Brief notes on martyrs of Karbala and Kufa Brief notes on some of those martyred in Kufa and Karbala with Imam Husain (SA)

Abu-Bakr Ibne Ali Ibne Abi Taleb:
He was called 'Muhammad-e-Azghar' orAbdullah from Laila daughter of
Mas'ud son of Hanzala son of Manathson of Tameem.
Abi Bakr son of the Second Imam Hasan, son of Ali:
Abdul Hatoof Ansari and his Brother:
Sa'ad (both sons of Hur):
Both from Kufa who joined the Holy Imam at Karbala.
Adham son of Omayya-al Abdi:
From Basra son of Abi Obaida, whose father had been the constant
attendant on the Holy Prophet (s.a.w.).
Aslam:
The slave who was purchased and liberated by the Holy Imam, was the
scribe engaged to write communications from the Holy Imam.
Anas bin Hars-e-Kahili son of Baniah son of Kahli:
Who was one of the companions of the Holy Prophet (s.a.w.).
Borair zibe Khozair-e-Hamdani:
A very old, pious, and devoted companion of Amirul-Momineen, Ali Ibne
Abi Taleb, one of theprominent noblemen of Kufa. He was the one who
came to the Holy Imam begging most humbly to permit him to get
martyred for he wanted to die in the wayof the Lord and show his face
to the Holy Prophet (s.a.w.) on the Day of Judgement. The details
about the faithfulness and the devotion of Borair are many.
Omayyabib Sa'd at Taie:
He was one of the companions of Amirul-Momineen.
Bushr bin Amrual Hazrami:
From the famous ones among the faithful devotees to the Holy Prophet (s.a.w.).
Bakr bib Hai at Taimi:
Of the Bani Taimi tribe who came to the Holy Imam and volunteered tobe
martyred in the way of the Lord.
Jabib Ibne Hajjaj al-Taimi:
He was the follower of Muslim-bin-Aqeel in Kufa.Since Muslim was
arrested, he hid himself until Imam Hussain (a.s.) arrived in Karbala,
and reported himself to the Holy Imam and got martyred.
Jibilath Ibne Ali-e-Shaibani:
The one who was attending on Amirul-Momineen in the battle of Siffin.
Jafar Ibne Aqeel Ibne Abi Taleb:
The Third brother of Abbas the Standard Bearer of the Holy Imam (A.S.).
Jafar Ibne Aqeel Ibne Abi Taleb:
Brother of Muslim Ibne Aqeel the Deputy of the Holy Imam to Kufa.
Jinadat Ibne Ka'b Ansari Al-Khazraji:
Along with his son, Martyed at Karbala. One of the greatest devotees
of the Holy Imam (A.S.).
Jundab bin Mujee al-Khaulani:
One of the companions of Ameerul-Momineen came to the Holy Imam and
fell down on his feet and prayed to be permitted to be martyred.
Jaun:
The liberated slave of Abi-Zar, who after the death of Abi-Zar, joined
the Second Holy Imam and thereafter he remained with Hussain and had
come to Karbala with Hussain. He was trained under Abi-Zar and was a
very pious devotee of the Holy Imam(A.S.).
Jaun bin Malike Tameemi:
Of the tribe of Bani Tameem. One who was inYazid's army. Seeing the
Devil's forces decided to attack the Holy Imam which he never thought
that it would ultimately happen, left the ranks of the Devil's forces
and joined the Holy Imam and was martyred.
Hars:
The liberated slave of Hazrat Hamza the uncle of the Holy Prophet
(s.a.w.), had come from Madina along with Hussain to get martyred.
Habshi bin Qais-e-Nahmi:
Of a group from the tribeof Hamdan. His grandfather was one of the
faithful companions of the Holy Prophet (s.a.w.).
Hars bin Amraul Qais-e-Kandi:
A very brave nobleman ofArabia. He went into the armies of the Devil,
and found his own uncle there. His uncle asked him: 'have you come to
kill your uncle?' He replied 'Yes! You are my uncle, no doubt but God
is my Lord and you have come here against Him.' He killed his uncle.
Along with him three others from the enemy's ranks joined the Holy
Imam. All were martyred.
Habib bin Amir-e-Taimi:
One who had already paid allegiance to the Holy Imam at the hands of
Muslim was martyred in Kufa, Habib left Kufa and joined the Holy Imam
on his way to Karbala and got martyred.
Habib bin Muzahir al-Asadi:
He was known as Habib Ibne Mazahir bin Re'aab bin Al-Ashtar from the
lineage of Asad Abdul-Qasim Al-Asadi, aged 70 years. He was one of the
faithful companions of the Holy Prophet (s.a.w.), who after the Holy
Prophet (s.a.w.), always remained with Ameerul-Momineen Ali and
migrated to Kufa when the Capital was shifted from Madina to Kufa,
andaccompanied Ali in all thebattles he had to fight against the
rebels and traitors. His ideal faithfulness and sincere devotion to
the Holy Imam has many glorious details.
Hajjai bin Masrooq al-Jaufi:
One of the faithful companions of Ameerul-Momineen Ali in Kufa.
Hajjaji bin Badr as S'di:
Of Basra from the tribe Bani Sa'd, famous nobleman in Kufa. He was the
one who carried the communications of the Holy Imam to the pious ones
of the devotees of the House of the Holy Prophet (s.a.w.) in Kufa.
Hur Ibne Yazid ar Riyahi:
He was the son of Yazid Ibne Najiyah bin Qa'nab bin Yitab bin Hur in
the lineage of Al-Yarbo'ir Riyahi. A famous nobleman of Kufa, an
experienced warrior specially selected by IbneZiad to command a
contingent against Hussain. He was the one who obstructed Hussain'sway
near Kufa, but he never believed that the venture of Ibne Ziad was to
end in the martyrdom of the Holy Imam. When at Karbala he found that
the decision was to martyr the Holy Imam, Hur left the Devil's forces
and joined the Holy Imam, seeking pardon for his previous conduct. The
Holy Imam received him with special grace. Hur was among the foremost
martyrs in the way of God. Hussain said:"Hur, as thy mother has named
thee Hur (a free man) thou art 'Hur' in this world and in the
hereafter."
Hallas bin Amro' ar Rasibi:
He was the son of Amru ar Rasibi who was one ofthe faithful companions
of Ameerul-Momineen Ali.
Hanzala bin As'adus-Shabami:
He was the one who carried the message of exhortation from the Holy
Imam to Ibne Sa'd inKarbala.
Rafe'-the liberated slave of Muslim Azdi:
He came from Kufa and volunteered to be martyred in the way of the Lord.
Zavir bin Amro al-Kandi:
A sincere devotee of the Ahlul-Bait who was a devoted companion of the
Holy Imam. He was a noble personality very much revered and respected
by the people.
Zohair al Qaine Bijilly:
He was a noble chieftain of his tribe, a man of great influence in
Kufa. In the beginning he was attached to the Third Kalif Othman. Once
returning from Hajj, he met the Holy Imam and became a staunch devotee
of Hussain. He is the one who bade goodbye to his wife Dalham daughter
of Amru, liberating her witha divorce to go to her relatives, and he
joined the Holy Imam and got martyred. The details of Zohair's
devotion to the Holy Imam needs a lengthy note.
Ziad bin Areeb al Sa'idi:
Son of Areeb one of the faithful companions of the Holy Prophet
(s.a.w.) and also a traditionist. A very pious and brave noble
personality enjoying the trust and the confidence of the people.
Salim the liberated slave of Aamire Abdi:
A staunch devotee of Amirul-Momineen Ali, from Basra.
Salim the liberated slave of Bani Madinatul Kalbi:
Of the tribe 'Kalb' one of the devotees of Amirul-Momineen Ali in Kufa.
Sa'd bin Hars and Abul Hatoof bin Harse Ansari:
These twin brothers had come from Kufa employed in the forces ofthe
Devil to fight Hussain.Later they left the ranks of the Devil's forces
and joined the Holy Imam and got martyred.
Sa'd the liberated slave of Ameerul-Momineen Ali:
After the martyrdom of Amirul-Momineen, he remained attached to Imam
Hasan and later after the martyrdom of Imam Hasan, he remained devoted
to Hussain and got martyred.
Sa'd-the liberated slave of Amro bin Khalid:
He volunteered to be martyred for the Truth. A noble personality with
a high degree of fidelity and valiance.
Sayeed bin Abdullah Hanafi:
A noble and very influential personality in Kufa uniquely brave. He
was very helpful to Muslim bin Aqeel in Kufa. He was the gentleman who
carried Muslim's letter from Kufa to Hussain and remained with the
Holy Imam until he was martyred. He was the man who, while the Holy
Imam offered his prayers in the field of action (Karbala) stood in
front of the Holy Imam and received the arrows from the Devil's
forces, on his breast, protecting the Imam in prayers, and got
martyred.
Salman bin Mazarib bin Qais al-Anmari al-Bijilli:
A cousin of Zohair al-Qain, He went to Meccawith Zohair and when onhis
return from Mecca, Zohair decided to join the Holy Imam, he
accompanied him and got martyred at Karbala. A man of very noble
conduct and character endowed with strong will and prowess. A very
pious personality fearingnone but God.
Sulaiman bin Razeen-A liberated slave of the Holy Imam (a.s.):
A truthful and a very reliable gentleman. A staunch devotee of the
Holy Imam. He carried Hussain's letters to the devotees of the
Ahlul-Bait in Basra. Ibne Ziad the Devil's governor of Basra caught
him and this faithful servant of the Holy Imam got himself willingly
martyred (at Basra).
Sawar bin Manyim-e-Nahmi:
A highly respected noble veteran of Iraq, travelled all the way to
Karbala to join the Holy Imam to getmartyred with him.
Suwaid bin Amro bin AbilMataa al-Anmari al-Khash'mi:
A noble, highly respected, god-fearing and a brave personality. He
fought and fell seriously wounded, and was lying unconscious, the
enemy thinking him dead had left him, but when he returned to
consciousness and heard the rejoicing of the Devil's forces shouting
that the Holy Imam had been killed, he got up, and fought and got
martyred.
Saif bin Hars Al-Jabiri andMalik:
These two cousins from Kufa joined the Holy Imam and got martyred.
Saif bin Malik al-Abdi al-Basri:
A leading devotee of the Holy Ahlul-Bait.
Shabeeb a liberated slaveof Hars-e-Jabiri-e-Hamdani:
A very brave gentleman who got martyred in the very first attack from the enemy.
Shaueb-e-Shakiri:
Well-known in Kufa for his nobility of character, courage, and a
revered noble veteran of the town.
Zarghamah bin Malik-e-Taghlabi:
A lion-hearted brave gentleman who was faithful to Muslim bin Aqeel in
Kufa. After Muslim's martyrdom, he joined the Holy Imam and was
martyred along with him.
Aaiz bin Majma'al Aazi:
One of those six who along with Hur Ibne Yazid-e-Riyahi had joinedthe Holy Imam.
Aabis Ibne Abi Shabeeb-e-Shakiri:
One of the most pious devotees of Amirul-Momineen, and one of the
noblemen of Kufa. Hewas one of those who helped Muslim Ibne Aqeelin
Kufa.
Amir bin Muslim at Badi Basri:
With his liberated slave Salim, both the devotees of Amirul-Momineen
in Basra, joined the Holy Imam and got martyred.
Abbas Ibne Ali Ibne Abi Taleb, Qamar-e-Bani Hasham:
This is the great son of the First Holy Imam Ali Ibne Abi Taleb, from
the noble lady Hazrat Ommul-Baneen, who was brought into this world to
fulfil the desire of Amirul-Momineen to have his own representative,
on his behalf to be martyred with Hussain in Karbala. Abbas is so
well-known to the Muslim World for the unique divine qualities, he was
endowed with, that he inthe first place needs no introduction,
secondly, if a proper attempt is to be made, it would need a separate
volume.
This great lion-hearted son of the Lion of God in his qualities and
positionin Karbala, is next only tothe Holy Imam Hussain (a.s.). The
unique grace bestowed by God specially on this Great Martyr, is such
that any one who prays for God's immediate help at the time of danger,
invoking the divine grace in the Holy name of ABBAS, is immediately
heard and helped. There are millions and millions of those who have
