
EMBARRASSMENT of paleontology of THE 20 TH CENTURY." 1
"There are insurmountable problems with that theory. . . Beyond what
we have just reported, there is the time problem in that superficially
bird-like dinosaurs occurred some25 million to 80 million years after
the earliest known bird, which is 150 million years old. 2
" IT'S BIOPHYSICALLY IMPOSSIBLE to evolve flight from such large
bipeds with foreshortened forelimbs and heavy, balancing tails. " 3
___________________________
1 New Scientist, 1 February 1997,p. 28
2 David Williamson, "Scientist says ostrich study confirms bird
'hands' unlike those of dinosaurs", UNC News, no. 425, 14 August 2002
3 Ann Gibbons, "New Feathered Fossil Brings Dinosaurs and
BirdsCloser", Science, no. 274, 1996, pp. 720-721. - - ▓███▓
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Darwinist corruptionin Arab countries

What does "Arab socialism mean"?
How did Social Darwinism lead to the formation and spread of Arab socialism?
How did this ideology, which led to the deaths of millions of innocent
people, infiltrate into Arab countries?
What destructive effect did the Darwinist Communist intellectual
system have on the Arab people?
What does Adnan Oktar have to say on the subject?
In what major developments have Adnan Oktar's Atlas of Creation ,
which has had a huge global impact, and his other works read by
millions of people, been instrumental, by Allah's leave?
Communists have alwaysbeen among the most fervid adherents of Social
Darwinism. This relationship between Darwinism and communism goes back
to the founders of both "isms." Marx and Engels, the founders of
communism, read Darwin's Origin of Species as soon as it was published
and admired the book's "dialectical materialist" approach.
Correspondence between Marx and Engels shows that they both considered
Darwin's theory to be "the foundation of communism in terms of the
natural sciences." Indeed, in his book Dialectics of Nature , written
under the influence of Darwin, Engels praised Darwin and tried, in his
own eyes, to make a contribution to the theory of evolution in the
chapter "The Part Played by Labor in the Transition from Ape to Man."
All the Russian communists who followed Marx and Engels' path, such as
Plekhanov, Lenin, Trotsky and Stalin, adopted Darwin's theoryof
evolution. Plekhanov, regarded as the founder of Russian communism, is
famous for regarding Marxism as "Darwinism in its application to
social science."
Trotsky declared that "Darwin's discovery is the highest triumph of
the dialectic in the whole field of organic matter." 2
"Darwinist education" played a major role in the formation of the
communist cadres. It is a fact confirmed by historians, for instance,
historians note the fact that Stalin was religious in his youth, but
becamean atheist because of Darwin's books. 3
Mao, who slaughtered millions of people, openly described the
philosophical basis of the order he established as "Chinese socialism
is founded upon Darwin and the theory of evolution." 4
In short, there is an insoluble bond between the theory of evolution
and communism. The theory of evolution maintains that living things
are the work of chance, and it also provided a supposed scientific
justification foratheism. That is why communism, a totally atheist
ideology, is inescapably bound to Darwinism. The fact that communism,
based on Darwinist materialist thinking, slaughtered millions of
people in Arab countries alone throughout the 20 th century, gives one
a better idea of the disasters Darwinism has inflicted on the world.
The State of Muslims in the 20 th Century
The last Islamic Union in the world was the great and glorious Ottoman
Empire. Since its collapse, the Islamic world has been divided into
countries great and small. Most of these werefor a long time
colonizedby Western powers. From the 1920s on, the entire Middle East,
North Africa, the Indian sub-continent and the Muslims of the Pacific
fellunder the rule of European colonialist powers, particularly
Britain and France. The Muslims of Central Asia and the Caucasus came
under the rule of an even harsher regime, the Soviet Russian
dictatorship. The Muslims of the Balkans were ruled by non-Muslim
peoples suchas the Serbs and Croats.
In short, a large part of the world's Muslims were colonized for
muchof the 20 th century. Afterthe World War II, the administrations
in these Muslim countries adopted communism and assumed an
anti-Islamic identity. Ideological trends diametrically opposed tothe
values at the heart ofIslamic moral values gained strength in some of
those Islamic countries that obtained independence in the 1950s. The
"Arab Socialism" that had a profound influence on the Arab world in
the 1950s and '60s is one such example.
The Arab Socialism that Developed in the Arab World in the Wake of the Ottomans
Arab socialism was a movement that combined extreme nationalism with a
fanatical third world leftism, and was fundamentally supported by the
Soviet Union. Arab socialism combined a slightly milder version of
Soviet-style communism with strong Arab nationalism, and first came to
power in Egypt. Gamal Abdel Nasser, one of the officers who overthrew
the Egyptian monarchy and then assumed power, soon revealed a
conception of government that oppressed the Muslim public. Syria and
Iraq followed on the heels of Egypt. Socialist regimes seized power
through bloody coups in all thesecountries.
There was no room for concepts such as peace or moderation in Arab
socialists' programs. On the contrary, the concept of conflict that
lies at the heart of Marxist ideology was much more important tothem.
In that climate, tensions in the Arab world grew rapidly.
As the Islamic Union – the main element that has made the "Pax
Ottomana" ("the Ottoman Peace") in the region possible – was being
eliminated, Arab nationalism was stirred up. Arabs were also divided
among themselves. Thus it was that following the collapse of the
Ottoman Empire in the early 20 th century, Muslim Arab peoples living
in the Middle East and North Africa were left unprotected. Artificial
kingdoms appeared in the Arab world, that had previously been bound to
the caliphate, in the wake of the caliphate's elimination. The family
of Hussein bin Ali, Sharif of Mecca, who had initiated the "Arab
Revolt" against the Ottomans during the First World War I, came to
head these kingdoms.During the inter-war period, Muslim lands
witnessed the strong presence of colonialist European states. Atheist
zionists also raised the climate of violence therein order to
establish the state of Israel. Terrorist activities, political
assassinations and bombings followed hot on one another's heels. The
region became a war zone. Arab intellectuals and state administrations
adoptedone aim in order to increase their political influence; to turn
the Muslim people away from Islam and introduce artificial ideologies
that coalesce around their leaders.
How Did the Communist Intellectual System Gradually Seize Powerin Arab
Countries?
- The administration phase : In the period between the collapse of the
Ottoman Empire and the World War II, the colonialist powers Great
Britain and France established an intensely repressive system in
Algeria, Egypt, Tunisia, Iraq, Syria and Lebanon. Fascist Germany and
Italywere busy repressing Muslims in such countries as Libya and
Ethiopia. Enormous pressure was put on religious people in this
period, while new generation intellectuals and state administrators
were receiving a Darwinist education in Europe. The aim was to
distance first the administrators in Arab countries and then the
public from Islamic moral values, and thus tomaintain the colonialist
system. The communist and Darwinist educationprovided in Europe
resulted in the appearance of a communist new generation and
ideologies in the Muslim Arab world that were farremoved from the
moral values of Islam.
- The military phase: Following the end of theWorld War II, which
resulted in the economiccollapse of the states of Europe, the cold war
began, a struggle between two opposing axes, together with a communist
movement among Arab countries. These movements uttered Arab
