Fathwa - The Muslim in Ramadaan

Question:
What should we say to the Muslims on the occasion of the beginning of Ramadaan?.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong). So whoever of you sights (the crescent on
the first night of) the month (of Ramadan i.e. is present at his
home), he must observe Sawm (fasts) that month, and whoever is ill or
on a journey, the same number [of days which one did not observe Sawm
(fasts) must be made up] from other days. Allaah intends for you ease,
and He does not want to make thingsdifficult for you. (He wants that
you) must complete the same number (of days), and that you must
magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most
Great)]for having guided you so that you may be grateful to Him."
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah
(blessing), worship and obedience towards Allaah.
It is a great month, a noble season, a month inwhich hasanaat (rewards
for good deeds) are multiplied and in which committing sayi'aat
(baddeeds) is more serious than at other times. The gates of Paradise
are opened and the gates of Hell are shut, and the sinners' repentance
to Allaah is accepted. It is a month whose beginningis mercy, its
middle is forgiveness and its end is redemption from the Fire.
So give thanks to Him forthe season of goodness and blessing that He
has bestowed upon you, andfor the means of bounty and various kinds of
great blessings for which He has singled you out. Make the most of
this blessed time by filling it with acts of worship and forsaking
haraam things, so that you may attain a good life in this world and
happiness after death.
For the sincere believer, every month is an occasion for worship and
his whole life is spent in obeying Allaah, but in the month of
Ramadaan he has even more motives to do good and his heart is even
more focused on worship, and he turns even more to his Lord. By His
grace, our generous Lord bestows His bounty upon the fasting believers
and multiplies the reward forthem on this blessed occasion, so He
gives abundantly and rewardsgenerously for righteousdeeds.Time passes
quickly
Days pass so quickly, as ifthey were mere moments. We welcomed
Ramadaan, then we bade it farewell, and only a short period of time
passed and we are welcoming Ramadaan again. So we should hasten to do
good deedsin this month and strive to fill it with that which Allaah
is pleased with and with that which will help us on the Day whenwe
meet Him.
How can we prepare for Ramadaan?
We can prepare for Ramadaan by taking stock of ourselves and
recognizing our shortcomings in living up to the Shahaadatayn, or our
shortcoming in fulfilling our duties, or our shortcomings in not
keeping away from the desires and doubts that we may have fallen into…
We should set ourselves straight so that in Ramadaan we will have a
higher degree of faith.For faith increases and decreases. It increases
through obedience to Allaah and it decreases through disobedience and
sin. The first act of obedience that a person should achieve is that
of being a true slave of Allaah and believing thatthere is none that
is rightfully worshipped except Allaah, so he directs all kinds of
worship to Allaah and does not associate anyone else in worship with
Him. Each of us should realize that whatever has befallen him could
not have missed him, and whatever missed him could not have befallen
him, and that everythinghappens by the will and decree of Allaah.
We should avoid everything that could undermine our commitment to the
Shahaadatayn. This means keeping away from bid'ah (innovations) and
thingsthat have been introduced into the religion. We should also
follow the principle of al-walaa' wa'l-bara' (loyalty and friendship
vs. disavowal and enmity), by taking the believers as our friends and
by regarding the kaafirs and hypocrites asenemies, and we should
rejoice when the Muslims gain a victory over their enemies. We should
follow the example of the Prophet (peace and blessings of Allaah be
upon him) and his companions and adhere to the Sunnah of the Prophet
(peace and blessings of Allaah be upon him) and the way of the
Rightly-Guided Khulafa' who came after him. We should love the Sunnah
and love those who adhere to it and defend it, in whatever country
they are and whatever colour or nationality they are.
After that we should take stock of ourselves and recognize our
shortcomings in doing acts of worship such as praying in
congregation,remembering Allaah (dhikr), paying attentionto the rights
of neighbours, relatives and the Muslims, spreading the greeting of
salaam, enjoining what is good and forbidding what is evil, urging one
another to follow the truth and be patient and steadfast in doing so,
being patient in avoiding evil actions and in doing good deeds, and
accepting thedecree of Allaah with patience.
Then we should take stock of ourselves and our sins and our following
whims and desires. We should stop ourselves from persisting in that,
whether the sin is great or small, whether it is a sin of the eye, by
looking at that which Allaah has forbidden; or by listening to music;
or by walking to things of which Allaah does not approve; or by using
one's hands to srike in a manner with which Allaah is not pleased; or
by consuming things that Allaah has forbidden such as riba (usury) and
bribes, or any other means of consuming people's wealth unlawfully.
We should never forget that Allaah stretches forth His hand during
the day to accept the repentance of those who sinned at night, and He
stretches forth His hand at night to accept the repentance ofthose who
sinned during the day. Allaah says (interpretation of the meaning):
"And march forth in the way (which leads to) forgiveness from your
Lord, and for Paradise aswide as the heavens andthe earth, prepared
for Al-Muttaqoon (the pious).
Those who spend (in Allaah's Cause) in prosperity and in adversity,
who repress anger, and who pardon men; verily, Allaah loves
Al-Muhsinoon (the good‑doers).
And those who, when they have committed Faahishah (illegal sexual
intercourse) or wrongedthemselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah
—and do not persist in what (wrong) they have done, while they know.
For such, the reward is forgiveness from their Lord, and Gardens with
rivers flowing underneath (Paradise), wherein they shall abideforever.
How excellent is this reward for the doers(who do righteous deeds
according to Allaah's Orders)"
[Aal 'Imraan 3:133-136]
"Say: "O 'Ibaadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving,
Most Merciful"
[al-Zumar 39:53]
"And whoever does evil or wrongs himself but afterwards seeks
Allaah'sforgiveness, he will find Allaah Oft‑Forgiving, Most Merciful"
[al-Nisa' 4:110]
By taking stock, repenting and seeking forgiveness, this is how we
should welcome Ramadaan. "The smart man is the one who takes stock of
himself and strives to do that which will benefit him after death, and
the helpless one is the one who follows his own whims and desires and
engages in wishful thinking, (assuming that Allaah will forgive him
regardless of what he does and that he does not need to strive to good
deeds)."
The month of Ramadaan is the month of great gains and profits. The
smart trader is the one who makes the most of special occasions to
increase his profits. So make the most of this month by doing lots of
acts of worship, praying a great deal, reading Qur'aan, forgiving
people, being kind to others and giving charity to the poor.
In the month of Ramadaan the gates of Paradise are opened andthe
gates of Hell are shut. The devils are put in chains and a caller
cries out each night, O seeker of good, proceed,O seeker of evil,
desist.
So, O slaves of Allaah, be among the people of good, following the
pathof your righteous forebears who were guided by the Sunnah ofyour
Prophet (peace andblessings of Allaah be upon him), so that we may end
Ramadaan withour sins forgiven and our righteous deeds accepted.
We should note that the month of Ramadaan is the best of months.
Ibn al-Qayyim said:
Another of example of that – i.e., of the differentiation between the
things that Allaah has created – is the fact that the month of
Ramadaan is superior to all other months, and the last ten nights are
superior to the other nights."
Zaad al-Ma'aad, 1/56
This month is superior toothers in four things:
1 – In it there is the best night of the year, which is Laylat
al-Qadr. Allaah says (interpretation of the meaning):
"Verily, We have sent it (this Qur'aan) down in the Night of Al‑Qadr (Decree).
And what will make you know what the Night of Al‑Qadr (Decree) is?
The Night of Al‑Qadr (Decree) is better than a thousand months (i.e.
worshipping Allaah in that night is better than worshipping Him a
thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by
Allaah's Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His
believing slaves) until the appearance of dawn"
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
2 – In this month was revealed the best of Books to the best of the
Prophets (peace be uponthem). Allaah says (interpretation of the
meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong)"
[al-Baqarah 2:185]
"We sent it (this Qur'aan)down on a blessed night[(i.e. the Night of
Al‑Qadr) in the month of Ramadan — the 9th month of the Islamic
calendar]. Verily, We are ever warning [mankind that Our Torment will
reach those who disbelieve in Our Oneness of Lordship and in Our
Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur'aan or the Decree of every matter) from Us.
Verily, We are ever sending (the Messengers)"
[al-Dukhaan 44:3-5]
It was narrated by Ahmad and by al-Tabaraani in al-Mu'jam al-Kabeer
that Waathilah ibn al-Asqa' (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"The Scriptures of Ibraaheem were sent down on the first of the month
of Ramadaan. TheTawraat was sent down on the sixth of Ramadaan. The
Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was
sent down on the eighteenth of Ramadaan, and the Qur'aan was sent down
on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
2 – In this month the gates of Paradise are opened and the gates of
Hell are shut, and the devils are chained up.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "When Ramadan comes, the gates of Paradise are opened andthe
gates of Hell are closed, and the devils are put in chains." (Agreed
upon).
Al-Nasaa'i narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "When Ramadaan
comes, the gates of mercy are opened and the gates of Hell are shut,
and the devils are put in chains."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 471.
Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report:
"When the first night of the month of Ramadaan comes, the devils and
rebellious jinn are chained up and the gates of Hell are closed, and
not one gate of it is opened. The gates of Paradise are opened andnot
one gate of it is closed. And a caller cries out: 'O seeker of good,
proceed; O seeker of evil,desist. And Allaah has those whom He
redeemsfrom the Fire, and that happens every night."
Classed as hasan by al-Albaani in Saheeh al-Jaami', 759.
If it is asked, how come we see many evil actionsand sins committed in
Ramadaan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the
conditions and etiquetteof fasting;
or that the ones who arechained up are some of the devils – namely the
rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadaan, which is a
proven fact. If evil happens at this time, it isstill less than at
other times. Even if all of them (the devils) are chained up, that
does not necessarily mean that noevil or sin will happen, because
there are other causes of that besides the devils, such as evil souls,
bad habits and thedevils among mankind. Al-Fath, 4/145
4 – There are many kindsof worship in Ramadaan,some of which are not
done at other times, such as fasting, praying qiyaam, feeding the
poor, i'tikaaf, sadaqah, and reading Qur'aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and
to helpus to fast and pray qiyaam, and to do acts of worship and to
avoid doing evil. Praise be to Allaah, the Lord of the Worlds.

