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Saturday, May 3, 2014

For children, - Significance and Importance of Bismillah: Stop from Jahannam



Prophet Muhammad (S.A.W.) has said that on the day of judgement there will be some people who will have to go to Jahannam (Hell) because of their bad deeds.
However, from these people, there will be some who had the habit of saying Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful) before they did anything or entered anywhere.
Thus, when they will be taken to Jahannam (Hell) by the angels, they will be very sad but they will say Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful) Allah will tell the angels - "STOP"
Allah will tell them that He cannot let someone who says Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful) calling Him Rahman and Rahim enter Jahannam (Hell).

Hazrat Mahdi (pbuh), - The events leading up tothe appearance of the King Messiah in Judaic Scriptures >>>SIGNS OF HAZRAT MAHDI (PBUH) IN THE TORAH AND OTHER JUDAIC SCRIPTURES



Belief in the coming of Hazrat Mahdi (pbuh)—Mashiach (Messiah) as Jews call him—is one of Judaism's fundamental beliefs. Ever since the 12th century, the Jews have regarded Rabbi Maimonides (or in Arabic, Ibn Maimun) as one of the greatest scholars of the Torah. Maimonides stated that of the 13th fundamental principles of Judaism, the 12th was"to believe in the coming of the Messiah [Hazrat Mahdi (pbuh)]."According to these principles, Jewish belief regarding Hazrat Mahdi (pbuh) is set out as follows:"I sincerely believe in the coming of the Messiah [Hazrat Mahdi (pbuh)], and even if his coming is delayed, I await his coming every day."
The Mishnah, the authorized explanation of the Judaic scriptures, describes the position of those who deny the coming of the Messiah—that is, of Hazrat Mahdi (pbuh):
Whoever does not believe in him, or does not await his coming, denies not only [the statements of] the other Prophets, but also [those of] the Torah and of Moshe (Moses [pbuh]), our teacher... (Maimonides, Mishnah Torah, Laws of Kings 11:1)
In addition, theShmoneh Esreiprayer, which Jews perform three times every day, also includes the prayer for the coming of Hazrat Mahdi (pbuh) to be close at hand. They recite this prayer in the expectation of Hazrat Mahdi (pbuh), for the restoration of justice as a requirement of religious moral values, for immorality, sin and evil to come to an end, and for the truth to prevail.This section contains those parts of the Torah that concern Hazrat Mahdi (pbuh) and that agree with the verses of the Qur'an and the hadiths of our Prophet (may Allah bless him and grant him peace).
The Events Leading up to the Appearance of Hazrat Mahdi (pbuh) in Judaic Scriptures
According to Jewish tradition, before the appearance of Hazrat Mahdi (pbuh) (or the Messiah, as they refer to him), there will be a huge moral collapse stemming from atheism. People's feelings of shame will decline. Pride and oppression will grow. No one will have any compassion, the devout will be reviled, and corruption and denial will spread. On the larger scale, there will be a succession of wars and oppression. Land will become increasingly less fertile, and the cost of living, famine and poverty will increase.
Some of the features of this period preceding the coming of Hazrat Mahdi (pbuh) are described in Judaic scriptures:
1.The appearance of portents in the End Times:
"And I... am about to come and gather all nations and tongues, and they will come and see My glory. I will set a sign among them..." [declares the Lord.] (Isaiah, 66:18-19)
"I am the Lord... See, the former things have taken place, and new things I declare; before they spring into being I announce them to you." (Isaiah, 42:8-9)
2.The spread of atheism:
The generation when the son of David [Hazrat Mahdi (pbuh)] comes... all the governments will be turned over to Minuth (will embrace the religion of the Minim [atheism]), and no preaching will avail... (Talmud, Sanhedrin 97a)
... [Even] the priests are godless; even in My Temple I find their wickedness," declares the Lord. (Jeremiah, 23:11)
The son of David [Hazrat Mahdi (pbuh)] will not come until the whole world is converted to the belief of the heretics. (Talmud, Sanhedrin 97a)
3.The reviling of the devout:
In the footsteps of the Messiah [Hazrat Mahdi (pbuh)]... fearers of sin will be despised, and truth will be lacking. (Talmud, Sotah 49b)
In the generation when the son of David [Hazrat Mahdi (pbuh)] comes... God-fearing men [will be] despised. (Talmud, Sanhedrin 97a)
In the generation when the son of David [Hazrat Mahdi (pbuh)] comes... he that departs from evil makes himself a prey... He who departs from evil will be dubbed a fool by his fellow-men. (Talmud, Sanhedrin 97a)
4. Admiration of the wicked:
In the generation when the son of David [Hazrat Mahdi (pbuh)] comes... an evil man will be honored. (Talmud, Sanhedrin 97a)
You who hate good and love evil. (Micah, 3:2)
5. Distancing from religious education:
The Messiah [Hazrat Mahdi (pbuh)] will not come... unless the disciples [who learn Allah's words] will decrease. (Talmud, Sanhedrin 97a)
6.Administrations turn their backs on religious moral values:
In the generation of Messiah's [Hazrat Mahdi's (pbuh)] coming... the Kingdom will be converted to heresy with none to rebuke them. (Talmud, Sanhedrin 97a)
In the footsteps of the Messiah [Hazrat Mahdi (pbuh)]... the government will turn to heresy, and there will be none [to offer them] reproof. (Talmud, Sotah 49b)
... The son of David [Hazrat Mahdi (pbuh)] will not come until the wicked kingdom of Rome [irreligion] will have spread [its sway] over the whole world for nine months... (Talmud, Yoma 10a)
7.Rulers are not competent:
And I will make children their chiefs, and foolish ones will have rule over them. (Isaiah, 3:4)
8. A rise in female leaders:
... A babe is their master, and women rule over them... (Isaiah, 3:12)
9. Leaders look to their own interests:
In the generation when the son of David [Hazrat Mahdi (pbuh)] comes... the leaders of that generation will have the nature of dogs. (Talmud, Sanhedrin 97a)
... Judges are wolves of the desert, they leave not a bone for the morrow. (Zephaniah, 3:3)
10. The wicked become strong:
... They strengthen the hands of evildoers, so that no one turns from his wickedness... (Jeremiah, 23:14)
... Their course is evil, and their force is not right. (Jeremiah, 23:10)
Her princes in the midst of her are roaring lions... (Zephaniah, 3:3)
11. No one is left to establish justice:
The son of David [Hazrat Mahdi (pbuh)] will not come until all judges and officers are gone... (Talmud, Sanhedrin, 98a)In the generation when the son of David [Hazrat Mahdi (pbuh)] comes... truth [will be] entirely lacking... (Talmud, Sanhedrin 97a)
12.Increasing poverty:
The son of David [Hazrat Mahdi (pbuh)] will not come... until the pockets will be empty... (Talmud, Sanhedrin 97a)
13. An increase in unfair earnings:
... The Lord enters into judgment against the elders and leaders of His people: "It is you who have ruined My vineyard; the plunder from the poor is in your houses. What do you mean by crushing My people and grinding the faces of the poor?" (Isaiah, 3:14-15)
In the generation in which the son of David [Hazrat Mahdi (pbuh)] comes... [There will be] plunderers and plunderers of the plunderers... (Talmud, Kethuboth 112b)
14. Hunger and famine:
... In the seven-year cycle at the end of which the son of David [Hazrat Mahdi (pbuh)] will come... the arrows of hunger will be sent forth... a great famine, in the course of which men, women, and children, pious men and saints will die. (Talmud, Sanhedrin 97a)
The son of David [Hazrat Mahdi (pbuh)] will not come until a fish is sought for an invalid and cannot be procured... (Talmud, Sanhedrin 98a)
15. The land becomes less fertile:
... The vintage shall fail, the ingathering shall not come. Smiting upon the breasts for the pleasant fields, for the fruitful vine; for the land of My people whereon thorns and briers come up; yea, for all the houses of joy and the joyous city. (Isaiah, 32:10-13)
... The seeds are shrivelled beneath the clods. The storehouses are in ruins, the granaries have been broken down... How the cattle moan! Even the flocks of sheep are suffering... for the grain has dried up... flames have burned up all the trees of the field. (Joel, 1:17-19)
The fields are ruined, the ground mourns; the grain is destroyed... grieve for the wheat and the barley, because the harvest of the field is destroyed. The vine is dried up and the fig tree is withered; the pomegranate, the palm and the apple tree—all the trees of the field—are dried up... (Joel, 1:10-12)
16. Drought:
The earth dries up and withers, the world languishes and withers... (Isaiah, 24:4)
... The pastures of the wilderness are dried up... (Jeremiah, 23:10)
The vine withers... (Isaiah, 24:7)
... The grain has dried up... the streams of water have dried up... (Joel, 1:18-20)
The vine is dried up and the fig tree is withered; the pomegranate, the palm and apple tree—all the trees of the field—are dried up... (Joel, 1:12)
17. Animals suffer:
How the cattle moan! The herds mill about because they have no pasture; even the flocks of the sheep are suffering... even the wild animals pant for you; the streams of water have dried up and fire has devoured the open pastures. (Joel, 1:18-20)
A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps. (Zechariah, 14:15)
18. A time of trial and tribulation:
The cry on the day of the Lord will be bitter the shouting of the warrior there. That day will be... a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness... (Zephaniah, 1:14-15)
"Therefore their path will become slippery; they will be banished to darkness and there they will fall. I will bring disaster on them..." declares the Lord. (Jeremiah, 23:12)
... In the generation when the son of David [Hazrat Mahdi (pbuh)] will come... and as for the rest [other than scholars], their eyes will fail through sorrow and grief. (Talmud, Sanhedrin 97a)
... The travails of the Messiah [Hazrat Mahdi (pbuh)]: "day" is written here... (Talmud, Shabbath 118a)
Let him [Hazrat Mahdi (pbuh)] come... When one goes out into the field and meets a bailiff, it is as though he had met a lion. When he enters the town, and is accosted by a tax-collector, it is as though he had met a bear. On entering his house and finding his sons and daughters in the throes of hunger, it is as though he were bitten by a serpent!... Ask you now, and see whether a man travails with child? Wherefore do I see every man [gever] with his hands on his loins, as a woman in travail, and all faces are turned into paleness? (Talmud, Sanhedrin 98b)
19. A succession of disasters:
In the generation when the son of David [Hazrat Mahdi (pbuh)] will come... Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended... (Talmud, Sanhedrin 97a)
When you see a generation overwhelmed by many troubles as by a river, await him [Hazrat Mahdi (pbuh)], as it is written, when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him [Isaiah, 59:19]; which is followed by, and the Redeemer [Hazrat Mahdi (pbuh)] shall come [Isaiah, 59:20]... (Talmud, Sanhedrin 98a)
In the generation in which the son of David [Hazrat Mahdi (pbuh)] will come... [there will be] test after test. (Talmud, Kethuboth 112b)
... A curse consumes the earth... (Isaiah, 24:6)
Whoever flees at the sound of terror will fall into a pit; whoever climbs out of the pit will be caught in a snare... (Isaiah, 24:18)
"When will the Messiah [Hazrat Mahdi (pbuh)] come?" He replied, "When darkness covers those people." "You curse me," he exclaimed. He retorted, "it is but a verse: For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall shine upon you, and His glory shall be seen upon you." [Isaiah, 60:2] (Talmud, Sanhedrin 99a)