nationalist slogans and also wished to establish a communist-socialist
regime. Communist ideology found particular support among the upper
echelons of the various militaries because Arab armies had also
receivedDarwinist materialist training in Europe during the
colonialist period and consisted of cadres who had been completely
distanced from Islamic moral values.
- The coup phase: The Arab socialist-communistmovement seized
powerthrough a number of coups right up until the 1970s. Arab
socialist erasdawned with Gamal Abdel Nasser in Egypt, Colonel Gaddafi
in Libya, in Iraq with first General Hassan al-Bakr and then Saddam
Hussein and in Syria with the Arab Socialist Ba'ath Party and Hafez
al-Assad. Arab states were communizedthrough these coups. The
communist took the name of the Ba'ath Partyin politics in Iraq and
Syria, and throughout the decades of their rule,communist cadres were
installed in the most crucial positions in the state, the army, the
civil service and the education system.
- The Beginning of Darwinist Communist Education in Arab Lands: During
the cold war, communist regimes in Arab states drew closer to the
Soviet Union. Soviet ideologues transferred the Darwinist, materialist
and communist education that had formerly been provided in Europe to
the Arab countries themselves. As a result of this 30 - 40 year period
of education, countries emerged that had Muslim populations but in
which all religious institutions had been eradicated, in which
communist regimes based on violence had replaced the moral values of
Islam.
The Destructive Impact of the Darwinist Communist Intellectual System
on the Arab People
From the second half of the 20 th century, Muslim peoples were
governed by Darwinist-communist regimes and organizations. In that
period, Arab peoples in various countries were subjected to war,
ethnic slaughter, terrorist activity or official persecution. Series
of communist rebellions ledto constant instability and impoverishment.
The Muslim public became ever poorer, despite their countries' huge
oil revenues, whilethese made the ruling classes and their associates
even wealthier.
As with other communistregimes, Arab communism used all kinds of
despotism to cling onto power and adopted a false mask of Arab
nationalism. The climate of love, affectionand compassion that had
been enjoyed, by way of the moral values of Islam, in the Ottoman
period, was replaced by the savagery, barbarity and despotism of
communism.
Throughout the period of Ottoman rule, the Middle East preserved its
nature as a calm and stable region, unlike today. The departure of the
Ottomans from the region at the beginning of the 20 th century
coincided with the arrival of a new power. Atheist zionist leaders
were agreed on the need to remove the Ottomans from the region if they
were to acquire the Holy Land. The first operations in the light of
that objective also represented the first instances of the age of the
buying and selling ofArab leaders. Revolts, wars and stratagems first
appeared for the sake of ensuring the Holy Land remained out of
control. That instability and insecurityhave never ended from that day
to this, and the tears and bloodshed have never come to an end...
The Communist Leaders of the Arab World
1. IRAQ - Saddam Hussein
Saddam Hussein was a leading communist and Ba'ath Party militant. As a
member of the party, he received a military education based on
Darwinism and materialism. It assumed power in Iraq following an
internal party coup. Following the Hassan al-Bakr coup, he served as
deputy prime ministerin the government and seized power himself in
1979 while head of the Revolutionary Command Council. The Ba'ath Party
administration then accused 68 of its administrators of treason, and
hanged 22 of them. There was now just one center of powerin the
country following this bloody party revolution. Saddam tooka leaf out
of the Darwinist Gamal Abdel Nasser's book and described himself as a
socialist revolutionary. He initiated the 8-year Iran-Iraq War in
1980. In 1991 he started the Gulf War by invading Kuwait.Both wars
ended in the deaths of millions of Muslims. The attack on the town of
Halabja in northern Iraq in which chemical weapons were used and in
which tens of thousands of innocentMuslims were killed was just one of
the crimes against humanity of Saddam's regime. Saddam Hussein was
also responsible for a massacre after the Gulf War in which tens of
thousands of Shiites died.
2. PALESTINE
George Habash
A Darwinist, Marxist-Leninist militant. The Popular Front for the
Liberation of Palestine founded by him acts in line with the communist
ideology of the PalestineLiberation Organization, of which it is a
subsidiary. He was responsible for many terrorist attacks and plane
hijackings in the 1970s and '80s. He sparked the Palestine-Jordanian
fighting known as Black September. He also made Lebanon a training
ground for communist militants from all over the world.
Palestine Liberation Organization
In the initial stage it wasset up as a Marxist-Leninist structure.
That meant it was for long regarded as a terrorist organization. It
was a left-leaning organization largely kept alive by support from the
Soviets and socialist Arab countries.
In the same way, al Fatah, set up in 1959 under the leadership of
Yasser Arafat was an organization that acted in the light of communist
ideology andhad a Darwinist-materialist nature. In 1968, al Fatah,
which began being influential within the PLO, began preparing for
terrorist activities by training guerrillas. The guerrilla group Black
September split away from al Fatah in 1971 and in 1972, under the
influence of Darwinist indoctrination, ruthlesslykilled 11 athletes it
had taken hostage at the Munich Olympics.
The recent abandonment of Darwinist, Leninist thinking within both
thePLO and al Fatah has led both organizations to work toward
protecting the rights of innocent Muslims.
3. EGYPT - General Gamal Abdel Nasser
Carried out a coup in 1952 with 9 other officers under the name of the
"Free Officers Committee," overthrowing King Farouk and ruling the
country for 20 years. He was one of the revolutionary members of the
Arab socialist movement. He developed a nationalist,
Darwinist-Stalinist ideology known as Nasserism. The Free Officers
were a communist organization and carried out a violentcoup in Iraq in
1958, overthrowing and bloodily killing King Faisal.
He stage-managed a fake assassination attempt in 1954, and held the
Muslim Brotherhood responsiblefor it, putting intense pressure on the
Muslim population. In the wake of the coup he closed all the political
parties and banned the establishment of any new ones. The al-Azhar
University and the scholars from it were placed under intense pressure
during his rule.
Russia was Egypt's closest ally in Nasser's time. The army, the
economy, education, theuniversities and the press all virtually passed
into Russian control. Communist and Darwinist views came to dominate
the curriculum. Egypt was full of Russian agents. A huge move in the
direction of communism began from 1962 in particular. The name of the
National Union was changed to the Arab Socialist Union.
Nasser stood as the sole candidate in election in 1965, and stepped up
hispressure on the Muslim Brotherhood after receiving 99% of the vote.
Many Islamic scholars were arrested and executed, including Sayyid
Qutb, MuhammadQutb and Hassan-al Banna. Thousands of Muslims were
tortured and killed.
Communist and revolutionary figures were installed in the judicial
system. Following criticism from the Egyptian Judges' Club in 1969,
hundreds of sitting judges were removed from their posts by the Nasser
regime and replaced by communist members, in what would come to be
known as the "massacre of the judiciary."
4. ALGERIA - Ahmed Ben Bella
Ben Bella came to powerin the wake of Algerian independence from
France. He had previously served as a legionary in the French Army and
had received aDarwinist, materialist education in France. He was
awarded the title "Hero of the Soviet Union." He brought communists
into the state administration andis still involved in the