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'Abdullaah Ibn Umm Maktoom

'Abdullaah Ibn Umm Maktoomwas the cousin of Khadeejah Bint Khuwaylid,
Mother of theBelievers. His father was Qays Ibn Sa'eed and his mother
was 'Aatikah Ibnt 'Abdullaah. She was called Umm Maktoom (Mother of
the concealed one) because she gave birth to a blind child.
'Abdullaahwitnessed the rise of Islam in Makkah. He was amongst the
first to accept Islam. He lived through the persecution of the Muslims
and suffered what the other Companions of the Prophetexperienced. His
attitude, like theirs, was one of firmness, staunch resistance and
sacrifice.
Neither his dedication nor his faith weakened against the violence of
the onslaught of the Quraysh (the ruling tribe of Makkah at the time
of Prophet Muhammad, sallallallaahu 'alayhi wa sallam). In fact, it
only increased his determination to hold onto the religion of Allaah
and his devotion to His Messenger.
'Abdullaahwas devoted to the noble Prophetand he was soeager to
memorize the Quran that he would not miss any opportunity to achieve
his heart's desire.Indeed, his sense of urgency and his insistence
could sometimes have been excessive as he, unintentionally, sought to
monopolize the attention of the Prophet.
In this period, the Prophetwas concentrating on the Quraysh notables
and was eager for them to become Muslims. On one particular day, he
met 'Utbah Ibn Rabee'ah and his brother Shaybah, 'Amr Ibn Hishaam,
better known as Abu Jahl, Umayyah Ibn Khalaf and Waleed Ibn Mugheerah,
the father of Khaalid Ibn Al-Waleedwho was later to be known as
Sayfullaah or 'the Sword of Allaah'.
Hehad begun talking and negotiating with them and telling them about
Islam. Hewished that they would respond positively to himand accept
Islam or at least call off their persecution of his Companions.
While the Prophetwasthus engaged, 'AbdullaahIbn Umm Maktoomcame up and
asked him to read a verse from the Quran. "O Messenger of Allaah," he
said, "teach me from what Allaah has taught you."
The Prophetfrowned and turned away from him. Heturned his attention
instead to the prestigious group of Quraysh, hoping that they would
become Muslims and that by their acceptance of Islam they would bring
greatness tothe religion of Allaah andstrengthen his mission.
As soon as hehad finished speaking to them and had left their company,
he suddenly felt partially blinded and his head began to throb
violently. At this point thefollowing revelation came to him (what
means):"He (i.e., the Prophet) frowned andturned away because there
came to him the blind man, (interrupting).But what would make you
perceive, (O Muhammad), that perhaps he might be purified, or be
reminded and the remembrance would benefit him? As forhe who thinks
himself without need, to him yougive attention. And not upon you (is
any blame) if he will not be purified. But as for he who came to you
striving (for knowledge) while he fears Allaah, from him you are
distracted. No! Indeed, they (i.e., theses verses) are a reminder;
sowhoever wills may remember it".[Quran 80: 1-12]
These are the verses which were revealed to the noble Prophetabout
'Abdullaah Ibn Umm Maktoom. Theseverses have continued to be recited
from that time till today and shall continue to be recited by all who
read the Quran.
From that day the Prophetdid not cease to be generous to 'Abdullaah
Ibn Umm Maktoomto ask him about his affairs, to fulfill his needs and
take him into his council whenever he approached. In fact, in later
years, heoften greeted Ibn Umm Maktoom with these words of
humility:"Welcome unto him on whose account my Sustainer has blamed
me."
When the Quraysh intensified their persecution of the Prophetand those
who believed with him, Allaah gave them permission to emigrate.
'Abdullaah's response was prompt. He and Mus'aab Ibn 'Umayrwere the
first of the Companions to reach Al-Madeenah.
One of the responsibilities that the Prophetplaced on 'Abdullaah Ibn
Umm Maktoomwas to put him in charge of Al-Madeenah in his absence.
This was done more than ten times.
Soon after the battle of Badr, the Prophetreceived a revelation from
Allaah raising the status of those who go out to fight the enemies
(for the sake of Allaah) and preferring them overthose who remain
inactive at home. This revelation affected 'Abdullaahdeeply. It pained
him to be thus barred from the higher status and he said: 'O Messenger
of Allaah! IfI could go on Jihaad (fighting in Allaah's cause), I
would certainly do it.' He then earnestly asked Allaah to send down a
revelation about his particular case and those like him who were
prevented because of their disabilities from going on military
campaigns.
His prayer was answered.An additional phrase wasrevealed to the
Prophetexempting those with disabilities from the import of the
original verse. The full verse became (what means):"Not equal are
those believers remaining (at home) – other than the disabled – and
the mujaahideen (who striveand fight) in the cause of Allaah with
their wealth and their lives…. "[ Quran, 4: 95]
In spite of thus being excused from Jihaad, the soul of 'Abdullaah Ibn
Umm Maktoomrefused to be content with staying among those who remained
at home when an expedition was in progress. Great souls are not
content with remaining detached fromaffairs of great magnitude. He
determined that no campaign should by-pass him. He fixed a role for
himself on the battlefield.He would say: "Place me between two rows
and give me the flag. I will carry it for you and protect it, for I am
blind and cannot run away."
In the fourteenth year after the Hijrah (migration), 'Umarwho was the
Caliph at the time resolved to mount a major assault against the
Persians to bring down their State and open the way for theMuslim
forces. So he wrote to his governors: "Send anyone with a weapon or a
horse or who can offer any form of help to me - and make haste."
Crowds of Muslims from every direction responded to 'Umar's call and
converged on Al-Madeenah. Among all these was the blind Mujaahid
'Abdullaah Ibn Umm Maktoom. 'Umarappointed Sa'd Ibn Abi
Waqqaascommander over the army, gave him instructions and bade him
farewell.
When the army reached Qaadisiyah, 'Abdullaah Ibn Umm Maktoomwas in the
forefront, wearing a coat of armor and fully prepared. He had vowed to
carry and protect the flag of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was
among the most fierce and bitter in the history of the Muslim
conquests. On the third day, the Muslims achieved a mighty victoryas
one of the greatest empires in the world collapsed and one of the most
secure thrones fell. The flag of Tawheed (Monotheism) was raised in an
idolatrous land.
The price of this clear victory was hundreds of martyrs. Among them
was 'Abdullaah Ibn Umm Maktoom. He was found amongst those who had
been killed on the battlefield clutching the flag of the Muslims.