Hazrat Mahdi (pbuh), - According to the Torah, the King Messiah will bring justice and peace to the world >>>



According to Islam, Judaism and Christianity, King Messiah [Hazrat Mahdi (pbuh)] who is among us now will be in search of justice, he will be a just ruler, he will rule with love and peace not with might and power, he will proclaim peace to all the nations, he will put an end to the wars, he will be in search with friendship, love and justice and will watch over the poor, he will put an end to oppresion and cruelty, he will be benevolent and humble. Some of the superior characteristics of the King Messiah [Hazrat Mahdi (pbuh)] who has been described in the Torah and the other Judaic scriptures are as follows:
RIGHTEOUSNESS will be his [Hazrat Mahdi's (pbuh)] belt, and FAITHFULNESS the sash around his waist. (Isaiah, 11:5)
... A SCEPTER OF JUSTICE will be the scepter of your [Hazrat Mahdi's (pbuh)] kingdom... (Psalms, 45:6-7)
... In judging, [Hazrat Mahdi (pbuh)] SEEKS JUSTICE ... (Isaiah, 16:5)
With RIGHTEOUSNESS he [Hazrat Mahdi (pbuh)] will judge the needy... (Isaiah, 11:4)
You [Hazrat Mahdi (pbuh)] LOVE RIGHTEOUSNESS , and HATE WICKEDNESS (Psalms, 45:7)
... WITH RIGHTEOUSNESS HE [Hazrat Mahdi (pbuh)] WILL JUDGE THE NEEDY. (Isaiah, 11:4)
... One from the house of David [Hazrat Mahdi (pbuh)]... WHO IN JUDGING SEEKS JUSTICE ... (Isaiah, 16:5)
... And He [Hazrat Mahdi (pbuh)] WILL STRIKE THE EARTH WITH THE ROD OF HIS MOUTH [that is to say he will influence the world with his words without weapons], and with the breath of his lips he will slay the wicked [that is to say he will paralyse them spiritually with his speech]. (Isaiah, 11:4)
The Spirit of the LORD will rest on him [Hazrat Mahdi (pbuh)]... and he will DELIGHT IN THE FEAR OF THE LORD (Isaiah, 11:2-3)
... [Hazrat Mahdi (pbuh) is] RIGHTEOUS AND HAVING SALVATION ... (Zechariah, 9:9)
"The days are coming," declares the Lord, "when I will raise up to David a righteous branch [Hazrat Mahdi (pbuh)]... who will... DO WHAT IS JUST AND RIGHT IN THE LAND ..." (Jeremiah, 23:5-6)
" NOT BY MIGHT NOR BY POWER, but by My Spirit ," says the Lord Almighty. (Zechariah, 4:6)
He [your king, Hazrat Mahdi (pbuh)] will PROCLAIM PEACE to the nations. His [Hazrat Mahdi's (pbuh)] rule will extend from sea to sea and from the River [Euphrates] to the ends of the earth. (Zechariah, 9:10)
His [Hazrat Mahdi's (pbuh)] great righteousness and the wonders that he will bring about will cause all peoples to MAKE PEACE WITH HIM and all lands to serve him... (Maimonides, Mishnah Torah, Sanhedrin, 10:1)
[In the days of the Messiah (Hazrat Mahdi [pbuh])]... BATTLES AND WARS WILL CEASE... THEY WILL NOT LIFT A NATION AGAINST NATION. (Maimonides, Mishnah Torah, Sanhedrin 10:1)
... For he [Hazrat Mahdi (pbuh)] WILL DELIVER THE NEEDY WHO CRY OUT, THE AFFLICTED WHO HAVE NO ONE TO HELP . (Psalms, 72:12)
He [Hazrat Mahdi (pbuh)] will have pity on the poor and needy, and THE SOULS OF THE NEEDY HE WILL SAVE . (Psalms, 72:13)
He [Hazrat Mahdi (pbuh)] will REDEEM THEIR SOUL FROM OPPRESSION AND VIOLENCE , and precious will their blood be in his sight. (Psalms, 72:14)
He [Hazrat Mahdi (pbuh)] will DEFEND THE AFFLICTED AMONG THE PEOPLE AND SAVE THE CHILDREN OF THE NEEDY ... (Psalms, 72:4)
... I will... make you [Hazrat Mahdi (pbuh)]... a light for the nations, to open eyes that are blind, to FREE CAPTIVES FROM PRISON AND TO RELEASE FROM THE DUNGEON THOSE WHO SIT IN DARKNESS . (Isaiah, 42:6-7)
His [Hazrat Mahdi's (pbuh)] GREAT RIGHTEOUSNESS and the wonders that he will bring about will cause ALL PEOPLES TO MAKE PEACE WITH HIM and all lands to serve him... (Maimonides, Mishnah Torah, Sanhedrin, 10:1)
He [your king] will PROCLAIM PEACE TO THE NATIONS . His [Hazrat Mahdi's (pbuh)] rule will extend from sea to sea and from the River [Euphrates] to the ends of the earth. (Zechariah, 9:10)
If a king [Hazrat Mahdi (pbuh)] will arise from the House of David... and REPAIR THE BREACHES [in the observances of Allah's Laws]... (Maimonides, Mishnah Torah, Laws of Kings 11:4)
... He [Hazrat Mahdi (pbuh)] will have PITY ON THE POOR AND NEEDY AND THE SOULS OF THE NEEDY HE WILL SAVE . (Psalms, 72:13)
... He [Hazrat Mahdi (pbuh)] SHALL NOT CRY, NOR LIFT UP, NOR CAUSE HIS VOICE TO BE HEARD IN THE STREET . (Isaiah, 42:2)
A BRUISED REED he [Hazrat Mahdi (pbuh)] WILL NOT BREAK, AND A SMOLDERING WICK HE WILL NOT SNUFF OUT . (Isaiah, 42:3)
... He [Hazrat Mahdi (pbuh)] WILL NOT FALTER OR BE DISCOURAGED TILL HE ESTABLISHES JUSTICE ON EARTH ... (Isaiah, 42:4)

Hazrat Mahdi (pbuh), - Statements on the suffering of Hazrat Mahdi (pbuh) in the Judaic Scriptures



