The execution of Khubayb bin 'Adiyy

The following is an incident that occurred during the era of the
Prophetand which exemplifies the great sacrifices that his
companionsmade for the sake of this religion.
The execution ofKhubaybhasbeen detailed in many books. Onesuch report
is whereAbu Hurayrahreported:"Allaah's Apostleonce sent a batch of ten
men as spies under the leadership of 'Aasim bin Thaabit Al-Ansaari,
who was the grandfather of 'Aasim bin 'Umar bin Al-Khattaab. They
proceeded until they reached Hadaa, which is an area between 'Asfaan
and Makkah, and news of their arrival there reached a branch of the
tribe of Huthayl named Bani Lihyaan. From this tribe, about
two-hundred men, who were all archers, hurriedly pursued their tracks
until they found the location where they had eaten the dates that they
had brought with them from Madeenah. Whenthey got there, they said:
'These are the dates of Yathrib )i.e. Madeenah(,' and continued
following the tracks. When 'Aasim and his companions saw their
pursuers, they climbed up to a high location, and the infidels
encircled them. The infidels said to them: 'Come down and surrender;
we promiseand guarantee to you that we will not kill any of you.'
'Aasim bin Thaabit, who was the leader of the group, said: 'I swear by
Allaah that we will not come down to be under the protection of
infidels. O Allaah! Convey our news to Your Prophet.' Then, the
infidels began throwing arrows at them until they martyred 'Aasim
along with six other men. The remaining three men were again reassured
by the infidels and given a guarantee that they would not be killed,
which they accepted, and then they came down. These three men were
Khubayb bin 'Adiyy Al-Ansaari, Zayd bin Dathinnah and another man.
When they came down however, the infidels captured them, undid the
strings of their bows, and tied them up with these strings. The third
)of the captives( exclaimed: 'This is the first betrayal. I swear by
Allaah that I will not come with you. There is no doubt that they
)i.e., his martyred colleagues( have seta good example for us.' So,
they dragged him and tried to compel him to accompany them, but as he
refused, they killed him. They then took Khubayb and Ibn Dathinnah
with them and sold them )as slaves( in Makkah )and all this took
place( after the battle of Badr. Khubayb was bought by the sons of
Al-Haarith bin 'Aamir bin Nawfal bin 'Abd Manaaf. It was Khubayb who
had killed Al-Haarith bin 'Aamir at the battle of Badr. So, Khubayb
remained a prisoner with those people."]Al-Bukhaari[
The sons ofAl-Haariththe infidel boughtKhubaybin order to execute him
and thereby avenge their father's death. They kept him captive until
they decided when the execution would take place. While hewas held
captive, he borrowed a razor from one of the daughters ofAl-Haarith,
as in the following narration:Abu Hurayrahnarrated:"The daughter of
Al-Haarith said: 'When the people gathered )to execute Khubayb( he
borrowed a razor from me so that he could shave his pubic hair. He
also took a son of mine who had come to him while I was unaware. I saw
him placing my son on his thigh while the razor was in his hand. I was
so terrified that Khubayb noticed this from my face. He said: 'Are you
afraid that I will kill him? No! I would never do so.' I swear by
Allaah that I have never seen a finer prisoner than Khubayb. I swear
by Allaah that I once saw him eating of a bunch of grapes that was in
his hand whilst he was in iron chains, and there wasno fruit at that
time in Makkah – it was nothing except provision provided by Allaah to
him. When they took him outside the Sanctuary )of Makkah( to kill him,
Khubayb requested them to allow him to offer two Rak'ahs )units of
prayer(. They gave him permission, and he did so. Then, he said to
them: 'Had I not fearedthat you would think that I was afraid )of
being executed(, I would have prolonged the prayer. O Allaah! Kill
them all, without exception.' Then 'Uqbah the son of Al-Haarith got up
and executed him. Therefore, it was Khubayb who set the tradition for
any Muslim sentenced to death in captivity to offer a two-Rak'ah
prayer )before being executed(. Later on, when some infidels of the
Quraysh were informed that 'Aasim had been killed, they sent some
people to fetch a part of his body )i.e. his head( by which he would
be recognisable. )This was because( 'Aasim had killed one of their
chiefs on the day )of the battle( of Badr. However, a swarm of wasps
resembling a shady cloud were sent to hover over 'Aasim and protect
him from their messenger, and thus they could not cut off anything
from his flesh.'"]Al-Bukhaari[
Overall, this story is about the battle ofAr-Rajee', which took place
at the end of the thirdHijriyear. The reason why this group,
with'Aasimas its chief, was dispatched was that the Prophetwished to
send them on an exploration mission to check upon the tribe ofQuraysh.
Their movements were discovered by the disbelievers from the tribe
ofLihyaanwho pursued them. These ten Companionsheaded by'Aasim,reached
the area ofAr-Rajee'just before dawn and ate dates which they had
brought with them fromAl-Madeenah. They dropped the seeds of the dates
unintentionally, as they were endeavouring to cover any trace of
theirs; as a matter of fact, this is why they were travelling at night
and settling during the day,lest anyone would see them and, therefore,
blow the cover on their mission.
However, the decree of Allaah must be fulfilled always, and it was
decreed that some of these Companions would be killed as martyrs.
Thus, these seeds fell from them and they were discovered.
A woman from theHuthayltribe who was grazing her flock of sheep
reached the location where they had eaten and discovered the date
seeds. These seeds were smaller than what people were used to in that
area, and so she immediately realised that these seeds must have been
from the dates ofAl-Madeenah. She therefore rushed to her tribesmen to
inform them.
The men went to where she found the seeds and began tracing the hoof
prints of the horses until they reached them. These Companionswere
taken by surprise when the men arrived and encircled them, so they
resorted to a high area, which seemed to be better for defending
themselves, but this tribe was known for their excellence in archery.
The disbelievers began negotiating with them and tried to deceive them
by promising them security and pledging not to harm them. The leader
of the group refused to accept this and justified his position by
stating that these disbelievers had no fear of Allaah and would
therefore have no problem in breaching their promise and pledge; so he
fought until hewas martyred along with six of his companions.
'Aasim bin Thaabitsaid before his death:"O Allaah! Convey our news to
Your Prophet."Allaah fulfilled the invocation of'Aasim bin Thaabit. On
that very day on which he was martyred, the Prophetinformed his
companions with the news of what had happened to them.
After these men betrayed the three remaining Companions, one of them
refused to go with them and was therefore killed by them. The
remaining two were then taken toMakkahas these men knew that
theMakkanswereenraged by the Muslims and would therefore easily buy
any of them who had been captured.
The sons ofAl-Haarith,who was killed byKhubaybwaited until the sacred
months had completed, then they took him outside the sacred sanctuary
in order to execute him. During the time he was imprisoned, he was
initially mistreated, until he said to his captors:"Honourable and
dignified people do not treat their prisoners this way."This made them
stop and treat him decently; they also appointed a woman )one of their
sisters( to guard him.
Khubayb,requested a razor to shave his pubic hair with. While the
guard woman was unaware, her son walked up to him and sat on his lap,
which terrified the woman. In normal cases, a person would have used
this as a means of getting back atthose who were imprisoning him, or
use the situation in order to free himself, but as a Muslim, this is
not permitted, as this boy had not committed any crime.
AfterKhubaybprayed the twoRak'ahshe supplicated against his captors,
as in one of the narrations:"O Allaah! Destroy them all, kill them,
scatter them, and do not leave a single one of them."In another
narration, there is the addition:"O Allaah! I do not have anyone to
convey mySalaam to Your Messenger, so convey my Salaam to
him."Therefore the angelJibreelconveyed the news ofKhubaybto the
Prophet.
There are many benefits and lessons that can be derived from this
story, such as:
·The great sacrifice that these Companions made, despite the dangerous
predicament they were in. They went on this mission for the sake of
Allaah whilst knowing that it was a verydangerous one.
·The scholars differed regarding the permissibility of surrenderingto
one's enemies.Those who hold that it is permissible state that one is
nevertheless not to surrender unlesshe foresees a benefit from
surrendering; otherwise, he has to resist until he is killed.
·A Muslim is not allowed to kill the children of the disbelievers.
·TheKaraamaat)i.e. supernaturalevents or abilities( of the devout and
pious are means that Allaah facilitates to support them, such as the
grapes thatKhubaybwas eating off season, as well as the bees that
protected the body of'Aasim. Another one of theseKaraamaatis the news
of these Companions reaching the Prophetthat same day. Also, in some
battles in Islaamic history, the Muslim army's horseswere enabled by
Allaah to walk on the surface of the sea. One might ask if there is a
difference between theseKaraamaatand the actions of magicians, or are
they consideredKaraamaatalso? The answer is thatKaraamaatareonly
granted to people who are devoutly obedient to Allaah, who adhere to
His commands, have sound faith, and who refrain from His prohibitions.
Conversely, magicians associate with Allaah in worship and have
corrupt faith; they deal with the devils and never pray, and some of
them also consume intoxicants and commit adultery and fornication. One
should not be deceived by these people and their acts, even if they do
perform certain supernatural feats, because theDajjaal)antichrist(
will also have supernatural abilities despite being a disbeliever. A
pious person to whom certain supernatural powers are granted would not
openly inform others about them; he would conceal these matters in the
fear that his intention would become corrupted and that he would
therefore fall into ostentation. Quite the opposite of this is whatthe
magicians do; they love to show such feats to others and always
exaggerate their abilities. Additionally, in most cases, the
supernatural abilities that these people claim are the result of
assistance from jinns, such as when they are able to stab themselves
with knives, strike their heads with axes, and so on, without
inflicting any harm upon themselves.
·Allaah tests His slaves however, whenever and with whatever He
pleases. Having ten Companions killed is not an easy matter to endure,
but Allaah is the All Wise,although people do not comprehend the
wisdom behind His actions; Allaah Says what means:"..And ]that He may[
take to Himself from among you martyrs…"]Quran 3: 140[ Allaah wished
to honour these people by granting them martyrdom andadmitting them
into Paradise, and this is certainly superior to remaining alive.
Remaining alive entails continuously struggling inthis life, whilst
after martyrdom aperson would enjoy an eternal joyful life; his grave
would be illuminated and he would have a gate from Paradise opened
towards himself whilst still in his grave. Therefore, the love of
Allaah for His devout slaves is the reason for them leaving this life
as martyrs, as well as a way of Him honouring them.
·Shaving the pubic hair is one of the natural dispositions of the
human, and this is whatKhubaybwanted to do prior to being killed when
he requested the razor.
·Spying on the enemy before fighting a battle is something that the
Prophetwould do as it is a worldly means that should be utilised.
·A Muslim should be careful not to leave any trace behind him that
could lead his enemies to him.
·A Muslim should act with dignityand pride and should not surrender
himself to his enemies,just as'Aasimdid when he refused to go down and
surrender to the disbelievers.
·Strength lies in one mastering archery, or sniping in our time.`Uqbah
bin `Aamir Al-Juhanireported:"I heard the Messenger of Allaahsaying
from the pulpit,"Prepare to meet them )i.e. the enemy( with as much
strength as you can afford. Indeed strength is in archery, strength is
in archery, strength is in archery.""]Muslim[
·One should reflect the merits of Islaam by behaving nobly with
others.Khubaybdid so by notharming the woman's boy.
·Allaah provides for whom He wills, however He wills.
·The infidels ofQurayshhonouredthe sanctity ofMakkahand refused to
killKhubaybuntil they took him outside its boundaries, and after the
sacred months had finished. Quite the opposite of this is what some
contemporary Muslims do by following women inside the sacred mosque
)i.e.Al-Haram( and committing other prohibitions whilst in it, thereby
neglecting its sanctity.
·It is recommended to offer a twoRak'ahsprayer before being executed.
·It is recommended to supplicateagainst the disbelievers using
thewording thatKhubaybused. This is quite unlike those who suffer from
defeatism and spinelessness and who therefore propagate the notion of
'Interfaith', which states that all religions are from Allaah and
thatwe Muslims should therefore neither curse nor supplicate against
non-Muslims. They claim that we Muslims should not fight the
disbelievers, whilst Allaah Says what means:"Fight those who do not
believe in Allaah or inthe Last Day and who do not consider unlawful
what Allaah and His Messenger have made unlawful and who do not adopt
the religion of truth ]i.e. Islaam[ from those who were given the
Scripture - ]fight[ until they give the jizyah ]i.e. protection taxes
paid by the disbelievers[ willingly while they are humbled."]Quran 9:
29[ This call of Interfaith is a masonic one and is one of the worst
forms of disbelief. How canone dare to believe that those who claim
Allaah has a son, or that He is one of three )i.e. the trinity( are
the same as the Muslims? Muslims can never meethalf way with these
disbelievers.
·A dead person is not harmed by what his enemies do to him afterkilling him.