had their prayers heard by God, and who are still being graced by the
Divine Mercy through themedium of this Great Holy Soul, ABBAS the
faithful brother and the Standard Bearer of the Holy Imam at Karbala.
Letany one try his own luck even today by invoking the Mercy of the
All-Merciful Lord in the Holy name of this Saintly son of
Ameerul-Momineen Ali. His holy shrine in Karbala stands today as the
resort for the sure rescue of his sincere devotees to get the help
from God at the times of unavoidable needs, risks and dangers.In
short, all the details about the greatness of Abbas and the unique
divine qualities he was exclusively distinguished with, cannot be
given in this brief work.
He was next only to the Holy Imam in Karbala. The 'Alam' or the Banner
which he held on behalf of the Holy Imam, was the Standard of Islam or
the Truth, which is hoisted by the Shias, popularly during the
mourning season of Moharram, and is revered as do the faithfulsubjects
of a good King as a token of their loyaltyto him. The Banner beingthe
Standard of Truth is only revered and respected and never worshipped
as wrongly imagined and depicted by some ignorant ones. Worship in
Islam is due to none but the One, the Only True God.
Abdullah Ibne Hussain, known as Ali-e-Azghar:
The six month old baby son of the Holy Imam, martyred in the very lap
of his father whose martyrdom no human heart can bear without shedding
tears.
Abdullah bin Hasan Ibne Ali:
The son of the Second Holy Imam Hasan, a young boy who ran out of the
tent to save Hussain when he was being martyred, and was martyred
before the HolyImam.
Abdullah bin Bushr Khash'ami:
Of the Anmari-e-Khash'ami tribe. A well-known noble personality in
Kufa. He came out of Kufa with Ibne Sa'd but joined the Holy Imam and
get martyred with him.
Abdullah bin Omair Kalbi:
He had come to Kufa from Medina, and joined the Holy Imam. His wife
also accompanied him to serve the Holy Ladies. When Abdullah was
martyred, his wife sittingat the dead body of her husband said "O'
Abdullah! Thou hath entered Paradise, take me along with thee."
Thegood lady had not finished her lamentations when a slave of Shimar
delivereda blow on her head with an axe and she was martyred.
Abdul Rahman and Abdullah sons of Orawah bin Harraq al-Ghaffari:
These two brothers were the noblemen of Kufa. Their grandfather,
Harraq, was one of the faithful companions of Ameerul-Momineen.
Theycame to the Holy Imam and joined the noble cause and were
martyred.
Abdullah bin Muslim bin Aqeel:
Son of Muslim bin Aqeel Ibne Abi Taleb. His Mother was Roqiah daughter
of Ali through his wife Sahba from Yamamah was martyred when he went
to save the Holy Imam.
Abdullah bin Yaqtar-e-Himyari:
He was the son of the good lady who had served the Holy Imam as his
nurse in his babyhood.
Abde Qais Basri-e-Abdi:
Alongwith Abdullah bin Zaid-e-Abdi. Obaidullah bin Zaide Abdi, Yazid
bin Sabeet al Abdi. These great men, well-known and highly respected
ones of their tribe came and requested the Imam to permit them to
drink the cup of martyrdom along with him, and got martyred.
Abdul A'la bin Yazeed al-Kalbi al Aleemi:
The famous and respected nobleman from Kufa.
Abdul Rahman bin Abdul Rab-e-Ansari Khazrjji:
One of the faithful companions of the Holy Prophet (s.a.w.) and a
Traditionist and a faithfuldevotee of Ameerul-Momineen.
Abdul Rahman bin Aqeel Ibne Abi Taleb:
Son of Aqeel from his wife Omme Walad.
Abdul Rahman-e-Arhabi:
One of those who carriedthe letters of the devotees to the Holy Imam.
He came to Hussain and got himself martyred.
Abdul Rahman bin Mas'ood at Taimi:
Came out of Kufa along with Ibne Sa'd but later joined the Holy Imam
and got martyred.
Othman bin Ali Ibne Abi Taleb:
One of the brothers of Hazrat Abbas, the third son of Ommul Baneen.
Joined the Holy Imam on his way to Karbala and was martyred.
Omar bin Janada-e-Ansari:
This is the son of the godly lady who came to the Holy Imam and
implored for his permission for her son Omar to be martyred andsomehow
succeeded, in getting it. When her son was martyred, the Devil's army
severed his head and threw it towards Hussain's camp. The godly lady,
his mother, took up the severed headof her son and threw it back into
the ranks of the Devil's army saying: "That which has been given away
in the way ofthe Lord is not taken back." She herself took up a stick
from the camp and rushed to attack the devils. Hussain held her back
saying "Islam allowsnot 'Jehad' by women."
Ali-e-Akbar son of the Holy Imam (a.s.):
The eighteen year son of the Holy Imam, who resembled the Holy Prophet
(s.a.w.) the most,was martyred by a lance pierced through his breast.
Omer bin Zabi'ah Az Zabiyee:
Son of Zabiya at Taimi. Came out of Kufa with Ibne Sa'd but later
joinedthe Holy Imam and was martyred.
Amro bin Khalid-e-Saidavi and three others:
When these four person marched towards the camp of the Holy Imam, Hur
asked the Holy Imam for permission to stop them from getting near the
camp for they were coming from the enemy'sranks. The Holy Imam
miraculously said: "Obstruct them not, they are coming to me with a
good heart. They are my devotees." They joined the Holy Imam and were
martyred.
Amru bin Abdullah-e-Jundayi:
Of the tribe of Hamdan. He reported himself to the Holy Imam and was martyred.
Amru bin Qarta al-Ansari:
One of the faithful companions of the Holy Prophet (s.a.w.) and also
of Amirul-Momineen.
Amru bin Ha'b Abu Thamama al-Sa'idi:
One of the faithful devotees and companions of Amirul-Momineen.
Amru bin Hasan at Talee:
One of the staunch devotees of the Ahlul-Bait.
Ammara Ibne Salama al-Daalaani:
One of the companions of Amirul-Momineen.
Aun and Muhammad sonsof Jafar-Tayyar:
Two sons of Hazrat-e-Zainab, the Sister of the Holy Imam. Aun was her
own son and Muhammad was from thedeceased wife (Khausa), of her
husband Abdullah bin Jaffar Tayyar. These two were only young boys of
about nine and ten years of age. The HolyLady Zainab, the daughter of
Amirul-Momineen and Lady Fatema, brought these two young boys and
implored her brother, the Holy Imam, to permit them to free the enemy.
At the persistent implorings from his sisterthe Holy Imam
permitted,and these two young souls were martyred before the very eyes
of their mother. This godly daughter of Ali and Fatema, the
granddaughter of the Holy Prophet (s.a.w.), stood quiet at the dead
bodies of her children and said "I will not lament for you, for you
have gone in the way of the Lord." The whole camp wept but Zainab
prevented them from crying saying "Let not myBrother feel that I am
sorry for losing them in the way of the Lord. Today I am pleased with
my children."
Qarib:
The son of a liberated slave girl of Hussain. This lady after having
been liberated by the Holy Imam, was married to a gentleman and
brought her son Qarib and presented him to the Holy Imam and Qarib
wasbrought up by the Holy Imam. He was martyred along with the other
devotees, offering himself in the way of the Lord.
Qasim bin Hasan bin Ali (a.s.):
Son of the Second Holy Imam.
Qasim bin Habib al-Azdi:
A well known noble of Kufa.
Qasith, Kardoos, Musqit-Sons of Zohair al-Taghlabi:
These three brothers were the devoted companions of Amirul-Momineen,
who were with him in all his expeditions against the infidels and
traitors. Theycame from Kufa and offered themselves for the noble
cause and achieved martyrdom.
Qan'ab an Namri:
Of the devotees of Amirul-Momineen, came from Basra and was martyred
in the way of God.
Qais bin Mushir as Saidavi:
A very pious personality from a group of the AsadiTribe,
extra-ordinarily brave, faithful and one ofthe sincere and faithful
companions of the Holy Prophet(s.a.w.). He reported himself to the
Holy Imam, from Kufa, and was martyred.
Kannah at Taghlabi:
A very noble personality known for his piety in Kufa. A good reciter
of the Holy Qur'an and a very brave, God-fearing, influential and
powerful noble of Kufa.
Majma'ul Jahni:
Son of Ziad bin Omar Jahni one of the aged companions of the Holy
Imam. When people began deserting the HolyImam on the Night of
Ashoora, this old devoteeof the Holy Imam remained and achieved
martyrdom.
Muslim bin Aqeel:
The Deputy of the Holy Imam to Kufa, where he was martyred.
Muslim Ibne Ausaja al-Asadi:
One of the faithful companions of the Holy Prophet (s.a.w.). An aged
veteran who had earned a glorious name and fame for his valour and
prowess in the expeditions against the infidels. When on the Ashoora
Night, the Holy Imam told his companions to find their own ways and
save themselves from the wholesale massacre of his supporters which
wasin store for them the following day, Muslim addressing the Holy
Imam said: "O' son of the Holy Prophet! Where am Ito go before myself
getting martyred here?"
Muslim was one of the most prominent supporters of the Holy Imam in
Karbala, and was martyred there.
Muslim bin Katheer al-A'waj al-Azdi:
One of the devotees of Amirul-Momineen in Kufa.
Mas'ood bin Hajjaj Taimy and his son Abdul Rahman bin Mas'ood:
The devotees of Amirul-Momineen from Kufa. These two were known for
their piety and righteousness.
Muhammad bin Abdullah Ibne Jafar:
A young son of Abdullah son of Hazrat Jafar-e-Tayyar, his mother was
Khausa, daughter of Hafsa bin Rabi'a.
Muhammad bin Muslim bin Aqeel:
One of the two young sons of Muslim bin Aqeel the Deputy of the Holy
Imam who were martyred in Kufa.
Muhammad bin Abi Syeed bin Aqeel:
The grandson of Muslim bin Aqeel, the Deputy of the Holy Imam to Kufa.
Munjeh-the liberated slave of the Second Holy Imam Hasan:
Who accompanied Qasim bin Hasan from Madina and got martyred.
Mauq bin Thamamah Asadi Saidavi Abu Musa:
Of the devotees of the Ahlul-Bait in Kufa, escaped from the town at
night and joined the Holy Imam at Karbala.
Nafe bin Hilale Jamali:
A companion of Ameerul Momineen. Reciter of the Holy Qur'an and
Traditionist. A noble personality known in Kufa for his piety, escaped
from Kufa and joined the Holy Imam in Karbala. A great devotee of Holy
Imam, who always remained by the side of ABBAS the Standard Bearer of
Hussain. He could not bear the least disregard for the Holy Imam, from
any one in the Devil's forces.
Nasr bin Naizar:
A liberated slave of Ameerul-Momineen. He was presented to the Holy
Prophet (s.a.w.) by the King of Persia and the Holy Prophet (s.a.w.)
presented him to Ameerul-Momineen who freed him. He came to Karbala
and got martyred.
Wazeh the Turk:
The Turkish liberated slave of Harse Madhaji. A pious gentleman, a
good reciter of the Holy Qur'an,who came to Karbala, presented himself
to the Holy Imam and was martyred.
Hani bin Orwah:
Martyred at Kufa with Muslim Ibne Aqeel.
Yazid bin Ziad bin Mohasir-e-Kandi-Behdile Abush-Sha'sa:
One of the nobles in Kufa.A staunch devotee of Ahlul-Bait. A very
pious personality who joined Hussain from Kufa and was martyred.
Yazid bin Maghful Ja'fi:
A very pious devotee of Ameerul-Momineen. A learned poet. His father
and grandfather were faithful companions of the Holy Prophet (s.a.w.).
Hussain Ibne Ali the King of Martyrs:
The divinely promised and prophesied Martyr ofthe 'Zibhe Azeem' (The
Great Sacrifice) in the seed of Abraham throughhis son Ishmael, in the
lineage of Ishmael through Muhammad the Last Apostle of God, Ali the
Ameerul-Momineen, the First of the Holy Imams and Lady Fatema the Lady
of Light.