Yefeth ben Ali, the Jewish scholar from 10th century gives an explanation of the Book of Isaiah in regard to the suffering of the King Messiah in his commentary of the Torah:
... to regard it as alluding to theThe Messiah, and as opening with a description of his [King Messiah’s] condition in exile, fromthe time of his birth to his accession to the throne : for the prophet [Isaiah] begins byspeaking of his being seated in a position of great honour, and then goes backto relate all that will happen to him during the captivity . He thus gives us tounderstand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly,that these trials will be sent upon him as a kind of sign, so that, if he findshimself under the yoke of misfortunes whilst remaining pure in his actions, hemay know that he is the desired one…
* S. R. Driver & A. Neubauer (editors). 1969. The Fifty-third Chapter ofIsaiah According to the Jewish Interpreters (2 volumes; New York: Ktav), pp. 19-20.The English translations used here are taken from volume 2. The original texts are involume 1. Cf. Soloff, pp. 107-09.
There is a very important passage in the very old book Pesikta , cited in the treatise Abkath Rokhel ( andreprinted in Hulsii Theologia Judai ca, where this passage occurs, p. 309):
When Elohim created the world... under the Throne of His kavod, and brought forth the being of the Messiah. He said to him: 'Will you heal and redeem My sons [servants] after 6000 years?' He [King Messiah] answered Him, 'I will.' Then Elohim said to him: 'Will you then also bear the punishment ... as it is written, “But he bore our diseases” [Yeshayahu 53:4]. And the Messiah answered Him; 'I WILL JOYFULLY BEAR THEM' (cf. Zohar, 2:212a).
Rabbi Moses Haddarshan states:
Immediately the Messiah, OUT OF LOVE, TOOK UPON HIMSELF ALL THOSE PLAGUES AND SUFFERINGS , as it is written in Yeshayahu 53, “ HE WAS ABUSED AND OPPRESSED .”
Zohar; is the fundamental piece of the knowledge of the Kabbalaand involves the mystical interpretation of the Torah.
Regarding the sufferings of Moshiach, we read in the notes of the Steinsaltz Edition of the Talmud:
According to Rashi, Rabbi Yehudah HaNasi and Daniel were suggested as possible Messiahs [by Rav, d. 247, see Sanhedrin 98b], for they were both totally righteous men and they both suffered severely from various afflictions .
* The Talmud , SteinhaltzEdition (New York: Randomhaus, 1999), notes p. 25, 26.
A righteous one suffering on behalf of the whole world is seen in the Zohar:
The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying (Isaiah 53:5), ‘ He was wounded for our transgressions, bruised for our iniquities …’
* Zohar, Numbers, Pinchus 218a; Driver and Neubauer, Zohar, Numbers, Pinchus 218a (English translation), p. 15.
The oppression on the believers in the end of times is described in the Zohar as such:
The seventy sounds of a woman in labor:
At that time, She is opened to give birth to Messiah. This is owing to the pain and distress of the pious, men of good qualities , sages of secrets of the Torah, people of humility and shame, of fear and love, of kindness, men of valor, fearing Elohim, truthful men, who despise bribes, for whom it is a time of poverty. This is what the sages of the Mishnah have explained. In the times in which the son of David will come, a valiant men will go circulating from city to city but will not be shown favor. Those that fear sin will be despised and the wisdom of scribes will be sullied. Truth will be absent... * Zohar, Acharei Mot: 36,Verse 213

Fathwa, - {Conflictsamong family members}, - Her husband prevents her from seeing her non-practicing family



Question
Salam Alaykom. My husband is preventing me from seeing my family. The reason why is because my dad and others do not pray but alhamdouillah they fast. Also the reason he is preventing me from seeing them is because no ladies wears the hijab- I am the only one that wears hijab alhamdouillah and they don't wear decent clothes; sometimes they wear shorts and other short clothes. My dad invited us for the 1st day of Ramadan to eat there and my husband refused. Also some of the food is not always halal, sometimes they buy the meat from american store. Also, I am trying to tell my dad about praying but he is still not praying. I miss my dad very much. And I only want to go there to see my dad so he doesn't get mad. I am not going there to be like them. Please advise as I really want to see my father- I really miss him. My husband doesn't want me to invite them for iftar because of the clothes they wear. Jazakallah Khayran.
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 Muhammadis His slave and Messenger.
We have already clarified in Fatwa 82969that the husband has the right to prevent his wife from seeing her parents and relatives if he has a sound religious reason for that, such as fearing that they will corrupt her. In this case she would be obliged to obey him.
Therefore, you are obliged to obey your husband and you may keep ties with your family by calling them on the telephone and the like.
However, if you think that your visit may have some positive effects and influence on them, then you may suggest that your husband accompanies you when you visit them.
May Allaah make you a cause for their guidance.
Allaah Knows best.

Fathwa, - {Conflictsamong family members}, - Distribution of a father's property between sons and daughters while the father is still alive



Question
dear brother the situation of the family has become very complicated, it is difficult to take a decision regarding how the property should be distributed. however to make the problem easy let me put it in a few questions: the property is still not divided, it has to go to five children. two sons and three daughters. 1. one brother died by accident recently. 2. another brother's family has got destroyed by family problems. The wife having relation with other man and sons beating with iron rods mercilessly to the father absolutely to cause pain and damage. he has no security to life due to his children and his inability to face the problems. he has lost his health, very weak, and fragile he is 60 years, his physical stature is such that he can be blown away with the wind. the wife and sons have robbed away all the money from him, taken away all the property which he has made, he is houseless although he has made two houses. she has already spent lot of money to make this man financally strong. suppose the property goes to my brother he is not able to safeguard nor he can enjoy. How should my father distribute the property. AsimaNusrath Associate Professor, Chairman Department of Studies in Geography, Manasagangotri,University of Mysore, Mysore 570006 Office : 0821 2419694 Mob : 09986 525716 home: 0821 2495716
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, is His slave and messenger.
It appears from the question that the father is still alive. If this is the case, then the matter depends on your father in dividing this money as he is its owner. Thus, if he wishes to divide it on his children as a gift and as a way of making them appropriate it while he is in good health, then this is permissible. However, if he wishes to divide it on them as inheritance, then this is not valid as he is still alive and a living person is not inherited.
In case he divides it as a gift, then the juristsdiffered in opinion whether or not he is obliged to divide it equally and justly between them; the most preponderant opinion is that he is obliged to do so. Moreover, they also differed in the matter of dividing it equally between them, the majority of the jurists are of the view that he should give the male the same share as the female, and this is the preponderant opinion. However, some juristsare of the view that he should give the male twice the share of the female like their share in the inheritance.
As regards his dead son, it is not valid to gift him because a dead person does not own. Nonetheless, your father may gift his grandchildren some of this money as a way of consoling them especially if they are needy; in which case, he should help them.
With regard to the son whom you mentioned in the question and whom you described to be unwell and weak, then if he is conscious, his share should be given to him, and he may be advised to keep his money with whomever can save it for him.
Concerning his wife, if what you mentioned about her is true that she has an affectionate relationship with another man, and that she stole the money of her husband, then it is an obligation to advise her and frighten her of Allaah and remind her to repent from this illicit and forbidden relationship especially if she is still in the bond of marriage with him; in which case, she is very sinful. She should be reminded to repent from being unjust to her husband and that she is obliged to give back the money to her husband unless he forgives her.
For more benefit, please refer to Fataawa 81356and 86527.
As regards the children, if you mean that they beat their father and they harm him, and this is really true, then this is very strange and it is a real tribulation. How could they do so while their father was the reason of their existence in this life? How could they do so while Allaah The Almighty joined His Rights with the rights of the father? How could they do so while Allaah The Almighty made it an obligation to be kind and dutiful to him )the father( and He forbade saying even an 'Uff' )a word of disrespect( to him? There is no doubt that this is a great evil and it is considered as them cutting ties with him.
For more benefit on being kind and dutiful to the parents and the prohibition of cutting ties with them, please refer to Fataawa 87019and 87856.
In any case, these children must be advised to fear Allaah The Almighty with regard to their father, and repent to Allaah The Almighty before they regret when it would be too late to regret. Indeed, in case of a person who cuts ties with his parents, Allaah The Almighty may speed up his punishment in this worldly life along with the punishment that awaits him in the Hereafter. The Prophetsaid: “There are two doors whose punishment are speeded up in this worldly life: injustice andcutting ties with the parents.” ]Al-Haakim, Al-Albaani: Sound[
On the other hand, if that man is weak and he cannot protect himself, it is an obligation on whoever is able to protect him and defend him, to do so. The Prophetsaid: “Support your brother regardless of whether he is the oppressor or the oppressed.” A man ]a Companion[ said, “O, Prophet of Allaah: we understand that we should support him if he is oppressed, but how should we support him if he is an oppressor?” Thereupon, the Prophetsaid: “By preventing him from oppressing others, and this is supporting him.” ]Al-Bukhaari and Muslim[Al-Khaadimisaid in his book Bareeqah Mahmoodiyyah, “Supporting the oppressed is a communal obligation if this can be done.”
Allaah Knows best.