The methodology of discourse in Da'wah

The methodology of discourse inDa'wah(Islamic propagation) constitutes
the following principles:
A.Establishing the principle of submission
The principle of submitting to Allaah The Almighty should be
established and stressed. Muslims should realize that they must submit
to the ordinances ofAllaah The Almighty, whether they understand the
wisdom behind them or not. Allaah The Almighty Says (what means):
·{It is not for a believing man or a believing woman, when Allaah and
His Messenger have decided amatter, that they should [thereafter] have
any choice about their affair.}[Quran33:36]
·{But no, by your Lord, they will not [truly] believe until they
makeyou, [O Muhammad], judge concerning that over which they dispute
among themselves and then find within themselves no discomfort from
what you have judged and submit in [full, willing] submission.}[Quran
4:65]
When we are keen on attaining faith and submitting to Allaah The
Almighty, we save ourselves from many setbacks and ourDa'wahwill be
fruitful, Allaah willing.
We should be wary of the misleading mass media that holds dialogues
about issues related to theSharee'ah(Islamic legislation) and reduces
the status of theSharee'ahrulings to that of an opinion and a
viewpoint that are open to dispute. This is the first step that the
advocates of Westernization and secularism want to achieve.
B.Relying on the fact-based methodology
When we discuss women's issues, we need to talk in a factual manner
that respects people's minds and thinking. People, nowadays, do not
accept dictates, personal opinions and convictions of anyone,
regardless of who he is.
Hence, when we say that the woman going to work affects herability to
look after her home andbring up her children, we need tocite
scientific studies that prove the authenticity of what we are saying.
Moreover, when we talk about the connection between the intermixing of
the two sexes and the woman going out and crimes against women, and
when we talk about the effect of chastity on preserving the stability
and success of marital relations, we need to support what we say by
scientific evidence and the results of specialized studies.
Nowadays, there are many studies backed by scientific research that
are not being utilized, which we can benefit from. Moreover, we should
conduct scientific research on many vital issues that we are in need
of. We should also make use of research centers and university staff
members in this regard. These serious studies may be more important
than the books and booklets that are merely quotations from old books.
C.Differentiating between traditions andSharee'ahrulings:
Traditions are closely connected to women's issues, as every society
has certain traditions thatare related to women. Given the fact that
most of the tribal habitsin Islamic societies are characterized as
'conservative' behavior, some ill-informed men may confuse the
traditions that the society has agreed upon and that have become part
of its culture with the rulings of theSharee'ah. Thus, they insist on
upholding these traditions and defending them even though they may
have no basis in theSharee'ah. This matter requires moderation; habits
that have no origin in theSharee'ahshould notbe followed and defended,
let alone linked toSharee'ah. On the other hand, they should not be
totally rejected on the pretext that they are not mentioned in
theSharee'ah; rather, good customs should be kept and bad ones should
be rejected.
D.ObservingSharee'ahrestrictions without transgressing them:
Given the fact that woman is the most dangerous and most harmful
temptation, there are rulings and restrictions stipulated in
theSharee'ahto lessen the effect of this temptation.
Hence, we have to observe these restrictions and adhere to them. The
keenness of some callers to spreadDa'wahand widen its scope may lead
them to overlook these restrictions and transgress them.
This may be a reaction to common misperceptions about Muslim thinkers,
scholars and callers. Some callers over-emphasize the aspect of
'liberating' themselves from the restrictions of theSharee'ahand may
even start attacking those who adhere to them.
It is not acceptable for callers to exaggerate when criticizing the
separation between men and women attendees in conferences
andDa'wah-related forums. Similarly, it is unacceptable for a caller
to be presented to the audience by a woman, and to make her read the
questions addressed to him, or to keep the issue of separating women's
place for prayers from that of men on top of the list of issues that
he faces, in a bid to take quick steps towards Westernization and the
liberationof women.
Attitude towards the advocates of Westernization and 'liberation':
This includes the following:
a.Differentiating between the different categories of people who
discuss women's issues:
The call for women's 'liberation' and for the Westernization of
Islamic society was initiated by a group of people who are advocates
of secularism and who cunningly endeavor to find ways that would help
them achieve their dubious aims. These people use twisted methods to
present their ideas and pretend to defendwomen's issues and restore
theirstolen rights. Unfortunately, a number of writers, journalists
and cultured men of letters, who are not secularists themselves,
followed their footsteps as they were influenced by the ideology that
these people presented. These people who are influenced by the ideas
of secularists usually present issues that agree with the aims of the
secularists.
Thus, during discussions we should not include all these people in one
group; rather, we have to differentiate between those who agree with
the ideas of secularists and those who are inclined to secularism.
The righteous predecessors differentiated between the different
categories of the peopleofBid'ah(innovation). People ofAhwaa'(desires)
and heretics are not the same as those who want and seek goodness, but
agree with some of the people ofBid'ahabout theirBid'ah. Also, the one
who calls to a certainBid'ahand defends it is not like others. People
who practice religious innovations that lead to disbelief are not like
those who practice religious innovations that lead to committing major
sins.
b.Avoiding any talk about intentions
The truth should be clearly statedand falsehood should be confronted
and clarified. However, there is a difference between pointing out
what is right and refuting what is wrong on one hand, and judging the
falsifier himself on the other hand. We usually direct bitter
criticism against anyone who presents something different regarding
women's issues and other issues. Not only this, but we may also accuse
the writer and the speaker of having bad intentions and so on.
Hence, discussion should focus on the idea and the topic. As for the
figures of secularism and those who have impermissible ideas, they
should be exposed in the right way; not through one book or one
article, but through refuting all their tendencies and ideas in a
manner that appears convincing to people.
E.Objective scientific criticism:
When such people discuss women's issues or any other issue, they
support their speech with proofs and evidence that make it seem
objective and scientifically neutral and they usually exploit the
results of scientific research in a misleadingway.
It has been noticed that many of the callers' replies to these people
are characterized by beingemotional and they tend to judgepeople. They
may even include references to conspiracy theories hatched against
women, and disregard the objective scientific discussion of the proofs
that their opponents present.
The approach adopted by the callers may be convincing to certain
categories of people who are already under their influence; however,
it is not convincing to other people that they may be keen on
convincing. Rather, this kind of approach may play a role in making
this last category convinced of the opponent's point of view.
Callers are urgently in need of perfecting the language of dialogue
and objective scientific discourse. They have to realize that being
zealous advisors alonewill not make people listen to them and accept
what they say willingly.

Constitution of the Muslim Home

The Muslim home is based on a number of principles and rules that
govern it and regulate life in it. These rules make the Muslim home
distinctive as they are derived from the noble Quran, the Sunnah of
the Prophet,, the life of the Companionsand the life of
theTaabi'oon(their successors(.
The most important rules of this constitution are:
Having true belief in Allaah The Almighty and being sincere, piousand
adherent to His Ordinances, avoiding what He forbade and remembering
Him a lot.
Believing in the angels of Allaah, His Books, Messengers, the
Hereafter, Divine Decree and fate. Allaah The Almighty Says (what
means):{The Messenger has believed in what was revealed to him from
His Lord, and [so have] the believers. All of them have believed in
Allaah and His Angels and His Books and His Messengers, [saying], "We
make no distinction between any of Hismessengers."}[Quran 2:285]
Believing in the Messenger of Allaah,and adhering to hisSunnahby
abiding by what he ordered us to do and avoiding what he forbade.
Allaah The Almighty Says (what means):{And whatever the Messenger has
given you -- take; and what he has forbidden you -- refrain
from.}[Quran 59:7]
Observing the prayers on their due time. Allaah The Almighty Says
(what means):{Indeed, prayer has been decreed upon the believers a
decree of specifiedtimes.}[Quran 4:103]
Giving the right of Allaah regarding one's money by
payingZakaah(obligatory charity) and voluntary charity. Allaah The
Almighty Says (what means):{And those within whose wealth is a known
right. For the petitioner and the deprived.}[Quran 70:24-25]
Fasting the month of Ramadhaan. Allaah The Almighty Says (what
means):{O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous.}[Quran
2:183]
PerformingHajjwhen one has theability to do so. Allaah The Almighty
Says (what means):{And [due] to Allaah from the people is a pilgrimage
to the House -- for whoever is able to find thereto a way.}[Quran
3:97]
The marital relationship is based on tranquility, affection and mercy.
Allaah The Almighty Says (what means):{And of His signs is that He
created for you from yourselves mates that you may find tranquility in
them; and He placed between you affection andmercy. Indeed in that are
signs for a people who give thought.}[Quran 30:21] Spouses should set
rules for their life and establish a basis for mutual understanding so
that affection and mercy would prevail and accordingly they would
achieve happiness.
The man has the right to be in charge

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Dought & clear - No Angels or Other Creatures Know Everything in the Heavens and Earth.

