Transformation of cells into Different Organs is One of the Greatest Miracles in the World

Chromosomes coming from the parents exist in an egg cell newly
fertilized in the mother's womb. This cell starts dividing rapidly,
and the newly formed cells differentiate as they continue to divide.
They start to assume different tasks and reach the parts of the body
where they belong. That is to say, rather than remaining as lumps of
meat made up of similar cells, some of them become, for instance,
eye cells or others heart cells and go to their respective places.
Alternatively, if it is a skin cell, it covers the body.
During this stage of division, cells work and cooperate very closely
and meticulously like a very good working team. Each one of the
cells is aware of the entire plan and work in cooperation and
communication. How does such an advanced level of order and
coordination come true?
The answer to these questions are very explicit: Living beings are
created flawlessly and the artistry and might in their Creation
belongs to the Almighty Allah. In one verse of the Qur'an, Allah
states the following:
"He created the heavens and the earth with truth and formed you,
giving you the best of forms. And He is your final destination.
(Surat at-Taghabun, 3)
How do the cells know where they will go, which organ they will be
a part of and what will they accomplish there?
How do they interact with other cells in such harmony?
Proteins are Produced in Various Forms for Different Cells
While an embryo develops in the woman's womb, the DNA that would
make up the eyes of that embryo produce only the proteins related to
the eye. Similarly the DNA strands that make up the brain of the
embryo only produce the proteins related with the brain.
The important point here is the following: the DNA of any cell in
the body –whether it may be a bone cell, liver cell or a kidney cell-
contains all the information that make up all the organs of the
human being. However in all this information, only the related
proteins are produced. In other words, in every cell there exists
the information related to all organs in the body but not all the
proteins are produced. Only that protein of the related organ is
produced. For this end, histon, a special protein, covers the DNA in
order to prevent the production of unnecessary proteins. Today one
of the greatest secrets that baffle scientists is how histons in
the cells know which genes to suppress and which ones are allowed
to remain continue operating. That is because proteins are also
molecules that are made up of non-living atoms. It is evident that
unconscious and unintelligent atoms can not bring such a tremendous
creation into being.
The coordination during the restructuring of the Cells is ensured by
the DNA molecule that is devoid of any Intelligence and Conscience
DNA itself is neither a biochemist nor a super computer capable of
accomplishing trillions of calculations per second. DNA is simply a
molecule made up of carbon, phosphate, nitrogen, hydrogen and
oxygen.
Now let's think; each and every cell that multiplies by division
contains all the genetic information in a human being. That is to
say, every cell actually has the capability to make up the heart
muscle, a red blood cell or any other tissue of the body. Although
every cell has DNA, at different stages of development, only some
genes become active in different organs. For instance, kidney
formation and its functioning codes exist in each cell; but during
development only the related genes become active in this organ at
some particular times.
Who gives the order to divide and of being specialized in different
tasks following the division? Furthermore, how do the cells have
the sense of obeying these orders? How do they work in such
discipline and organization? It is obvious that none of these are
random systems that come into existence by chance. They all come
into existence by the might of our Lord. (Surat as-Sajda, 5)
The Perfection in the Creation of man is not Limited to Cells being at
the right place at the right time and Activating the Right Genes
Cells must also exist at the right stage of life in accurate
amounts. Some "maintenance" genes work in all cells at almost all
times. Other genes function only for a couple of hours and then
remain in standby mode until the next task. For instance, during
nursing milk production is accelerated by genes. Available
information is activated at the right time, in the right amount and
at the appropriate location. Evolutionists try to explain away such
planned, conscious, calculated and rational use of billions of
information existing in the DNA as "chance". However, attributing
the extraordinarily planned and organized incidents taking place on
the microscopic level to chance is an account without rhyme or
reason. Indeed evolutionists also acknowledge that they are still
quite unable to give an account for this differentiation of cells
and the flawless distribution of tasks in the cells. The
evolutionist microbiologist Ali Demirsoy admits this fact as
follows:
"That many cell groups with different structures and functions come
into existence from a fertilized egg could not be satisfactorily
explained so far." (Ali Demirsoy, Heritage and Evolution, Meteksan
Publishing, Ankara, 1984, p.158)
It is obvious that all these extraordinary incidents could not have
been the work of chance or the cell itself. Then to Whom does the
Might and Intelligence that administers all these incidents and
create them for a particular purpose belong? There is one single
answer to this: Our Lord, with His infinite mercy, created man in
his current flawless form and incessantly endows him with endless
blessings. In one verse of the Qur'an Allah relates thus:
He has given you everything you have asked Him for. If you tried to
number Allah's blessings, you could never count them. Man is indeed
wrongdoing, ungrateful. (Surah Ibrahim, 34)