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Dought - clear, - Should he fast on the fifteenth of Sha’baan even if the hadeeth is da'eef?.

Is it permissible, even after finding out that a hadeeth is da'eef
)weak(, to follow it, by way of doing righteous deeds? The hadeeth
says: "When it is halfwaythrough Sha'baan, spend that night in prayer
and fast on that day." The fast is observed as a voluntary act of
devotion to Allaah,as is spending that nightin prayer )qiyaam
al-layl(.
Praise be to Allaah.
Firstly:
What is narrated concerning the virtue of praying, fasting and
worshipping on the fifteenth of Sha'baan )al-nusf min Sha'baan( does
not come under theheading of da'eef )weak(, rather it comes under the
heading of mawdoo' )fabricated( and baatil )false(. So it is not
permissible to followit or to act upon it, whether that is in doing
righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were
false, such as Ibn al-Jawzi in his book al-Mawdoo'aat, 2/440-445; Ibn
Qayyim al-Jawziyyah in al-Manaar al-Muneef, no.174- 177; Abu Shaamah
al-Shaafa'i in al-Baa'ith 'ala Inkaar al-Bida' wa'l-Hawaadith,
124-137; al-'Iraaqi in Takhreej Ihyaa' 'Uloom il-Deen, no. 582. Shaykh
al-Islam ]Ibn Taymiyah[ narrated that there was consensus on the fact
that they are false, in Majmoo' al-Fataawa, 28/138.
Shaykh Ibn Baaz )may Allaah have mercy on him( said in Hukm
al-Ihtifaal bi Laylat al-Nusf min Sha'baan )Ruling on celebrating the
fifteenth of Sha'baan(:
Celebrating the night of the fifteenth of Sha'baan)Laylat al-Nusf min
Sha'baan( by praying etc, or singling out this day for fasting, is a
reprehensible bid'ah )innovation( according to the majority of
scholars, and there is no basis for this in sharee'ah.
And he )may Allaah have mercy on him( said:
There is no saheeh hadeeth concerning the night of the fifteenth of
Sha'baan )Laylat al-Nusf min Sha'baan(. All the ahaadeeth that have
been narrated concerning that are mawdoo' )fabricated( and da'eef
)weak(, and have no basis. There is nothing special about this night,
and no recitation of Qur'aan or prayer, whether alone or in
congregation, is specified for this night. What some of the scholars
have said about it being special is a weakopinion. It is not
permissible to single it out for any special actions. This is the
correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Secondly:
Even if we assume that the hadeeth is da'eef )weak( and not mawdoo'
)fabricated(, the correct scholarly view is that weak ahaadeeth should
not befollowed at all, even if they speak of righteous deeds or of
targheeb and tarheeb )promises and warnings(. The saheeh reports are
sufficient and the Muslimhas no need to follow the da'eef reports.
Nothing is known in Islam to suggest that thisnight or day is special,
either from the Prophet )peace and blessings of Allaah be upon him( or
from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings
or righteous deeds; we do not take any of them from da'eef reports,
rather no one hast he right to use any report as evidence unless it is
proven to be soundly narrated from the Messenger of Allaah )peace and
blessings of Allaah be upon him( in a saheeh or hasan hadeeth.
Al-Baa'ith al-Hatheeth, 1/278.
For more information, see: al-Qawl al-Muneef fi Hukm al-'Aml
bi'l-Hadeeth al-Da'eef.