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Dough & clear - They are fasting Ramadan reluctantly andthey wish it would end, because of the hardship they face during it!.

We are fasting Ramadan, but we wish that it would end, because of the
hardship we face when fasting. Is this regarded as a sin from which we
must repent? What is your advice to us?
Praise be to Allah.
Fasting is one of the greatest acts of worship and one of the best
means of drawing close to Allah. Al-Bukhaari )1904( and Muslim
narrated that Abu Hurayrah )may Allah be pleased with him( said: The
Messenger of Allah )blessings and peace of Allah be upon him( said:
"Allah says: 'Every deed of the son of Adam is for him, except
fasting. It is for Me and I shall rewardfor it. Fasting is a shield,
so when it is a day whenone of you is fasting, let him not utter any
obscene speech that day or raise his voice. If anyone reviles him or
tries to fight with him, let him say: I am a man who is fasting. By
the One in Whose hand is the soul of Muhammad, the smell of the mouth
of the fasting person willbe better before Allah onthe Day of
Resurrection than the fragrance of musk. The fasting personhas two
moments of joy that he enjoys: when he breaks his fast he rejoices,
and when he meets his Lord he will rejoice because of his fasting.'"
This clearly points to the great status and importance of fasting in
the religion of Allah, andto the virtue of those who fast and the
greatness of their reward.
Shaykh Ibn Sa'di )may Allah have mercy on him( said:
These are two rewards, one in this world and one in the Hereafter.
The reward in this worldis seen when the fasting person breaks his
fast; he rejoices in the blessings that Allah has bestowed upon him by
enabling him to complete the fast, and he rejoices at fulfilling his
desires that he refrained from during the day.
The reward in the hereafter will be his joy when he meets his Lord and
He is pleased with him and honours him. This later joy is a reflection
of the earlier joy in this world, for Allah will grant both to the
fasting person.
It also indicates that when the time of breaking the fast comes near,
and the fasting person experiences this joy, it is in return for what
he has endured during the day of the hardship of forsaking hisdesires.
This comes under the heading of encouraging and motivating the
individual to do good.
End quote from Bahjat Quloob al-Abraar, 96. Seealso: Fath al-Baari by
Ibn Hajar, 4/118
Hence you will find that the Muslim for whom fasting is difficult but
he is able to put up with it rejoices at the time of breaking his
fast, not because the difficulty has ended but because Allah may He be
exalted, has helped him to put upwith it and complete theact of
worship to Him, may he be glorified. His focus was not on the
hardship, waiting for relief, rather his focus was on the act of
worship and his determination to complete it. According tothe saheeh
hadeeth narrated by Abu Hurayrah, the Prophet )blessings and peace of
Allah be upon him( said: "Would you like to strivehard in du'aa'
)supplication(? Say: Allahumma a'inna 'ala shukrika wa dhikrika
wahusni 'ibaadatika )O Allah, help us to give thanks to You, to
remember You and to worship You properly(." Narrated by Ahmad, 7922;
classed as saheeh by al-Albaani in as-Saheehah, 844.
You can hardly find anyone who feels distressed during this blessed
month, except those who are more concerned about worldly matters so
that they may indulge in desires and pleasures, and do not like to
keep away from them.
The one who encountershardship and tiredness because of fasting is
oneof two types:
Either he has an excuse, such as sickness, travel and the like, in
which case he may avail himself of the concessions granted by Allah
and break the fast;
or he encounters bearable hardship, so hecompletes his fast and is
patient in putting up with this hardship, seeking the pleasure of
Allah.
As for the one who encounters hardship anddislikes fasting, and wishes
that the month would end and never come again, this is undoubtedly
inappropriate; this is a person who dislikes worship and is not
patient in adhering to the commands of Allah.
And Allah knows best.

Dough & clear - Meaning of tafweed with regard to the names and attributes of Allah )i.e., thinking that only Allah knows what ismeant(.