Almighty Allah’s Artistic Detail That Gives Strength to Dental Enamel

The skull, ribs, arm and leg bones: In short, our entire skeletal
system is one of the strongest parts of our bodies. But the
skeleton, which Almighty Allah has charged with protecting such
vitally important organs as the brain, heart and liver, is not the
strongest part of the body. Contrary to what people think, the most
resistant part of our bodies is not our large and strong bones, but
the tiny teeth in our mouths. What makes our teeth so strong, and
also gives them their color and brightness, is enamel.
What makes enamel so strong?
How do cracks in enamel protect a tooth rather than damaging it?
Our teeth are known for their strength and hardness. For many years
we use our teeth to do things requiring a high resistance to
pressure, such as chewing and biting, yet they still maintain their
resistance for a very long time. It is dental enamel that gives our
teeth their resistance. Enamel is the hardest and most intensely
mineralized substance in the body, and is one of the four main
components of the teeth, alongside dentin, cementum and pulp. The
enamel covers the tooth as the external protective layer. Since it
contains no nerves, it is not sensitive. This feature of enamel is
certainly a great blessing from Almighty Allah on His servants
because if the enamel were full of nerves, then biting and sucking
and chewing would be very painful. That would make eating a
terrible torment. As with the example of dental enamel, Allah has
bestowed so many blessing on His servants that it is impossible to
generalize. This is revealed in verses:
" Is He who creates like him who does not create? So will you not pay heed?
If you tried to number Allah's blessings, you could never count
them. Allah is Ever-Forgiving, Most Merciful." (Surat an-Nahl,
17-18)
Almighty Allah Has Created Dental Enamel to Be Very Strong
Enamel, the hardest and most intensely mineralized part of the
body, is that visible part of the tooth and is supported by the
underlying dentin (dentin represents 75% of an adult human tooth, but
although having the density as bone, it is sensitive to light and
touch. When needed, the repair cells it contains can make new
dentin tissue) . The color of enamel can vary from ivory to
blue-white, depending on its mineral content. It consists of 97%
inorganic substances. These are calcium salts in the form of micro-
crystals. The rest is organic materials. The surface is covered with
a keratin-containing layer.
Scientists examining dental enamel discovered a highly detailed and
unique structure. That structure makes the enamel, and therefore
the tooth, hard. Although enamel looks smooth, it is not. On the
contrary, it has tiny, shallow cracks. These shallow cracks begin
at the bottom of the enamel and spread toward the surface. They
prevent the tooth from cracking by dispersing the pressure placed on
the enamel and thus make the enamel stronger and more resistant.
The sublime knowledge and detailed artistry in Almighty Allah's
creation of dental enamel also emerges in another way. Under normal
conditions, these lines in the dental enamel should grow every time
we put pressure on our teeth. But these cracks in the tooth
disappear thanks to a special healing process created by Almighty
Allah because while these cracks grow under pressure, organic
substances fill them up and thus prevent the cracks from deepening
and breaking the teeth. Our teeth should normally abrade away under
the erosive effect of the foods we eat and this structural
characteristic of the enamel. But thanks to Allah's sublime
creation, they are able to perform this difficult and lengthy task
in the very best way.
The Strength of Dental Enamel Is the Result of Almighty Allah's Omniscience
In their research into tooth development, scientists uncovered a
gene that reveals the sublime creative artistry of Almighty Allah
and the fine detail in that creation. That gene provides
instructions for dentin sialophosphoprotein (DSPP), which plays a
major role in the formation of the softer dentin inside the tooth.
This gene, which plays a crucial role in dental development,
produces only one protein. However, this protein divides into two
proteins with diametrically opposed functions, dentin sialoprotein
(DSP) and dentin phosphoprotein (DPP). DPP creates pitted and
chalky enamel leading to brittleness, while DSP increases the
hardness of enamel and its rate of formation. To put it another way,
as a result of the delicate collaboration between these two
proteins that complement one another, and operate in just the right
proportions, our teeth are neither too soft, nor so hard or brittle
that they break.
The perfect equilibrium between DSP and DPP reveals the sensitivity
in the critical dentin- enamel link because DSP, an active substance
in the protection of teeth and present in a thin lay at the
interface of enamel and dentin, is harder than all enamel. If the
level of this protein is increased, the teeth become more brittle.
Because in the same way that an excess of fluoride, which makes
teeth hard and protects against decay, will weaken the teeth, so an
excess of DSP has been shown to weaken the teeth and make them
brittle.
On the other hand, DPP is known to have a weakening effect on
teeth. Excessive levels of this protein will mean they decay and
fall out. However, as the result of the omniscience of Almighty
Allah, a very delicate balance has been established between DSP and
DPP. This balance is so sensitive that DPP, which seems to weaken
enamel, and DSP that increases hardness, together lead to perfect
tooth formation .
Through this sensitive balance between DSP and DPP, Almighty Allah,
who creates all things in specific measure and order, produces a
sound combination by ensuring that the soft dentin is covered by
the harder, ceramic-like dentin. Almighty Allah reveals in a verse
from the Qur'an that He creates everything with a specific measure:
"...Everything has its measure with Him." (Surat ar-Ra'ad, 8)
There Are Signs in Everything Created by Almighty Allah in a
Thinking Community
Our teeth and the enamel that represents a very small part of them
are created with many perfect details we may never have thought
about before. One can see this flawless creation everywhere in our
own bodies and at every point in the universe. Almighty Allah has
created human beings with systems and organs through which they can
be comfortable, feel no difficulties and easily meet all their
needs. The important thing is to reflect on these signs and to turn
to Allah, the Lord of all. Almighty Allah reveals this as follows
in a verse:
"In the creation of the heavens and earth, and the alternation of
the night and day, and the ships which sail the seas to people's
benefit, and the water which Allah sends down from the sky – by
which He brings the earth to life when it was dead and scatters about
in it creatures of every kind – and the varying direction of the
winds, and the clouds subservient between heaven and earth, there
are Signs for people who use their intellect." (Surat al-Baqara, 164)
Dental enamel has a far superior structure to ceramics. The crystal
structure of the salts in enamel, which contains large quantities of
carbonate, magnesium, sodium and potassium ions, make the tooth
more resistant to pressure. Scientists are today researching the
manufacture of materials inspired by nature.
How Is the Harmony between the Upper and Lower Teeth Established?
Enamel, the hardest substance in the human body, consists of 97%
mineral salts. Dental enamel is arranged in the form of hexagonal
apatite crystals. Calcium salts that enter the structure of the
enamel collect and crystallize, gradually dissolving into the
organic tooth outline. This accumulation starts in the mother's
stomach.
As the teeth come into being, millions of cells first store calcium
and then combine with one another to form a large block. The shape
of the block is again determined by the cells that constitute it.
At this point a miracle of creation takes place. For example, cells
in the lower palate know the kind of structure that the cells in
the upper palate, so far away from them, will produce. Both groups
of cells produce giant blocks such that each will fit the other. In
this way, when the jaw is closed a molar in the top of the jaw and
one in the bottom fit together perfectly. Any incompatibility would
feel most uncomfortable. But – apart from in the case of disease –
no such incompatibility ever happens, and the 32 calcium blocks in
this complex structures are built to fit one another to perfection.
It is obviously Almighty Allah who gives the cells that make up the
teeth, and indeed all other cells, their properties.