administration of the African Union.
5. TUNISIA – Habib Bourguiba
Habib Bourguiba was under French control right from childhood.
Hereceived a Darwinist education and studied law and politics at the
Sorbonne. After returning to Tunisia, Bourguiba encouraged the people
to revolt, thus establishing the conditions necessary for the French
colonialists toeliminate Tunisian Muslims. After independence
Bourguiba was made president of Tunisia, but suddenly changed and
started following an anti-Islamic policy.
He had Islamic educational institutions closed down, particularly
University of Zaytuna, the symbol of Tunisia. He kept the mosques
under surveillance and prohibited performance of the prayer outside
certain specified hours. He had thousands of Muslims arrested and
severely tortured in the prisons. Thousands of Muslims lost their
lives inthe time of Habib Bourguiba.
6. YEMEN – Imam Ahmad bin Yahya
When South Yemen was administered by the British it was a moderate,
pro-Western country. It then became a Soviet ally. North Yemen, on the
other hand, remained in the hands of the Darwinist and materialist
dictator Ahmad bin Yahya until 1962. He imposed heavy taxes on the
tribes of thecountry, and kept a few prominent members of each one as
hostages in the palace in order to keep the tribes under control or
prevent any potential tribal revolts. He even took these people along
on foreign visits.
THE PAHLAVI DYNASTY AIMED TO ESTABLISH A DARWINIST SOCIETY INIRAN
7. IRAN: The Pahlavi Dynasty
Reza Shah Pahlavi overthrew the Iranian Soviet Socialist republic,
established in 1920 with support from the Bolsheviks, with the helpof
the British and of guerrillas who had been trained in Russia, and
became commander in chief of the army. In 1925 he declared himselfShah
and founded the Pahlavi dynasty. Muslims encountered severe pressure
throughout thetime of Reza Shah Pahlavi, who saw it as his main aim to
protect British interests in Iran. Islamic education institutions were
closed and Darwinist educationimposed instead. Islamic clothing was
banned and women were not allowed to cover their heads. The army was
restructured by the Europeans. In the early 1960s, the USA replaced
the British. Supported bythe USA, Muhammad Reza Pahlavi assumed the
throne. As Pahlavi's pressure on Muslims increased, so did popular
resistance. Pahlavi's 65,000-memberorganization SAVAK [Iran's security
and intelligence secret police] perpetrated enormous slaughter.
Protesting students wereshot at. Thousands of people lost their lives.
Conclusion:
BY ALLAH'S LEAVE, ISLAM WILL ENTER A GOLDEN AGEWITH THE TURKISH-ISLAMIC UNION
Muslim countries were not governed in the light of Islamic moral
values in the 20th century. As can be seen from the examples cited
throughout this text, their rulers were Darwinists, communists and
totalitarians. Their military officers underwent communist training.
In other words,even though they were Muslim, there was no difference
between them and the Soviet Union or other Eastern Bloc countries. The
reason why the region has remained backward is not Islam, as
Darwinist,materialist circles have attempted to suggest forso many
years, but the fact that due to this communist mindset people did not
live according to the moral values of Islam. The ruling class in the
Arab world and the people in general have only just started to be
freed from the influence of this Darwinist and communist education.
Turkish Prime Minister Tayyip Erdogan's taking on the Palestinian
problem and protecting the Palestinian people asshown at the Davos
summit, followed by the way the Arab world expressed its longing
forthe Ottoman Empire and Islamic moral values are manifest examples
of this. Following the end of the Darwinist rule that lasted for the
last 150 years and the refutation of all its claims, a huge
re-awakening of faith has begun in the Arab world, as in the rest of
the world. Adnan Oktar's Atlas of Creation , the giant work that
reveals the fraudulent nature and invalidity of Darwinism, thus
neutralizing it, and his other works that have been downloaded
millions of times, have made a major contribution to this.
This awakening in the Islamic world, that began with the collapse of
Darwinism and the Darwinist dictatorship inthe 21 st century, will, by
Allah's leave, result in the Turkish-Islamic Union. When the time
ordained by Allah comes,Islamic moral values will rule the world and
Islam will embark on the Golden Age, for so long awaited in the light
of the hadiths of the Prophet (saas).
When Allah's help and victory have arrived and you have seen people
entering Allah's religion in droves, then glorify your Lord's praise
and ask His forgiveness. He is the Ever-Returning. (Surat an-Nasr,
1-3)
The Ideologues of Arab Communism
• Arab socialism was developed under the influence of such 19th
century Darwinist and materialist philosophers as the German Johann
Fichte and Auguste Comte of France.
• Michel Aflaq, regarded as the founder of Arab communism, was Syrian.
His mother was Jewish and his father Christian. He received a Marxist
education in France, followed by studies in the 1930s at the Sorbonne,
the bastion ofDarwinism and communism. The first constitution of the
Ba'ath Party founded in Syria by Aflaq in 1943 was drafted by him,
based on Marxist and anti-religious ideas. The word "religion" did not
even appear in the constitution. [i] In 1953 the party merged with the
Arab Socialist Movement, becoming the Arab Socialist Ba'ath Party. The
party was established on Darwinist, Marxist and socialist principles.
It was later organized in all Arab countries, especially Lebanon,
Jordan, South Yemen, Iraq and Libya. It operated secretly in some
countries and openly in others. He served as minister of education in
Syria. After Syria, Aflaq sought sanctuary in Iraq, being the one who
found and raised Saddam Hussein in ideological terms, andwho brought
him to power. He was also a founder of the Iraq Ba'ath Party and one
of the regime's ideologues.He continued as deputy president of the
Iraq Ba'ath Party until his death in 1989. After his death, Saddam
Hussein announced him as a Muslim and had a tomb built for him. But
the new Iraqi administrationpulled the tomb down.
• Ali Salih al-Sa'di was anIraq Ba'ath Party ideologue and took the
party down a communist, Stalinist path.
• Zaki al-Arsuzi, a Syrian Ba'ath Party ideologue and founder, studied
in the Department of Philosophy in the Sorbonne. Ideologues such as
Sati' al-Husri were also under the influence of the Nazi-German racism
of the time.
[i] Sosyal Bilimler Ansiklopedisi [Social Sciences Encyclopedia],
Risale Publications: 1/111-112.
Statements by Mr. AdnanOktar Regarding the Darwinist, Materialist
Intellectual System That Took over in Arab Countries
"In time they extended their tentacles into all Islamic countries,
like an octopus. [For example,] Gamal Abdel Nasser in Egypt. Egypt
came under the control of communists. Iraq fell into the hands of
Stalinists, thanks to Saddam. Syria was also in Stalinist hands
through Hafez al-Assad. Yemen also fell into communist hands.
Palestine was already a school for communists, itwas the communists'
training camp. They spread Darwinism to the whole Islamic world. That
is what the tradition says: Seventy thousand turbaned religious
scholars will follow the Dajjal [the Antichrist]. In other words, they
will be communists, Darwinists and materialists, and willcunningly
lead Muslims toward lack of religion and lack of faith. That is what
the hadith implies. This also implies communist religious scholars."
(From a live interview with Adnan Oktar on 22 March, 2009,for Kanal
67)
"SEVENTY THOUSAND SCHOLARS WITH TURBANS FROM MY COMMUNITY WILL FOLLOW
THE DAJJAL."
(Imam Ahmad ibn Hanbal, Musnad, p. 796)
1 Robert M. Young, Darwinian Evolution and Human History , Historical
Studies on Science and Belief, 1980
2 Alan Woods and Ted Grant,"Marxism and Darwinism", Reason in Revolt:
Marxism and Modern Science , London, 1993
3 Alex de Jonge, Stalin and the Shaping of the Soviet Union , William
Collins Sons & Limited Co., Glasgow, 1987, p. 22
4 Mehnert, Kampf um Mao's Erbe , Deutsche Verlags-Anstalt, 1977