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Dought - clear, - Her sister has Down’s syndrome; does she haveto offer expiation because of not fasting?.

I have a sister who has Down's syndrome. She reached puberty at the
beginning of this year and she cannot fast. Should we pay fidyah onher
behalf, or what? How much is it?
Praise be to Allah.
Firstly:
Down's syndrome is a genetic disorder; it includes delays in the
development of cognitive ability and physical growth. The external
signs of Down's syndrome include a crease in the eyelids, short neck
and hands, and poor muscle tone.
Secondly:
For fasting to be obligatory, it is stipulated that one should be of
sound mind, because of the words of the Prophet )blessings and peace
of Allah be upon him(: "… The Pen has been lifted from three: from the
insane person whose mind is deranged until he comes to his senses,
from the sleeper until heawakens and from the child until he reaches
maturity…" Narrated by Abu Dawood, 4399; classed as saheeh by
al-Albaani in Saheeh Sunan Abi Dawood.
If your sister is affected by a delay in cognitive ability to the
extent that she has not been able to reach the level of discernment,
and she does not understand theteachings of Islam, then in this case
she is not obliged to fast or to make up missed fasts, and you do not
have to pay the fidyah on her behalf, because she is not accountable
in the first place.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said in ash-Sharh
al-Mumti' )6/324(: Anyone who does not have cognitive ability is not
accountable, and none of the obligatory duties of Islam are binding
upon him, such as prayer, fasting and feeding the poor insteadof
fasting. In other words, he does not have to do anything at all, with
the exception of financial obligations. End quote.
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Dought - clear, - Ijmaa‘ )scholarly consensus(: definition, types and conditions.

I would like to know what ijmaa' is, and whatare its types and conditions?
Praise be to Allah.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
In linguistic terms, ijmaa'means resolve and agreement.
In shar'i terms, it means the agreement of the mujtahids of this
ummahafter the death of the Prophet )blessings and peace of Allah be
upon him( on a shar'i ruling.
By saying "agreement" we exclude differences of opinion; if there is a
difference of opinion, even from one person, then we cannot say that
there is ijmaa'.
By saying "the mujtahids" we exclude the common folk and those who
follow or imitate scholars; it does not matter whether theyagree or
disagree.
By saying "this ummah" we exclude the consensus of others, which
carries no weight.
By saying "after the death of the Prophet )blessings and peace of
Allah be upon him(" we exclude their agreementat the time of the
Prophet )blessings and peace of Allah be upon him(; ijmaa' or
consensus at that time does not count as evidence, because evidence is
established by the Sunnah of the Prophet )blessings and peace of Allah
be upon him(, whether in word or deed or by approval. Hence if a
Sahaabi says "We used to do" or that they )i.e., people( used to do
such and such at the time of the Prophet )blessings and peace of Allah
be upon him(, this is indicative of the approval of the Prophet
)blessings and peace of Allah be upon him(, according to consensus.
By saying "on a shar'i ruling", we exclude theiragreement on a
rational or human ruling, which has nothing to do with the matter
under discussion, because we are talking about looking for ijmaa' as
oneof the kinds of shar'i evidence.
Ijmaa' counts as evidence on the basis of a number of pieces of
evidence, including the following:
1. The verse in which Allah, may He be exalted,says
)interpretation of the meaning(: "Thus We have made you )Muslims(, a
Wasat )just( )and the best( nation, that you be witnesses over
mankind" ]al-Baqarah 2:143[. The words "witnesses over mankind"
include testifying about their deeds and judging their deeds, and the
words of the witness may be accepted.
2. The verse in which Allah, says )interpretation of the meaning(:
")And( if you differ in anything amongst yourselves" ]an-Nisa' 4:59[
indicate that whatever they agreed upon is sound and correct.
3. The Prophet )blessings and peace of Allah be upon him( said:
"My ummah will not unanimously agree on misguidance."
4. We say: If the ummah unanimously agrees on something, it must
be either true or false. If it is true, then it is proof. If it is
false, howcan this ummah, which is the dearest of nations to Allah
since the time ofits Prophet until the onset of the Hour, agree on
something false with which Allah is not pleased? This is quite
impossible.
Types of ijmaa'
Ijmaa' is of two types: definitive and presumptive.
1. Definitive is that which well known and well established, such
as consensus that the five daily prayers are obligatory and that zina
)fornication, adultery( isharaam. No one can deny that this type of
ijmaa' is proven and established, or that it constitutes proof in and
of itself, or that the one who rejects it becomes akaafir, unless he
is ignorant and may be excused for his ignorance.
2. Presumptive is that which can only be known by means of
research and study, where the scholars may differ as to whether is
ijmaa' )on a particular issue( or not. The most correct scholarly
opinionconcerning that is the view of Shaykh al-Islam Ibn Taymiyah,
when he said in al-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is
to be accepted is that of the righteous early generations )as-salaf
as-saalih(, because after their time there was a great deal of
disagreement and the ummah spread far and wide. End quote.
It should be noted that the ummah cannot agree on something thatis
contrary to an unabrogated, clear, saheeh text, because it can only
agree on what is true. If you see consensus that you thinkis contrary
to that, then it must be one of the following: either the evidence is
not clear, or it is not saheeh, or it is abrogated, or there is a
difference of opinion concerning the matter ofwhich you were not
aware.
Conditions of ijmaa':
There are certain conditions for ijmaa', such as:
1. It should be soundlyproven in the sense that it is either well
known among the scholars or transmitted by a trustworthy narrator who
has read widely.
2. It should not have been preceded by a well-known difference of
opinion. If that was the case, then there is noijmaa', because
scholarlyopinions are not invalidated by the death of their authors.
Ijmaa' does not cancel out a previous difference of opinion; rather it
prevents differences of opinion from arising.
This is the most correct view, because of the strength of its argument.
And it was said that the second condition is not stipulated, so it is
valid in a later period for there to be consensus onone of the
previous opinions and for that to serve as proof for those who come
afterwards.
According to the majority, it is not essential that those who
unanimously agree all die when still holding this view for ijmaa' to
be established; rather ijmaa' is established as soon as they )the
scholars of a particular era( agree, and it is not permissible for
them or anyone else to go against it after that, because the condition
for the establishment of ijmaa' do not include any stipulation that
the era )of the scholars who reached this consensus( should have come
to an end with their passing. As ijmaa' is established at the moment
they agree )on a particular issue(, there is nothing that could cancel
it out.
If one of the mujtahids )scholars( says or does something and that
becomes well known among the mujtahids, and they do not denounce it
even though they are able to do so, then it is said that there is
ijmaa'. It was said that this establishes that there is ijmaa'; others
said that it is may be regarded as proof but not ijmaa'; and others
said that it is neither ijmaa' nor proof.And it was said that if they
all passed away before denouncing it then it is ijmaa', becausetheir
silence until the time of their death, eventhough they were able to
denounce it, constitutes proof of theiragreement. This is the view
that is most likely to be correct.
Al-Usool min 'Ilm al-Usool, 62-64
And Allah knows best.