Hazrat Abu Bakr Siddiq (As) (571-634)

A fine representative of Islamic moral values throughout his life
and a close friend of our Prophet (saas), Hazrat Abu Bakr was born
in Mecca in 571.
He was the first Caliph of the era in Islamic history known as the
"Period of the Four Caliphs." With the Qur'anic moral values he
exhibited under all circumstances, he was an exemplary Muslim on
whom great successes were bestowed.
Hazrat Abu Bakr embraced Islam at a time when it was not yet being
preached openly.
From the moment he became a Muslim, he lived by Islamic moral
values in the most scrupulous manner.
He provided great material assistance and personal support to our
Prophet (saas) in his preaching work. With his devotion to, and
deep love of Allah, he was instrumental in many people becoming
acquainted with the moral values of Islam.
HAZRAT ABU BAKR'S CHARACTER
Hazrat Abu Bakr was known for his honesty even before embracing
Islam. He was a leading member of the Quraysh and took part in
meetings on important matters.
Hazrat Abu Bakr looked after blood money and debts, which were under
the control of people with elevated virtues chosen by the tribes,
who in turn determined the sums to be paid.
The Quraysh abided by his decisions on blood money and gladly paid
the sums determined by him.
Hazrat Abu Bakr spent his youth exhibiting highly superior moral
values, and was a close friend of the Prophet Muhammad (saas) even
before he received the prophethood. Since he was one of the first
people to heed the Prophet Muhammad's (saas) call after he received
the prophethood, the Prophet (saas) said to him:
"Abu Bakr heeded my call without any hesitation." (A Great History
of Islam from Its Birth to Present, Vol: 2 p: 31)
After embracing Islam, Hazrat Abu Bakr obeyed everything the
Prophet (saas) said and always maintained the bounds set by Allah.
Because of his honesty, loyalty and chastity our Prophet (saas)
referred to him as 'Al-Siddiq', meaning the Truthful One. With his
broad learning, profound knowledge of religious matters, sure
opinions and noble behavior, Hazrat Abu Bakr was an exemplary
Companion.
When his son Abdurrahman joined the pagans at the battle of Badr, he
fought against his son, and thus showed how he held earning Allah's
approval above all else.
HAZRAT ABU BAKR'S EXEMPLARY SPENDING OF HIS FORTUNE
Hazrat Abu Bakr spent his whole fortune in the cause of Allah. By
paying large sums of money to slave owners, he was instrumental in
the freeing of many Muslims taken captive by the Quraysh who wanted
to force them to return to pagan beliefs.
Hazrat Abu Bakr was active in commerce and Allah bestowed great
wealth and assets upon him. Since he spent his entire fortune on
spreading Islamic moral values, causing our Prophet (saas) to say
this about him;
"Abu Bakr is the leading figure when it comes to sacrificing all his
possessions. What an excellent friend Abu Bakr is. There is Islamic
love and brotherhood between us." (Bukhari, 8/Salat, 80)
Another account referring to how Hazrat Abu Bakr spent all he had on
Allah's path goes:
Urwa says:
"Aisha (as) told me: When he died, he left behind neither a dirhem
nor a dinar." (Nawawi, Tahdhib al-Asma wal Lugat, II,189 Ibn Hajar
al-Asqalani, al-Isaba fi tamyiz al-Sahaba IV, 279)
THE JOURNEY OF OUR PROPHET (SAAS) AND HAZRAT ABU BAKR (AS)
Our Prophet(saas) left his home on the night of the 27th Safar in the
14th year of his prophethood and went to the home of Hazrat Abu
Bakr. He and Hazrat Abu Bakr then left Mecca. Traveling south they
came to Mount Thawr and hid in a cave there. That cave in Mount
Thawr was known as "Athal." At that point, the pagans came right up
to the cave mouth. But our Prophet (saas) was in complete
submission to the destiny appointed for them by Allah.
If you do not help him, Allah did help him when the disbelievers
drove him out and there were two of them in the Cave.* He said to
his companion, 'Do not be despondent, Allah is with us.' (Surat
at-Tawba, 40)
When the pagans saw that a spider has spun a web over the mouth of
the cave, and that pigeons had built a nest and laid eggs there,
they assumed nobody was inside and left.
Hazrat Abu Bakr was the devoted friend who sheltered in that cave
alongside our Prophet (saas). He thus enjoyed the honor of
witnessing that miraculous event.
THE CALIPHATE OF HAZRAT ABU BAKR
Hazrat Abu Bakr never abandoned the Prophet Muhammad (saas) after
the migration, and carried the standard at the battle of Tabuk.
In the ninth year of the migration the Prophet (saas) charged him
with leading the Hajj caravan.
When our Prophet (saas) fell ill, he appointed him as his
representative to lead the Companions in prayer. And after the
Prophet's (saas) death, Hazrat Abu Bakr was chosen as Caliph. After
assuming the post of Caliph, Hazrat Abu Bakr addressed the people in
these important words:
"O People! I have become your ruler. Yet I am not the best of you.
If I do good things, help me. If I do wrong things, show me the true.
Honesty is certitude, but lying is betrayal. Even the weakest of
you is strong alongside me, so I will protect his rights. But even
the strongest of you is weak alongside me, so I will draw others'
rights from him." (Hazrat Muhammad and His Life, DIB Press, Ankara,
1996, p. 435)
With these words, Hazrat Abu Bakr summarized in the finest possible
manner the virtues that a ruler possessed of Islamic moral values must
have. He achieved much success throughout his brief caliphate of two
years:
Disputes began arising at intervals after the death of our Prophet
(saas), but he re-established the authority of the State by
bringing Muslims together again.
He initiated work on the collection and preservation of the Holy Qur'an.
He was instrumental in Islamic moral values spreading beyond the
Arabian Peninsula for the first time, to Syria, Palestine and Iraq.
He strove against false prophets and movements that had no place in
religious moral values. He thus ensured that Islamic moral values
remained as they were in the time of our Prophet (saas).
HAZRAT ABU BAKR TREATED THE PEOPLE OF THE BOOK WITH AFFECTION AND COMPASSION
Hazrat Abu Bakr said that the People of the Book should be treated
well, even in times of war. This moral value is very clear in an
address he made to his army:
"Do not betray your cause. Do not abandon mercy even in war. Do not
kill or persecute children, women or the elderly, and do not cut
down date and other fruit trees or kill sheep, goats and other
animals except in order to eat them. If you encounter people who
are praying in churches, leave them to their worship. If you are
offered food and drink, do not eat and drink without saying 'In the
Name of Allah'." (Ibn al-Athir, Al-Kâmil fi at-Tarikh II, 139)
THE SUPERIOR MORAL VALUES OF HAZRAT ABU BAKR IN THE WORDS OF OUR PROPHET (SAAS)
In a hadith from Abu-d Darda related by Bukhari, Prophet Muhammad
(saas) says: "It is certain that Allah sent me to you as a prophet,
but some people did not believe. But Abu Bakr said 'You have spoken
the truth!' and helped me with his life and possessions. You will now
leave this dear friend to me with this virtue, will you not?"
(Prophet Muhammad (saas) said this twice). (Political, Religious,
Cultural and Social Islam, Vol: 1 p: 269-270)
In another hadith related by Abu Huraira, the Messenger of Allah
(saas) said: "Apart from Abu Bakr, there are none whose goodness we
have not repaid. He has done such good things for us that Almighty
Allah will repay him on the Day of Reckoning... (A History of
Political, Religious, Cultural and Social Islam, Kayihan Press,
Hasan Ibrahim Hasan, Ziya Kazic, Ismail Yigit, Abdulkerim Ozaydin,
Idris Bostan, Fehamettin Basar Vol: 1, p: 270)