My daughter asked me: Who is the angel who knows everything in
theheavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?
Praise be to Allah
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand is
Allah, the Lord of the Worlds. There is no angel who is close to Him
or any Prophet who was sent who has this knowledge. Anyone whosays
that there is anyoneamong the angels who knows all of this has
fabricated a lie against Allah, to Whom belongs knowledge of the
unseen of the heavens and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record" [6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[27:65].
Ibn Katheer (may Allah have mercy on him) said:Here Allah, may He be
exalted, is instructing HisMessenger (blessings and peace of Allah be
upon him) to tell all of mankind that no one knows the unseen except
Allah, may He be glorified and exalted, and that He alone has that
knowledge, with nopartner or associate. Endquote from Tafseer Ibn
Katheer, (6/207).
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allah: no one knows what will happen tomorrow except Allah; no one
knows what is in the wombs except Allah; no one knows when it will
rain except Allah; no one knows in which land he will die; and no one
knows when the Hour will begin except Allah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen). Except to a Messenger (from mankind) whom He
has chosen (He informs him of the unseen as much asHe likes), and then
He makes a band of watching guards (angels) to march beforehim and
behind him." [72:26, 27].
The scholars of the Standing Committee said: Knowledge of unseen
matters is something that belongs exclusively to Allah, so no one
among His creation, human or jinn, knows anything of it except what
Allah reveals to whomever He wills among His Angels or His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, (1/346).
Yes, there is an angel who is appointed in charge of the rain, and
directs it wherever Allah wills; he is Mikaa'eel (peace be upon him),
who has helpers who dowhatever he instructs them to do. But this only
happens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"
[2:32].
And Allah knows best.

Dought & clear - Can the testimony of a woman be accepted with regard to sighting the new moon of Ramadaan?.

Can the testimony of a woman be accepted with regard to sighting the
new moon of Ramadaan?.
Praise be to Allaah.
The fuqaha' differed with regard to acceptingthe testimony of a woman
with regard to sighting the new moon of Ramadaan. There are two
opinions:
1 – Her testimony may beaccepted. This is the view of the Hanafis – if
itis cloudy– and the Hanbalis, and it is one of the two views held by
the Shaafa'is.
2 –That it cannot be accepted. This is the view of the Maalikis,
andthe more correct view according to the Shaafa'is.
Ibn Qudaamah said in al-Mughni (3/48):
If the one who brings the news is a woman, then according to the
madhhab her word is to be accepted. This is the view of Abu Haneefah
and is one of the two views held by the companions of al-Shaafa'i,
because it is news that has to do witha religious matter, so it is
akin to narration of reports, or telling peoplewhat the direction of
the qiblah is, or that the time for prayer has begun. And it may be
that it is not acceptable, because it is testimony about the sighting
of thenew moon, and the word of a woman cannot be accepted concerning
that, like the new moon of Shawwaal.End quote.
See: Tabyeen al-Haqaa'iq(1/319), al-Taaj wa'l-Ikleel (3/278),
al-Majmoo' (6/286) and Kashshaaf al-Qinaa' (2/304).
The Hanafis differentiatebetween cloudy and clear weather. If it is
cloudy, the testimony of two men, or a man and two women, is
acceptable, but if it is clear then it is essential to have many
people to testify to that . See: al-Bahr al-Raa'iq (2/290).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: Some
scholars say that the testimony of a female cannot be accepted, either
in Ramadaan or atother times, because the one who saw the new moon at
the time of the Messenger of Allaah (peace and blessings of Allaah be
upon him) wasa man, and because the Prophet (peace and blessings of
Allaah be upon him) said: "If two witnesses (shaahidayn) bear witness,
then start the fast and end the fast," and a woman is a shaahidah not
a shaahid.
The evidence of our madhhab is that this is a report concerning a
religious matter which isaddressed equally to males and females, as
males and females are equal with regard to narrating reports, and
reports are religious matters. Hence they did not stipulate that
sighting the new moon of Ramadaan should be proven by a judge, and
they did not stipulate any particular wording for the testimony,
ratherthey said: If he hears a trustworthy person telling the people
in his presence that he has seen the new moon, then he must fast on
the basis of this news. End quote from al-Sharh al-Mumti' (6/326).
As for the new moon of Shawwaal, it can only beproven by the testimony
of two men.
And Allaah knows best.

Dought & clear - Is it permissible for a doctor to break the fast if he becomes tired fromtreating patients?.

Is it permissible for a doctor under normal circumstances to break the
fast if he becomes tired from treating patients? What is the ruling if
he is doing operations, some of which take a long time? Does the
ruling vary if it is an emergency case?
Praise be to Allah.
It is not permissible for adoctor to break the fast in order to treat
patients, unless the patient is in a serious condition and his
treatment depends on the attending doctor breaking the fast. In
thatcase it is permissible for the doctor to break the fast, because
he is savingsomeone from dying.
And Allah is the source ofstrength. May Allah sent blessings and peace
upon our Prophet Muhammad and his family and companions. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh
'Abdal-'Azeez Aal ash-Shaykh,Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa'imah, vol. 2, 9/203

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How to interact with your wife

The man interaction with his wife
Allah جل وعلا has obligated upon the man similar to that which He has
obligated upon the woman. Allah جل وعلا said:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ
عَلَيْهِنَّ دَرَجَةٌ [البقرة:228
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable, but men have a degree
(of responsibility) over them[al-Baqarah 2:228]
Allah جل وعلا has made the rights of the man primary, but He has
giventhe woman rights just has He has given the manrights. Allah جل
وعلا said in this verse:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave many advices
concerning the women.
There are some people who marry and they do not learn the regulations
concerning social interactions with the wife. How should he talk to
her? How should he request from her? What are the obligations that the
wife must perform?
On the contrary, he only interacts with her based upon his sheer
desires. He treats her according to his wishes and sometimes based
upon his manhood and based upon his strength. And hedoes not do that
which isIslamic binding upon him. He does not learn the legislated
regulationsconcerning social interaction and dealing with the wife.
And how beautiful is the statement of Ibn Abbass رضي الله عنهما
concerning this verse! Hesaid concerning the statement of Allah جل
وعلا:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
He said: 'Verily I do not like to demand all of my rights from my wife
such that it will become obligatory upon me to give her all of her
rights that she requests from me.
And also he used to orderwith beautification; meaning the man
beautifying himself for his wife.
He said:
"And they (women) have rights (over their husbands as regards living
expenses) similar (to those of their husbands) over them (as regards
obedience and respect) to what is reasonable.
Therefore if the man requests that his wife beautify herself for him,
and that she remove any foul odor and that she is beautified when with
him; then likewise it is obligatory upon him to interact with her with
that which Allah جل وعلا has made obligatory.
Look at the condition of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
with his wives when they request maintenance from him. He said to them
kind gentle words that preoccupied for a period of time until Allah جل
وعلا reveal verses concerning this in SoorahAl Ahzab.
In many instances the man's interaction with his wife is according to
desires and according to the desires of manhood.
But some of the people are diligent upon interacting with their family
according to the appropriate legislation, and this is what is
obligatory so this is what we wanted to point out because this is a
type of interaction that many people are void of.
On the other extreme as it relates to interacting with the wives, some
people believe that good interaction is to give his wife free rein.
And he fulfills every desire that the woman has without looking to see
if that which she requested is permissible or impermissible, and
without looking to see if it is something she has a right to do or
not. It is something that will be good for her or is it something that
will not be good for her? Is there a benefit for her it that or not?
(The men) are negligent in this affair to the extentthat the women
conduct themselves freeing like they are the men.
No doubt that these are two images on opposite sides of the spectrum.
*.The one who is harsh and cruel
*.The one who gives his wife free rein and it is as though his wife
has become the man.
And the resolution for that, rather the balance and the guidelines are
for the person to strive tobe with his wife according to the
guidelines of the legislation.
Allah جل وعلا ordered that the women should be given their rights;
likewise He ordered that the man should be given their rights. And the
Prophet صَلَّى اللهُ عَلَيْهِوَسَلَّمَ, from the final advices he gave
during his life, was advice concerning the rights of the women.
During his sermon on theday of Arafat, during his tremendous sermon
which he bided farewell to the people he said:'Be kind to the women
because verily they are inyour trust.'Meaning like captives
But this does not mean that he leaves the affairs up to her to do
however she wants, and it does not mean that the personis negligent
concerning the commands of Allah; rather he should be in accordance
with that which Allah جل وعلا wants.
The man requests things from his wife but it is befitting that his
interactions with his wifebe in accordance with the statement of Ibn
Abbass رضي الله عنهما.
He said I do not like to demand all of my rights from my wife such
that it will become obligatory upon me to give her all of her rights
that she requests from me.
On the other hand, there is the interaction of the wife with her
husband. Allah has given the man adegree over the woman. He said:
But men have a degree (of responsibility) over them [al-Baqarah 2:228]
Allah جل وعلا gave man a preference based upon him providing
maintenance. Thus He gave him preference in that which is specific to
the man; thus man is the one responsible for providing maintenance and
he is responsible for commanding the good and forbidding the wrong.
And it is upon the wife toobey the husband in that which is obedience
to Allah, she should obey him in that which is correct and she should
not disobey him.
Such that no one he hates should enter his home and she should
notleave his home unless he is in agreement. And if the wife preserves
the husband's rights upon her then she has performed her obligations.
And it appears in an authentic narration: "If the woman prays her
fivedaily prayers, and fast (the month of Ramadan) and obey her
husband, then it will be said to her,'enter paradise from any door you
choose.'"
And there is no doubt theit is a requirement for the woman to obey her
husband and it is an obligation upon her as it relates to her
interaction with her husband that she is obedient and pleased and she
should be the one who concedesand yields. And she should not make the
manthe one who submits to her, and the one who is submissive to her,
because in this action there is corruption.
And the judges have spoken about the affair of the husband obeying his
wife and what occurs when some of the women rule their husbands. The
end result is that the woman is not content with her husband, the one
who obeys her, and has some good interactions with her; rather she
makes him obey her in everything that she desires. Thus the end result
is that she hates him, because the woman by her nature needs someone
who will take care of her. So if the man takes responsibility for her
and interacts with her according to the commands of Allah جل وعلا then
both of them will have a good result.