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Fathwa - His company makes a trick to reduce customs duty costs

Question
Assalamu Alaikum Sheikh.. I have some doubts to clear. You have helped
me clarify my doubts so far. May Allah reward you for that. Nowmy
question is regarding business. 1- I have starteda logistics company.
So i am recruiting two of my friends, one is a christian and one is a
hindu. Both belongs to poor family, both of them having debtof around
Qatar riyal 85000. Both are hardworking and well educated at the same
time. Am I doing wrong by recruiting non muslims? 2-In this business,
what we do is that we transport goods from Dubai to Doha. We collect
products from many companies and when we reach the customs we show it
as a single company. This is is the usual way this business takes
place. When we show it as a single company only Qr 500 or so must be
paid in the customs. But we take separate money from all the different
companies like Qr200 from each company. Is this haraam and these
companies know that we charge it this way.
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.
In your question you mentioned three points and their answers are as follows:
1- Hiring non-Muslims is not prohibited in principle as Abu Bakr hired
a non-Muslim guidein the Migration journey, who was 'Abdullaah ibn
Urayqit , and the Prophet did not object him for doing that. However,
it is more appropriate for theemployer to be keen thathis employees be
Muslims.
2- Taking money from companies as a fee for permissible work while
these companies know this; is permissible.
3- What you mentioned regarding considering the goods of different
companies as goods for one single company with regard to the customs
duty costs; is permissible provided it does not involve cheating with
regards to the applied laws which regulate the entry of goods.
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Fathwa - Engagement does not require the presence of the woman's guardian

Question
Salam Alaikom, My daughter and I are traveling to Egypt soon where she
will be engaged. Her father will not be present as we are divorced and
he also is not Muslim and cannot leave the U.S. I am
muslimalhamdulilah and my daughter is also muslim alhamdulilah. Is it
permissable for me to accept this engagement without her father being
present since he is a non Muslim and cannot travel out of the country.
My daughter is 19 years old and she has never been married and she has
not had sexual intercourse with anyone. Having saidall these facts
could you please give me clarification on this matter. Thank you
Jazakallah Kheir
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.
Accepting the person who proposes for marriage is the right of the
woman/girl whom the man had proposed to; it is for this reason that
the Prophet put the matter in her hands as per the Hadeeth of Ibn
'Abbaas in which the Prophet said: " A woman who has been previously
married is more entitled to her person than her guardian [i.e. she
should not be given in marriage except after consulting her]; and a
virgin womanshould not be given in marriage except after
herpermission, and her permission is her silence. " [Muslim]
Therefore, in proposing for marriage, the consentor presence of the
guardian is not a condition, but his consent and presence area
condition only when concluding marriage. Moreover, the guardian must
be a male; and a woman is not permitted to give herself in marriage,
nor is it permissible for a woman to give another woman in marriage.
For more benefit on the order of the guardians of a woman, please
refer to Fataawa 83338 and 86555 .
Also, it is a condition that the guardian be a Muslim, and it is not
permissible for a non-Muslim man to give a Muslim woman in marriage
even if she is his daughter. Therefore, if a woman has no Muslim
guardian, then it is the Islamic judge who marries her off, and if
again there is no Islamic judge, then she should entrust a just and
trustworthy Muslim man to marry her off as clarified in Fatwa 88488 .
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Fathwa - The Imaam stands by the chest of the dead man in funeral prayer