Fathwa, - Does someone who does not wear hijab go to hell?

Question:
If a girl doesn't wear hijab, does it mean that she will go to hell
even if she offers Salat, reads Quran regualrly, acts decently,
doesn't look at boys, doesn't gossip/babckbite etc? Will not wearing
hijab condem her to hell despite all her good attributes?
Answer:
The hijab is obligatory. Leaving the obligatory makes one sinful and
liable to being punished by Allah. Doing the obligatory, with the
intention of obeying Allah and seeking His pleasure, is an act of good
and deserving of eternal reward in the Hereafter, and an increase in
one�s spiritual rank�good in this life and the next.
While disbelief and rejection of faith leads to eternal punishment in
Hell, sins do not. Sins make one deserving of Allah�s punishment for a
period of time in Hell, but this punishment is not eternal. Nor does
it necessarily follow that one will be punished for every sin: Allah
can forgive any sins, even major, and good deeds and other matters can
wipe away sins.
It is obligatory to repent from sin. When one is weak, one should at
least turn to Allah and ask for the strength to do what is right, out
of a desire to seek Allah�s pleasure, and to be of those who love
Allah�for the lover seeks to obey the wishes of their Beloved in all
things.
And Allah alone gives success.

Fathwa, - Looking at lingerie catalogues to buy lingerie for one's wife...

Question:
A "respectable" scholar once said that it is permissible for men to
look at pictures of almost naked women wearing underwear in lingerie
catalogues for the sole purpose of buying lingerie for their wives. Is
this true? If yes, would this still be the case if the lingerie models
were posing in sexual and suggestive ways?
Answer:
Assalamu alaykum
It is not permissible to view almost naked women wearing underwear in
lingerie catalogues even for the sole purpose of buying lingerie for
one's wife. The ill and detrimental effects of this are far too great
for it to be permissible.
One of the duas of the Messenger (upon him be peace) was, "O Allah,
save us from immorality, the apparent and the hidden."
He says:"Come not nigh to shameful deeds. Whether open or
secret"(al-Qur'an 6:151)
He also says:"Nor come nigh to adultery: for it is a shameful (deed)
and an evil, opening the road (to other evils)"(al-Qur'an 17:32).
There may be a number of other sources for purchasing such gifts for
one's wife. For instance, certain catalogues or websites featuring
only the garments minus the models. However, rather than an all out
search for such, it may be simple to give the wife a gift card to a
department store and let her take care of it for him.
And Allah knows best.

Fathwa, - Can a sister teach tajwid to a group of brothers?

Question:
I am sister, and currently the head of our small Muslim Student
Society at university. Some of the brothers have asked if I could
teach them tajweed�there is simply no one to teach them on campus.
(Having studied tajwid and Qur�an extensively, I have been teaching
the sisters.) There are classes for brothers in the city itself, but
it is difficult to get there because our university is outside the
city itself. Should I agree?
Answer:
In the Name of Allah, Most Merciful and Compassionate. May His
abundant blessing and most perfect of peace be on His Beloved Prophet,
the best of creation, and his family, companions and followers.
Walaikum assalam wa rahmatullah,
It would be highly blameworthy for a sister to teach brothers
tajwid�it is not unlikely that it would be sinful for both teacher and
students. The upcoming answer, on a related issue, by Shaykh Munawwar
Ateeq explains the fiqh behind why it is not permitted for women to
sing, talk melodiously, or recite Qur�an with tajwid in front of men,
and why it is haram for the latter to listen.
To be blunt, it is reasonable to expect that the interest of at least
a few of the men would be more than spiritual or religious. Allah the
Knowing and Wise has forbidden not only sin itself but also the means
to sin, and has strongly emphasized caution when it comes to
male-female interaction.
The minimum obligatory tawjid is simply to be able to pronounce the
letters (unlike what some contemporary tajwid books claim). This can
be easily learned through anyone who can read Arabic. As for the art
of tajwid, it is a sunna�not an obligation. Precaution in matters of
interaction is given precedence over acting on recommended sunnas.
Why not arrange for a teacher from outside to come to campus, even if
requires paying for them? Surely the MSA could cover or subsidize the
cost of such classes�
And Allah knows best.