Fathwa, - {Conflictsamong family members}, - Husband is required to spend on wife and children and the wife hasthe right to live in separate house



Question
Assalamualaikum...I am married for the past 10 months...alhumdulillah my husband so far is co operative...i used to work as a teacher but now tat i m 8 months pregnant,he has asked me to take leave.i m in my mom s place till the delivery cuz my mom in law said the first baby delivery charges shd be borne by my dad..ens to whatever she says...she wanted to have a ritual during the seventh month,which i refused n she dint speak to me for a week bcoz of the refusal...now tat i m here at my mom s place..all the expenses out there are borne by my husband)he n his younger bro earn in tat house,dad in law is retired,there are two more younger teenage broz n a married sis wit husband)they ve a house of their own, he earns a handsome salary,still they prefer staying here( n two kids(cuz the younger bro is getting married,he needs to save his salary for his wedding ..Before when i used to work,my salary would also go in the family expenses..now tat i ve taken leave,i don contribute...and wen i m here my husband doesnt gimme a sngle penny for my medicine or doc visits..and now they re indirectly pointing out expensive huge hospitals to have me deliver over there... my question is.... 1.is he right in spending all of his salary on his family? 2.am i right in asking my father to bear my delivery expenses )he has no prob whatsoever,but still..(? 3.do i not have the right to save at least something from my own salary? I am really tensed on these matters cuz whatever my husband earns,goes in the family expenses,when he has a bank loan to repay..no one is bothered about that,if i remind him about it ,i am asked to get it from my father...very very disturbed....kindly help me...in the light of Quran and Sunnah.. jazakallah khair....
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, is His slave and messenger.
The husband is Islamically required to spend on his wife and his children and the wife is not obliged to spend on herself or her husband let alone spending on the family of her husband. If the husband carries out his obligation towards his wife and children, it becomes permissible for him to spend on his family or on other people as this is an act of goodness and kindness. However, it is not permissible for him to be negligent on the rights of his wife. It is confirmed that‘Abdullaah ibn ‘Umarnarrated that the Prophetsaid: “It is enough a sin for a person not to provide means of sustenance to those whom he is obliged to support.” ]Abu Daawood[
Besides, whatever money the wife earns, it is her own money; she may spend of it if she so wishes and she may save it if she so wishes.
For more benefit, please refer to Fataawa 85012and 31645.
Nonetheless, you should not ask your parents to spend on you and this is not an Islamic obligation on him. Moreover, according to the preponderant view of the juriststhe expenses of delivery ]giving birth[ are an obligation on the husband as we clarified in Fatwa 165373.
Finally, it should be noted that the wife has the right to be in a separate house and she is not obliged to live with the relatives of her husband unless there in space in the house in a way that the husband allocates a portion of the house that has separate amenities for his wife.
Allaah Knows best.

Qur'an Related, - Conclusion



Throughout history, people to whom Allah sent messengers and prophets demanded miracles so that they could see something extraordinary that would convince them to believe. Allah graced some of the prophets with the power to perform miracles; He helped them, thereby enabling them to proclaim His message and engage in a clash of ideas with all sorts of unbelievers. However, people of conscience and intelligence do not need a miracle in order to believe, for those with understanding see everything as an evident proof of His existence.
Even though all of creation is filled with signs of Allah's existence and wondrous creative power, some people continue to demand at least one miracle. But their real intention is not what it seems, for instead of believing in these miracles, they falsely accuse those who perform them of such things as witchcraft or corruption.
They have sworn by Allah with their most earnest oaths that if a Sign comes to them, they will belive in it. Say:
"The Signs are under Allah's control alone." What will make you realize that even if a Sign did come that they would still not believe? We will overturn their hearts and sight, just as when they did not believe in it at first, and We will abandon them to wander blindly in their excessive insolence. Even if We sent down angels to them, the dead spoke to them, and We gathered together everything in front of them right before their eyes, they would still not believe, unless Allah willed. The truth is that most of them are ignorant. (Surat an-An'am: 109-111)
As Allah proclaims, those without faith who insist on seeing miracles do not really want to believe; rather, they want to test the prophets by making things difficult for them. In their own shallow minds, they want to show that the prophets are liars so that they can excuse their own rebelliousness. Such people do not believe even in a miracle when they see one; they simply increase their accusations that they have been bewitched.
When they see a Sign they only laugh with scorn. They say: "This is just downright magic." (Surat al-Saffat: 14-15)
If they see a Sign, they turn away saying: "There is no end to this witchcraft!" (Surat al-Qamar: 2)
It is a grace from Allah that many people have their faith strengthened by miracles. But people of conscience and intelligence believe in Allah because of the extraordinariness of creation, and thus do not expect a special miracle from the prophets. If the Lord manifests Himself in certain miracles, they see such events as blessings that stir up eager enthusiasm in them and strengthen their resolve. Throughout history, unbelievers have never expected such a thing and, as a result, have lost much. In order to find an excuse for their rebelliousness, they have disregarded the truths announced by the prophets in their search for something extraordinary. The Lord says that He could make these people submit to Him with just one miracle: "If We wished We could send down a Sign to them from heaven, before which their heads would be bowed low in subjection" (Surat al-Shu'ara': 4). But all things happen according to what is required by the nature of this world as a place of testing.
The miracles of our Prophet (saas) are a source of great joy for all Muslims. They increase the believers' faith and cause them to be more enthusiastic in their attachment to the sublime Qur'an.
They said, 'Glory be to You!
We have no knowledge except what You have taught us.
You are the All-Knowing, the All-Wise.'
(Surat Al-Baqara, 32)

Qur'an Related, - Damming the Euphrates



Soon the river Euphrates will disclose the treasure [the mountain] of gold. So, whoever will be present at that time should not take anything of it. (Sahih al-Bukhari.)
Other hadiths reveal important information on this subject:
The Messenger of Allah (saas) said: "The Hour will not come to pass before the river Euphrates dries up to unveil the mountain of gold, for which people will fight. Ninety-nine out of 100 will die [in the fighting], and every man among them will say: 'Perhaps I may be the only one to remain alive.'" (Sahih al-Bukhari, Sahih Muslim.)
The Prophet (saas) said: "The Euphrates reveals the treasures within itself. Whoever sees it should not take anything from it." (Al-Muttaqi al-Hindi, Al-Burhan, 28.)
Damming the flow of water in the Euphrates and the emergence of a treasure as valuable as gold are both mentioned in many hadith collections.
Let's examine some important statements revealed in the hadiths one by one:
The Messenger of Allah (saas) said: "The Hour will not come to pass before the river Euphrates dries up and unveils the mountain of gold." (Sahih Muslim.)
(1)… the river Euphrates dries up …
As-Suyuti mentions this hadith as "the stopping of water." The Keban dam, built in 1975, has accomplished this.
(2)… unveils the mountain of gold…
The surrounding land has become as valuable as gold for various reasons, for the Keban dam has enabled electricity production and higher soil fertility through irrigation and transport facilities. The Keban and other dams lining the Euphrates resemble a concrete mountain, and wealth as valuable as gold comes out of it. Therefore, they take on the properties of"the golden mountain."(Allah knows the truth.)
Our Prophet (saas) also gave other information about this time, which can be found in Harun Yahya's The Signs of the Second Coming of Jesus, The End Times and the Mahdi, Signs of The Last Day, and other books. Among these signs are the following: lunar and solar eclipses during Ramadan, the rise of a comet, storming the Ka'bah and the subsequent bloodshed, sighting a flare in the east, a sign coming out of the Sun, the beginning of widespread slaughter, the killing of the rulers of Damascus and Egypt, the enslavement of the Egyptians, the destruction of great cities, the rebuilding of ruined places, the fourth peace and Arab-Israeli peace agreement, the destitution of the Iraqi people, the burning of Baghdad, an embargo against Iraq and Damascus, the restructuring of Iraq, confusion and disorder in Damascus as well as in Iraq and Arabia, conflict between Muslims and Jews, the killing of innocent children, pervasive corruption, religious prohibitions gaining acceptance, open denial of Allah, increasing numbers of earthquakes, the collapse of moral values, an increase in urbanization, the greening of deserts, and the appearance of false messiahs.
These are only a few of the signs. Since our Prophet's (saas) death, they have been observed at various times and in different places. However, since 1400 AH, all of them have occurred in the same period one after another. This means that another of his predictions has come true:
Signs following one another, like the pieces of a necklace falling one after the other when its string is cut.103
1. Hürriyet Daily, 04.11.1973, The Great Euphrates Came to a Halt Where it was Born