The Nikah Has Many Benefits And Is A Protection From Fornication

TheNikahis from the ways of Allah with regardto his creation, between
the children of Adam, male and female.
With it there are great benefits, from them: chastity of the two
spouses, one to the other; to fulfill what is required from the
husband towards his wife; the husband taking care of his wife; and
protecting her. From it is also the fulfilling of the desires of both
sexes and from it is having children.There are many benefits
fromNikah…
The most important thingis that it keeps you chastefrom adultery, from
fornication and the loss of lineage, and from the corruption of moral
uprightness. There is the protection of one's health.
As for adultery and fornication then their end place is in epidemics
and in lethal illnesses, as is well-known.
وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا ٣٢
And come not near to unlawful sexual intercourse. Verily, it is
aFahishah[i.e. anything that transgresses its limits(a great sin)],
and an evil way (that leads one to Hell unless Allah forgives him).
[Surah Al-'Isrā':32]
With it there is the loss oflineage, the spread of illnesses, the loss
of modesty and chastity. With it there are great harms; fornication,
we seek refuge with Allah, what an evil way. The harms of fornication
are not limited.
WithNikah, there is a protection from fornication and from its harms,
and all praises aredue to Allah.Nikahproduces offspring. As
forfornication then it is a loss. The offspring from fornication have
no father and no lineage, and we seek refuge with Allah. Lost… This is
from the disadvantages of fornication.
He (Allah) didn't say don'tfornicate, he said don't come close to it,
'don't come near to it', i.e. stay away from the means that lead to
fornication. Such as: looking, the seclusion with a man, thetraveling
of the woman by herself, her showing off her beauty. These are means
that lead to fallinginto fornication. Allah hasnot allowed them, he
hasprohibited them.
If there is leniency in these means then fornication will take place.
If there is leniency in these means then fornication will take place,
because the desires are present. Desires are present between men and
women. If they sat together and mixed then fornication is
close.Shaytaanis present, if a man secluded himself with a woman,
thenshaytaanis the third one amongst them.
They say you have bad thoughts and that you are pessimists. We are not
pessimists, this is the reality. This is the reality and if these
means that Allah has prohibited are violated, then fornicationwill
occur, no doubt.
Even the righteous man, the religious one, there isa danger upon him
from the woman. Especially if she was beautiful and he secluded
himself with heror traveled with her or she joined him at work. Or if
she sat with him in the classroom, or in an exam, or in meetings. Or
if she sat with him on thetelevision, or on the radio, as his
colleague, i.e. a presenter next to him, and she is beautified and he
is a youth. Far is Allah from allimperfections. Do you bring petrol
next to fire? Petrol is by itself and the fire is by itself. You bring
her next to him! This is like that; no it is worse than petrol and
fire.
Desires… we seek refuge with Allah, desires are strong. So for this
reason Allah (the Exalted, Most High), has placed barriersthat prevent
falling in to fornication. If they are preserved, fornication is
lessened or cut-off. If they are lost, then fornication will occur
without a doubt. No matter what, even if theyare religious or modest,
the children of Adam are not saved from fornication except by the
means that prevent it.

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Birds That Deactivate Poison: Macaws

When a person is infected with poison, his only recourse is to take a
drug to counter the effects of the poison or to remove the poison from
his body through medical intervention. Otherwise, a person who lacks
specialized knowledge about poisons will be unable to cure himself
through using a plant or some other kind of counteractive substance.

Yet, some creatures innately have this knowledge that most people must
learn through education. Certain animals, which do not possess minds
to be educated, any intelligence and, in short, any consciousness at
all, can cure themselves very easily. The striking feature about the
methods animals use to cure themselves is that they know what to do
very well and have determined what is good for each particular
illness. Is it reallythe animals themselves who have determined these
things? How have animals come to possess such knowledge? Evolutionists
claim that most animal behavior such as this is instinctive. However,
they cannot explain the origin of these behaviors or how they
originally came to exist.

First of all, it is not possible for creatures to learn these
behaviors over time. An animal that is poisoned, for example, will die
right away. In this case, it is not possible for it to imagine how it
might remove the factor that caused it to be poisoned. Besides, we
should by no means forget that animals lack the consciousness capable
of thinking up such a solution.

Let us see, by giving an example, how animals display conscious
behavior while curing themselves. Macaws, which are akind of parrot,
are found in the tropical regions of Central and South America. One of
the most striking feature of these creatures, besides their truly
dazzling colors, is that they feed on poisonous seeds. These birds,who
can break even very tough shells with their hooked beaks, are experts
on the subject of poisonous seeds. This is a somewhat surprising
situation because, when the bird eats a poisonous seed, normally it
should suffer harm. Yet, amazingly, this does not happen. Immediately
after the bird eats the poisonous seeds, itflies directly towards a
rocky place and begins to gnaw and swallow the clayey rock pieces
there. The reason for this behavior is that the clayey rock pieces
absorb the toxins in the seeds, and so neutralize the effects of the
poison. In this way, the birds can digest the seeds without
experiencing any harm.

It is certainly impossible for macaws to know on their own how to
neutralize or counteract the poison found in the seeds they eat. It is
evident that such conscious behaviors in creatures do not originate
from themselves, and that their origin cannot be sought in some other
force or factor that exists in nature either. An invisible power
controls the behavior of all creatures and, in other words, inspires
them with what to do. This matchless power belongs to Allah. Allah,
Who is the ownerof a superior knowledge, is the Preserver of all
things.

WHY IS METAMORPHOSIS NOT EVIDENCE OF EVOLUTION?