Fiqh of Inheritance, - Justice in Distribution

People in the time ofJaahiliyyah)pre-Islamic period of ignorance( used
to assign the inheritance of the deceased to the eldest among his
sons, excluding his young children, and women relatives like
daughters, wives, mothers and sisters; or give it to his brother or
paternal uncle, under the pretext that the children and women were too
powerless to protect the sanctities that should be protected, take
retaliation, gain booty )from wars( and fight the enemies. However,
Allaah The Almighty invalidated this pre-Islamic custom, and assigned
to women and children a share of the inheritance of the deceased, and
made their share an obligatory right, no matter how little or much the
inheritance might be, as shown in His statement )which means(:
}For men is a share of what the parents and close relatives leave, and
for women is a share of what the parents and close relatives leave, be
it little or much -- an obligatory share.{]Quran 4:7[
}Allaah instructs you concerning your children: for the male, what is
equal to the share of two females. But if there are ]only[ daughters,
two or more, for them is two thirds of one's estate. And if there is
only one, for her is half.{]Quran 4:11[
He Says about the inheritance of the mother )what means(:
}But if he had no children and the parents ]alone[ inherit from him,
then for his mother is one third. And if he had brothers ]or sisters[,
for his mother is a sixth.{]Quran 4:11[
About the share of the wife, He Says )what means(:
}And for the wives is one fourth if you leave no child. But if you
leave a child, then for them is an eighth of what you leave.{]Quran
4:12[
Allaah The Almighty accorded inheritance for women in the following way:
One daughter gets half the inheritance
Two or more daughters get two-thirds the inheritance
The mother gets one-third or one-sixth of the inheritance
The wife gets one-fourth or one-eighth of the inheritance
The half-sister from the side of the mother gets one-sixth
The full sister or the half-sister from the side of the father gets
half the inheritance, or half the share of her brother.
It must be borne in mind that all of this is accorded them as their
right, when they received nothing in the pre-Islamic days
ofJaahiliyyah.
Contrast this with the modern era ofJaahiliyyah, which is no better
than the ancientJaahiliyyahin many of its aspects, which gives room to
deprive men, women and children of their rightful inheritance, and
instead allows the owner of the inheritance to assign his property,
which Allaah The Almighty made a means of people's sustenance, to
animals.
The system of inheritance set by Islam is distinguished from all
modern human laws of inheritance in that Islam adopts a moderate
attitude -- between Communist socialism on one extreme, and capitalism
and other similar doctrines that call for complete freedom of a person
to dispose of his wealth according to his own whims on the other
extreme. Communist socialism, as outlined by Karl Marx, rejects the
principle of inheritance, and regards it as an erroneous act that
opposes the principles of justice. Thus, it gives nothing to the
deceased's offspring or next of kin.
Capitalism and its corresponding economic systems, on the contrary,
give the owner the full freedom to dispose of his property as he
likes. He has the right to deprive all his kith and kin of his
inheritance and bequeath it to a stranger, say, a friend or an
employee. A man or a woman, in Western societies, even has the right
to bequeath the whole or some of his/her property to a dog or a cat!
According to the Islamic system, inheritance is obligatory for both
the owner of the property and the heir as well. The owner has no right
to prevent any of his heirs from receiving his inheritance; and the
heir gets his share, with no need for a court judgment. In some
systems, the law affirms inheritance only with a court judgment, since
in their sight, it is optional and not compulsory to bequeath and
receive inheritance.
The Islamic system limits the right of inheritance within the sphere
of the family. It requires a sound relationship through blood or
marital relation, and sinceWalaa')allegiance of an ex-slave to his
ex-masters( resembles kinship, it was joined with the categories of
kinship. In this way, neither an adopted child, nor a child born out
of wedlock has the right to inheritance. Within the limits of the
family, the closest of kin, under Islam, is given preference, followed
by the next of kin to the deceased.
However, in the other systems, the case is quite different. According
to the Jews, for example, the heirs are the male sons, and the share
of the eldest is equal to the share of two brothers, whether the child
is legitimate or illegitimate. Moreover, the eldest son is not
deprived of his share even if he is born from an illegitimate
marriage.
According to the Western system, a stranger -- like a friend or an
employee – is eligible to receive inheritance, and the same applies to
the child born out of wedlock.
The Islamic system assigns to the young child a share from the
inheritance of his father equal to that of his eldest brother. Thus,
there is no differentiation between the fetus in the mother's womb and
the eldest son in a big family. The Islamic system also does not
differentiate between the eldest son and his brothers, as is the case
in the corrupted Jewish canon, and the British law. That is because
the young children might be in need of money to build their lives, and
to meet their living expenses, more than their older brothers who can
work and gather for themselves independent property.
The Islamic system also assigns a share of the inheritance to women.
The mother, wife, daughter, son's daughter, sister, and other women
relatives, have definite shares in the inheritance of the deceased, to
ensure them an honorable life, free from the humiliation of
destitution and mortification of poverty, unlike some systems that
deprive the women of inheritance under all circumstances. Some laws
previously deprived the wife of inheritance, and she was not given any
share in it. In the past, the Jews did not give women any portion of
the inheritance.
The Islamic system has made 'need' the basic criterion for preference
in inheritance. The deceased person's children need his money more
than his father because they are likely to face greater difficulty in
fulfilling their requirements, being young and at a stage where they
are beginning their life, unlike their grandfather. Moreover, the
duties and obligations of the son under theSharee'ah)legislation( of
Islam are more than those of his sister. He is the one required to
provide for himself once he reaches the age of maturity, and he is
also required to pay his wife her dowry, provide for her and for the
children. He is responsible for the expenses of education, medical
treatment, clothing…etc. In addition to this, he is required to
provide for his father or relatives if they are poor. However, the
girl is more likely to have someone to provide for her, and not the
other way round, since she will get married and will be the
responsibility of her husband.
These are some of the merits that distinguish the inheritance system
in Islam from the old and contemporary laws that were legislated by
human beings and that keep changing every now and then.