Discover Islam, - Scientific pride and prejudice

Evolution scientists pass off personal prejudices as scientific truth
Most people accept everything they hear from scientists as strictly
true. It does not even occur to them that scientists may also have
various philosophical or ideological prejudices. The fact of the
matter is that evolutionist scientists impose their own prejudices and
philosophical views on the public under the guise of Science. For
instance, although they are aware that random events do not cause
anything other than irregularity and confusion, they still claim that
the marvelous order, plan and design manifested in the Universe and in
living organisms arose by chance.
For instance, such a biologist easily grasps that there is an
incomprehensible harmony in a protein molecule -- the building block
of life -- and that there is no probability that this might have come
about by chance. Nevertheless, he alleges that this protein came into
existence under primitive earth conditions simply by chance, billions
of years ago. He does not stop there; he also unhesitatingly claims
that not only one, but millions of proteins were formed by chance and
then incredibly came together to create the first living cell.
Moreover, he defends his view with a blind stubbornness. This person
is an "evolutionist" scientist.
If the same scientist were to find three bricks resting on top of one
another while walking along a flat road, he would never suppose that
these bricks had come together by chance and then climbed up on top of
each other, again by chance. Indeed, anyone who did make such an
assertion would be considered insane.
How is it possible that people who are perfectly capable of assessing
ordinary events rationally, adopt such an irrational attitude when it
comes to thinking about their own existence?
It is impossible to claim that this attitude is adopted in the name of
science: Science requires taking both alternatives into consideration
wherever there are two alternatives equally possible concerning a
certain case. If the likelihood of one of the two alternatives is much
lower, for example if it is only one percent, then the rational and
scientific thing to do is to consider the other alternative, whose
likelihood is 99 percent, to be the valid one.
Let us continue, keeping this scientific basis in mind. There are two
views that can be set forth regarding how living beings came into
existence on earth. The first is that all living beings were created
by Allaah in their present complex structure. The second is that life
was formed by unconscious, random coincidences. The latter is the
claim of the theory of evolution.
When we look at scientific data, that of molecular biology for
instance, we can see that there is no chance whatsoever that a single
living cell -- or even one of the millions of proteins present in
this cell, could have come into existence by chance, as evolutionists
claim. As we will illustrate in the following chapters, probabilistic
calculations also confirm this many times over. Hence, the
evolutionist view on the emergence of living beings has zero
probability of being true.
This means that the first view has a "one hundred percent" probability
of being true. That is, life has been consciously brought into being.
To put it in another way, it was "created". All living beings have
come into existence by the design of a Creator exalted in superior
Power, Wisdom, and Knowledge. This reality is not simply a matter of
conviction; it is the normal conclusion that wisdom, logic and science
take one to.
Under these circumstances, our "evolutionist" scientist ought to
withdraw his claim and adhere to a fact that is both obvious and
proven. To do otherwise is to demonstrate that he is actually someone
who is sacrificing the spirit of scientific inquiry to further his own
particular philosophy, ideology and dogma rather than being a true
scientist.
The anger, stubbornness and prejudices of our "scientist" increase
more and more every time he confronts reality. His attitude can be
explained with a single word: faith.Yet it is a blind superstitious
faith, since there can be no other explanation for such blatant
disregard of all facts that leads to a lifelong, fanatic allegiance to
the preposterous scenario constructed wholly in his imagination.
The Quran appeals to "men of knowledge" to exercise their faculties
and appreciate the wonder of Allaah's creation in the world around
them and within themselves. It is a sad reflection on the manifest
unbelief of modern times, that evolution scientists are using the
intellect and senses that Allaah has granted them to do just the
opposite : negate the wonder of His creation. By disguising their
delusions of grandeur as scientific theories, evolution scientists are
doing a great disservice to the true spirit of scientific inquiry.

Discover Islam, - Justice: Islam's ultimate value

Allaah The Almighty Says )what means(:"And the heaven He raised and
imposed the balance. That you not transgress within the balance. And
establish weight in justice and do not make deficient the
balance."]Quran 55:7-9[
These verses of the Quran, which are mentioned in the
chapterAr-Rahmaan, or")God( the All-Merciful" stand out in their
emphasis of the importance of justice because they unite justice with
the important theological principle of Allaah'sKhalqandAmror His
"Creation and Command." These verses make justice both the basis of
the creation and its source of continuity )by commanding justice(.
This is true because, in essence, the balance is the symbol of justice
and its means of realization at the same time.
Heavens and earth were originally created with justice in a balanced
way and they can only )or were meant to( continue with it. Muslims
accepted this magnificent guidance and ultimate value of life, more
than 1400 years ago. The great Commentator of the Quran, Imaam Abu
Ja'far At-Tabari )d. 310 AH( expounded the aforementioned verses,
saying,"Allaah created Heavens and Earth by )and in( justice so that
all things in them exist )and interact( by )and in( justice."
And there is not a single nation, past or present, but that it has
asserted its claims of honoring justice and being just. Yet, the
justice they claimed, at times, meant nothing more than what the
"powers that be" wanted. Or sometimes justice represented what is
recognized and utilized by a majority or a certain religion or
ethnicity. What humans mean by justice, in other words, may differ in
its meaning and means from one nation to another. It is interesting to
note that Socrates )killed in 339 BC( defined justice as the, "Will of
the powerful," and it is also interesting that this applies the vast
majority of the time in situations when religious values are absent or
weak. It is even more interesting that some of the theories man has,
overtime, developed using 'rationality' and empiricism, and which
exceedingly tilt the balance of justice in favor of the powerful or
the rich, still flourish in modern times and continue to find
advocates or even unabashed supporters who will kill or die for them.
In one of the 100 or so verses which deal with theessentials of
justice and fairness, the Quran tells us of this perversion of justice
that sometimes occurs in the course of human events. Verse 25 of the
chapter )57(Al-Hadeed,"the Iron," pregnant with meanings and profusely
poignant, lay bear the reality about the roots of injustice among
people. Many people mention being motivated by hearing this verse
recited just once. Allaah Says )what means(:"We have already sent Our
messengers with clear evidences and sent down with them the Scripture
and the balance that the people may maintain ]their affairs[ in
justice. And We sent down iron, wherein is great military might and
benefits for the people, and so that Allaah may make evident those who
support Him and His messengers unseen. Indeed, Allaah is Powerful and
Exalted in Might."]Quran 57:25[ So many points of benefit, so much to
learn and live by. For one, the balance of justice is mentioned along
with the Books, guidance from Allaah, to indicate that true justice
needs a compass to save itself from relativism and free judgment from
personal drive. This also means that the interpretation of Allaah's
Guidance must be free from whims and ignorance, and this effort to
free one's self from whims and ignorance is what Muslim scholars--who
are the interpreters of Allaah's Final Message-- termIjtihaad. Thepoint
is that Allaah's Guidance entails that only people of knowledge who
are able and honest may interpret Divine texts. Ignoring this
prerequisite has led--in many times and places--to gross justifications
and evil consequences. Without this guidance, man has done enough to
give Socrates' definition of justice precedence over any other.
Another point worthy of our attention here is the fact that Allaah is
reminding us that He has provided the messengers with iron to go along
with the guidance and the command to establish justice. Man has known,
for untold centuries, that he cannot institute justice in almost any
walk of life, or protect justice whenever needed, without the power of
iron.
But the intent of the message of this verse is unambiguous.
Allmessengers from Allaah, who were sent to various nations throughout
history, came with the very same message.
The implication of this is so profound, especially for today's Muslims.
We must acknowledge and respect that loving and establishing justice
is a human trait, not an attribute of the Muslim Ummahalone. In fact,
our scholars have long asserted, based on the aforementioned verses
among many others, that Allaah grants supremacy to a just government
or nation even though it may be disbelieving, and He takes away
supremacy from an unjust government or nation even though it may be
believing. This is how just the Islamic worldview is.
And a Muslim would not be completely truthful to his belief without
accepting this view. Muslims should support justice and those who seek
it and they should feel happy every time justice triumphs.
But judging by the current situation of most Muslim countries and
communities around the world, itis not difficult to see that we have
strayed from justice.
To lure itback home, we need to mend our ways and make them coincide
with the guidance of ourKitaab)the Quran( first.