Praise be to Allah, I know what is meant by these four things ]with
regard to the names andattributes of Allah[: tahreef )distorting the
meaning(, ta'teel )denying the apparent meaning(, tawqeef )refraining
from discussing the meaning( and tamtheel )likening Allah to His
creation(. Butsome scholars also speakof a fifth matter, namely
tafweed )thinking that only Allah knows what ismeant(, and I do not
know what tafweed is. Can you please explain to me what it means
andthe evidence for it?
Praise be to Allah.
Firstly:
Tafweed with regard to the names and attributesof Allah, may He be
exalted, has two meanings:
1.
A correct meaning, which is affirming the wording and the meaning to
which is points, then leaving knowledge of how it is to Allah. So we
affirm the beautiful names and sublime attributes of Allah, and we
acknowledge and believe in their meanings, but we do notknow how they
are.
So we believe that Allah, may He be exalted, rose over the Throne in a
realsense as befits His Majesty, in a manner that is not like this
action on the part of human beings, but how that occurred is unknown
to us. Hence we leave knowledge of how it occurred to Allah, as Imam
Maalik and others said when asked about this rising over )istiwa'(:
The rising overis known but how is unknown.
See: Majmoo' al-Fataawaby Shaykh al-Islam ]Ibn Taymiyah[, 3/25
This is the view of Ahl as-Sunnah wa'l-Jamaa'ah: We affirm the
attributes of Allah, may He be exalted,without likening Him to His
creation or discussing how. Allah, may He be exalted, says
)interpretation of the meaning(: "There is nothing like unto Him, and
He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Ibn 'Abd al-Barr )may Allah have mercy on him( said: Ahl as-Sunnah are
unanimously agreed on affirming the attributes that are mentioned in
the Qur'an and Sunnah, and interpreting them as they appear to mean,
not metaphorically. But they do not discuss how any of them are.
Al-'Uluw li'l-'Aliy al-Ghaffaar, p.250
2.
The second meaning of tafweed, which is an incorrect meaning, is
affirming the wording without understanding what it means. So they
affirm the words only, "The Most Beneficent )Allah( Istawa )rose over(
the )Mighty( Throne" ]Ta-Ha 20:5[, then they say: We do notknow what
it means or what Allah meant by it!
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
With regard to tafweed, it is known that Allah, may He be exalted, has
commanded us to ponder the Qur'an and urged us to understand it. So
how can it be possible that we are expected to turn away from
understanding it, knowing it and pondering it?
Moreover, the text )of the Qur'an( is intended to guide us, explain to
usand bring us forth from darkness into light. But if there are parts
of this text the apparent meaning of which is falsehood and disbelief,
and we are not expectedto understand the apparent meaning or the
hidden meaning, or we are expected to understand the hidden meaning
without any reference to that hiddenmeaning in the text, in either
case the text that is addressed to us does not explain the truth, and
we do not know whether the apparent meaning of the text is falsehood
and disbelief.
In fact what these people say about the One Who addressed these words
to us, that He did not make the truth clear to us and He did not
explain it to us, yet He instructed us to believe in it; and that what
He addressed us with and commanded usto follow and refer to does not
explain the truth or disclose it, and rather the apparent meaning of
these verses may lead to disbelief and falsehood; and that He wanted
us to understand from these texts or to conclude fromthem something
for which there is no supporting evidence– allof that amounts to
something that it is known from the basic teachings of Islam that
Allah and His Messenger are above such a thing and that this tafweed
is akin to the views of the distorters and heretics. … Thus it is
clear that the view of those who promote tafweed and claim that they
are following the Sunnah and the early generations of the ummah is one
of the worst views of innovation and heresy. End quote.
Dar' at-Ta'aarud, 1/115
Shaykh Saalih al-Fawzaan )may Allah preserve him( said:
The view of the early generations was not tafweed; rather their way
was to believe in these texts as they were revealed and to affirm the
apparent meaning that is indicated by thesewords and their linguistic
usage. At the same time, they did not liken any of these )divine(
attributes to the attributes of His creation, as Allah, may He be
exalted, says )interpretation of the meaning(: "There is nothing like
unto Him, and He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Al-Muntaqa min Fataawaal-Fawzaan, 25/1
Shaykh Ibn Jibreen )may Allah have mercy on him( said:
The correct view is to refrain from interpreting the texts in a way
other than the apparent meaning and to affirm the divine attributes
that are mentioned in these textsaccording to the apparent meanings
indicated in these texts, yet refraining from discussion of their
nature, leaving knowledge thereof to Allah, and also believing that
they are not to be understood in a manner that likens the Lord or any
of His attributes to any of His creation. So we should not liken any
of His attributes to those of any of His creation or interpret them in
a way other than the way they are meant to be understood. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 64/41
Shaykh 'Abd ar-Razzaaq 'Afeefi )may Allah have mercy on him( said:
The view of the salaf is that tafweed applies only to the nature of
the divine attributes, not themeaning. End quote.
Fataawa ash-Shaykh 'Abd ar-Razzaaq 'Afeefi, p. 104
Shaykh Ibn Baaz )may Allah have mercy on him( said:
Ahmad said concerning those who promote tafweed: They are worsethan
the Jahamis. Tafweed means saying: Only Allah knows what it means.
This is not permissible because the meaning is known to thescholars.
Maalik )may Allah have mercy on him( said: Istiwa' )rising over( is
known, but how it occurred is unknown. This was narrated from Imam
Rabee'ah ibn Abi 'Abd ar-Rahmaan and from other scholars. The meanings
of the divine attributes are known to and understood by Ahl as-Sunnah
wa'l-Jamaa'ah, such as pleasure, anger, love, rising over, smiling and
so on. These are meanings that are distinct from other meanings.
Smiling is something other than pleasure; pleasure is something other
than anger; anger is something other than love; hearing is something
other than seeing. All of them are known to be attributes of Allah,
may He be exalted, but they cannot be likened to the attributes of
created beings. End quote.
Fataawa Noor 'ala ad-Darb by Ibn Baaz, p. 65
He also said:
Imam Ahmad )may Allah have mercy on him( and other leading scholars
ofthe early generations denounced those who promoted tafweed and
regarded them as innovators because what their view implied was that
Allah, may He be exalted, addressed to His slaves something the
meaning of which they could not understand or know what He meant by
it. But Allah, may He be glorified and exalted, is far above such a
thing and Ahl as-Sunnah wa'l-Jamaa'ah know what He, may He be
glorified, meant by His words; they ascribe to Him what is implied by
His names and attributesand they declare Him to be above anything that
is not befitting to Him. They know from His words and from the words
of His Messenger )blessings and peace of Allah be upon him( that He
has the attribute of absolute perfection in allthat He has told us
Himself or that His Messenger )blessings and peace of Allah be upon
him( has told us about Him. End quote.
Majmoo' Fataawa Ibn Baaz, 3/55
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
Tafweed is of two types; one has to do with the meaning and the other
has to do with discussing how.
Ahl as-Sunnah wa'l-Jamaa'ah refrain from discussing how, but they do
not reject the meaning; rather theyaffirm it and explain it. Anyone
who claims that Ahl as-Sunnah are the ones who promote tafweed in the
sense of saying that only Allah knows the meaning is telling lies
about them. End quote.
Liqa' al-Baab al-Maftooh.67/24
Secondly:
Some people think that the view of the salaf is tafweed; they
misunderstand that fromwhat the salaf said about the hadeeths which
speak of the divine attributes: "Let them pass as they came without
discussing how."
But this is an incorrect understanding; rather the view narrated from
the salaf indicates that they affirmed the divine attributes according
to their meanings, but theystated that they did not know how those
attributes were.
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
The words of Rabee'ah and Maalik, "The rising over )istiwa'( is not
unknown, how cannot be comprehended and belief in it is
obligatory",are in accordance with the words of the others, "Let them
pass as they came without discussinghow." They only stated that it is
not possible to know the nature of the attribute; they did not deny
the attribute itself.
If the scholars had believed in the mere wording, without any
understanding of the meaning in a manner that is befitting to Allah,
they would not have said "The rising over )istiwa'( is not unknownand
how cannot be comprehended", and they would not have said "Let them
pass as they came without discussing how." In that case the rising
over would not have been known; rather it would have been unknown.
Moreover, there would be no need to deny comprehension of the nature
of the attribute ifhe did not understand any meaning from the wording;
rather there would be a need to denycomprehension of the nature of the
divine attributes when the attributes are affirmed.
Moreover, the one who denies the divine attributes does not needto say
"without discussing how". The one who says that Allah is not on the
Throne does not need to say "without discussing how". Therefore if the
way of the salaf was to deny the divine attributes in end of
themselves, they would not have said "without discussing how".
Moreover, their saying "Let them pass as they came without
discussinghow" implies acceptanceof the apparent meaning of the
attributes. As these words refer to certain meanings, if the meanings
referred to are not what was intended, then they should have said: Let
these words pass whilst believing that what theyindicate is not the
intended meaning, or: Let these words pass whilst believing that Allah
is not to be described by what these words indicate. In that case they
would not be allowed to pass as they came, and in that case it would
not be said "without discussing how", because denying the nature of an
attribute that is not proven is meaningless.
End quote from al-Fataawa al-Hamawiyyah, 5/41
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said something similar:
It is well known that the salaf said some things in general terms and
made other statements that were more specific concerning the verses
and hadeeths that speakof the divine attributes. An example of a
general statement is: "Let them pass as they came without discussing
how."
This was narrated from Makhool, az-Zuhri, Maalik ibn Anas,
Sufyaanath-Thawri, al-Layth ibn Sa'd and al-Awzaa'i.
This phrase is a refutation of those who denied the divine attributes
)ta'teel( and those who likened Allah to His creation )tamtheel(. The
words "Let them pass as they came" are a refutation of those who
denied thedivine attributes, and the words "without discussing how"
are a refutation of those who likened Allah's attributesto those of
His creation.
This also indicates that the salaf attributed sound meanings to the
texts which speak of the divine attributes, in a manner that is
befitting to Allah. This is indicatedin two ways:
1.
Their saying "Let them pass as they came". Whatis meant is accepting
themeaning indicated by these words. There is no doubt that this
wording affirms the concept in a manner that is befitting to Allah,
may He be exalted. If they did not believe that these words)that speak
of the divine attributes( had a meaning, they would have said: Let
this wording pass and do notdiscuss its meaning, and the like.
2.
Their saying: "without discussing how". It is obvious that they
affirmed the meanings of these words, because if they did not accept
themeanings of these words they would not have needed to say, Do not
discuss how. That which is denied does notexist in the first place,
soto say that we should not discuss how is meaningless. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 4/32
And Allah knows best.