SOME creatures undergo physicalchanges to allow them to survive and
adapt to different natural conditions at different times. This process
is known as metamorphosis. People with insufficient knowledge of
biology and evolutionist claims also sometimes try to portray the
process as evidence for the theory of evolution. Those sources which
cite metamorphosis as "an example of evolution" are superficial,
narrow-based works of propaganda which seek to mislead those who do
not possess sufficient information on the subject, juvenile
evolutionists, or a few ignorant Darwinist biology teachers.
Scientists who are considered experts on evolution, and who thus know
more about the dilemmas and contradictions inherent in the theory,
hesitate to even refer to this ridiculous claim. That is because they
knowhow senseless it is…
Some creatures that undergo metamorphosis: the frog, the butterfly,
the bee, the mosquito.Butterflies, flies, and bees are some of the
best-known creatures that undergo metamorphosis. Frogs, which start
life in water and then live on land, are another example. This has
nothing to do with evolution, because the theory tries to account for
the differentiation between living things in terms of chance
mutations. Metamorphosis, however, bears no similarity at all to that
claim, being a pre-planned process which has nothing to do with
mutation or chance. It is not chance that brings metamorphosis about,
but genetic data which are built-in in the creature from the moment it
is born. The frog, for example, possesses the genetic information to
allow it to live onland while it is still living underwater. Even
while still a larva, the mosquito possesses the genetic information
regarding its pupa and adult states. The same thing applies to all
creatures that undergo metamorphosis.
Metamorphosis is evidence for creationPeople who try to portray
metamorphosis as "evidence of evolution" know nothing about biology
and the theory of evolution. Metamorphosis is a "planned change"
encoded inside genetic information, and bears no similarity to
evolution, which means "coincidental change." Metamorphosis is an
example of "irreducible complexity," and is evidence that disproves
evolution.
Recent scientific research into metamorphosis has shown that it is a
complex process controlled by different genes. As regards the
metamorphosis of the frog, for instance, the relevant processes in the
tail alone are controlled by more than a dozen genes. This means that
this process comes about thanks to several components working
together. This is a biological process that bears thefeature of
"irreducible complexity," which shows that metamorphosis is proof of
creation.
Prof. Michael Behe"Irreducible complexity" is a concept that has been
given its place in the scientific literature by Professor Michael
Behe, a biochemist who is known for his research proving the
invalidity of the theory of evolution. What it means is that complex
organs and systems function by the working together of all the
component parts that make them up, and that if even the smallest part
ceases to function,so will the whole organ or system. It is impossible
for such complex structures to have emerged by chance, with tiny
changes over time, as the theoryof evolution maintains. That is what
happens in metamorphosis. The process of metamorphosis happens through
exceedingly sensitive balances and timings in hormones which are in
turn affected by different genes. The creature will pay for even the
tiniest error with its life. It is impossible to believe that such
acomplex process could have come about by chance and by stages. Since
even a tiny error will cost the animal its life, it is impossible to
speak in terms of a "trial and error mechanism," or natural selection,
as evolutionists maintain. No creature can hang around for millions of
years waiting for its missing components to come about by chance.
Bearing this fact in mind, it is also apparent that the subject
constitutes no evidence at all forevolution, as some people who are
ill-informed about metamorphosis assume it to do.On the contrary, when
the complexity of the process and the systems that control it are
taken into consideration, animals which undergo metamorphosis can be
seen to be clear evidence for creation.

THE LIMITED MEMORY OF MAN AND THE ENDLESS MEMORY OF GOD

In the section related to timelessness, we mentioned that all our
information is in the memory. All the details pertaining to one's
life, everything one sees, hears, knows or feels are bits of memorized
information. So are our sensations about time. Now,we will deal with
the concept of memory more fully.
As mentioned in the preceding pages, we rely on our five sensesto
live. We perceive only what our senses allow and we can never succeed
in stepping out ofthe boundaries of our senses. The time and space we
live in is similarly perceived.If our brain cannot detect a being
through our five senses, we simply say that that being has
"disappeared." Accordingly, for us, events, images or sensations,which
are stored in our memory,exist, i.e., they are alive, while those that
are forgotten no longer exist. To put it another way, beings and
events, which are not in our memory, become past events for us;they
are simply dead and non-existent.
Yet, this holds true only for human beings; that is because itis only
human beings who have a limited memory. The memory of God, on the
other hand, is superior to everything.It is boundless and eternal. Yet
one point deserves mention here: the concept "the memory of God" is
used only for clarificationpurposes. It is definitely unlikely that
any comparison or similarity could be drawn between the memory of God
and the memory of a man. God is surely the One Who creates everything
from nothingness and Who knows everything down to the last detail.
God introduces Himself in His book through His attributes.One of them
is al- Hafiz (The Preserver), "He Who preserves allthings in detail".
Behind this attribute, there are very important hidden mysteries.
PEOPLE IN ETERNITY
God, the al-Khalig (the Creator), is the One Who creates everything
from nothing and Who creates all things with the knowledge of what
will happen to them. As a manifestation of this attribute of God, by
the timeHe creates man in his mother's womb, eternity has begun for
him. Surely, man does not recall the stages of his own development in
the womb. However, every moment of this progress is present in the
sight of God and they quite definitely never disappear. Similarly, it
is unlikely that those initial phases and developmental stages of a
human being remain in his memory. Unless informed by God, man never
manages to see these moments. Some moments, however, remain onlyas
memories. The moments we experience are purely sensationspresented to
our soul. Yet, in theinfinite memory of God, everything remains as it
is. Everything people encounter in life, all details pertaining to
one's experiences, are all created by God and they never disappear. As
stated in the following verse, everything down to its last detail
remains in the sight of God.
".... This is so you will know thatGod knows what is in the heavens
and in the earth and God has knowledge of all things." (Surat
al-Ma'idah: 97)
Let's take the Prophet Adam as an example; all the details pertaining
to Adam's creation in paradise before he was sent to earth, and the
way he was tested in paradise are all presentin the Main Book. Adam's
initial creation from clay, the angels' prostration to him, as well as
the moment he was sent to earth and all the events he experienced are
all vivid and existing right now. None of them has disappeared, they
all exist right now in the sight of God, right down to their finest
details.
As another example, let's think of someone who is sorry for the death
of his cat. In fact, the moment the cat died and the period that that
same cat was still a kitten, in fact, its entire development from the
moment of its birth are kept vivid in the memory of God. Besides, the
moments the owner of this cat when he was at work or all the moments
he did not spend with the cat are vividly stored in the sight of God.
Consequently, death does not put an end to the existence of a being.
For all eternity, everything exists in the sight of God.
Likewise, the moment the Prophet Solomon (Sulayman) caressed the legs
of his horse remains forever. The disappearance of these horses behind
a curtain, the letter the Prophet Solomon sent to the Queen of Saba,
the moment this letter is read by the Queen and her soldiers, how the
Queen is welcomed to the palace of Solomon, the moment she thought the
ground of the palace to be a lake and the words of the Queen:"I do now
submit in Islam, with Solomon, to the Lord of the Worlds." (Surat
an-Naml: 44)currently exist and will continue to exist for all
eternity.
These examples deserve a deeper and more detailed reflection. Assume
that in the time of the Prophet Noah (Nuh), a man's shirt became
unravelled and that after sometime a tailor sewed it up. This shirt,
the loom on which it was initially woven, the state of the shirt
before it became unravelled and the statein which it was sewed, and
even every second the tailor spent on using the needle to sew this
shirt, the process by which this shirt became utterly unusable,
inbrief, every stage, every second, every moment the shirt went
through are retained in the sightof God. Right at this moment, this
shirt is being woven, it is still sewn and it is still worn by its
owner who lived in the time of the Prophet Noah.
For someone who crosses the street from one side to the other, there
is a certain distance to be crossed. A person, however, who looks at
this street from a bird's eye view, feels no difficulty in seeing
every point in this street from one endto another.Let's also think
about the antique clock in your home. All the stages of manufacturing
which took place 200 years ago along with the manufacturing stages of
a single wire in the clock, the moment its hour and minute hand were
placed in it, the time this clock was sold to a shop and a customer
purchased it, then the moment the clock went out of order and was
givento a rag-and-bone man, the moment your grand-grandfatherpurchased
it from him and the time this clock was inherited first by your grand
father and then your father, and then you, the way you placed the
clock in your living roomand watched it with admiration, briefly,
every second in the history of the clock still remain in the sight of
God. In absolute terms, this clock is working right at this moment, it
has stopped again right now, it is being placed by you in your living
room and it is purchased by your grandfather at this moment. All these
happenings are present in the memory of God. Furthermore, not only
what the clock went through in the past but also its every
future-related moment — surely this is the "future" for you— is known
by God and is preserved in His sight. The way this clock will be
placed in your son's home in forty years' time and the collapse of the
clock in three hundred years' time is alsoincluded in the Mother of
the Book.
The verse"He knows what is in front of them and what is behind them.
But their knowledge does not encompass Him." (Surah Ta ha: 110) refers
to this fact (Surely God knows best). That is because God knows every
being moment by moment. He knows their previous states as well as
their latter states, that is, in the words of the Qur'an, "what is in
front of them and what is behind them", at all stages. In another
verse, God once again reminds us of the fact that everything is within
His Knowledge;
God - Him from Whom nothing is hidden, either on earth or in heaven.
(Surat Al 'Imran: 5)