Question
Is there any proof from the authentic ahadith from the books of hadith
supporting: 1) Imam standing by the chest (swadr) of the mayyit in
janazah salaah and not (wast).
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 found any explicit Hadeeth stating that the Imaam should
stand in the funeral prayer by the chest of thedead, but what is
reported is that the Imaam stands by the head of a man [deceased male]
and by the waist ofa woman [deceased female]. Samurah ibn Jundub
narrated that a woman died in labor and the Prophet performed the
funeral prayer over her and he stood by her waist. [Al-Bukhaari,
Muslim and others]
Furthermore, it was reported that the coffin of a man was brought to
Anas and he stood by the head of the coffin, and then the coffin of a
woman was brought andhe stood further down the coffin than that, and
when he finished the funeral prayer, Al-'Alaa' ibn Ziyaad asked him: "
O Abu Hamzah, did the Prophet stand where you stood when it was the
funeral of a man and when it was the funeral of a woman like what
wesaw you doing?" He replied: "Yes." He (the narrator) said: "Then,
Al-'Alaa' ibn Ziyaad came to us and said: "Memorizethis. " [Ahmad and
others]
The scholars of the Hanbali School of jurisprudence who adoptthe
opinion that the Imaam should stand by the chest of the man, mentioned
this Hadeeth where it says that he stands by his head, and they said
that the two areas (of the body) are near to each other, so theone
standing by the headis considered to be standing by the chest;
IbnQudaamah said: " There is no difference of opinion in our School
that the Sunnah is that the Imaam stands in the funeral prayer by the
waist of the corpse of a woman and by the chest of the corpse of a man
or at the level of his shoulders….. " T hen he mentioned the Hadeeth
of Anas and the Shaafi'i School giving it as evidence for standing by
the head and then he said: "As regards the statement of those who say:
the Imaam should stand by the head of a man, then this statement is
not contradictory to the statement of those who say he should stand at
the level of his chest because they (the two parts of the body) are
near to each other; so theone who stands at one ofthem is considered
to be standing at the other. "
Allaah Knows best.

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The Islamic ruling on Al-Luqatah (lost and found)

Definition
Linguistically, 'Al-Luqatah' refers to anything that is found and
picked up from the ground. Technically, as Imaam Ibn Qudaamah a Muslim
scholar, definedit as: 'Property that the owner loses and a
personfinds and takes away (to preserve it in trust).'
Legal Validity
Muslim scholars vary about the ruling. The Hanafi and Shaafi'i
juristsmaintain that it is better to pick up a lost property because a
Muslim is duty-bound to preserve his Muslim brother's property, as
evidenced by the saying of the Prophet when he was asked about
Al-Luqatah: "Remember the description of its container and the string
with which it is tied. Make a public announcement of it for one year.
If nobody comes and claims it, then utilise the money but keep it as a
trust with you. And if its owner comes back one day seeking it, then
return it to him." [Al-Bukhaari and Muslim]
According to the Maaliki and Hanbali jurists, it is a Makrooh
(disliked) act to take away such property.This is also the opinion
ofIbn 'Umar and Ibn 'Abbaas . They argued that by taking away such
lost items, one is bound to use something that is deemed unlawful.
They also argued that one maynot be able to undertake his duty
efficiently regarding it, in terms of advertising it, returning it to
its lawful owner andpreserving it.
Its Ruling in Terms of Liability
Al-Luqatah remains a trust with the person who finds it and keeps
it,and he is deemed liable for it only if he abuses it. He is also
deemed liable for it if he gives it to somebody else without the
permission of a judge. If it is damaged while still in the finder's
possession, after publicly announcing that he has found it and asking
people to refer its rightful owner to him, then he is not deemed
liable for such damage because he volunteered to preserve it in trust.
TheAhaadeeth (prophetic statements) on this issue are very clear. The
Prophet said in the above-quoted Hadeeth:"... But keep it as a trust
with you ".
Types of Al-Luqatah
1. If it is an animal, the finder should see if it is able to protect
itself or not. If it is able to, then he is not allowed to take it
away. When the Prophet was asked about the Islamic ruling concerning a
lost camel, he replied: "It is none of your concern. Leave it, for it
has its feet and a water-container (reservoir), and it will reach
water and eat fromthe trees until its owner finds it." [Al-Bukhaari]
However, if the lost animal is not able to protect itself, such as a
sheep, a sick camel or a horse with a broken leg, the finder is
allowed to take it away. When the Prophet was asked about the ruling
concerning a lost sheep, he replied: "Take it, for it is either for
you, or for your brother (i.e., its owner), or for the wolf."
[Al-Bukhaari]
2. As for lost property that is not an animal, such as money of an
unknown owner, one should consider the following rulings:
The Ruling Concerning Trivial Fallen Items
For trivial items such as a loaf of bread, a whip, a date or anything
that people generally do not claim when they lose, according to the
predominant custom, theperson who finds such anitem is allowed to
claim itas his own without publicly announcing it. He is also allowed
to utilise it. Jaabir bin 'Abdullaah who was one of the Prophet's
companions, said : "The Messenger of Allaah allowed us to utilise
(such trivial objects as) a rod, a whip and a rope if we found it."
[Al-Bukhaari and Muslim]
Announcing Lost Property Publicly
a) If someone finds an object, he should acquaint himself with
thefeatures that distinguish it from all similar objects. This will
allow him to identify the right owner if he comes to claim it and asks
him about its distinguishing features.
b) If he knows its distinguishing features, he should advertise it in
public places, markets and outside Mosques, butnot inside the Mosques,
as this is deemed a Makrooh act. He should then wait for a year.
How should the finder becompensated for announcing, publicising or
maintenance expenditure?
Hanafi and Hanbali juristsmaintain that the finder should incur such
expenses. Imaam Maalik maintained: "The owner is to be given two
options: either to reclaimit from the person who has found it, by
paying him back for what he hasspent on it, or to give it to him in
return for the expenses incurred." Shaafi'i jurists say that the judge
takes the money from the public treasury of the Muslim state and gives
it to the finder of the lost property to use it for advertising
purposes, or the finder may borrow this money and would consider it as
a loan to the owner.
Returning Lost Property to the Person Who Claims It
If someone comes and claims that the lost property is his, its finder
should ask him about its distinguishing characteristics. If the
claimant adequately describes it and distinguishes it from similar
items, or if he proves to him with clear evidence that it belongs to
him - by describing its container or the string with which it is tied,
for instance - then the findershould return it to him, as the Prophet
said by way of example: "If its owner shows up and satisfactorily
describes itscontainer, the string withwhich it is tied and the amount
of money in it, then return it to him." [Muslim]
A question arises here: After the claimant provides a satisfactory
description of the lost property, should the finder return the
property to him or should he take him to a judge to establish the
evidence and act upon the judge's decision? According to the Hanafi
and Shaafi'i schools of Fiqh (jurisprudence), the finder of the lost
property is not obliged toreturn it. The followers ofthe Maaliki and
Hanbali schools of Fiqh have stated that he is obliged to return it to
its owner ifthe latter gives a satisfactory description of it, in
accordance with the dictates of the prophetic tradition mentioned
above.
Claiming Lost Property as One's Own
The finder of the lost property can claim such property as his own if
he still has it, or he can claimits price as his own in case he sold
it after advertising it for the required period of time. In such a
case, he should give it or give its value tothe owner should the
latter come forward to claim it, as the Prophet said in this
regard:"Advertise it for a year. If nobody claims it, then utilise it,
and keep it withyou as a trust." One is notallowed to claim it as his
own without advertising it for a full year.
Some scholars argue that it is not permissible to consider lost
property as one's own, and whoever finds it should, after advertising,
give it in charity to the poor because it is considered other people's
property, and it is not permissible to use it without its owner's
consent, in accordance with prophetic textual evidence: the Prophet
said: "A Muslim's propertyis not lawful (for another Muslim) without
the former's own free will." He also said: "Lost property is not
lawful. Whoever finds it should advertise it for a year. If its owner
shows up and claims it, he (the finder) must return it to him; if he
does not show up, he should give it in charity." [Al-Bazzaar and
Ad-Daaraqutni]