Fiqh of Inheritance, - Impediments of Inheritance

Just as there are causes by virtue of which two persons can inherit
from each other, there are also impediments that could hinder
inheritance between them. Those impediments might be summed up as
follows:
First impediment: Difference in religion
If the deceased follows a religion and the heir follows another
religion, the difference in religion between two persons impedes them
from inheriting from each other. Such difference in religion takes
several forms including:
The deceased is a Muslim and the heir is a disbeliever, say a Jew, a
Christian or belonging to any religion of disbelief. In this case, the
disbeliever does not inherit from his Muslim relative. There is no
difference of opinion over this fact among scholars in general, due to
the followingHadeeth)narration(:"No Muslim inherits
The deceased is a disbeliever and the heir is a Muslim. In this case,
the Muslim should not inherit )from the property of( his disbelieving
relative, according to the opinion of the majority of scholars, who
base their opinion on the previousHadeeth.
The deceased is a disbeliever, belonging to a particular religion, and
the heir is also a disbeliever, but belonging to another religion. In
this case, they should not inherit from each other, due to
theHadeeth:"No people belonging to two different religions should
inherit from each other."]Abu Daawood and
There are, indeed, juristic differences as to the classification of
religion. According to some scholars, disbelief as a whole is regarded
as one religion; and according to others, there are three religions
)apart from Islam(: Judaism is a religion, Christianity is a religion
and all other religions are regarded as one religion.
Second impediment: Killing
Killing is to commit an act that terminates the life of another
person. It means that the murderer never inherits from the murdered
person. If a son kills his father, he will not be entitled to inherit
his property.
It is well known that killing is of different kinds: for instance, the
murder with no just cause, the intentional killing, semi-intentional
killing, killing by mistake; and killing with just cause )like killing
in implementation of legal retribution(. However, scholars agree on
the fact that murder is among the impediments of inheritance, due to
theHadeeth:"The killer has nothing to inherit, and if he )the
deceased( has no heir, his heir should be the closest relative to him.
The killer inherits nothing."]Abu Daawood[
However, there is a difference of opinion among the scholars
ofFiqh)Islamic jurisprudence( as to whether or not some forms of
killing could impede the killer from inheriting.
Third impediment: Slavery
It is the state of being a slave to another. The slave never inherits
the property of the free man, since the slave does not possess
property.

Fiqh of Inheritance, - Causes of Inheritance

Inheritance in the IslamicSharee'ah)legislation( has three causes:
First cause: Marriage
Under Sharee'ah, marriage refers to the valid marital contract -- even
in the absence of meeting in seclusion between the spouses or sexual
intercourse between them. Both spouses inherit from each other, so
long as the marital contract is in effect between them. For example,
if a man divorces his wife and her'Iddah)post-marriage waiting period(
elapses, then there would be no mutual inheritance between them, due
to the termination of the marriage, which is the cause of inheritance.
However, if he divorces her during his fatal sickness and is accused
of having done so with the intention of preventing her from
inheritance, in this case, she inherits )her share of( his property
even )if he dies( after the conclusion of her'Iddah, and even if she
gets married to another person according to the opinion of some
scholars ofFiqh)Islamic jurisprudence(, by way of opposing the
wrongful husband and nullifying his purpose.
Second cause:Walaa')allegiance of an ex-slave to his ex-master(
This is a kind of kinship. If a master frees his slave, a kind of
relation calledWalaa')allegiance( starts to exist between them. It is
a favor done by the master to his slave out of his bounty, whereby he
brings him out of slavery to freedom.
Third cause: Real Kinship
Kinship is a connection between two persons by virtue of birth, be it
a close or far connection. Every man or woman with whom one has a
connection by birth, no matter how close or far, whether from the side
of the father or from the side of the mother, or from the side of both
together, is one's kin. This is the strongest cause of inheritance.
The heirs from among the kith and kin are divided into three divisions:
1-The ascendants: The deceased's father, grandfather )the father's
father(, up to all levels of similar relationships from the side of
the father; and the deceased's mother, and grandmother being related
to him/her through a male or a female heir.
2-The descendants: The deceased's sons and sons of his son down to all
levels, and his son's daughter down to all levels of her father.
3-Non-ascendant /descendant relations: They are the deceased's
siblings;whether they are full or half-brothers or sisters, the male
children of his/her full brothers and half-brothers from the side of
the father, his paternal uncles who are his father's full brothers, or
half-brothers from the side of the father up to all levels, the
paternal cousins down to all levels.
These are the three causes of inheritance agreed upon among scholars.
They deserve, in the presence of a sound mind and disposition, to be
causes of inheritance. There are other causes which are subject to
dispute, as to whether or not they are regarded as causes of
inheritance, likeBayt Al-Maalof the Muslims )Muslim treasury(, the
kith and kin who are not heirs, etc.

Dought & clear,- (description of the prayer) - It is not Sunnah to say du‘aa’ following an obligatory prayer, placing the right hand on the forehead.

There is a dua which is said by placing the right hand on the forehead
after farz namaz. I want to know the hadith related with this dua.
Praise be to Allaah.
What is proven from the Prophet (blessings and peace of Allah be upon
him) is that when he had finished praying, he would ask Allah for
forgiveness three times, then he would say: "Allaahumma anta as-salaam
wa minka al-salaam, tabaarakta yaa dhaa'l-jalaali wa'l-ikraam(O Allah,
You are as-Salaam (the One Who is free from all defects and
deficiencies) and from You is all peace, blessed are You, Possessor of
majesty and honour).
This is based on what has been explained previously in the answer to
question no. 104163
Secondly:
After searching we could not find any proof for the du'aa' mentioned
by the questioner that is said after the obligatory prayer when
placing the right hand on the forehead.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
There are some people who, after finishing the prayer, put their hands
on their foreheads for a while and they say that this is Sunnah. Is
what they say correct?
He replied: There is no basis for that as far as we know. There is no
basis for placing the hands on the forehead after prayer.
FromFataawa Noor 'ala ad-Darb.
And Allah knows best.

Dought & clear,- (description of the prayer) - How much did the Prophet (blessings and peace of Allah be upon him) recite in the obligatory prayers?.