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Fathwa - Reciting Durood and kissing the thumbs during Khutba is not allowed

Q:How is it to kiss thumbs during Khutba upon hearing the name of
Rasool ALLAH peace beupon him and reciting Durood upon hearing the
Ayat-e-Durood?
A:During Khutba it is notallowed to perform Namaz or speak. In
Darmukhtar with Shami on page 158 in part two it is mentioned that *1.
When hear the name of Rasool ALLAH peace be upon him and
Ayate-e-Durood neither kiss the thumb nor recite Darood Shrif because
it is Fard to keep tounge silent (speechless), instead recite Darod
Shreef in heart. This order is for only during Khutba on other
ocassions it is Mustahib to kiss thumbs upon hearing the respectable
name of Rasool Allah Sallallahu Alaihe Wasslam. In Behr-ul-Ra'iq on
page 155 in part two it is mentioned that *2. In the same book on page
156 it is mentioned that *3. In Fataw-e- Amjadia on page 286 in part
one with refrence of Hidaya it is mentioned that *4. The same is also
mentioned in Fatawa-e-Rizvia on page 741 and 759 in part three. Allah
Ta'ala Knows the best.

Fathwa - Folding pant's hems and performing Namaz in is not allowed

Q:If the pant's hems are at ankles can they be folded before performing Namaz?
A:If pant's bottoms are at ankle it is not allowedto fold them to
perform namaz, perform the Namaz without folding them. If pant's hems
are kept below ankles because of pride, it is HARAM, in this case
Namaz will be Makrooh-e-Tehreemi (Wajib to repeat Namaz) otherwise
it's only Makrooh-e-Tanzeehi which is Khilafe Aula in Namaz. Same is
written in Fatawa-e-Rizvia in part three on page 448. In case of
folding the pants hems in Namaz will definitely be Makrooh-e-Tehreemi
which will make it Wajibto perform the Namaz again. It's in Hadees *.
Rasool Allah Sallallahu Alaihe Wasslam said:" I was ordered that not
to fold hair and cloth (In Namaz)" ted in Darr-e-Mukhtar with Shami
Partone page 473. art one, Page 137)-Allah Ta'ala Knows the best.

Fathwa - To Perform Namaz (Salat) and Imamat wearing Metallic band watch is not allowed

Q:How is it to wear a watch with metallic band? Most of the Imamswear
such watches and take them off during Namaz, what is the verdict on
such Imam?
A:To wear a metallic band watch and performNamaz in it is not allowed.
Like Alahazrat Imam Ahmad Raza Muhaddis-e-Barelvi (Rehmatullah Alaih)
wrote: Watch's band of Gold and silver for Man isHARAM and of other
metals is prohibited. To perform Namaz or do Imamat wearing prohibited
things is Makrooh-e-Tehreemi (Must repeat Namaz)-(Ahkam-e-Shariat,
Part two, page170) and it's OK to perform Namaz behind Imams who wear
such watches but take them off during Namaz. HazratSadru-sh-Shariat
Alaih Rehma used to perform Namaz wearing a watch and for the question
on Imamat he said: If watch's band is of some metal like Gold, Silver,
Brass etc. then Namaaz will be Makrooh. Namaz should be performed
after removing them. (Fatawa-e-Amjadia, Part one, Page 137)--Allah
Ta'ala Knows the best.

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Bid’ah )Innovation( - I

The Islamic definition of Bid'ah:
Imaam Ash-Shaafi'isaid: "A Bid'ah is anything that has no basis in the
Quran, Sunnah or sayings of any of the companions."
Ibn Al-Jawzisaid: "A Bid'ah is any form of worship that did not exist
)at the time of the Prophet, sallallaahu alayhi wa sallm, and his
companions( then later itwas innovated."
Ibn Rajabsaid: "A Bid'ah is any form of worship which has no basis in
the Sharee'ah )Islamic Law(."
General rules to recognise a Bid'ah:
• Any act of worship which is based on a fabricated narration, like
the prayer in the month of Rajab which is called the prayer of
Raghaa'ib.
• Any act of worship which the Prophetdid not perform, although there
were no preventing factors, like uttering the intention before
beginning the prayer, calling Adhaan for any prayer other thanthe five
obligatory ones or praying after finishingSa'y between mount Safaa and
Marwah.
• Any habitual act performed with the intention of pleasing Allaah
which Islam did not consider as an act or worship, such as for
example: wearing coarse woollen clothes, continuous silence,
refraining from eating bread or meat, etc.
• Performing prohibitions acts with the intention of pleasing Allaah,
such as singing songs about Him.
Moreover, all acts of worship must be performed in exactly the same
manner as the Prophetdid them. Thiscannot be achieved unless the
following six conditions are fulfilled:
1. The act of worship must coincide with the Sharee'ah in the reason
for which it is done, or else it would be rejected. Therefore,
celebrating Al-Mawlid is a Bid'ah because it is performed as a
rewardable act, despite the fact that it has not been legislated.
2. The act of worship must coincide with the Sharee'ah in its
category.Therefore, it is not acceptable if a person were to slaughter
a horseinstead of a camel or goat as a sacrifice after Hajj.
3. The act of worship must coincide with the Sharee'ah in its
quantity. Therefore, if somebody were to add two Rak'ah to the Dhuhr
prayer, making a total of six Rak'ahs instead of four, this would be
unacceptable as it would not be coinciding with the Sharee'ah in its
quantity.
4. The act of worship must coincide with the Sharee'ah in the manner
in which it is performed. Therefore, if someone were to begin ablution
by washing his feet instead of his hands, thenthis act would be
unacceptable.
5. The act of worship must coincide with the Sharee'ah in the timing
of its performance. Therefore, praying noon prayer after sunset is
unacceptable.
6. The act of worship must coincide with the Sharee'ah in the place in
which it is performed. Therefore, one cannot perform stand on a
mountain other than 'Arafah during Hajj.
The dangers of Bid'ah and their evil effects:
• Bid'ah is a pre-cursor todisbelief.
• Making unfounded statements on behalf of Allaah.
• Correcting the Prophetor claiming that he had deficiencies.
• Dividing the Muslim nation.
• Abandoning the Sunnah.
• Igniting disputes among the Muslims.
• Accusing the Prophetof not completely conveying the message of Islam.
• Altering the religion.
Claimed 'evidences' of the Innovators and their refutations:
Claimed Evidence:
• The Prophetsaid:"Whoever introduces a good practice in Islam will
get the reward of performing it and that of all those who perform it
until the Day of Resurrection; Whoever introduces a bad practicein
Islam will get the punishment of performing it and that of all those
who do it until the Day of Resurrection."]Muslim[
Refutation:
• Imaam Ash-Shaatibianswered those who attempt to use this narration
as evidence of the permissibility of innovating by saying: "Using this
narration as an evidence )to nnovate( implies that different evidences
contradict one another )because in other narrations, the
Prophetunequivocally warnedagainst innovating(." Then he said: "The
context of this narration is that it was said in a situation where
charity was being given, and charity is something already legislated.
The proof of this is actually tobe found in the very same narration,
if you were to read it all, as Jareer Ibn 'Abdullaah Al-Bujalisaid:
"We were with the Prophet)in the mosque(, just after dawn one day when
some people entered barefooted and clad in woollen matting )or covered
with sleeveless woollen blankets( with their swords hung around their
necks. Most of them belonged to the tribe of Mudhar. The face of the
Prophetturned pale due to their wretched condition. Then, the
Prophetwent into his house, re-emerged and commanded Bilaal to call
the Adhaan, and the Iqaamah and then heled the prayer. After the
prayer, the Prophetstood up and addressed people saying )which
means(:"O mankind! Fearyour Lord, who created you from one soul and
created from it its mate and dispersed from both of them many men and
women. And fear Allaah, through whom you ask one another, and the
wombs. Indeed Allaah is ever, over you, an Observer."]Quran; 4:1["O
you who have believed! Fear Allaah. And let every soul look to what it
has put forth for tomorrow – and fear Allaah. Indeed, Allaah is
Acquainted with what you do."]Quran; 59:18[. Then, the Prophetsaid:
"Give in charity from )what you possess of( Deenaars )gold coins( and
Dirhams )silver oins( a Saa' )a small measure of weight( of wheat or
even a Saa' of dates." until hesaid: "Give, even if it as little
ashalf a date." Thereupon, a man from the Ansaar )residents of
Madeenah( came with a bag of food which was so heavy that it was
difficult for him to carry. Thereafter, people came successively until
I saw two huge piles of food and clothes, and theProphet'sface was
bright as a glittering golden coin )due to his happiness(. Then the
Messengersaid:"Whoever introduces a good practice in Islam will get
the reward of performing it and that of all those who perform it until
the Day of Resurrection; Whoever introduces a bad practicein Islam
will get the punishment of performing it and that of all those who do
it until the Day of Resurrection.""]Muslim[
Therefore, it is obvious that this narration refers to deeds that are
already legislated and proven to already exist in the religion, which
in this case was giving charity.