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The gist of Islamic beliefs

THE GIST OF ISLAMIC BELIEFS
1. Allah is the One indeed. He has absolutely no partner. He alone is
worthy of being worshipped. He is all Independent and depends on none.
All theworlds and creatures aresubservient to Him.
2. We believe in all Apostles, Messengers andProphets whom Allah
Almighty sent for the guidance of humanity. Itis obligatory upon every
believer to respect and revere all Messengers and consider them as
Allah's "loved ones". Our kind lord and master Hadrat Muhammad (may
the choicest blessings & peace of Allah be upon him) is the leader and
highest of all the Apostles, Messengers andProphets.
3. Allah Almighty has revealed books to some Messengers which are
"Kalaam Allah"(speech of Allah). Belief in all the revealed books and
in their contents is essential. Of all the revealed books, the
Glorious Qur-aan which was gifted to the Beloved Prophet (Hadrat)
Muhammad is the best and Allah Almighty Himself has taken up the
responsibility of its protection.
4. Angels are "Noori"(ethereal, luminous) creature of Allah. They are
neither male nor female. They are innocent and obedient servants of
Allah. They do what Allah commandsthem. They subsist on worship and
remembrance of Allah.
5. Genies have been created of fire. They live and die like
humanbeings. There are believers, disbelievers, good and bad in them.
Disbelieving and mischievous genies are called devils.
6. One day everything (angels, mountains, animals, the earth, the sky)
will perish like humanbeings. There willremain nothing in existence
but Allah alone. Then all things will be re-created and dead ones
resurrected from their graves. All willbe made to gather in a
particular field that is called "Hashar" (resurrection). The Balance
will be installed and doings of all will be weighed therein. Everyone
will get the nemesis of his/her misdeeds and sins and reward of
virtuous acts. Believers will be enteredinto paradise and infidels and
disbelievers will be cast into Hell.
7. The Hell has a bridge over it which leads to heavens. It is called
"Siraat"(straight pathway). It is thinner than a hair and sharper than
a sword. All people will have to cross this "Siraat". It is the only
pathway to reach heavens.
8. What had to happen in the world and what one had to do Allah
Almighty wrote all that with His eternally infinite knowledge. And
whatever has been decreed will certainly happen sans the slightest
change. This is called "Taqdeer" (predestination).

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Islamic faith & infidelity

Q 1: What is Islamic faith?
A. Islamic faith is to firmly believe that the Holy Prophet Hadrat
Muhammad (may the choicest blessings and peace of Allah be upon him)
is true and his every word and deed is also true. Whoever believes so
is a Muslim.
Q 2: Can one be Muslim who recites Kalimah without understanding its meaning?
A. He will be considered a Muslim who believes that Islaam is the true
religion and expresses his intention of embracing Islaam with his
tongue reciting Kalimah if there is none to make him understandthe
meaning of Kalimah or he does not understand due to any handicap.
Q 3: What about those who do not believe in Islaam?
A. Such people are called"infidels".
Q 4: Who is called "Murtad" (renegade)?
A. Apostate or renegade is that wretched one who has embraced Islaam
but even then speaks blasphemous words against Islaam and is adamant
not to renounce his blasphemy.
Q 5: Who are hypocrites?
A. Hypocrites are those who have embraced Islaam and claim to be
Muslim but deny Islaam at heart.
Q 6: Which people are called "Mushrik"(polytheists)?
A. Those wretched ones who worship different objects excepting Allah
or consider someone or something as partner in Allah's infinite
kingdom and eternal power.
Q 7: Which nations are "Mushrik"in the world?
A. Like Hindus who worship idols and consider them partner inAllah's
infinite Kingdom and eternal power, Christians, Jews, Parsi etc: who
believe either in duality of God or in trinity. All such people are
"Mushrik".
Q 8: Are there "Mushrik"(polytheists) in Muslims?
A. God forbid! How can aMuslim be "Mushrik", for,he firmly believes in
Oneness of true God i.e. Allah. Contrary to this, Mushrik considers
one orthe other humanbeing or thing as partner of Allah. No Mushrik
can be called Muslim and no Muslim can be described as Mushrik.
Q 9: What about those people who term Muslims as "Mushrik"?
A. Some misguided and disgruntled groups of people have surfaced who
call Muslims "polytheists" and "heretics" on one pretext or the other.
TheMuslims must avoid and disassociate themselves from such misguided
elements to save their Islamic faith.
Q 10: Can we call a "Kaafir"(infidel) as infidel or not?
A. A Muslim should be called Muslim and an infidel as infidel. There
isno rhyme or reason in forbidding one to call infidel as "Kaafir".
Allah Almighty Himself calls infidels as "Kaafir" i.e. "Qul Yaaa
Aieyu-hal Kaaferoon" (Say you [Muhammad] O' infidels!).

The gist of Islamic beliefs

THE GIST OF ISLAMIC BELIEFS
1. Allah is the One indeed. He has absolutely no partner. He alone is
worthy of being worshipped. He is all Independent and depends on none.
All theworlds and creatures aresubservient to Him.
2. We believe in all Apostles, Messengers andProphets whom Allah
Almighty sent for the guidance of humanity. Itis obligatory upon every
believer to respect and revere all Messengers and consider them as
Allah's "loved ones". Our kind lord and master Hadrat Muhammad (may
the choicest blessings & peace of Allah be upon him) is the leader and
highest of all the Apostles, Messengers andProphets.
3. Allah Almighty has revealed books to some Messengers which are
"Kalaam Allah"(speech of Allah). Belief in all the revealed books and
in their contents is essential. Of all the revealed books, the
Glorious Qur-aan which was gifted to the Beloved Prophet (Hadrat)
Muhammad is the best and Allah Almighty Himself has taken up the
responsibility of its protection.
4. Angels are "Noori"(ethereal, luminous) creature of Allah. They are
neither male nor female. They are innocent and obedient servants of
Allah. They do what Allah commandsthem. They subsist on worship and
remembrance of Allah.
5. Genies have been created of fire. They live and die like
humanbeings. There are believers, disbelievers, good and bad in them.
Disbelieving and mischievous genies are called devils.
6. One day everything (angels, mountains, animals, the earth, the sky)
will perish like humanbeings. There willremain nothing in existence
but Allah alone. Then all things will be re-created and dead ones
resurrected from their graves. All willbe made to gather in a
particular field that is called "Hashar" (resurrection). The Balance
will be installed and doings of all will be weighed therein. Everyone
will get the nemesis of his/her misdeeds and sins and reward of
virtuous acts. Believers will be enteredinto paradise and infidels and
disbelievers will be cast into Hell.
7. The Hell has a bridge over it which leads to heavens. It is called
"Siraat"(straight pathway). It is thinner than a hair and sharper than
a sword. All people will have to cross this "Siraat". It is the only
pathway to reach heavens.
8. What had to happen in the world and what one had to do Allah
Almighty wrote all that with His eternally infinite knowledge. And
whatever has been decreed will certainly happen sans the slightest
change. This is called "Taqdeer" (predestination).