How much did the Prophet (blessings and peace of Allah be upon him)
recite in the obligatory and naafil prayers?
Praise be to Allaah.
The Prophet (blessings and peace of Allah be upon him) used to recite
at length in Fajr and Zuhr prayer, a moderate amount in 'Asr and
'Isha', and briefly in Maghrib, in which he would recite short
soorahs.
He (blessings and peace of Allah be upon him) would sometimes recite
longer passages than this or he would make it shorter, according to
the situation.
It was narrated from Sulaymaan ibn Yasaar from Abu Hurayrah (may Allah
be pleased with him) who said: I never prayed behind anyone whose
prayer was more like that of the Messenger of Allah (blessings and
peace of Allah be upon him) than So and so. Sulaymaan said: He would
make the first two rak'ahs of Zuhr lengthy, and the last two shorter;
he would make 'Asr brief; in Maghrib he would recite the short soorahs
from al-mufassal; in 'Isha' he would recite medium-length soorahs from
al-mufassal; and in Fajr he would recite long soorahs from
al-mufassal.
Narrated by an-Nasaa'i (972); classed as saheeh by al-Albaani inSaheeh
Sunan an-Nasaa'i.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The lengthy soorahs of al-mufassal are from Qaaf (50) to an-Naba'
(78); from an-Naba' to ad-Duha (93) they are medium length; and from
ad-Duha to the end they are short.
End quote fromash-Sharh al-Mumti', 3/75
Ibn Battaal (may Allah have mercy on him) said: The scholars are
unanimously agreed that the longest of the prayers is the recitation
in Fajr… Then he quoted a number of reports from the Sahaabah (may
Allah be pleased with them)… Then he said: This difference of opinion
among the early generation indicates that they understood from the
Messenger that it is permissible to make the recitation in Fajr prayer
long or short, and that there is no set limit in that beyond which it
is not permissible to go. It may be, and Allah knows best, that those
among the Sahaabah who recited at length knew that the people praying
behind them were eager to make the prayer lengthy. But nowadays it is
more appropriate to make the prayer brief, because among the people
are those who are sick or elderly or who need to go about their
business, as the Prophet (blessings and peace of Allah be upon him)
said to Mu'aadh and as Maalik said there may be a man who wants to go
back to his work or who may be needed to help others when he is
praying Fajr and Zuhr, so it is recommended for the imam to recite a
short soorah. The same applies to the traveller; people praying behind
him may want him to keep it brief.
End quote fromSharh Saheeh al-Bukhaari, 2/385
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is best for the imam to seek to emulate the prayer of the Messenger
of Allah (blessings and peace of Allah be upon him) and the way in
which he led his Companions in prayer. Rather this is what is
prescribed and is what the Imams enjoined, as it is proven
inas-Saheehthat the Prophet (blessings and peace of Allah be upon him)
said to Maalik ibn al-Huwayrith and his companion: "When the time for
prayer comes, give the adhaan (call to prayer) and the iqaamah (call
immediately preceding the prayer), let one of you lead the other in
prayer and pray as you have seen me praying." And it is proven
inas-Saheehthat he used to recite in Fajr prayer something between
sixty and one hundred verses, which is between approximately one third
and one half of a juz', of which there are thirty. So he would recite
the lengthy soorahs of al-mufassal such as Qaaf (50), "Alif-Laam-Meem
tanzeel", and al-Mulk (67); and he would recite Soorat al-Mu'minoon
(23), as-Saaffaat (37) and so on… And sometimes he would make it
brief, either because he was travelling or for some other reason, as
he (blessings and peace of Allah be upon him) said: "I may start to
pray, intending to make it lengthy, then I hear the crying of a child
so I make it brief because of what I know of his mother's concern for
him." And it was narrated from him that he used to recite in Fajr
Soorat at-Takweer (81) and Soorat az-Zalzalah (99). So the imam should
usually do what the Prophet (blessings and peace of Allah be upon him)
usually used to do, then if there is a purpose to be served by making
it longer than that or shorter than that, then he should do so, as the
Prophet (blessings and peace of Allah be upon him) sometimes used to
do more than that or less than that.
And Allah knows best.

Dought & clear,- (description of the prayer) - Wording of the tashahhud and sending blessings on the Prophet (peace and blessings of Allaah be upon him).