The qualities of those who love their Lord

Loving our Lord is mandatory upon each of His slaves since the Prophet
informed us that it is a characteristic of belief and a sign of
enjoying the sweetness of faith. Anas ibn Maalik narrated that the
Prophet said: "One who attains the following three things will taste
the sweetness of faith: To make Allaah and His Messenger more beloved
to himself than anything else; to love a person for no other reason
except for the sake of Allaah; and to hate to return to disbelief just
as much as he would hate to be thrown into fire." [Al-Bukhaari and
Muslim].
The question arises: If thelove of Allaah The Almighty is obligatory
and if it is one of the qualities of belief, where do we stand with
respectto this love? Are we amongst those who truly love Allaah The
Almighty?Are we amongst those whom Allaah The Almighty loves?
Allaah The Almighty Says (what means): {"O you who believe! Whoever
from among you turns back from his religion (Islaam), Allaah will
bringa people whom He will love and they will love Him; humble towards
the believers, stern towards the disbelievers, fighting in the way of
Allaah, and never fearing the blame of the blamers. That is the Grace
of Allaah whichHe bestows on whom He wills. And Allaah is
All-Sufficient for His creatures' needs, All-Knower."} ] Quran 3: 54].
This verse mentions four of their qualities:
First: Humble towards thebelievers; merciful and compassionate with
them, just as the Prophet was in his leniency, mercy and compassion
with the believers.
Second: Stern towards the disbelievers.
Third: Fighting in the way of Allaah The Almighty with their
souls,tongues and wealth, and therefore fulfilling this claim of love.
Fourth: Not fearing blame for the sake of Allaah The Almighty, which
is an indication of their sincere love.
Generally speaking, one can gain the love of Allaah The Almighty
through following His commands and refraining from disobeying Him, as
well as favouring obedience to Him over anything elseand seeking His
pleasure.
If you wish to be amongst those whom Allaah loves, you must have their
qualities which are mentioned in the Qur'aan:
To do good: {"And do good. Truly, Allaah loves the good-doers."} [Quran,2: 195]
To repent and purify themselves: {"Truly, Allaahloves those who turn
unto Him in repentance and loves those who purify themselves"} [Quran,
2: 222].
To be are pious: {"Yes, whoever fulfils his pledge and fears Allaah
much; verily, then Allaah loves those who are the pious"} [Quran, 3:
76].
To be patient: {"But they never lost heart for that which did befall
them in Allaah's way, nor did theyweaken nor degrade themselves. And
Allaah loves the patient"} [Quran, 3: 146]
To rely on Allaah: {"Then when you have taken a decision, rely on
Allaah, certainly, Allaah loves those who rely on Him."} [Quran 3:
159]
To be just: {"And if you judge, judge with justice between them.
Verily, Allaah loves those who act justly."} [Quran, 3: 42].
To be sincere in Jihaad: {"Verily Allaah loves thosewho fight in His
Cause in rows (ranks) as if they were a solid structure."} [Quran, 61:
4].
Ibn Al-Qayyim mentioned some actions that inspire the love of Allaah
The Almighty:
Reciting the Quran with attentiveness and pondering over its meanings.
Performing optional acts of worship after fulfillingthe obligatory ones.
Always remembering Allaah The Almighty in the heart, by the tongue and
deeds, because one will benefit proportional to the amount that he
remembers Allaah.
Favoring His love over any other love, particularly when your desires
become strong.
Striving hard to reach that which He loves.
Learning and pondering over His qualities and attributes, because the
one who learns and ponders over the qualities and attributes of Allaah
will certainly love Him due to this.
Thinking about His apparent and concealed favors and kindness.
Supplicating and appealing to Him during the last third of every
night, reciting His Book, standing with full servitude before Him
andbegging for His forgiveness.
Being around righteous people who sincerely love Allaah and learning
the best of what they say. - - ▓███▓ Translator:->
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Avoiding harms of the tongue