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Miracles of Reproduction in Frogs

Many suppose that frogs multiply through hatching eggs and developing
"tadpoles". However, there are many other types of frog reproduction
of which some are quite surprising.
Frogs have been created with traits that enable them to survive in a
variety of environments. Therefore, they can live in every continent
apart from Antarctica; there are species of frogs living in
deserts,forests, meadows and the Himalayas and Andes, where altitudes
exceed 5000 meters. The densest populations are scattered throughout
the tropical regions. Approximately forty species of frogs have been
identified within a 2 square kilometer piece of rain forest.
In some species of frogs, only males care for the newly born, whereas
in others only females do or both partners do. For example, males of
the "dart-poison frog" of Costa Rica keep watch, waiting for the eggs
to hatch, for up to 10-12 days. Through great efforts, the newlyborn
tadpoles climb and hold onto the back of the mother so tightly that
they appear to have been welded on. Then the mother climbs onto a
bromeliadin the forest. The flowers of this tree are shaped like
goblets pointing skyward, and are filled with water. The mother
releasesthe newly born frogs into these flowers, where they grow
safely.
Since there is no food in these waters, the mother frequently lays
unfertilized eggs in the flowers for the newly born frogs. The
tadpoles feed on these eggs, which are rich in protein and
carbohydrates.
The "gladiator frog" is another species that defends the area in which
are the eggs. The males ofthese frogs have been created with pin-like
extensions under their thumbs, with which they rip the skin off an
intruder male.
The male small African toad (Nectophyrne afra) constructs nests out of
mud, which are filled with water to form ponds, on the coasts of lakes
or slow flowing rivers. The frog makes a fragile layer of film on the
surface of the water to which the eggs attach themselves. Thisway, the
eggs stay on the surface of the water in order to inhale oxygen. Since
a minute vibration caused by another frogor a dragonfly's flying past
can destroy this film and send the eggs to the bottom of the water,
where they would be left to die without oxygen, the male frog guards
the eggs. While waiting, it kicks its feet in the water in order to
increase oxygen flow through the membranes of the eggs.
Another species, called the glass frog due to its transparency, does
not keep watch over its eggs. God inspires another method in these
frogs; they leave groups of eggs on the rocks and plants of the
tropical lakes or rivers. When the eggs hatch, the tadpoles drop into
the water.
All of these various conscious and self-sacrificing behavioral
patterns, displayed by different species of frogs as acts of defense
for the newly born tadpoles, demolish the fundamental assumptions of
Darwinism. The assertion of Darwinism that all creatures are in an
individual and selfish struggle for survival comes to aninevitable
dead end in the face of the efforts of a single frog to defend its
newly born offspring. Furthermore, the intelligent behavior shown by
these creatures cannot be explained away as occurring through
coincidence as argued by Darwinism. These are clear signsthat living
things have been created by God and are directed by the instincts
inspired in them.God states in Qur'an that there are clear proofs in
living things for all people:
And in your creation and all the creatures He has spread about there
are Signs for people with certainty. (Surat al-Jathiyya, 4)
Frogs Reproduced in the Stomach
The extraordinary reproduction method of a species of frog called
Rheobatrachus silus, is another example of the superb design in the
creation of God. Female Rheobatrachus frogs swallow their eggs after
fertilization, not to eat them butto protect them. The hatching
tadpoles remain and grow in thestomach for the first six weeks after
hatching. How is it possiblethat they can remain in their mother's
stomach that long without being digested?
A flawless system has been created to enable them to do so.First, the
female ceases to feed for those six weeks, which means the stomach is
reserved solely for the tadpoles. However,another danger is the
regular release of hydrochloric acid and pepsin in the stomach. These
chemicals would normally quickly kill the offspring. However, this is
prevented by a very special measure. The fluids in the stomach of the
mother are neutralized by the hormone like substance prostaglandin E2,
which is secreted first by the egg capsules and then by the tadpoles.
Hence, the offspring grow healthily, even though they are swimming in
a pool of acid.
How do the tadpoles feed inside the empty stomach? The solution to
this has been thought of, too. The eggs of thisspecies are
significantly larger than those of others, as they contain a yoke very
rich in proteins, sufficient to feed the tadpoles for six weeks. The
time of birth is designed perfectly as well. The esophagus of the
female frog dilates during birth, just like the vagina of mammals
during delivery. Once the young have emerged, the esophagus and the
stomach both return to normal, and the female starts feeding again.
The miraculous reproductive system of Rheobatrachus silus explicitly
invalidates the theory of evolution, since this system is irreducibly
complex. Every step has to take place fully in order for the frogs to
survive. The mother has to swallow the eggs, and has to stop feeding
completely for 6 weeks. The eggs have to release a hormone like
substance to neutralize stomach acids. The addition of the extra
protein-rich yolk to theegg is another necessity. The widening of the
female's esophagus cannot be coincidental. If all these things failed
to happen in the requisite sequence, the froglets would not survive
and the species would face extinction.
Therefore, this system cannot have developed step-by-step, as asserted
by the theory of evolution. The very first frog of the Rheobatrachus
silus species existed with this complete flawless system. All of the
creatures examined throughout this book prove the same fact: there is
a supreme design in creation encompassing all nature. God created all
living things with irreducible complexity, in which His infinite power
and knowledge are illustrated for those who examine them. The flawless
creation of God is depicted as follows:
He is God - the Creator, the Maker, the Giver of Form. To Himbelong
the Most Beautiful Names. Everything in the heavens and earth
glorifies Him. He is the Almighty, the All-Wise. (Surat al-Hashr, 24)

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'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Miracles of Reproduction in Frogs