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Islamic Stories - The Beautiful Story of Abu Ghayth

From the signs of truthfulness is fear of Allah and asceticism in
life; for the truthful withconviction fears consuming from what is
impermissible and bearspoverty and hardship for the sake of Islam. If
he commits sin then he does not sleep until he returns to his Lord and
repents, in order to free himself from the sin, andits burden.
Ibn Jarir at-Tabari: I was in Makkah during the season of Hajj and I
saw a man from Khurasaan calling out to the people:"Oh pilgrims, oh
people of Makkah - from those who are present and those far off, I
have lost a pouch that contains a thousand dinars. So whoever returns
the pouch, Allah will reward them with good, save them from the hell
fire, and His bounty and favors will be acquired on the Day of
Accounting(Day of Judgment)."
An old man from the people of Makkah approached him and said: "Oh
Khurasaani, our city is in a very tough condition, and thedays of hajj
are few, andits season is appointed, and the doors of profit-making
are closed. This money might fall in the hands of a believer who is
poor and old in age. Maybe he plans to give itif you make a promise
that you will give him a little bit of money that is halal
(permissible) for him to use."
The Khurasaani said: "How much does he want?"
The old man said: "He wants one-tenth of the money (a hundred dinars)."
The Khurasaani said: "No. I will not grant himthe money and instead I
will take my case to Allah, and complain to Him on the day we meet
Him, and Allah is sufficient for us and the best one to trust in."
Ibn Jarir at-Tabari said: "I realized that it was the old man is poor,
and he was the one who took the pouch of dinarsand wishes to have a
little portion of it. So I followed him until he returned to his home.
Myassumptions were confirmed. I heard him calling onto his wife:"Oh
Lubabah."
She said: "I am at your service, O Abu Ghayth."
The old man said: I found the owner of the dinars calling for it, and
he does not intend to give any reward to the person who finds it. I
said to him "Give us a hundred dinars and he refused and said he would
take his case to Allah. What should I do OLubabah? I must return it,
for I fear my Lord, andI fear that my sin is multiplied.
His wife said to him: Oh Man! We have been struggling and suffering
from poverty with you for the last 50 years, and you have 4 daughters,
2 sisters, my mother and I, and you are the ninth. Keep all the money
and feed us for we are hungry, and clothe us for you know better our
situation. Perhaps Allah, the All-Mighty, will make you rich
afterwards and you might be able to give the money back after you fed
your children, or Allah will pay the amount you oweon the day when the
kingdom will belong to the King (Allah).
He said to her: Will I consume haram after 86 years of my life, and
burn my organs with fireafter I have been patientwith my poverty, and
become worthy of Allah anger, even though I amclose to my grave?! No,
By Allah, I will not do so!
Ibn Jarir at-Tabari said: I left with amazement concerning his
conditionand that of his wife. At a later point during the day, I
heard the owner of the pouch calling out...
Saying: "O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man said: Oh Khurasaani, I have addressed you the other day
and advised you that our land is low on cultivation, so reward the
person who found the pouch so that he is not tempted to break the laws
of Allah. I have advised you to pay the person who finds it a hundred
dinars but you refused. If your money falls into hands of a person who
fears Allah the All-Mighty, will you give him 10 dinars at least,
instead of a 100?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin."
Ibn Jarir at-Tabari said: The people dispersed and left. Later on
during the hours of the day, once again, the Khurasaani made the same
call, saying:
"O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man came again and said: O Khurasaani, I said to you the day
before yesterday to reward the finder a hundred dinars and you
refused. Then I advised you to give him ten dinars and you refused, so
will you give only onedinar so that he can buy with half of it things
he needs and with the other half, sheep milk, sothat he can give to
the people and feed his children?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin. "
The old man angrily said:Come you, and take yourmoney so that I can
sleep at night, for I have not had a good mood ever since I found this
money.
Ibn Jarir said: So the old man went with the owner of the money andI
followed them until theold man entered his house, dug a hole and
pulled out the money and said: Take your money and ask Allah to
forgive me and bless me from His bounty.
The Khurasaani took the money and intended to leave, but when he
reached the door he said: O old man, my father died, May Allah have
mercy on him, and left behind three thousand dinars and said to me:
Take out a third of this money and give it to a person from the people
who is most deserving of it. Therefore I tied it in a pouch so that I
may spend it on someone who is worthy of it. By Allah, I have not seen
a person, since I left Khurasaan until now, who is more worthy of
itthen you. So take it, May Allah's blessing be upon you, and May He
reward for the trust you kept, and your patience during poverty. The
Khurasaani man left without the money.
The old man wept and prayed to Allah, saying: May Allah bless the
owner of the money in his grave, and May Allah bless his son.
Ibn Jarir said: I left after the Khurasaani but Abu Ghayth (the old
man) followed me and brought me back. He asked me to sit down, and
said: I have seen youfollowing me since the first day; you have come
to know of our situation yesterday and today. I have heard that the
Prophet said: "If you are gifted from the provision of Allah, without
begging or asking, then accept it and do not reject it." So this is a
gift from Allah toall those attending.
The old man called: O Lubabah, O so and so, O so and so. He called on
his daughters and his sisters and wife and her mother, and sat down
and made me sit down. We were 10. He opened the bag, and said
spreadyour clothing over your laps.
So I (Ibn Jarir) did, but the girls did not have proper clothing that
would enable them to do that, so they extended their hands. The old
man gave dinar by dinar in order until he reached me (Ibn Jarir) and
said: "Here is adinar." The process continued until the bag was empty
and I received a hundred dinars.
Ibn Jarir at-Tabari said: So joy filled my heart because of the
provisionthey received more then the joy I had because I received a
hundred dinars.
When I was leaving the old man said: O young man. You are blessed;
keep this money with you for it is halal. And know that I use to wake
up for Fajr prayer with this wet shirt. After I wasdone I would take
it off, and give it so that my daughters can pray - oneby one. Then I
would go to work between Dhuhr prayer and Asr prayer and then I would
come back at the end of the day with what Allah has given me from
dates anddry pieces of bread. Then I would take off myclothes for my
daughtersand they would pray Dhuhr prayer and Asr prayer, and the same
would happen for the Maghrib and Isha prayers. And we did not ever
expect to see this kind of money. So may Allah make us make good use
of them, and may Allah bless the person in his grave and multiply the
reward for him.
Ibn Jarir said: So I greeted him goodbye, and took the hundred dinars
and used them to write knowledge for two years! I used it to buy paper
and pay rent and after sixteen years I returned to Makkah and inquired
about the old man. I was told that he died a few months after the
incident that occurred between us. Hiswife died, along with her
mother, and his 2 sisters. The only ones that remained were the
daughters whom, when I asked about, found that they were married to
kings and Princes. I dropped by and they honored me as a guest and
treated me kindly until they died also. So May Allah bless them in
their graves.
{That will be an admonition given to himwho believes in Allah and the
Last Day. And whosoever fears Allah and keeps his duty to Him, He will
make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allah, then He will suffice him. Verily,
Allah will accomplish his purpose. Indeed Allah has set a measure for
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Islamic Stories - Importance of Saying Insha-Allah

During a Jumah Khutbahin a small town, an Imam talked about the
significance of saying "Insha Allah" (which means if Allah wills) when
planning to do something in the future.After a few days, a man who had
also attended the Khutbah was going to buy a cow from the market. On
the way, he met a friend who asked him where he was going. He told him
aboutbuying the cow but did not say Insha Allah in theend. His friend
remindedhim about the Khutbah and told him to say InshaAllah. However,
this individual said that he had the money he needsand the energy to
go to the market, thus, there isno point of saying Insha Allah as he
will certainly buy the cow. He thoughtthat saying Insha Allah will not
make any difference.
When he reached the market, he found a cow that met his expectations.
He burgained with the seller and came to a reasonable price.
Finally,he decided to pay for the cow but was dumbfounded when he
discovered that his money was missing. A thief had stolen the money
while he was walking through the busy market. The cow seller asked him
whether he was going to buy the cow or not. "Insha Allah, I will buy
it next week," he said. When he reached home, his wife inquired about
the cow. He told her about how he forgot to say Insha Allah, and also
added, "Insha Allah, I wanted to buy the cow. But Insha Allah, my
money was stolen. Insha Allah, I will buy it next week." His wife
clarified to him that we should say Insha Allah for thingsthat are yet
to happen, not for those things that had already happened. He never
forgot his "Insha Allah" again.
This incident was narrated by Shaikh Wahidullah from Toronto, Canada.