Discover Islam, - Scientific finds versus speculations of evolutionists

The teeth and claws of Archaeopteryx are no indication that they are
descendants of dinosaurs.
The two important points evolutionists rely on when alleging
Archaeopteryx to be a transitional form, are the claws on the bird's
wings and its teeth.
It is true that Archaeopteryx had claws on its wings and teeth in its
mouth, but these traits do not imply that this living creature bears
any kind of relationship with reptiles. Besides, two bird species
living today, Taouraco and Hoatzin both have claws to hold on to
branches. These creatures are fully birds with no reptilian
characteristics. That is why it is completely groundless to assert
that Archaeopteryx is a transitional form just because of the claws on
its wings.
Neither do the teeth in Archaeopteryx's beak imply that it is a
transitional form. Evolutionists make a purposeful trickery by saying
that these teeth are characteristic of reptiles. However, teeth are
not a typical characteristic of reptiles only. Today, some reptiles
have teeth while others do not. Moreover, Archaeopteryx is not the
only bird species that has teeth. It is true that birds with teeth do
not exist today, but when we look at fossil records, we see that both
in the same age as Archaeopteryx and afterwards, and even until fairly
recently, a distinct bird genus existed that could be categorized as
"birds with teeth".
The most important point is that the teeth structure of Archaeopteryx
and other birds with teeth are totally different from that of their
alleged ancestors, the dinosaurs. The famous ornithologists Martin,
Steward and Whetstone observed that Archaeopteryx and other birds with
teeth have teeth with flat top surfaces and large roots. Yet, the
teeth of theropod dinosaurs, the alleged ancestors of these birds, are
protuberant like a saw and have narrow roots.
The researchers also compared the wrist bones of Archaeopteryx and
their alleged ancestors, the dinosaurs and observed no similarity
between them.
The studies of anatomists like Tarsitano, Hecht and A.D. Walker
revealed that some "similarities" asserted to have existed between
this creature and dinosaurs as put forward by John Ostrom, a prominent
authority who claims that Archaeopteryx evolved from dinosaurs, were
in reality misinterpretations.
All these findings indicate that Archaeopteryx was not a transitional
link but only a bird that fell into a category that can be called
"birds with teeth."
Archaeopteryx and other ancient bird fossils
While evolutionists have for decades been proclaiming Archaeopteryx to
be the greatest evidence for their scenario concerning the evolution
of birds, some recently-found fossils invalidate this claim in other
respects.
Lianhai Hou and Zhonghe Zhou, two paleontologists at the Chinese
Institute of Vertebrate Paleontology, discovered a new bird fossil in
1995 that they named Confuciusornis. This bird was almost the same age
as Archaeopteryx )around 140 million years old(, but it did not have
any teeth in its mouth. In addition, its beak and feathers shared the
same features as today's birds. Having the same skeletal structure of
modern birds, this bird also had claws on its wings just like
Archaeopteryx. The special structure called the "pygostyle" was
present in this bird species that supported the tail feathers. In
short, this bird which was the same age as Archaeopteryx )considered
to be the oldest ancestor of all birds and accepted as a semi-reptile(
looked very much like a modern bird. This fact invalidated all the
evolutionist theses holding Archaeopteryx to be the primitive ancestor
of all birds.
Another fossil unearthed in China in November 1996, caused even
greater confusion. The existence of this 130 million year old bird
named Liaoningornis was announced in Science by Hou, Martin and Alan
Feduccia. Liaoningornis had a chest bone on which the muscles for
flight were attached, just like modern birds. This bird was
indistinguishable from modern birds in other respects also. The only
difference was the teeth in its mouth. This showed that birds with
teeth did not have a primitive structure at all, as alleged by
evolutionists. This was stated in an article in Discover: "Whence came
birds? This fossil says that not from dinosaurs."
Another fossil to refute the evolutionist claims regarding
Archaeopteryx was Eoalulavis. The wing structure of Eoalulavis, which
was said to be 30 million years younger than Archaeopteryx, was also
observed in modern birds that flew slowly. This proved that 120
million years ago there were birds indistinguishable from modern birds
in many respects flying in the skies.
These facts once more indicate for certain that neither Archaeopteryx
nor other ancient birds similar to it were transitional forms. The
fossils do not indicate that different bird species evolved from each
other. On the contrary, fossil records prove that today's modern birds
and some archaic birds like Archaeopteryx actually lived together at
the same time. Yet some of these bird species like Archaeopteryx and
Confuciusornis have become extinct and only a part of the pre-existing
species have been able to make it to the present day.
In brief, some peculiar features of Archaeopteryx do not indicate that
this living thing is a transitional form! Stephan Jay Gould and Nailes
Eldredge, two Harvard paleontologists and world famous evolutionists,
accept that Archaeopteryx is a "mosaic" living thing housing various
features in its form, yet that it can never be regarded as a
transitional form!
The imaginary bird-dinosaur link
The claim of evolutionists trying to present Archaeopteryx as a
transitional form is that birds have evolved from dinosaurs. However,
one of the most famous ornithologists in the world, Alan Feduccia from
the University of North Carolina, opposes the theory that birds have a
kinship with dinosaurs, despite the fact that he is an evolutionist
himself. Feduccia says on the subject:
"Well, I've studied bird skulls for 25 years and I don't see any
similarities whatsoever. I just don't see it... The theropod origins of
birds, in my opinion, will be the greatest embarrassment of
paleontology of the 20thcentury."
Larry Martin, a specialist on ancient birds from the University of
Kansas, opposes the theory that birds come from the same lineage as
dinosaurs. While discussing the contradiction evolution falls into on
the subject, Martin states:
"To tell you the truth, if I had to support the dinosaur origin of
birds with those characters, I'd be embarrassed every time I had to
get up and talk about it."
To sum up, the scenario of the "evolution of birds from dinosaurs"
erected solely on the basis of Archaeopteryx, is nothing more than a
product of the prejudices and wishful thinking of evolutionists.

Dought & clear, - Is there any proven hadeeth to suggest that the Sahaabah danced, that is quoted as evidence for dancing in dhikr circles?

Many of the Sufis take this hadeeth as evidence for their dancing and
whirling, and say that Shaykh al-Islam Ibn Taymiyah and others stated
that it is saheeh. This hadeeth appears in Musnad Ahmad, no. 860, when
it says that 'Ali (may Allah be pleased with him) said: I visited the
Prophet (blessings and peace of Allah be upon him), along with Ja'far
and Zayd ibn Haarithah. The Prophet (blessings and peace of Allah be
upon him) said to Zayd, "You are my friend (mawla)," and Zayd began to
jump and hop on one foot around the Prophet (blessings and peace of
Allah be upon him). Then he said to Ja'far, "As for you, you resemble
me physically and in character." And Ja'far began to do likewise. Then
he said to me, "You are of me and I am of you." And he started to jump
behind Ja'far.
What is your view about this hadeeth? Is it saheeh? Can a person dance
and hop in this manner to please Allah?
Praise be to Allah.
Firstly:
The hadeeth mentioned in the question was narrated by Ahmad (2/213).
It was not classed as saheeh by Shaykh al-Islam Ibn Taymiyah (may
Allah have mercy on him), as far as we know from the books that we
have to hand or the books of his companions. Moreover, when did these
Sufis give any weight to Shaykh al-Islam Ibn Taymiyah, such that they
would accept his opinion and verdict on hadeeths?
Secondly:
There are two problems with the hadeeth mentioned in the question:
1.
One of its narrators is unknown, namely Haani' ibn Haani'.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
He was mentioned by Ibn Sa'd in the first generation of the people of
Kufah. He said: He was a Shi'i. Ibn al-Madeeni said: He is unknown.
Harmalah said, narrating from ash-Shaafa'i: Haani' ibn Haani' is not
known, and the hadeeth scholars do not regard his hadeeth as sound
because his status is unknown.
Tahdheeb at-Tahdheeb, 11/22
2.
Abu Ishaaq as-Subay'i deliberately used ambiguous words in order to
mislead (tadlees).
Abu Sa'eed al-'Alaa'i (may Allah have mercy on him) said:
'Amr ibn 'Abdullah as-Subay'i, Abu Ishaaq, is well known by his
kunyah; we have stated previously that he often deliberately used
ambiguous words in order to mislead (tadlees).
Jaami' at-Tahseel fi Ahkaam al-Maraseel, p. 245
The hadeeth was classed as da'eef (weak) by the commentators onMusnad
al-Imam Ahmad, 2/213, 214. They said:
Its isnaad is da'eef; we have stated previously that Haani' ibn Haani'
and others like him cannot be accepted when they narrate hadeeths tha
are not narrated by others. The word "hop" in the hadeeth is
objectionable and odd. End quote.
Secondly:
Even if we assume that the hadeeth is saheeh, it does not indicate
that they danced in a circle of remembrance (dhikr) of their Lord -
Allah forbid. Rather it indicates that they expressed their joy at
praise from the Prophet (blessings and peace of Allah be upon him) by
hopping on one foot, which is an action that is permissible in and of
itself. Rather the ruling concerning it is connected to the reason for
their joy. Allah forbid that any of the wise would quote this as
evidence for dancing when remembering his Lord, may He be exalted.
Al-Bayhaqi (may Allah have mercy on him) said:
This - if it is saheeh - indicates that it is permissible to hop,
which means lifting up one foot and jumping on the other, out of joy.
Dancing that is similar in nature is similarly permissible. And Allah
knows best.
As-Sunan al-Kubra, by al-Bayhaqi, 10/226
The Shaafa'i faqeeh Ibn Hajar al-Haythami (may Allah have mercy on
him) said, discussing the Sufis' and others quoting this hadeeth as
evidence for it to be permissible to dance:
They also quote (to prove their point) that he said to 'Ali, "You are
of me and I am of you," and he began to hop; and he said to Zayd, "You
are our brother and our friend (mawla)," and he began to hop...
Ibn Hajar said:
The response is that all of these are objectionable hadeeths and the
wording is fabricated and made up. Even if we assume that they are
saheeh, they cannot be regarded as evidence, because what is forbidden
is dancing in which there is swaying and twisting, and this is not
like that. End quote.
Kaff ar-Ra'aa' 'an Muharramaat al-Lahw wa's-Samaa', 75.
Fourthly:
More than one of the fuqaha' of the (four) madhhabs (may Allah have
mercy on them) regard that as misguidance and innovation if it is done
as an act of religious devotion. The one who does that as a leisure
activity or for fun is to be criticized and regarded as foolish.
Imam Muwaffaq ad-Deen ibn Qudaamah al-Maqdisi (may Allah have mercy on
him) was asked:
What do the fuqaha' (may Allah bless them) say about one who listens
to the duff (hand-drum), flute and singing, and get carried away until
he starts to dance? Is that permissible or not? He believes that he
loves Allah and that his listening to it, getting carried away and
dancing are for the sake of Allah! Please advise us, may Allah reward
you and have mercy on you.
He said:
The one who does that is mistaken and is lacking in decency. The one
who persists in doing those things is one whose testimony is to be
rejected according to sharee'ah, and his opinion is not to be
accepted. The implication of that is that his narration of hadeeth
from the Messenger of Allah (blessings and peace of Allah be upon him)
is not to be accepted, and neither is his testimony with regard to
sighting the new moon of Ramadan or anything pertaining to religious
matters.
With regard to him believing that it is based on love of Allah, we say
that he could show his love for Allah and obedience towards Him in
other ways, and he could show devotion to Allah, may He be glorified,
and do righteous deeds in other ways. But as for this, it is a sin and
playing about. It was condemned by Allah, may He be exalted, and His
Messenger, and was disliked (regarded as makrooh) by the scholars, who
called it an innovation (bid'ah) and forbade people to do it. We
cannot draw close to Allah, may He be glorified, by doing acts of
disobedience to Him, and He cannot be obeyed by doing things that He
has forbidden. The one who commits sin as a means of drawing closer to
Him will be met with rejection; the one who takes idle pursuits and
playing about as acts of religious devotion is like one who spreads
mischief in the land. The one who seeks to reach Allah, may He be
glorified, via a way other than the way and Sunnah of the Messenger of
Allah (blessings and peace of Allah be upon him), is far from reaching
his goal
Dhamm ash-Shabbaabah wa'r-Raqs wa's-Samaa'by Ibn Qudaamah, MS (p. 2)
Imam al-'Izz ibn 'Abd as-Salaam, the great Shaafa'i faqeeh and scholar
of usool (may Allah have mercy on him) said:
With regard to dancing and clapping, it is frivolity and silliness
like that of females; no one does such things except one who is a
show-off or a liar. How could anyone regard it as justifiable to dance
to the rhythm of the music and become oblivious when the Prophet
(blessings and peace of Allah be upon him) said, "The best generations
are my generation, then those who come after them, then those who come
after them," and no one among those exemplary generations did such
things? It cannot be imagined that one who fears Allah and understands
anything of what it means to venerate Him would dance or clap.
Clapping and dancing only come from one who is foolish and ignorant;
they do not come from anyone who is wise and virtuous.
Qawaa'id al-Ahkaam fi Masaalih al-Anaam, 2/2349-350, Mu'sasat ar-Rayyaan edn.
The scholars of the Standing Committee were asked about the Islamic
ruling on those who remember Allah whilst swaying right and left in a
trance, reciting in unison and out loud.
They replied:
That is not permissible, because it is done in an innovated fashion.
The Prophet (blessings and peace of Allah be upon him) said "Whoever
introduces into this matter of ours anything that is not part of it
will have it rejected."
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 2/529
And Allah knows best.