Many suppose that frogs multiply through hatching eggs and developing
"tadpoles". However, there are many other types of frog reproduction
of which some are quite surprising.
Frogs have been created with traits that enable them to survive in a
variety of environments. Therefore, they can live in every continent
apart from Antarctica; there are species of frogs living in
deserts,forests, meadows and the Himalayas and Andes, where altitudes
exceed 5000 meters. The densest populations are scattered throughout
the tropical regions. Approximately forty species of frogs have been
identified within a 2 square kilometer piece of rain forest.
In some species of frogs, only males care for the newly born, whereas
in others only females do or both partners do. For example, males of
the "dart-poison frog" of Costa Rica keep watch, waiting for the eggs
to hatch, for up to 10-12 days. Through great efforts, the newlyborn
tadpoles climb and hold onto the back of the mother so tightly that
they appear to have been welded on. Then the mother climbs onto a
bromeliadin the forest. The flowers of this tree are shaped like
goblets pointing skyward, and are filled with water. The mother
releasesthe newly born frogs into these flowers, where they grow
safely.
Since there is no food in these waters, the mother frequently lays
unfertilized eggs in the flowers for the newly born frogs. The
tadpoles feed on these eggs, which are rich in protein and
carbohydrates.
The "gladiator frog" is another species that defends the area in which
are the eggs. The males ofthese frogs have been created with pin-like
extensions under their thumbs, with which they rip the skin off an
intruder male.
The male small African toad (Nectophyrne afra) constructs nests out of
mud, which are filled with water to form ponds, on the coasts of lakes
or slow flowing rivers. The frog makes a fragile layer of film on the
surface of the water to which the eggs attach themselves. Thisway, the
eggs stay on the surface of the water in order to inhale oxygen. Since
a minute vibration caused by another frogor a dragonfly's flying past
can destroy this film and send the eggs to the bottom of the water,
where they would be left to die without oxygen, the male frog guards
the eggs. While waiting, it kicks its feet in the water in order to
increase oxygen flow through the membranes of the eggs.
Another species, called the glass frog due to its transparency, does
not keep watch over its eggs. God inspires another method in these
frogs; they leave groups of eggs on the rocks and plants of the
tropical lakes or rivers. When the eggs hatch, the tadpoles drop into
the water.
All of these various conscious and self-sacrificing behavioral
patterns, displayed by different species of frogs as acts of defense
for the newly born tadpoles, demolish the fundamental assumptions of
Darwinism. The assertion of Darwinism that all creatures are in an
individual and selfish struggle for survival comes to aninevitable
dead end in the face of the efforts of a single frog to defend its
newly born offspring. Furthermore, the intelligent behavior shown by
these creatures cannot be explained away as occurring through
coincidence as argued by Darwinism. These are clear signsthat living
things have been created by God and are directed by the instincts
inspired in them.God states in Qur'an that there are clear proofs in
living things for all people:
And in your creation and all the creatures He has spread about there
are Signs for people with certainty. (Surat al-Jathiyya, 4)
Frogs Reproduced in the Stomach
The extraordinary reproduction method of a species of frog called
Rheobatrachus silus, is another example of the superb design in the
creation of God. Female Rheobatrachus frogs swallow their eggs after
fertilization, not to eat them butto protect them. The hatching
tadpoles remain and grow in thestomach for the first six weeks after
hatching. How is it possiblethat they can remain in their mother's
stomach that long without being digested?
A flawless system has been created to enable them to do so.First, the
female ceases to feed for those six weeks, which means the stomach is
reserved solely for the tadpoles. However,another danger is the
regular release of hydrochloric acid and pepsin in the stomach. These
chemicals would normally quickly kill the offspring. However, this is
prevented by a very special measure. The fluids in the stomach of the
mother are neutralized by the hormone like substance prostaglandin E2,
which is secreted first by the egg capsules and then by the tadpoles.
Hence, the offspring grow healthily, even though they are swimming in
a pool of acid.
How do the tadpoles feed inside the empty stomach? The solution to
this has been thought of, too. The eggs of thisspecies are
significantly larger than those of others, as they contain a yoke very
rich in proteins, sufficient to feed the tadpoles for six weeks. The
time of birth is designed perfectly as well. The esophagus of the
female frog dilates during birth, just like the vagina of mammals
during delivery. Once the young have emerged, the esophagus and the
stomach both return to normal, and the female starts feeding again.
The miraculous reproductive system of Rheobatrachus silus explicitly
invalidates the theory of evolution, since this system is irreducibly
complex. Every step has to take place fully in order for the frogs to
survive. The mother has to swallow the eggs, and has to stop feeding
completely for 6 weeks. The eggs have to release a hormone like
substance to neutralize stomach acids. The addition of the extra
protein-rich yolk to theegg is another necessity. The widening of the
female's esophagus cannot be coincidental. If all these things failed
to happen in the requisite sequence, the froglets would not survive
and the species would face extinction.
Therefore, this system cannot have developed step-by-step, as asserted
by the theory of evolution. The very first frog of the Rheobatrachus
silus species existed with this complete flawless system. All of the
creatures examined throughout this book prove the same fact: there is
a supreme design in creation encompassing all nature. God created all
living things with irreducible complexity, in which His infinite power
and knowledge are illustrated for those who examine them. The flawless
creation of God is depicted as follows:
He is God - the Creator, the Maker, the Giver of Form. To Himbelong
the Most Beautiful Names. Everything in the heavens and earth
glorifies Him. He is the Almighty, the All-Wise. (Surat al-Hashr, 24)

What lies behind the "extraterrestrial" thesis?

As we have seen, the theory thatlife on Earth was begun by
extraterrestrials has no scientificbasis to it. No discoveries have
been made to confirm or support it. However, when the scientists who
put forward the suggestion began to look in thatdirection, they did so
because they perceived one important truth.
The truth in question is that a theory that seeks to explain life on
Earth as being the result of chance is no longer tenable. It has been
realised that the complexity revealed in the life forms on Earth can
only be the product of intelligent design. In fact, the areas of
expertise of the scientists who sought the origin of life in outer
space give a clue as to their rejection of thelogic of the theory of
evolution.
Both are world-renowned scientists: Fred Hoyle is an astronomer and
bio-mathematician, and Francis Crick a molecular biologist.
EVOLUTIONISTS' "EXTRATERRESTRIAL" DILEMMA
Claims that the origin of life could lie in space, or even
"extraterrestrials," are nothing more than science fiction. No
concrete evidence can be supplied to back them up, and news and
comments on the subject just consist of speculation that "it could
have happened." In fact, these scenarios are quite impossible. Even if
we assume that some organic compounds were carried to Earth by
meteors, it is a chemical, physical, and mathematical fact that these
compounds could not have given rise to life by themselves. The fantasy
that life on Earth could have been created by "extraterrestrials" is a
ploy by means of which evolutionists tryto avoid admitting the
existenceof God, since life cannot be explained by chance. But this is
totally meaningless, too, because the "extraterrestrial" thesis just
takes the question one step back, and leads to the question: "Who
created the extraterrestrials?" Reason and science lead us to an
Absolute Being who created us and all living things, though He Himself
was not created and has existed forever. That means God, the Creator
of everything.
One point which needs to be considered is that those scientists who
look to outer space to find the origin of life donot actually make any
new interpretation of the matter. Scientists such as Hoyle,
Wickramasinghe, and Crick began to consider the possibilitythat life
came from space because they realised that life could not have come
about by chance. Since it was impossible for life on Earth to have
begun by chance, they had to accept the existence of a source of
intelligent design in outer space.
However, the theory put forwardby them on the subject of the origin of
this intelligent design is contradictory and meaningless. Modern
physics and astronomy have revealed that our universe originated as
aresult of a huge explosion some 12-15 billion years ago known as"The
Big Bang." All matter in theuniverse came about from that explosion.
For this reason, any idea that seeks the origin of life on Earth in
another matterbasedlife form in the universe has to explain in turn
how that form oflife came into existence. The meaning of this is that
such a suggestion does not actually solve the problem, but takes it
one step further back. (For moredetail, see Harun Yahya's books The
Creation of the Universe and Timelessness and The Reality of Fate).
THE SUPERSTITION EVOLUTIONISTS SO BLINDLY BELIEVE IN:
Inanimate matter + Time = Millions of complex living species
The above formula is the shortest way of expressing the theory of
evolution. Evolutionistsbelieve that inanimate and unconscious
collections of atomsand molecules came together and organised
themselves over time, finally becoming alive and turning into millions
of exceedingly complex and perfectliving species. This superstition is
backed up by no known physical or chemical law. On the contrary, the
laws of physics andchemistry show that time has a "disorganising,
destructive" effect, not an "organising" one (the Second Law of
Thermodynamics). Actually, the "time" factor is nothing but a
deception used by evolutionists to take their theory out of the field
of observation. Since no "evolutionary process" which creates new
living things can be observed in nature, evolutioniststry to gloss
over this fact by saying: "Yes, evolution cannot beobserved, but it
may have taken place over the previous millions of years." This claim
is also torn down by the fossil record, whichshows that no
evolutionary process ever happened.
As we have seen, the thesis that "life came from outer space" does not
support evolution, but is a view that reveals the impossibility of
evolution and accepts that there can be no other explanation for life
than intelligent design. The scientists who suggested this began with
a correct analysis but then went down a false road, and started the
silly search for the origin of life in outer space.
It is obvious that the concept of "extraterrestrials" cannot account
for the origin of life. Even if we accept for one moment the
hypothesis that "extraterrestrials" actually exist,it is still clear
that they could nothave come into being by chance,but must themselves
be the product of intelligent design. (That is because the laws of
physics and chemistry are the same everywhere in the universe, and
they make it impossible for life to emerge by chance.) This shows that
God, Who is beyond matter and time, and possesses infinite might,
wisdom, and knowledge, created the universe and everything in it.
1. Massimo Pigliucci, Rationalistsof East Tennessee Book Club
Discussion, October 1997

COULD LIFE HAVE COMEFROM OUTER SPACE?