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How the dajjal died

Darwinists Have Deceived the World with Fraud
Let us consider a scientific theory, the Big Bang for instance. This
theory was first proposed on the basis of a suspicion and a hypothesis
based on Einstein's theory of relativity. Following that, the search
began for the evidence needed to prove that this huge explosion
happened. This evidence did really exist. The cosmic microwave
background radiation confirming the explosion in question was foundand
the isotopic nature of the universe (the fact that all space is at
-270oC) was discovered. It was also scientifically proved that the
universe is constantly expanding, and this was anotherimportant and
definitive piece ofevidence confirming the theory in question.
Therefore, the Big Bang theory became one whose every claim had been
tested, confirmed and thus proved.
Darwin's theory of evolution was also launched under the name of a
"hypothesis." (In fact, the reason for the launching of the theory of
evolution was entirely ideological, but it was presentedunder the
guise of a scientific theory.) In order for this theory to be regarded
as valid, its claims would have to be proved, just like those of the
Big Bang. For that it would have to be observed whether or not the
imaginary mechanisms of evolution did in fact cause evolution. The
progress of 20th-century science proved that "natural selection,"
Darwin's illusory evolutionary mechanism,played no evolutionary role.
The science of genetics also inflicted a disappointment on
neo-Darwinists, who had lost hope in natural selection and sought to
depict mutation as an evolutionary mechanism instead. Following the
realization that mutations had no evolutionary effect either, it was
now the turn of the fossil record—Darwin and Darwinists' greatest
hope. The conclusion demonstrated by the fossil record, however, came
as a terrible shock to Darwinists! None of the imaginary intermediate
form fossils that had been sought for so many years existed anywhere
on Earth.Deeper research changed nothing. Not one single intermediate
form fossil has ever been found as a result of allthe research that
has been conducted to date.
Unwilling to abandon the false religion they adhered to, Darwinists
for years continued to hope that evidence for Darwinism would be
forthcoming. But none of the anticipated but illusory evidence ever
appeared. Despite this however, Darwinist lies never ended, and
pro-Darwinist demagoguery was stubbornly kept up. The interesting
thing is that despite the passage of 150 years, the failure to obtain
a single piece of evidence, and despite the fact that the conclusion
produced by geneticsand the fossil record proved the fact of Creation,
Darwinists still imagine this false religion can survive. But they are
making a terrible error, of course. In fact, even the proponents of
the theory are aware that evolution never happened in the history
oflife. They have clearly seen this as the result of countless pieces
of scientific evidence.
Despite all the foregoing, since the theory of evolution is an
ideology, a false religion needing to be propped up by its adherents
no matter what, Darwinists still need to maintain this false image of
their theory having a scientific nature. That is the reason why
Darwinists have resorted to fraud, speculation and countlesspropaganda
techniques to keep this false religion alive for the last 150 years.
As a requirement of their false religion, Darwinistshave no other
option to inculcate people with the idea that their theory is "true."
Because there is no scientific evidence for the truth of the theory,
they try to give the impression that "scientific evidence does exist."
In his bookCreative Defense, Nicholas Comninellis from the University
of Missouri-Kansas City describes the position in which this terrible
deception will find itself in the future:
Philosophically, the dogma of evolution is a dream, atheory without a
vestige of truth. Within fifty years, childrenin school will read of
extraordinary popular delusions,and this will be mentioned as one of
the most absurd. Many a merry jest will be uttered bearing upon the
follies of nineteenth century science. [1]
Comninellis's analysisis an accurate one. The theory ofevolution
consists of a false claim and the history of the theory is filled with
countless examples of fraud. Every claim and piece of evidence
produced by evolution is a fraud. The true nature, the true face of
all these frauds has been exposed. But the supporters of the religion
of Darwinism try to gloss over this or make people forget it. But no
matter how much they squirm, the whole world has begun to realize that
Darwinist propaganda rests on rotten foundations. As Comninellis
says,future generations will be amazed at the global effect of this
terrible deception and how it was supported by world-renowned
professors and scientists, and will ridicule this enormous
irrationality for quite a while.
The Dajjal tried to turn people away from Allah (God) through such
false methods. But all his plans have now been thwarted. The method he
employed, that is Darwinism, has now begun becoming a subject of
ridicule, even for children. The whole world will soon remember the
nonsense of Darwinism with horror and shame. This is very certainly a
snare from our Almighty Lord, a response to those who would rebel
against Him. As He reveals in one verse:
The evil actions they did assailed them. They were engulfed by what
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The images visualized and dreams

It takes but a moment when our eyes are closed to call to mindan image
of the school we attended. An image forms in our brains rightaway. But
our eyes are closed. When we look at a view for a while and then
subsequently close our eyes we can again see that image in our minds
when we want to recall it. But again our eyes are closed. Although it
is not our eyes that are doing the seeing and although there is no
image of a school in front of us, thisimage still exists in our minds
in almost the exact same form. The production of an image in the mind
despite the lack of an eye to perceive it is evidence that the
perceiver is something different than the eye and something not
dependent on matter. It is the "soul" created by our Almighty Lord to
be independent of matter and bestowed on humanbeings by Him that does
the perceiving.
Dreams are of great importance to a proper understanding ofthis
subject. Events, space, people, feeling and three-dimensionality are
all the same in dreams as they are in this world. Somuch so that it is
almost impossible to be convinced that these arenot real when one is
dreaming. Everywhere one dreams of is very real, people are real,
andevents take place in sucha vivid way that the dreamer feels
excitement in the face ofthem, and when one runs one actually grows
out of breath. One can feel fear while dreaming, strive with all one's
might to escape from danger, or feel alarm in the face of the threat
concerned. But while all this rushing around is going on for hours,
you are actually lying comfortably in bed with your eyes closed. You
are in a perfectly secure environment, andthere is no-one trying to
catch you, no rain fallingand no danger confronting you. Furthermore,
an event that seems to last for hours actually took placein your dream
in a matter of minutes. And most important of all, these events were
all created in your mind.
One important point that needs to be stressed with regard to dreaming
is this: You do not have any direct experience of any element of the
outside world when dreaming. The world you experience at that moment
is generally different from the life you regard as real life. The
environment you are in may be different, and the people you meet, even
your parents,may be different. Your home and your fears may be
different. It is impossible for you to actually see anything because
your eyes are closed. But even if they were open the place youare in
is not the place you see. The smell of grass you know so well is
perfectly clear in a dream. But you are actually asleep on the tenth
floor of an apartment block. You have no doubt about it when you eat
and taste an apple; indeed, what you are eating may sometimes be a
peach, but it tastes like an apple. And, what is more, there is
nothing odd about that in that world. However, you arenot really
eating anything at all as you are asleep lying in bed. This is merely
somethingcreated in your dream.
One may suffer pain in a dream. So much so that if you slip while you
are running over grass you see you have cut your knee. You try to
staunch the bleeding and feel the pain from your knee with perfect
clarity. Yet no such thing has happened as you lie in bed. You feel
the pain in the real sense, but no injury has occurred to your body.
But how is it you feel the pain of an injury that does not actually
exist in just the same way as in reality? How is it that, although you
are fast asleep, you can enjoy the taste of a delicious apple, and
howcan you feel fear, excitement and worry inorder to escape from
danger, despite being asleep in bed, perfectly and in a way identical
tonormal? How is it that, despite being asleep in your bed at home,
you can run for hours over boundless expanses of land? And why are
those hours in fact only minutes?
If you are not actually in that environment, then what is the power
that shows you these things and causes you to feel them as if they
were real?
It is of course our Almighty Lord Who causes you to feel these things
in that way and Who keeps the soul under His constant supervision. In
the same way that Allah (God) creates a perfectly clear and beautiful
world in our minds in this world, so He can very definitely create an
equally clear and perfect world in ourdreams. There is no doubt that
this is very easy for Him.
Our Lord has created the same naturalcauses for the real worldand for
dreams: electric signals. The things we think we see actually stem
from electric signals, as do those in dreams. Although both have the
same cause andalthough both are created in your minds, you still think
that dreams are not real, but that this world is. The fact is,
however, that they are essentially the same; both are illusions.
Time is differentin dreams. And so is space. The laws of physics are
sometimes different. But these are the only things that are real for
you when you are dreaming. That being the case, since there is no
difference between the way you perceive the world you are perceiving
now and the world in your dreams, then this world clearly consists of
an image created in your mind. The same physical activities take place
in the brain whether you envisage something in your mind, whether you
experience it in real life or whether you dream it. You generally
think that the factor that givesrise to these activities is an
external stimulus, such as light rays. But there is actually no light
striking the retina, or nothorn pricking your finger, to give rise to
images or sensations when you envisage a thing in your mind or when
you dream it.
This makes the following fact perfectly obvious: The way this world is
created is the same as dreaming. Therefore, the images you see in this
world arecreated as illusions for you, just as in dreams. You watch
events arisingin your brain in a world also forming in your brain; you
laugh at them, enjoy them or feelexcitement at them. But Allah creates
them all in your mind. If a person loses the five senses he or she
possesses, this colorful, vivid, clear and perfect looking world that
we are shown will also disappear, even though the outside world
continues to exist.It is therefore impossibleto maintain that
something we see is the same as the original on the outside. It exists
onlyin a world that Allah "creates for us" in our minds. We can never,
ever know whether other people can see it or not, or whether we see
the same image as the original on the outside. /- -e-p * - ▓███▓
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Could the crisis in the global economy be one of the signs of the end times?