Dought & clear, - Will the believers see their Lord in Paradise once, or will they see Him all the time, or will that be only on Fridays?

It was narrated from Suhayb ar-Roomi (may Allah be pleased with him),
from the Prophet (blessings and peace of Allah be upon him) that he
said: "When the people of Paradise enter Paradise, Allah - may He be
blessed and exalted - will say: 'Do you want anything more?' They will
say: Have You not made our faces bright? Have You not admitted us to
Paradise and saved us from Hell?' Then the veil will be removed and
they will not be given anything more beloved to them than looking at
their Lord, may He be glorified and exalted." Narrated by Muslim.
According to this hadeeth, will the believers' seeing Allah after
entering Paradise happen only once, or will the people of Paradise see
Allah all the time and at any time, or will it be once every Friday,
as I have heard before?
Praise be to Allah
Part of the belief of Ahl as-Sunnah wa'l-Jamaa'ah is that the
believers will see their Lord, may He be glorified, on the Day of
Resurrection and in Paradise, because Allah, may He be exalted, says
(interpretation of the meaning):
"Some faces that Day shall be Nadirah (shining and radiant).
Looking at their Lord (Allah)."
[al-Qiyaamah :22-23].
And there is other evidence to that effect.
This is the greatest blessing that He, may He be glorified, will
bestow upon them.
See also the answers to questions no. 14525and 116644.
Secondly:
The people of Paradise will have a gathering with their Lord every
Friday on which they will have the blessing of gazing upon His noble
Countenance.
At-Tabaraani narrated inal-Mu'jam al-Kabeer(6717) that Anas ibn Maalik
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Jibreel came to me with something like a white mirror in
his hand, on which there was a black spot. I said: 'What is this, O
Jibreel?' He said: 'This is Jumu'ah (Friday); it is the master of days
and we call it Yawm al-Mazeed (the day of more - cf."There they will
have all that they desire, and We have more (for them, i.e. a glance
at the All-Mighty, All-Majestic)" [Qaaf 50:35]).' I said: 'O Jibreel,
what does "more" mean?' He said: 'That is because your Lord has
allocated a valley in Paradise that is more fragrant than white musk.
When Friday comes, among the days in the hereafter, the Lord, may He
be blessed and exalted, will descend from His Throne ('Arsh) to His
Kursiy, and the Kursiy will be surrounded with seats of light on which
the Prophets will sit. These seats will be surrounded with footstools
of gold on which the martyrs will sit. The people of the chambers will
come down from the chambers and sit on sand hills of musk, and those
who sit on the sand hills will not think that those who sit on the
footstools and seats are any better off than them. Then the Owner of
Majesty and Honour will appear and say: 'Ask of Me.' They will say:
'We ask for Your good pleasure, O Lord.' He will say: 'It is because I
am pleased with you that you are in My Paradise, and you are
honoured.' Then He will say (again): 'Ask of Me.' They will say all
together: 'We ask for Your good pleasure.' He will ask them to testify
that He is pleased with them. Then He will say (once more): 'Ask of
Me,' and they will ask of Him until each one of them is finished. Then
He will grant them that which no eye has seen, no ear has heard, and
it has not crossed the mind of any human."
It was also narrated by Ibn Abi'd-Dunya inSifat al-Jannah(88) via
another isnaad; he added: "... there is nothing that they are more eager
for than Friday; the more they gaze more upon their Lord, the more
they will increase in honour."
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Ibn Abi'd-Dunya and by at-Tabaraani inal-Awsatwith
two isnaads, one of which is jayyid qawiy. A shorter version was also
narrated by Abu Ya'la; the men of its isnaad are the men ofas-Saheeh.
And it was also narrated by al-Bazzaar.
End quote fromat-Targheeb wa't-Tarheeb, 4/311; classed as hasan by
al-Albaani inSaheeh at-Targheeb, 3761
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ad-Daaraqutni narrated with a saheeh isnaad from Ibn al-Mubaarak:
al-Mas'oodi told us, from al-Minhaal ibn 'Amr, from Abu 'Ubaydah, from
'Abdullah ibn Mas'ood, who said: "Hasten to Jumu'ah, for verily Allah
will appear to the people of Paradise every Friday when they gather at
a sand hill of camphor, and their closeness to Him will be
commensurate with the degree to which they hastened to Jumu'ah in this
world." Then he listed a number of isnaads for it, then he said:
This that Ibn Mas'ood told us is something that he could only know
from a Prophet or from someone who took it from a Prophet. Thus it is
known that Ibn Mas'ood took it from the Prophet (blessings and peace
of Allah be upon him), and it is not possible for him to have taken it
from the People of the Book, for several reasons:
i. The Sahaabah were forbidden to believe the People of the
Book in what they told them. Hence it is impossible for Ibn Mas'ood
(may Allah be pleased with him) to have narrated for the purpose of
teaching, or as the basis for a ruling, something that the Jews told
him.
ii. Ibn Mas'ood (may Allah be pleased with him) in particular was
one of the strictest of the Sahaabah (may Allah be pleased with them)
in denouncing those who took things from the teachings of the People
of the Book.
iii. Jumu'ah (Friday) was enjoined only for us, and coming early to
Jumu'ah is only prescribed in our religion. Hence it is unlikely that
such a report could have been taken from the earlier Prophets, and it
is unlikely that the Jews would speak of such a virtue to this ummah,
when they characteristically concealed knowledge and were miserly with
it, and they were envious of this ummah.
End quote fromMajmoo' al-Fataawa, 6/403-405
Muslim (2833) narrated from Anas ibn Maalik that the Messenger of
Allah (blessings and peace of Allah be upon him) said: "In Paradise
there is a market to which they will come every Friday. Then the north
wind will blow and will blow on their faces and garments, and increase
them in beauty. Then they will return to their families having
increased in beauty and their families will say to them: By Allah, you
have increased in beauty, and they will say: By Allah, you too have
increased in beauty."
Shaykh al-Islam [Ibn Taymiyah] said:
It may be that this hadeeth is shorter than other hadeeths. The reason
for the increase in beauty is "seeing Allah, may He be exalted", and
all the joy that results from that. Based on that, it may be that the
believing women will see Allah in their homes in Paradise in such a
way that their beauty increases, if the reason for that is seeing
Allah, as is explained in other hadeeths...
... Once that is clear, then we say: In some of the other hadeeths
that give more details than this hadeeth it mentions seeing Allah on
Fridays, but there is nothing to connect it to Jumu'ah prayer in this
world. In the hadeeth of Abu Hurayrah it mentions the Friday
marketplace of Paradise, and in some of the hadeeths it says that on
Fridays in the hereafter they will sit with Allah, with the degree of
closeness to Him commensurate with the degree to which they hastened
to Jumu'ah in this world. There is no mention of seeing Him - as
mentioned above in the marfoo' hadeeth of Ibn Mas'ood. And in some
reports there is mention of both things [seeing and sitting] together;
these are the majority of the hadeeths.
End quote fromMajmoo' al-Fataawa, 6/408-409
He also said:
Seeing Allah in the Hereafter in general is connected to the
congregational prayers. If it was prescribed for people in this world
to gather to remember Allah, converse with Him, and find joy in
meeting Him in prayer every Friday, then in the Hereafter they will be
allocated a meeting every Friday to converse with Him, see Him and
find joy in meeting Him.
If the Sunnah stated that the women should be enjoined to go out on
'Eid, even those who remained in seclusion and those who were
menstruating, and at the time of the Messenger of Allah (blessings and
peace of Allah be upon him) most of the women went out on the Eid,
their Eid in the Hereafter will include seeing Him, commensurate with
their Eid in this world.
End quote fromMajmoo' al-Fataawa, 6/420
Thirdly:
The idea that the people of Paradise will see their Lord, may He be
glorified, every Friday does not mean that they will not see Him at
other times. The people of Paradise will enjoy various delights, and
the greatest bliss is to see the Lord, may He be exalted, in Paradise.
Just as they will vary in terms of the physical delights of Paradise,
they will also vary in terms of intangible bliss.
But affirming or denying the idea of seeing Him every day depends on a
sound report from the Prophet (blessings and peace of Allah be upon
him) to that effect, and no such report has reached us as far as we
know.
Shaykh al-Albaani (may Allah have mercy on him) said:
The believers will see their Lord every Friday; as for every hour or
every moment, we have no knowledge concerning that.
End quote fromDuroos Mufraghah li'sh-Shaykh al-Albaani(43/3)
And Allah knows best.