When Darwin put forward his theory in the middle of the nineteenth
century, he never mentioned how the origin of life, in other words the
first living cell, came to be. Scientists looking for the origin of
life at the beginning of the twentieth century began to realise that
thetheory was invalid. The complex and perfect structure in life
prepared the ground for many researchers to perceive the truthof
creation. Mathematical calculations and scientific experiment and
observation demonstrated that life could notbe the "product of
chance," as the theory of evolution claimed.
With the collapse of the claim that coincidence was responsible and
the realisation that life was "planned," some scientists began to look
for the origin of life in outer space. The best-known of the
scientists who made such claims were Fred Hoyle and Chandra
Wickramasinghe. These two cobbled together a scenario in which they
proposed that there was a force which "seeded" life in space.
According to the scenario, these seeds were carried through the
emptiness of space by gas or dust clouds, or else by an asteroid, and
eventually reached the Earth, and life thus started here.
Nobel Prize-winner Francis Crick, co-discoverer with James Watson of
the double helix structure of DNA, is one of those who has sought the
origin of lifein outer space. Crick came to realise that it is quite
unreasonable to expect life to have started by chance, but he has
claimed instead that life on Earth was started by intelligent
"extraterrestrial" powers.
As we have seen, the idea that life came from outer space has
influenced prominent scientists. The matter is now even discussed in
writings and debates on the origin of life. Theidea of looking for the
origin of life in outer space can be considered from two basic
perspectives.
Scientific inconsistency.
It is not possible for meteors to carry a living organism to Earth
because of the intense heat generated when they enter the atmosphere
and the violence of impact when they land. Above: Alarge meteor crater
in Arizona. Even if we accept there are livingthings in outer space,
it is still impossible to account for their origins in any other way
than through creation.The key to evaluating the "life began in outer
space" thesis lies in studying the meteorites that reached the Earth
and the cloudsof gas and dust existing in space. No evidence has yet
been found to support the claim that celestial bodies contained
non-earthly creatures that eventually seeded life on Earth. No
research that has been carried out so far has revealed any of the
complex macromolecules that appear in life forms.
Furthermore, the substances contained in meteorites do not possess a
certain kind of asymmetry found in the macromolecules that constitute
life. For instance, amino acids, which make up proteins, which are
themselves the basic building blocks of life, should theoretically
occur as both left- and right-handed forms ("optical isomers") in
roughly equal numbers. However, only left-handed amino acids are found
in proteins, whereas this asymmetric distribution does not occur among
the small organic molecules (the carbon-based molecules found in
living things) discovered in meteorites.The latter exist in both left-
and right-handed forms.1
That is by no means the end of the obstacles to the thesis that bodies
and substances in outer space gave rise to life on Earth. Those who
maintain such an idea need to be able to explain why such a process is
not happening now, because the Earth is still being bombarded
bymeteorites. However, study of these meteorites has not revealed any
"seeding" to confirm the thesis in any way.
Another question confronting the defenders of the thesis is this: Even
if it is accepted that life was formed by a consciousness in outer
space, and that it somehow reached Earth, how did the millions of
species on Earth come about? That is a huge dilemma for those who
suggest that life began in space.
Alongside all of these obstacles, no trace has been found in the
universe of a civilisation or life form that could have started life
on Earth. No astronomical observations, which have picked up enormous
speed in the last 30 years, have given any indication of the presence
of such a civilisation.

DEATH IS NOT EXTINCTION

Death is also one of the issues about which people have
misconceptions. Someone who dies is regarded as simply perishing.
Because they have inadequate information regarding the hereafter, the
eternal life, paradise and hell, people commonly either never believe
in resurrection after death or harbour vague convictions about it.
Consequently, the majority surmise they lose someone for ever when he
or she dies. This is surely a completely bigoted stance. By the time
one is born (once he is brought into the realm of existence by God),
one'seternal life has begun. Like all other moments composing one's
lifetime, death is merely a single moment that one experiences, but,
in reality, that person is still alive. All moments before and after
death and everything pertaining to one's life are preserved without
changing. For instance, after the death of someone people mournand
say, "It is unfortunate that he died; he was so young." However, all
the details of one's life, memories of childhood, birth and family
still exist. They do not fade or become extinct. All experiences are
preserved. Asa requisite of the test in this world, these memories are
simply wiped from one's memory; however, this, is by no means, the
equivalent of their not existing.
In the sight of God, the birth, lifeand death of a man take place and
finish simultaneously. The same reasoning applies to all human beings.
All human beingsare coming into existence and dying right at this
moment. All are being resurrected and being sent to paradise or hell.
Thus, noone dies and nobody is reduced to insignificance; all
individuals are alive for all eternity. Within eternity, man spends
only a portion of his time in the world, and during this period where
he is doomed to go—either paradise or hell— is known. Just at this
moment, some of the people currently living in this world are in
paradise while others are in hell. This fact is stressed in the
Qur'an; in many verses relating to paradise and hell, the life in the
hereafter is referred to in the simple presentor past tense, which
draws one's attention to the fact that all these incidents are taking
place at a single moment:
Truly, the Companions of the Garden that Day have joy in all that they
do; they and their associates are in shady groves, reclining on
Thrones (of dignity).(Surah Ya sin: 55-56)
And those who feared their Lordwere led to the Garden in crowds: until
behold, they arrived there; its gates were opened; and its keepers
said: "Peace be upon you! You have led good lives! Enter Paradise and
dwell in it forever." They said: "Praise be to God, Who has truly
fulfilled His Promise to us, and has given us this land as a heritage:
We can dwell in the Garden as we will: how excellenta reward for the
righteous!" Andyou see the angels surrounding the Divine Throne on all
sides, glorifying their Lord with praise. They are judged with
fairness and all say: "Praise be to God, the Lord of the Worlds!"
(Surat az-Zumar: 73-75)
And the sinful saw the fire and realised they are going to fall into
it and find no way of escaping from it. (Surat al-Kahf: 53)
In human life, another important mystery prevails. While mourning for
someone who has died, people do not consider that they, themselves,
have also died and even been resurrected. The birth and deathof a
person occur simultaneously. Even trivial details about all people's
lives, deaths, resurrections and eternal lives are retained in the
sight of God. In other words, everything is taking place right at this
moment. Death and resurrection are truly not incidents occurring at
distinct times.
People are born in timelessness. Likewise, they die in timelessness,
they are resurrected in timelessness and, as a matter of fact, just at
this moment, they are alive. By the moment God creates man, he becomes
an eternal being. To put it another way, he starts his endless life,
becoming alive for all eternity. Meanwhile, he also witnesses his own
death as a single square. Just as he sees himself alive all through
his life, he witnesses his death, but only on one occasion.
An example will further clarify this subject. In the Qur'an, God
informs us that sleep is also created as a form of death. Thus,every
night one witnesses his death when he goes to sleep and witnesses his
resurrection when he wakes up in the morning. This fact is manifested
in the following verse:
God takes back people's selves when their death arrives and those who
have not yet died, while they are asleep. He keeps hold of those whose
death has been decreed and sends the others back for a specified
term.There are certainly Signs in that for people who reflect. (Surat
az-Zumar: 42)
Hence, man unceasingly witnesses his death and resurrection all
through his life. Similarly, he will also see his realdeath.
Consequently, his birth, death and resurrection as well as his eternal
abode are all known and man is forever alive in the sight of God. All
these incidents have taken place and finished in the sight of God.
Thatis why, death, in the sense that it is commonly understood, is not
a termination or extinction.
Considering these facts, mourning for someone who diesand feeling
sorry for his death sound simply irrational. A young man, a child or a
healthy person who dies does not, after all, perish; each exists in
his best state. In the sight of God, each isalive. This is a clear
indication of God's greatness, which is also stated in the Qur'an:
God, there is no deity except Him, the Living, the Self-Sustaining. He
is not subjectto drowsiness or sleep. Everything in the heavens and
the earth belongs to Him. Who can intercede with Him except by His
permission? He knows what is before them and what isbehind them but
they cannot grasp any of His knowledge savewhat He wills. His
Footstool encompasses the heavens and the earth and their preservation
does not tire Him. He is the Most High, the Magnificent. (Surat
al-Baqarah: 255)

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Fathwa, - A Wife's Right to HousingSeparate From Her In-Laws and Others