The beginning of October saw the beginning of a historic crisis in
the world economy, and in the USA in particular, that had long since
been sending signals of its impending arrival. A number of experts
and analysts predict that this crisis could even dwarf the Great
Depression that began in the 1920 and continued throughout the
1930s.
However, in addition to its economic aspect, there is another side
to this crisis that is prompting various countries to take joint
decisions and implement precautionary measures. This crisis may be a
sign of important events due to take place in the next period of
world history. (Allah knows the truth.)
The hadith of our Prophet (saas) contain much detailed
information and many signs about the End Times that will take place
close to Doomsday. According to the information provided by our
Prophet (saas), a great many significant events will take place –
one after the other – in this period. The growth of corruption,
unlawful things being regarded as lawful, worldwide confusion and
chaos, the Iran-Iraq War and the invasion of Afghanistan are some of
these signs reported in the hadith and that have recently been
taking place.
The economic crisis that will take place at a specific time in the
End Times is, according to various accounts, a most significant
portent that will take place immediately before the return to Earth
of the Prophet 'Isa (as) and the coming of the blessed Mahdi and
the Dajjal. Indeed, the economic collapse that has been anticipated
for some time and that has affected the whole world economy,
starting from America in early October, shows that another portent
of the End Times we are living in has taken place. (Allah knows the
truth.)
As revealed in the hadith of our Prophet (saas), the worsening of
the global economic outlook is one of the portents of the End Times
that are currently taking place one after the other.
"What are they awaiting but for the Hour to come upon them suddenly?
Its Signs have already come. What good will their Reminder be to
them when it does arrive?" (Surah Muhammad, 18)
How Do the Hadith of Our Prophet (saas) State That the Economic
Outlook Will Worsen?
Economic problems are one of the most discussed issues today. A
great many people in the world are living at the poverty threshold
and many countries of the world could not survive without external
aid. But aid by itself is not enough, because the countries in
question face greater problems due to an inability to pay the
interest accruing from that aid.
There is an economic bottleneck in all countries today, from
the richest to the poorest, and unemployment is on the rise. On the
one hand there is great wealth, waste and squandering, and all
forms of degeneration resulting from this, while on the other hand
people come to blows over a crust of bread. Articles are always
being written and symposiums and meetings held on the subject, but
no permanent answer can be found; indeed, hunger and poverty are
increasing by the day.
The continuing collapse of global markets despite the precautionary
measures in central banks and rescue packages announced in various
regions of the world, from Frankfurt to Washington, and from Hong
Kong to London, caused a loss of more than $4 trillion in the
financial markets within one week. www.patronlardunyasi.com/
news_detail.php?id=51295
The crisis that began in the USA in October has not affected
that country alone; it has turned into a global crisis that has
rocked all the economic markets across the world, from Britain to
Germany and from France to Russia and the Far East. Poverty has
stopped being a problem of concern to only certain countries in the
world and has become a danger threatening societies in modern
countries, too. But this latest instability in the global economy
has a far greater importance than that of the economic. Some 1400
years ago, our Prophet (saas) revealed in the hadith that the
economy would be generally impaired during the End Times, and
described this as a portent that would take place before the coming
of the Prophet 'Isa (a.s.) and the Mahdi. The hadith say:
Before the Mahdi appears, trade and roads between nations will be
severed, and strife between people will grow. [i]
"Everyone complaining of low earning... The rich being respected for
their money..." [ii]
"The markets being stilled, a decrease in earnings..." [iii]
What Is the Main Reason for the Crisis in Countries' Economies?
The world has gone through several crises since that of 1929, in
which business lost 72% of its value, or 60% of volume. The last 20
years (1990-2008) in particular have seen major crises closely
connected to the economy today; the 1992 European crisis, the
Mexican crisis, the Asian crisis, the Russian and Brazilian crises,
the Argentinean crisis and the latest US crisis...
The factor triggering a crisis may differ from country to country,
and may be internal or external. For example, a significant change
in the domestic political balance, or an economic collapse in a
field such as real-estate or the banking sector, which previously
enjoyed an unlimited flow of capital, may trigger a crisis inside a
country. However, whether it be the latest U.S. crisis or the crises
in the economies of the other countries of the world, the
fundamental cause of all crises is moral degeneration.
Moral degeneration such as corruption , unequal distribution of
income, bribery, and people tending to – rather than production –
based revenue (the interest system, in other words) lies at the
heart of all such crises. These are all things forbidden by Allah.
People with no fear of Allah, who do not live according to His
commandments, have no hesitations about going down unlawful paths. In
a society that knows no moral bounds, that fails to admister
justice and that acts solely for the sake of its own interests, the
climate of confidence essential if the economy is to remain healthy
disappears.
Crises will naturally follow on one another's heels when there is no
climate of confidence. In addition, the post-crisis period bring
with it a time full of injustices. As with Argentina, which
suffered an economic crisis in 2001, mass protests on the streets,
acts of looting and pillaging and even the deaths of many people
are all fundamentally the result of moral deficiencies.
The true solution, therefore, lies in abiding by the moral values of
the Qur'an, which prohibits injustice, corruption and bribery and
instead commands people to help one another, to aid the poor and
orphaned, to give alms and to compete with one another in
performing good deeds.
Everything is under the control of Allah. Believers who know this
and have a sincere faith in Him submit to our Lord under all
circumstances, material and physical, in the awareness that they are
following their destinies. Allah has flawlessly created every detail
from the creation of the world right up to Doomsday. Everything,
including the latest economic crisis, is recorded in the book known
as the "Lawh al-Mahfuz" [the Tablet of Allah's Decrees]. Everything
has already happened in a single moment in the sight of Allah, Who
is unfettered by time and space. The timing and place of every
event has already been ordained, as set out in the verse, "
communication has its time, and you will certainly come to know ."
(Surat al-An'am, 67)
THE GLOBAL IMPACTS OF THE ECONOMIC CRISIS
* In the middle of September (2008) the 158-year-old Lehman
Brothers, America's fourth largest investment bank, filed for
bankruptcy as it was unable to weather the difficult conditions of
the economic crisis. [iv]
* Merrill Lynch, the world's largest investment bank, suffered
losses of around $46 billion because of the global crisis. As a
consequence of those losses, it was bought by Bank of America, the
second- largest US bank. [v]
* Following the collapse of investment banks, the USA's largest
savings bank, Washington Mutual, filed for bankruptcy at the end of
September (2008). This brought the number of banks folding in the
USA since the beginning of 2008 to 13. [vi]
* According to a report by the US Department of Employment, the
number of those losing their jobs in August stood at 73,000,
compared to 159,000 in September. This figure, the worst redundancy
level for the last 5 years, brought the total number of job losses
for the preceding 9 months to 760,000. [vii]
* Japan, the world's second-largest economy, has also been affected
by the global crisis. Yamato Life Insurance, an insurance company
dating back 98 years with debts totaling $2.7 billion, declared
bankruptcy in October 2008. [viii]
* Iceland, standing in third place on the United Nations' List of
Most Prosperous Countries, has been severely affected by the
economic crisis. The country was unable to meet its external debt,
and its three largest banks, with total debts of 44 billion euros,
were taken over. [ix] Long queues began forming in front of
Icelandic bank branches.
* A public opinion poll in Belgium showed that 57% of the public
were worried about their savings. [x]
* The Hertie retail chain, with 4,100 employees and 73 branches
across Germany, declared bankruptcy in July 2008. The finance
company affiliated to Hertie announced losses of 30 million euros.
[xi]
* XL, Britain's third largest tourism company with a fleet of 21
planes, went bankrupt in September 2008. British Airways also cited
the crisis as the reason for making 1,200 employees redundant. [xii]
Natural Disasters Also Point to the End Times
It is a statistical fact that there has been an increase in the
number and intensity of natural disasters in recent years.
Disasters caused by the climate changes over the last 10 years are
regarded as a turning point. It is very probable that the increasing
numbers of natural disasters such as earthquakes, hurricanes,
lightning strikes and floods are also portents of the End Times that
will take place, according to the hadith of our Prophet (saas)
near to Doomsday. (Allah knows best.)
Doomsday will not take place until 10 portents are seen. The tenth
is a storm that will hurl people into the sea... [xiii]
Doomsday will not happen until these events occur ... earthquakes
will increase... [xiv]
Doomsday will not happen until a fierce rain pours down that leaves
no house or home standing. [xv]
Lightning strikes will so multiply as Doomsday approaches that
people will say (to one another): "Who did it strike yesterday?" and
they will answer, "It struck so-and-so yesterday." [xvi]
Some of the natural disasters of the last 5 years:
* Various disasters have occurred in Asia and the Far East
throughout the course of history. Terrible destruction has been
caused by these, and vast numbers of people have lost their lives in
them. However, the worst of these was the tsunami that struck
South Asia on 26 December, 2004, costing the lives of more than
225,000 people.
* Hurricane Katrina that struck the US Gulf of Mexico in August 2005
wreaked terrible destruction in the region. The hurricane cost the
lives of 1,836 people and caused damage estimated at $81.2 billion,
making it the costliest natural disaster in American history.
* On 8 October, 2005, an earthquake measuring 7.6 on the Richter
scale struck 95 kilometers to the east of Islamabad in Pakistan,
costing 73,320 lives. A further 1,244 people lost their lives due to
the quake in the Indian region of Kashmir.
* In June and July 2007, 1,750 died due to monsoon flooding in
Afghanistan, China, India and Pakistan.
* The tropical storm Nargis that struck Myanmar in May 2008
resulted in the deaths or disappearance of more than 134,000 people.
Another 2.5 million people were left in need by the storm. [xvii]
* Sixty-five thousand people were killed, 23,000 disappeared,
360,000 were injured and 5 million left homeless in an earthquake
measuring 8.0 in China's Sichuan province. The earthquake also
caused damage totaling $9.6 billion in Sichuan alone.
The profound economic troubles caused by the interest system have
manifested themselves in many countries, and the peoples of those
countries are having to pay the heavy bill for them. Allah has made
the solution to these difficulties, caused by personal interests and
immoral earnings and that continue to plague many countries, quite
clear in the Qur'an. Allah has made the unfair consumption of assets
and wasteful use of existing resources unlawful, and forbids us to
regard other people as worthless and inflict troubles upon them for
the sake of our own interests. The solution to the problems in the
economy is for an efficient, just and entrepreneurial social system
in which everyone lives according to the moral values of the Qur'an.
As noted in this report, there are certainly very many apparent
causes for the recent economic crisis. But the important thing here
is that the dire state of the economy may be a portent of the End
Times revealed in the hadith. (Allah knows the truth.) Because as
with all events that take place in the world, it is Almighty Allah
Who created the conditions and causes of the economic crisis
happening today.
Some Hadith of our Prophet (saas) Regarding the Impairment of the
Economy in the End Times:
· Revenues will revolve around a few people, and those with limited
incomes will fall into hunger and trouble. [xviii]
· Everyone will complain of "being unable to earn and make ends meet." [xix]
· The poor will grow in number. [xx]
· "Hunger and high costs of living will spread to the fullest extent." [xxi]
· When trade and roads are severed and corruption multiplies... [xxii]
· Business becomes stagnant. Everyone will complain, "I cannot sell,
or buy or earn anything." [xxiii]
The great majority of Muslim countries both enjoy a geo-strategic
advantage and also possess valuable energy resources and natural
wealth, especially oil and natural gas.
Yet these resources and strategic advantages have not been properly
exploited for hundreds of years, and Islamic countries have been
unable to assume a leading role in the global economy, despite all
the means at their disposal. Yet as economists have recently noted,
this state of affairs is changing rapidly and the economic center of
power is shifting from the West to the East. By Allah's leave, the
21st century will see the strengthening of the economy in the
Islamic world and Islamic countries shaping the global economy.
Qur'anic Moral Values Are the Only Source of Social Justice and
Economic Stability
Since people who take the moral values of the Qur'an as their
guide, act out of a fear of Allah, they strive not only for their
own interests but for the interests and well-being of everyone.
Because unity, togetherness, mutual aid and solidarity are very
important in Islamic moral values. Nobody trespasses on anyone
else's rights, because Allah has forbidden such ugly behavior. No
bounds are transgressed. No system that exhibits the injustice of
atheism, that is based on self-interest, in which the strong oppress
the weak and in which people misappropriate what rightfully belongs
to others is possible in a society that lives by the moral values
of the Qur'an. There is no waste nor wasteful consumption of
resources in a society guided by the Qur'an. Thanks to solidarity
and justice, people's economic strength grows. A wealthy society
emerges. This is one of the clearest proofs of the Age of Happiness,
when people lived by Qur'anic moral values, and which is renowned
for its wealth and well-being.
It must not be forgotten that various temporary solutions to
poverty may be proposed. But the important thing is to believe that
the true solution, as with all problems, is to live by the moral
values of the Qur'an. Because the superior moral virtues revealed
in the Qur'an, such as feeding the poor and orphaned even though one
is in need oneself, never giving other people things one would not
want oneself, and helping others without making them feel a sense
of obligation, can only emerge when people fully live by Qur'anic
moral values. Allah has revealed in Surat an-Nur how materially
powerful people should behave:
Those of you possessing affluence and ample wealth should not make
oaths that they will not give to their relatives and the very poor
and those who have emigrated in the way of Allah.* They should
rather pardon and overlook. Would you not love Allah to forgive
you? Allah is Ever-Forgiving, Most Merciful. (Surat an-Nur, 22)
To What Is Social Justice Ascribed in the Risale-i Nur Collection ?
In his Risale-i Nur Collection , Bediuzzaman Said Nursi, one of the
greatest Islamic scholars of the 13th century (Hegira style), noted
that social problems such as economic injustice and huge financial
gulfs arise when two concepts prevail in society. The first is
selfishness, that disregards others' situations and says, " So what
if others die of hunger as long as I am full? " [xxiv] The second is
the mindset that thinks, " You labor so that I can rest; you work,
so that I can eat. " [xxv] These are the main causes underlying the
economic crisis today. Moral and economic collapse is inevitable in
societies in which people enjoy financial interest even though this
is forbidden in the Qur'an, in which they think only of themselves
because they fail to abide by the moral values of the Qur'an, in
which they feel no unease about hurting others for the sake of
their own interests and in which they have no qualms about
oppressing others and making use of their labor.