Bid’ah )Innovation( - II

Claimed Evidence:
'Umar ibn Al-Khattaabremarked upon seeing people praying Taraaweeh in
congregation that: "This is a good Bid'ah." ]Al-Bukhaari[
Refutation:
Imaam Ibn Rajabsaid:"Any words from the Salaf )righteous predecessors(
considering something asa good Bid'ah were meant in the linguistic and
not the Islamic sense,such as the above quotedsaying of 'Umar.
Claimed Evidence:
Ibn Mas'oodsaid: "What the Muslims see asgood is good in the sight of
Allaah and what they see as bad is bad in the sight of Allaah."
]Ahmad[
Refutation:
As-Sindisaid: "It is obvious that he was referring to the companions
of the Prophetand he was talking exclusively about those things that
they had a unanimous consensus on, it does not include others. This is
besides the fact that these were the words of a companion and not
theProphet's."
Claimed Evidence:
Al-'Izz Ibn 'Abdus-Salaamdivided Bid'ah into five categories:
obligatory, recommended, permissible, disliked and prohibited.
Refutation:
Ash-Shaatibisaid: "This categorization of Bid'ah is something new
which has no supportive evidence to it, moreover, it contradicts the
definition of Bid'ah, because any deed which has an evidence which
legislates it to be obligatory, recommended or allowed is by
definition not an innovation, and it would have been included in the
general recommendation of gooddeeds. Therefore, considering a matter
to be a Bid'ah yet claiming the existence of an evidence to recommend
it is a contradiction in terms."
Reasons behind innovations:
• Ignorance about Islam.
• Following whims.
• Clinging to doubts.
• The sole use of ration with no reference to the Islamic texts )Quran
and Sunnah(.
• Islamic Scholars not fulfilling their expected role.
• Dependence on weak or fabricated narrations.
• Extreme reactions to others' errors.
• Blind imitation of the masses.
• Not following the instructions of sincere scholars.
Ways to eradicate Bid'ah:
• Warning against its dangers and evil effects.
• Calling people to adhere to the Quran and Sunnah.
• Distinguishing betweenweak and the authentic narrations.
• Spreading knowledge and correcting the people's understanding of
faith, worship, morals and deeds.
• Warning against the innovators.
• Receiving knowledge from the correct sources.
Related Quranic verses:
Allaah Says )what means(:"On the Day ]some[ faces will turn white and
]some[ faces will turn black, ]to them it will be said[: 'Did you
disbelieve ]i.e., reject faith[ after your belief? Then taste the
punishment for what you used to reject.'"]Quran 106[
Ibn 'Abbaascommended: "The faces of the people who adhered to the
Sunnah will turn white and bright, while the faces of the innovators
will turn black and gloomy."
Allaah Says )what means(:"And whoever opposes the Messenger after
guidance has become clear to him and follows other than the way of the
believers – We will give him whathe has taken ]i.e., make him
responsible for his choice[ and drive him into Hell, and evil it is as
a destination."]Quran 115[
Allaah Says )what means(:"…This day I have perfected for you your
religion and completed My favour upon you and have approved for you
Islam as a religion…"]Quran 5:3[
Allaah Says )what means(:"And ]moreover[, this is my path.Which is
straight, so follow it; and do not follow ]other[ ways, for you will
be separated from Hisway. This has He instructed you so that you may
become righteous."]Quran 6: 153[ Mujaahidcommended: "The other ways
mentioned are desires and innovations."
Allaah Says )what means(:"So let those beware who dissent from his
]i.e., the Prophet's[ order lest trials strike them or a painful
punishment."]Quran 24: 63[
Related Prophetic narrations:
The Prophetsaid:
·"Allaah does not accept the repentance of an innovator until he
abandons his innovation."]At-Tabaraani & Al- Bayhaqi[
·"He who lives long enough will see many things which he will not
recognize, therefore, hold on to my Sunnah and that of the rightly
guided caliphs who succeed me; bite onto it )i.e., my Sunnah( with
your molars. Stay away from innovations, because every innovation is
misguidance."]Ahmad & Abu Daawood[
·"He who does something which is not according to what we are upon,
then it is rejected."]Al-Bukhaari & Muslim[
·"I will be ahead of you in reaching my fountain, and there will be
people who will be prevented from reaching it, therefore, I will say:
'My Lord! These are my followers!' It will besaid: 'You do not know
what theyinnovated and altered after you.' )i.e., after your death(
Therefore, I will say: 'Let those who altered )the religion( be kept
away )in a humiliated place(."]Al-Bukhaari and Muslim[
Related words of the Salaf:
Ibn Mas'oodsaid: "Follow )the Sunnah( and do not innovate, because you
have been sufficed." ]Ad-Daarimi[ Healso said: "Practicing a little of
the Sunnah is far better than practicing many innovations."
]Al-Haakim[
Huthayfah Ibn Al-Yamaansaid: "Do not perform any act of worship
whichwas not practiced by the companions of the Prophetbecause the
early people did not leave anything unaddressed…so follow the way of
those who were before you."
Ibn 'Abbaassaid: "FearAllaah, follow )the Sunnah( and do not innovate."
Al-Fudhaylsaid: "Beware of the one who sits with innovators; he who
sits with innovators will not be granted wisdom; I wish there wasa
fortress of steel between me and the innovators."
Related stories:
Ibn 'Abbaaswas circumambulating the Ka'bah with Mu'aawiyah Ibn Abu
Sufyaanduring Mu'aawiyah's reign. Mu'aawiyah wouldtouch all four
corners of the Ka'bah while circumambulating and soIbn 'Abbaas
remarked: "The Prophetonly touched two corners )theblack stone and the
Yemeni corner(." Mu'aawiyah replied: "No part of the house of Allaah
should be neglected." Thereupon, Ibn 'Abbaas recited the verse )which
means(:"There has certainly been for you in the Messenger of Allaah an
excellent pattern )i.e., example tobe followed( for anyone whose hope
is in Allaah and the Last Day and ]who[ remembers Allaah often."]Quran
33:21[ Upon hearing this, Mu'aawiyahrefrained.
A man asked Imaam Maalik: "At which point do I initiate my state of
Ihraam?" He replied: "From Thul Hulayfah - where the Prophetdid so."
The man retorted: "I wish to do it from the area beside the grave of
the Prophet."
Imaam Maaliksaid: "Do not do that, for I fear that if you do so,
youwill be afflicted with trials." The man replied: "Why would I be
afflicted with trials? All I wanted was to do it froma place which is
only a few miles away from where you told me!" Imaam Maalik said upon
hearing this: "What can be more serious than feeling that you
performed a righteous deed that the Prophetfailed to do? I heard the
Saying of Allaah )which means(:"So let those beware who dissent from
his ]i.e., the Prophet's[ order lest trials strike them or a painful
punishment."]Quran 24:63[