In today's times, most people tend to be careless about avoiding the
harms of the tongue, which are widespread among the people. The
following are some of the most common harms:
● Talking about what does not concern you: This is a common practice,
even though theProphet said: "A sign of a person's good practice of
Islam, is giving up that which does not concern one." The Prophet also
said: "The people with the most sins, are those who most frequently
indulge in conversations which do not concern them."
In order to set the limits for what does not concern you, you must ask
yourself the following questions:
- Is there any harm if you remain silent?
- Is it an issue that concerns you?
- Is it some information that is vital to your wellbeing and
which you need?
The matters that concern a person are those whichdirectly relate to
his life, or things which would prevent harm from afflicting him.
The reason behind the prevalence of such practices is when a person is
eager to know what he has no need for, prolonging the conversation is
a way of strengthening social relations with the one being talked to
or passing time in useless talks.
The way to cure this problem is by remembering that death could attack
you at any time, and you will questioned about your words. Time is
your capital in life, and silenceis a way to earn eternal joy and the
company of the purified consorts of Paradise. You should train
yourself to be silent gradually by avoiding idle chatting and gossip
as far as possible.
● Indulging in falsehood: This includes talking about women, and
sitting in gatherings which include drinking, conveying and
spreadinginnovations in the religion. All of this is prohibited
because it goes under the saying of the Prophet : "A man may utter a
word which pleases Allaah, which causes the pleasure of Allaah upon
him until theDay of Resurrection. A man may utter a word which
displeases Allaah, which causes the wrath of Allaah upon him until the
Day of Resurrection." [Ahmad]
● Disputing and arguing which we were prohibited to do, Allaah The
Almighty Says (what means): {"And of mankind there is he whose speech
may pleaseyou (O Muhammad ), in this worldly life, and he calls Allaah
to witness as to that which is in his heart, yet he is the most
quarrelsome of the opponents. And when he turns away (from you O
Muhammad ), his effort in the land is to make mischief therein and to
destroy the crops and thecattle, and Allaah likes not mischief"}
[Quran, 2: 204-205]
The Prophet said: "The most hated person to Allaah, is the one who
always disputes and starts enmity." [Al-Bukhaari]. A Muslim should
guard his tongue from saying what intimidates others or angers them,
and remember the saying of the Prophet : "I will guarantee a house in
Jannah (Paradise) for the one who ends an argument even if he was in
the right." [Abu Daawood].
● Cursing and badmouthing: The Prophet said: "A Muslim does not
badmouth, curse, nor is he spiteful." [Ahmad, At-Tirmithi].He also
said: "Reviling a Muslim isan act of outrage (moral depravity) and
fighting against him is an act of disbelief (Kufr)". [Al-Bukhaari and
Muslim] Unfortunately, this is common amongst the people nowadays,
especially amongst the youth. A Muslim is commanded to purify his
tongue from immoral words.
● Claiming eloquence: This is dispraised and it leads to boasting. The
Prophet said: "Those most hated and the farthest on the Day of
Resurrection are those with the worst manners, those who prattle,
boast and the arrogant." [At-Tirmithi].

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Praised Manners - Ruling on disputes and the virtue of reconciling between two disputing parties.

In our class we have twoclassmates who were not speaking to one
another during Ramadaan, and they have been like that for a long time.
My relationship with them isnot strong, but I want to reconcile
between them so that I may attain the reward of reconciling between
people, and I want a letter that I can write to them, but I am afraid
of dealing with them face to face. I hopethat my letter will earn your
attention.
Praise be to Allaah.
Firstly:
What you are keen to dois one of the noblest of attitudes.
Allaah says (interpretation of the meaning):
"So fear Allaah and adjust all matters of difference among you, and
obey Allaah and His Messenger (Muhammad),if you are believers"
[al-Anfaal 8:1]
"There is no good in most of their secret talks save (in) him who
ordersSadaqah (charity in Allaah's Cause), or Ma'roof (Islamic
Monotheism and all the good and righteous deeds which Allaah has
ordained), or conciliation between mankind; and he who does this,
seeking the good Pleasure of Allaah, We shall give him a great reward"
[al-Nisa' 4:114]
The Prophet (peace and blessings of Allaah be upon him) told us that
reconciling between people is better than observing voluntary fasts,
offering voluntary prayers and giving voluntary charity.
It was narrated that Abu'l-Darda' (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Shall I not tell you something that is better than the
status of (voluntary) fasting, prayer and charity?" They said: "Yes."
He said: "Reconciling in a case of discord, for the evil of discord is
the shaver." Al-Tirmidhi said: It was narrated that the Prophet (peace
and blessings of Allaah be upon him) said: "It is the shaver, and I do
not say that it shaves hair, but that it shaves (i.e., destroys)
religious commitment."
Narrated by Abu Dawood, 4273; al-Tirmidhi, 2433. classedas hasan by
al-Albaani inSaheeh al-Tirmidhi.
Islam has permitted telling lies in order to achieve this great
purpose. So it is permissible for you to tell each party that the
other has said good things about them and praised them so as to
encourage reconciliation. This does not come under the heading of lies
that are haraam.
It was narrated from Umm Kalthoom bint 'Uqbah ibn Abi Mu'eet that she
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say: "He is not a liar who seeks to reconcile between people and
says good things." Narrated by al-Bukhaari,2490
Secondly:
For Muslims to forsake one another is a haraam action. You can remind
both parties of the texts which indicate that. These include the
following:
From the Holy Qur'aan:
(a) The verse in which Allaah says (interpretation of the meaning):
"And obey Allaah and HisMessenger, and do not dispute (with one
another) lest you lose courage and your strength departs, and
bepatient. Surely, Allaah is with those who are As‑Saabiroon (the
patient)"
[al-Anfaal 8:46]
(b) The verse in which Allaah says (interpretation of the meaning):
"And hold fast, all of you together, to the Rope of Allaah (i.e. this
Qur'aan), and be not divided among yourselves, and remember Allaah's
Favour on you, for you were enemies one to another but He joined your
hearts together, so that, by His Grace, you became brethren (in
Islamic Faith), and you were on the brink of a pit of Fire, and He
saved you from it. Thus Allaah makes His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.,) clear toyou, that you may
be guided"
[Aal 'Imraan 3:103]
From the Sunnah of the Prophet (peace and blessings of Allaah be upon him):
(a) It was narrated that Abu Hurayrah (may Allaah be pleased with
him) said: The Prophet (peace and blessings of Allaah be upon him)
said: "Do not hate one another, do not envy one another, do not
turnaway from one another. Be, O slaves of Allaah, brothers. It is not
permissible for a Muslim to forsake his brother for more than three
days."
(Narrated by al-Bukhaari, 6065; Muslim, 2559.
(b) It was narrated thatAbu Ayyoob al-Ansaari (may Allaah be
pleased with him) said: The Prophet (peace and blessings of Allaah be
upon him) said: "It is notpermissible for a Muslim to forsake his
brother for more than three days, each of them turning away when
theymeet. The better of themis the one who gives the greeting of
salaam first."
Narrated by al-Bukhaari,2757; Muslim, 2560.
(c) It was narrated thatAbu Hurayrah (may Allaah be pleased with
him) said: The Prophet (peace and blessings of Allaah be upon him)
said: "The gates of Paradise are opened on Monday and Thursday, and
everyone who does not associate anything with Allaah is forgiven,
except a man who has had an argument with his brother. It is said:
'Wait for these two until they reconcile, wait for these two until
they reconcile, wait for these two until they reconcile." Narrated by
Muslim, 2565.
Al-Nawawi said: "Wait for these two" means wait until they have
reconciled and love has been restored between them.
(d) It was narrated from Abu Kharaash al-Sulami that he heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say:
"Whoever forsakes his brother for a year, it is as if he has shed his
blood." Narrated by Abu Dawood, 4915. Classed assaheeh by al-Albaani
in Saheeh al-Targheeb, 2762.
These texts indicate that it is forbidden for a Muslim to forsake his
brother by not greeting him with salaam and by turning away from him
for more than three days, so long as that forsaking is not for a
shar'i reason and is not being done in order to achieve some purpose,
in which case it is permissible to forsake him for more than three
days.
See also question no. 21878
You have to remind these two disputing parties of these verses and
ahaadeeth. Try to reconcile their points of view, and encourage them
to forget their differences. You could address each of them directly,
or you could write these texts on a piece of paper and give it to them
to read.
We ask Allaah to help you to do that which is good.
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Praised Manners - Worshipping Allaah when young, and do thedevils try to gain power over a person who worships Allaah a lot?.