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Fathwa, - What is the Language of the Jinn?

Question:
What is the Language of the Jinn?
يسأل عن لغات الجن -سماحة الشيخ-؟
Answer:
That which is apparent isthat they are like humans, in that they have
various languages. Amongst them there is the English (jinn), amongst
them there is the French, amongst them there is the American and
amongst them there is the non-Arab and the Arab; (there are various)
races amongst them. Because Allaah has said concerning them: There are
among us some that are righteous and some that are contrary; we
aregroups having different ways. [Soortatul-Jinn, 72:11]. And they are
upon different sects. He, Glorified be He, has said: And some of us
are Muslims and some of us are Qaasitoon (disbelievers).
[Sooratul-Jinn, 72:14]. So they are of different groups and sects.
Amongst them there is the pure and amongst them there is the impure.
Amongst them there is the Jahmee (follower of the teachings of the
Jahmiyyah), amongst them there is the Sunnee(follower of the Sunnah),
amongst them there is the Raafidhee (from the extreme Sheeah), amongst
them there is the Christian, amongst them there is the Jew and amongst
them there is other than that. (They are of) various groups and sects:
ýThere are among us some that are righteous and some that are
contrary; we are groups having different ways.ý [Soorautul-Jinn, 72:
11] His statement: some that are contrary isgeneral including (all)
other groups.
الذي يظهر أنهم مثل الإنس لهم لغات متعددة، فيهم الإنجليزي، وفيهم
الفرنسي، وفيهم الإمريكي، وفيهم العجمي والعربي، أجناس فيهم، لأن الله
قال عنهم: وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَكُنَّا
طَرَائِقَ قِدَدًا[الجن: 11] وهم على طوائف قال -سبحانه- عنهم: وَأَنَّا
مِنَّاالْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ[الجن: 14] فهم أقساط وفرق،
فيهم الطيب وفيهم الخبيث وفيهم الجهمي وفيهم السني وفيهم الرافضي وفيهم
النصراني وفيهم اليهودي وفيهم غير ذلك، أقسام وفرق شتى: وَأَنَّا مِنَّا
الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَكُنَّا طَرَائِقَ قِدَدًا[الجن: 11]
قوله: دُونَ ذَلِكَ يعم /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Fathwa, - The Preferred Suwar to Recite during the Salaatu-Jumu'ah

Question:
What is the ruling on theone who delivers the Friday sermon reciting
within the prayer, verseswhich appropriately fit the topic of the
sermon and taking this as his regular practice in every Khutbah?
‎ما هو الحكم أن يقرأ خطيب الجمعة في صلاةالجمعة آيات تناسب موضوع الخطبة
، و يكون هذا ديدنه في كل خطبة ؟
Answer:
Do you mean that he recites thus in the Salaatul-Jumuah or at the end
of the Khutbah? If what is meant is that he recites this in the
Salaatul-Jumuah, then this has not been legislated nor has it been
narrated (from the Prophet) sallaallahu 'alayhi wa sallam. That which
has been narratedis that he should recite: Glorify the Name of your
Lord the Exalted. [Sooratul-Aýlaa, 87:19] and Al-Gaashiyah or
Al-Jumuah and Al-Munaafiqoon. This is what has been narrated;and it is
not proper for him to recite that which corresponds with (the topic
of) the Khutbah. This is proper within the Khutbah, that he recites
from the Quraan that which appropriately suits the (topic) of the
Khutbah within the Khutbah itself, yes. As forthe prayer, then (the
recitation therein) is not to be restricted to the subject matter of
the Khutbah.
‎يقرأ في الصلاة يعني ؟ أو يقرأ في آخر الخطبة ؟ إن كان المراد يقرأ في
الصلاة هذا غير مشروع و لم يرِد ، إنما الذي ورد أنه يقرأ بسبِّح و
الغاشية أو بالجمعة و المنافقون هذا الذي ورد ، و لا يجيب أو يقرأ ما
يناسب الخطبة ، هذا يجيبه في الخطبة يجيب من القرآن ما يناسب الخطبة ، في
الخطبة نفسها ، نعم ، أما الصلاة فلا تقيّد /- -e-p * - ▓███▓
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