Question:
I would like to know what the husband's obligations are towards his
wife regarding providing shelter for her. The husband makes his wife
live with his family (in-laws) and makes her share the household
facilities with other members of the family (kitchen, bathroom), and
this is causing a lot of problems for the wife and she does not have
her privacy either. The husband is capable of providing separate
residence and facilitiesbut does not, and the wife is having a
difficult time? Please could you explain according the Hanafi School
how to deal with this problem? I have been told that theHanafi
scholars have dealt with such things and a woman is entitled to a
separate residence where none of in-law live? Is this true?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The Shariah has given certain rights to the husband, just as it has
give rights to the wife. Many times, failure to give the spouses their
rights results in conflict and eventually breakdown of Marriage.
These rights, at times, may not go down to wellwith certain people and
cultures. However, it is necessary for us to educate those Muslims who
have been affected by cultural customs and traditions, and inform them
of the injunctions of Shariah.
The benefit of learning and educating the masses about the rules and
injunctions of Shariah with regards to social affairs is that each
party will appreciate what the other has to offer. Subsequently, this
will lead to respect, love and harmony.
For example, it is not necessary upon the wife to cook for or serve
her parents in-law. Now, many people believe thatit is the duty of the
wife to look after not only thehousehold affairs but all the family
members including the nephew, niece, etc... If she is negligent in any
way, then she is rebuked.
However, if the in-laws did not regard this as an incumbent duty of
the wife, and she on her own accord took care of the household work,
then this work will surelybe appreciated. She will also in turn do her
best to give something back in return for this appreciation.
Therefore, it is our duty that we teach the massesand inform them of
the injunctions of Shariah with regards to social affairs. This may be
a Jihad, and one will no doubt face much opposition from culturally
oriented individuals, but the rewards by Allah will be immense Insha
Allah.
Question: The Wife's Right to an Independent 'Shariah House'
Coming to your question,In the Hanafi school, the wife has a right to
live (and demand to live) separately. It is the duty and
responsibility of the husband to provide her with shelter (suknah).
This shelter must, if she demands so, be free from the interference of
any of the husband's family. The responsibilityof the husband will be
fulfilled if the wife is provided with a separatearea within the
house, and where she is able to keep her belongings andwhere none of
the husband's family members are able to enter.
Imam al-Haskafi states inDurr al-Mukhtar:
"It is necessary for the husband to provide the wife with a shelter
(home) that is free from his and her family members…. taking into
consideration both their economic standings. A separate quarter within
the house that has a lock, separate bathroom and kitchen will be
[minimally] sufficient."
The great Imam Ibn Abidin (Allah have mercy on him) comments on this by saying:
"The reason behind al-Haskafi's statement "Free from his family
members" is that at timesit may be harmful for herto share the house
with other people, as her belongings may not be safe. Also, she will
not able to enjoy her husband's company in the presence of other
people".
Regarding al-Haskafi's statement "Separate bathroom and kitchen", this
may defer from one family to another. Poor people who normally share
these things with other families may find itdifficult to provide a
house with a separate bathroom and cooking area. Therefore, for themit
will be sufficient to provide a separate quarter that has a lock"
(Radd al-Muhtar 3/559-600).
Imam al-Kasani states in his Bada'i al-Sana'i:
"It is necessary to provide the wife with shelter as Allah Most High
Says: "Let the women live in the same stile as you live, according to
your means. And annoy them not, so as to restrict them" (al-Talaq, 6).
So what about the other family members?
If the husband desired her to live with his other wife or his family
members, such as: his mum, sister, daughter from another wife or
relatives, and she refused, then it will incumbent upon him to provide
her with a separate living quarter. The reason for this is thatshe may
be harmed in co-sharing, and her refusal is a sign of harm. Also, the
spouses need tofulfill their mutual sexualneeds whenever the need
arises, which may be difficult with others around.
If the husband provided her with a separate quarter in a large home,
which has a separate lock, then she will not have right to demand fora
total separate house" (Kasani, Bada'i al-Sana'i, Vol.4, P.23).
In Conclusion
In conclusion, it is the responsibility of the husband to provide the
wife with shelter. If she demands it to be separate from the husbands
family, then the husband will be obliged to provide a living quarter
which is free from the interference of others and that it has a
separatelock. As far as the bathroom and cooking area is concerned,
this should also be separate if they are not from a poor family
background (as Ibn Abidin mentions in length in his super commentary),
or else the responsibility will be discharged by providing the above.
And Allah knows best

Fathwa, - My husband doesnt understand my feelings regards to living with his family

Question:
I've been married for 11 months now and and me and my husband are
expectingour first child in April. In general I am very happy with my
husband and i love him very much, the only problem is living with his
family. he has loads of brothers and sisters some are married but they
are always around with their children and their husbands there isn't
much privacy. His mum is constantlymoaning about something or the
other and it is really getting me down and I feel like any day now I'm
goingto have a mental breakdown. the problem is my husband knows how i
feel about living with his family, but his refusing to to do anything
about it. I can't take this anymore. please help me with this problem
and what can i do to make my husband see how im feeling. Im notasking
him to disown his family or anything like that just that i need my own
space.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you well. Congratulationson your pregnancy!
A woman has the right toseparate lodging from her in-laws. At the very
least, your husband is obliged to provide you with a separate living
space, bedroom, bath, and kitchen.
Please communicate your concerns to your husband emphasizing:
1. the importance of fulfilling one's responsibilities towards one's spouse
2. the importance of privacy in building a strong and lasting marriage
3. the importance of having your own space (and some peace and quiet)
when the baby arrives
I pray that you can work out a solution that is to the benefit of all involved.

Fathwa, - My Future sister-in-law has removed her Hijab

Question:
I am a practising muslimah who comes from a conservative and educated
practising sunni muslim family (Mashallah). My sisters and I all
observe hijaab and we all try tobetter ourselves as muslims each day.
Last year while at university my brother met a muslimah and they
developed an understanding - through this understanding this Muslimah
started to observe hijaab and also started to pray salah. By the tail
end oflast year they got engaged with my father's blessing.
Earlier this year I heard rumours that my brothers fiancee had removed
her hijaab. Naturally I didn't want to believe it because I hadn't
seen it for myself. Eventually I saw it for myself. As a result other
girls at university started to question myself and my sisters about
the actions of my brother'sfiancee. Given the situation, there is not
a lot we can say since she refuses to speak tous about it.
At this moment in time I am absolutely furious about what this girl
has done. She has not only hurt my brother's feelings but she didn't
stop to thinkwhat consequences her actions would have on others around
her (Firstly displeasingAllah (swt) by withdrawing from a compulsory
Fard and secondly hurting my family's feelings - especially my
parents).At this moment in time I have lost all respect for this girl.
I feel she is unsuitable for my brother and I feel that she would
never fit into our family. We are inclinedto believe that her decision
to wear hijaab in the first instance was to merelygain approval for
engagement, following which she removed it, hence deceiving us - may I
stress that we made absolutely no indication that we required her to
wear the hijaab in the first place but naturally we were very pleased
with her decision to do so and built respectfor her. For her to
voluntarily take on a fard and then withdraw from it is wrong.
The question I would like to raise is therefore - as future in-laws to
this muslimah, are my parents entitled to question her actions and
request that she re-adorn her hijaab before marriage?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you and your family well.
If your parents want to talk to your brother's fiancee about her
hijab, they need to do so with the utmost caution and discretion. I
can understand how everyone has been upsetby this, but there are
several points to keep in mind:
1. Your brother met this young woman and became attracted to her even
though she did not cover. It's possible that her motivation in
covering may have been to please your brother. The problem with
speculating about her motivation is, firstly, she is not here to tell
us. Secondly, only Allah Ta'ala knows what is in her heart. And,
thirdly, we need to learn to deal with people as we find them, and not
how we want them to be. If your brother wanted someone who was strong
about her hijab, then choosing this particular sister may not have
been ideal to beginwith.
2. The decision to wear hijab may be one of the most important
decisionsa woman ever makes. Consequently, this decision should come
about as a result of reflection, remembrance of Allah, and one's own
personal volition. Unfortunately, when sisters cover under pressure,
the desire to please Allah is submerged under the desire to make
everyone else happy. The bottom line is: we don't cover to please
people. We cover to please Allah.
3. Your parents can certainly discuss their expectations with this
young woman. But this brings me back to my original point: we don't
bring people into our lives, determined to change them. Change has to
be from within. It is very possible that this sister may decide to
wear hijab again. And it's also quite possible that she may never do
so. All you can do is pray for her, wish the best for her, and
continue to encourage her. Being judgmental or harsh will not help.
4. Finally, this is really a decision your brother will have to make.
Is he willing to have a wife that is uncovered? Men are responsible
for the wellbeing of their families, and part of this includes making
sure that everyone is carryingout his or her religious duty. This will
have to be approached with sensitivity.
I pray that Allah Ta'ala gives this young woman the conviction to do
what is most pleasing to Him.
And Allah knows best.