Iam young and like woshipping Allah After 12 in the midnite especially
when fasting but some ppl told me that when sombody prays alot or
worships Alllah alot then the jinn nd the shaitan tries to stop him is
this true? another question is that when young ppl worship Allah in
the youth it is like gold for them i would be very happy if u can tell
me more about it .
Praise be to Allaah.
Firstly:
We are very happy to learn of this good example of Muslim youth.
Whilst other youngsters think only of play and entertainment, and
spending their time in things that are of no benefit, along comes
thisgood example of Muslim youth who loves to worship Allaah, seek
knowledge, call others to Allaah and strive to learn the Qur'aan and
Sunnah. We congratulate you and pray that Allaah will make you
steadfast in adhering to His religion and will protect you and make
you a joy to your parents.
You should note that when the Shaytaan sees a person turning towards
his Lord, he tries to stop him. The Shaytaan has sworn to undertake
this evil mission, but Allaah tells us that he has no power over His
sincere slaves.
Allaah says (interpretation of the meaning):
"[Iblees (Satan)] said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them (mankind) on the earth, and I
shall mislead them all.
40. 'Except Your chosen, (guided) slaves among them.'
41. (Allaah) said: 'This is the Way which will lead straight to Me.'
42. 'Certainly, you shall have no authority over My slaves, except
those who follow you of the Ghaawoon (Mushrikoon and those who go
astray, criminals, polytheists, and evildoers)'"
[al-Hijr 15:39-42]
It should be noted that the Shaytaan can do no more than call people
to misguidance and make it look attractive to them. He has no power
over them to force them to do what he wants. So blame is attached only
tothose who respond to him.
Allaah says (interpretation of the meaning):
"And Shaytaan (Satan) will say when the matterhas been decided:
'Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme (Satan) as a partner with Allaah (by obeying me
in the life of the world). Verily, there is a painful torment for the
Zaalimoon (polytheists and wrongdoers)'"
[Ibraaheem 14:22]
Worshipping and obeying Allaah impedes the tricks and whispers of the
Shaytaan, and remembrance of Allaah (dhikr) is a strong fortress by
means of which Allaah protects the one who remembersHim from the plots
and wiles of the Shaytaan.
It was narrated from Anas ibn Maalik that the Prophet (peace and
blessings of Allaah be upon him) said: "When aman leaves his house and
says, 'Bismillaah, tawakkaltu 'ala Allaah wa laa hawla wa laa quwwata
illa Billaah (In the name of Allaah, I put my trust in Allaah, and
there is no power and not strength except withAllaah), it is said:
'You have been guided, takencare of and protected,' and the devils
turn awayfrom him. And another devil says to him: 'What you can do
with a man who has been guided, taken care of and protected?'"
Narrated by al-Tirmidhi, 3423; Abu Dawood, 5095; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
The Shaytaan has no power over a heart that knows Allaah, or over
physical faculties that have submitted to Allaahby doing acts of
worshipand obedience and by avoiding sin. The light ofobedience burns
the devils as the shooting stars burn their brethren.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Worship and obedience illuminate the heart and make it strong and
steadfast, until it becomes like a clear mirror, shining with light.
When the Shaytaan draws close, heis struck by its light like those who
try to eavesdrop (in the heavens) are struck by the shooting stars,
and the Shaytaan flees from this heart with more terror than a wolf
fleeing from a lion. End quote.
Al-Jawaab al-Kaafi, p. 64
Secondly:
Worshipping Allaah in one's youth is a sign thata person is good. The
Prophet (peace and blessings of Allaah be upon him) spoke of the great
virtue of a young man who grows up worshipping and obeying Allaah, and
said that he will be shaded by Allaah on the Day of Resurrection, the
Day when the sun will be directly over the heads of the people.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "There
are seven whom Allaah will shade with His shade on the Day when there
will be no shade but His…" among whom he mentioned, "a young man who
grew up worshipping Allaah." Narrated by al-Bukhaari,1423; Muslim,
1031.
Whoever keeps his physical faculties away from sin when he is young,
Allaah will protect him when he gets older. The Prophet (peace and
blessings of Allaah be upon him) saidto Ibn 'Abbaas when he was a
young boy: "Be mindful of Allaah and He will take care of you."
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
Whoever is mindful of Allaah when he is young and strong, Allaah will
take care of him when he is old and has become weak, and will bless
him with good hearing, eyesight, strength and reasoning. One of the
scholars who lived beyond the age of one hundred years and enjoyed
good strength and reasoning, jumped up in a lively manner one day and
was asked about that. He said: "I kept these physical faculties from
sin when Iwas young and Allaah has preserved them for me now that I am
old." The opposite also applies; one of the salaf saw an old man
beggingfrom people and said: "This is a weak man whoignored Allaah
when he was young, so Allaah is ignoring him now he has grown old."
End quote.
Jaami' al-'Uloom wa'l-Hukam, 1/186
So seek the help of Allaah in obeying Him and ask Him for more of His
bounty, and do not let anyone discourage you from following this path.
Beware of the devils among mankind and the jinn. We ask Allaah to help
you to remember Him and give thanks to Him and worship Him properly.
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Praised Manners - Will a woman be rewarded for her work in the home even if she does not intend to seek reward?.

If a woman works in her house without intendingto seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab
al-Eemaan (the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning): "Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet (peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon
him) said: "If a Muslim spends on his family, seeking reward for that
with Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet (peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

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