Dought & clear, - She got divorced when she was pregnant, then she miscarried, but there were no human features in the embryo; she thought that her 'iddah was over at that point, then she got married

I am a revert and about 3 years ago, my husband gave me a Talaq. We
have always been living separately during our marriage . Four weeks
after he had given me a divorce, I found out that I was 5 weeks
pregnant. I went the following day to the hospital because I started
bleeding. They found out that it was an Ectopic pregnancy ( pregnancy
in the tube) and a few hours later, they removed the pregnancy. I was
told that the iddah period of a pregnant woman terminates once she
delivers the baby and that it was apparently the case for me too as I
had lost the baby. But browsing on your website, I understood that I
should still have had a 3 month iddah period because it wasnt a foetus
with human features. My point here is 2 months and one week after my
husband had divorced me, I remarried another brother. Our marriage got
organised by the brother'sisters who are followers of the Naqshbandi
tariqa. At that time, neither me and the brother were aware of the
deviant beliefs of this group. We certainly would have not conducted
our nikkah there but at an Alhus sunnah wal jamaah masjid. The other
issue is that I didn't have a wali at this wedding.Is this marriage
valid
Praise be to Allah.
If a woman with whom her husband has consummated the marriage is
divorced by talaaq, then she is obliged to observe the 'iddah (waiting
period). If she is a woman who menstruates, then she must observe
'iddah for three complete menstrual cycles after the divorce (talaaq),
meaning that one period comes and goes, then another comes and goes,
then another comes and goes (and she purifies herself after each
period). That is three complete menstrual cycles, whether the timing
between them is long or not. This has been discussed previously in
fatwa no. 12667.
This applies if she is not pregnant. However if she is pregnant, then
her 'iddah lasts until the pregnancy ends, as explained in the fatwa
referred to above. It should be noted that the pregnancy for which
delivery (of the foetus) signals the end of the 'iddah is that in
which human features can clearly be seen in the foetus - according to
the more correct view. The minimum period at which human features
appear clearly in the foetus is eighty days from the beginning of the
pregnancy, but the usual period is ninety days. If the woman
miscarries and no human features can be seen in the embryo, the 'iddah
does not end at that point - according to the more correct opinion;
rather in that case she must still observe 'iddah for three menstrual
cycles, as explained previously in fatwa no. 107051.
The Maalikis have a different view; they are of the view that if a
woman miscarries and passes congealed blood, then her 'iddah ends at
that point, even if no features could be seen in it. It says
inMukhtasarKhaleel(1/130): The 'iddah of a pregnant woman in the case
of divorce (talaaq) or the death of her husband is when her pregnancy
ends completely, even if that is by passing congealed blood. End
quote. The Maaliki scholars interpreted "congealed blood" which
signals the end of 'iddah in their view as that which does not
dissolve if hot water is poured on it. It says inSharhMukhtasar
Khaleelby al-Kharashi (4/143):
What is meant by congealed blood is that which does not dissolve if
hot water is poured on it. End quote.
Inash-Sharh al-Kabeerby Shaykh ad-Dardeer (2/474) it says: The sign of
it having been a pregnancy is that if hot water is poured on it, it
does not dissolve. End quote.
You state that there were no human features in what was passed. As
that was the case, your 'iddah did not end when you passed it -
according to the more correct opinion; rather what you should have
done was to observe 'iddah for three menstrual cycles.
But so long as the second marriage has indeed taken place on the basis
that you thought that your 'iddah had ended, and this idea is in
accordance with a school of thought (madhhab) that is recognised by
the scholars, which is the madhhab of the Maaliki fuqaha' who say that
the 'iddah ends when congealed blood is passed, then it is permissible
for you to forego the view of the majority and follow the Maalikis in
their view that the 'iddah ended when this blood was passed. Hence the
verdict is that the second marriage is valid.
This - i.e., following a less correct opinion after the fact - is the
view favoured by a number of scholars, especially if adhering to the
more correct view would cause hardship or difficulty. In that case
ash-Shaatibi - may Allah have mercy on him - said
inal-Muwaafaqaat(5/190): If a person has done something that is not
allowed, but the rulings concerning the situation may lead to more
than is appropriate - in terms of consequences , not in terms of the
rulings themselves - or rectifying it may lead to greater hardship
than the reason why it was prohibited in the first place, then he may
be left as he is, without efforts being made to undo what has been
done. In other words, we may overlook whatever bad things have
occurred, in a manner befitting justice, on the basis that what has
been done was in harmony with some (scholarly) view, even if that view
is less correct, because it is the correct view in this case which
requires us not to undo what has happened, because leaving it is more
appropriate thing than undoing it; that is because trying to undo it
may cause more harm than the harm the Lawgiver sought to protect him
from when it told him not to do it. End quote.
The point is that it may be the case that the evidence for prohibition
is stronger before it happens, and the evidence for overlooking it is
stronger after it has happened, because of contingent circumstances
that weigh more heavily on the side of overlooking it, as was pointed
out in the hadeeth about rebuilding the Ka'bah on the foundations laid
by Ibraaheem (peace be upon him) [the Prophet (blessings and peace of
Allah be upon him) thought of rebuilding the Ka'bah on the foundations
of Ibraaheem, but because Quraysh were so new in Islam and would be
shocked by the change, he decided to refrain]; and the hadeeth in
which the Prophet (blessings and peace of Allah be upon him) stated
why he did not execute the hypocrites [despite it being permissible
for him to do so because of their treachery; he did not want people to
say that Muhammad killed his companions]; and the hadeeth about the
man who urinated in the mosque - the Prophet (blessings and peace of
Allah be upon him) ordered that he be left alone until he was done,
because if he had interrupted him whilst he was urinating, that could
have led to his clothes becoming contaminated and could have caused
him some physical harm. So the issue of allowing him to carry on with
a forbidden action was more appropriate than interrupting him, which
would have caused him harm and would have led to contamination of two
places (the ground and his clothes), whereas if he was left alone,
only one place would be contaminated.
In the hadeeth it says: "Any woman who gets married without the
permission of her guardian, her marriage is invalid, invalid,
invalid." Then he said: "But if he has consummated the marriage with
her, then she is entitled to the mahr because he has been intimate
with her." This is correcting the situation (marriage of a woman
without her guardian's permission) in one way, hence the couple
inherit from one another if one of them dies, and any child who is
born as a result is to be attributed to the man. By applying these
rulings to an invalid marriage as if it were a valid marriage, and by
ruling that in-laws become mahrams and so on, the scholars indicated
that the marriage is basically valid, otherwise it would come under
the rulings on zina, but it does not come under the rulings on zina at
all, according to scholarly consensus.
Therefore with regard to a marriage concerning which there is a
difference of scholarly opinion, all views may be taken into
consideration, so that no separation should take place after the
marriage has been consummated, based on the new situation after
consummation which makes the view that it is valid stronger.
Based on that, what appears to be the case - and Allah knows best - is
that the second marriage is to be regarded as valid, based on the
opinion of the Maalikis who say that the 'iddah ends when the
pregnancy is miscarried, even if human features are not visible in it.
But there remains another issue, which is what you said about the
marriage having been organised by followers of the Naqshbandi tareeqah
(Sufi order). You did not explain to us the nature of these
arrangements. If what you mean is that the marriage contract - only -
was done in their mosque, and nothing else, then this does not matter,
if a Muslim guardian and two witnesses of good character were present.
But if what you mean is that the marriage contract was done without
the presence of a guardian at all, or that it was done under the
guardianship of a person who follows this misguided and innovated
tareeqah, then in this case the marriage contract was done in an
invalid manner, because the marriage contract done without a guardian
is invalid, as we have explained in fatwa no. 144712
The followers of the Naqshbandi tareeqah are in grave danger and there
are many serious innovations (bid'ahs) in their beliefs and practices.
Hence in order to be on the safe side you should repeat your marriage
contract; if you now have a Muslim guardian among your family and
relatives, then he may do the marriage contract for you; if you do not
have a Muslim guardian, then your marriage contract may be done by the
Muslim qaadi (judge), if there is one, or by the director of the
Islamic Centre, the imam of the mosque or a Muslim man of good
character.
For more information on the Naqshbandis and their deviation.
And Allah knows best.