I want to know the wording of the tashahhud in prayer, and how to send
blessings on the Prophet (peace and blessings of Allaah be upon him).
Praise be to Allaah.
The Messenger(peace and blessings of Allaah be upon him) encouraged us
to learn the rulings on prayer and how he(peace and blessings of
Allaah be upon him) prayed, so that we would follow his example in
that. He said: "Pray as you have seen me praying." Narrated by
al-Bukhaari (631).
Based on this, we must pay attention to learning this.
The wordings for the tashahhud and the blessings on the Prophet(peace
and blessings of Allaah be upon him) that have been narrated in
reports are many and various. It is best for the Muslim to recite all
of them, saying it in one form on one occasion and in another form on
another occasion, and so on, so that he will have done all the
sunnahs. He should not limit himself only to some of them. But if that
is too hard for him, then he should stick to what he is able to do,
and there is no sin on him in sha Allaah.
There follow some of the versions of the tashahhud and blessings on
the Prophet(peace and blessings of Allaah be upon him) that have been
narrated in proven reports from the Prophet(peace and blessings of
Allaah be upon him) in the prayer.
Ibn Mas'ood (may Allaah be pleased with him) recited the tashahhud as
follows:At-tahiyyaatu Lillaahi wa's-salawaatu wa't-tayyibaat,
as-salaamu 'alayka ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu.
As-salaamu 'alayna wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an
laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan 'abduhu wa
rasooluhu(All compliments, prayers and pure words are due to Allaah.
Peace be upon you, O Prophet, and the mercy of Allaah and His
blessings. Peace be upon us, and on the righteous slaves of Allaah. I
bear witness that none has the right to be worshipped except Allaah,
and I bear witness that Muhammad is His slave and Messenger).
Narrated by al-Bukhaari (6265) and Muslim (402).
Ibn 'Umar (may Allaah be pleased with him) recited the tashahhud as
follows:At-tahiyyaatu Lillaahi wa's-salawaatu wa't-tayyibaat,
as-salaamu 'alayka ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu.
As-salaamu 'alayna wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an
laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna
Muhammadan 'abduhu wa rasooluhu(All compliments, prayers and pure
words are due to Allaah. Peace be upon you, O Prophet, and the mercy
of Allaah and His blessings. Peace be upon us, and on the righteous
slaves of Allaah. I bear witness that none has the right to be
worshipped except Allaah alone with no partner or associate, and I
bear witness that Muhammad is His slave and Messenger).
Narrated by Abu Dawood (971) and classed as saheeh by al-Albaani.
The tashahhud of 'Umar was recited by him on the minbar in order to
teach the people: "At-tahiyyaatu Lillaahi, az-zaakiyaatu Lillaahi,
al-tayyibaatu Lillaahi, al-salawaatu Lillaahi. As-salaamu 'alayka
ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salaamu 'alayna
wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an laa ilaaha ill-Allaah
wa ash-hadu anna Muhammadan 'abduhu wa rasooluhu(All compliments are
due to Allaah, all pure things are due to Allaah, all pure words are
due to Allaah, all prayers are due to Allaah. Peace be upon you, O
Prophet, and the mercy of Allaah and His blessings. Peace be upon
us,and on the righteous slaves of Allaah. I bear witness that none has
the right to be worshipped except Allaah, and I bear witness that
Muhammad is His slave and Messenger).
Narrated by Maalik (204) and classed as saheeh by al-Albaani.
As for the wording of the blessings on the Prophet(peace and blessings
of Allaah be upon him), it is as follows:
"Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed.
Allaahumma baarik 'ala Muhammad wa 'ala aali Muhammad kama baarakta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed(O
Allaah, send prayers upon Muhammad and upon the family of Muhammad, as
You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You
are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings
upon Muhammad and upon the family of Muhammad as You sent blessings
upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy
of Praise, Full of Glory)."
Narrated by al-Bukhaari (3370).
"Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta
'ala aali Ibraaheem, wa baarik 'ala Muhammad wa 'ala aali Muhammad
kama baarakta 'ala aali Ibraaheem fi'l-aalameen, innaka hameedun
majeed(O Allaah, send prayers upon Muhammad and the family of
Muhammad, and send blessings upon Muhammad and the family of Muhammad,
as You sent prayers and blessings upon Ibraaheem and the family of
Ibraaheem among the nations; You are indeed Worthy of Praise, Full of
Glory)."

Regretting on the Day of Judgment in Hereafter (Akhirah) for not following Deen-e-Islam

Once, a group of people were traveling on rocks at night. A voice came
from the sky that whosoever picks up the rocks will regret and
whosoever doesn't pick up the rocks will regret. Now, the people were
confused. How can this be? Whether you pick up the rocks or not, you
will regret!
Anyway, some people picked up the rocks and some didn't. In the
morning when they reached their homes, they saw that the rocks turned
into diamonds. Now, those people who didn't pick up the rocks started
regretting saying, "If only we had picked up some rocks." Those people
who did pick some rocks also started regretting saying, "Why didn't we
pick up more rocks?" Both sides ended up regretting.
Dear Muslims, this same incident will take place with us on the Day of
Judgment. Those people who spent their time in useless things will
start regretting by looking at those who achieved a great position in
Paradise by spending their time in the way of Allah (SWT). Now, those
who did achieve a position in Paradise will start regretting by
looking at those who did more than them and are higher in status.
"Alas! If we had only done more to please Allah (SWT)."
Allah (SWT), the Majestic said: "And could you but see when the guilty
shall hang down their heads before their Lord: Our Lord! We have seen
and we have heard, therefore send us back, we will do good; surely
(now) we are certain." Noble Qur'an (32:12)
Imam Sadiq (as)said: All evil is placed in a house and its key is love
for this world. All good is placed in a house and its key is
abstinence in this world.

Islam: Death is a Beautiful Gift for a Believer and this worldly life is a preparation for Hereafter

According to an old fable, a man made an unusual agreement with Hazrat
Izraeel (pbuh) - the angel of death. He told Hazrat Izraeel (pbuh)
that he would be willing to accompany him (as though he had a choice)
only if Hazrat Izraeel (pbuh) would send him a notice well in advance.
The agreement was made. Weeks became months and the months into years.
One bitterly cold night, as the man sat alone thinking of his success
in life, Hazrat Izraeel (pbuh) tapped on his shoulder. "You are here
too soon" the man cried out. "You sent no messenger. I thought we had
an agreement!" Hazrat Izraeel (pbuh) whispered "Notice your hair, once
it was full and black, now it has streaks of silver in it! Observe
your face in the mirror and see the wrinkles. Yes! I have sent many
messages through the years! I have kept my part. I am sorry that you
are not ready for me but the order of Almighty Allah (SWT) cannot be
averted!"
Prophet of Islam, Muhammad (pbuh) said: You are not created for
annihilation and mortality, but you have been created for survival and
eternal living, and it is only by death that you are transferred from
this lodging to other housing.
The King and the Poor Man are equal after Death in this World:
There was a king who decided to take a tour of his country. As he
passed by different places, everyone rushed to see him. However, while
passing by a certain place, he noticed a poor old man who did not pay
any attention to the king's arrival and remained engaged in his own
activities.
The king went up to this poor man and asked why he did not join the
people to see him. The poor man replied, "Before you, there was
another king who once passed by this place. Everyone gathered to see
him as well. But, few days later he died and was buried in a place
nearby. A poor man also died during that time and was buried near the
king's grave. After some time, a strong flood passed through that area
causing those graves to overturn. As a result, the bones of the poor
man became mixed up with those of the king's. We could not
differentiate between them any longer. After seeing this, it does not
matter to me anymore as to who is a king and who is a beggar. In the
end, our home is the same."
Imam Zein elabdin (as)said: The world and its affairs will seem
insignificant for the one with great and cleric personality.
Imam Muhammad Bagher (as)said: To recognize the world insignificant is
the highest stage of certainty in faith.
The Hereafter - Ma'ad by Ayatullah Dastghaib Shiraazi (q.s.)