Actions that require Ghusl-II

The word Ghusl in Arabic means to wash the entirebody with water.
Allaah Says in the Quran )what means(: "And they ask you ]O Muhammad[
about menstruation. Say: 'It is harm, so keep away from women during
menstruation. And do not approach them until they are pure...'"]Quran
2: 222[
Herein, we continue stating other actions thatrequire Ghusl if one is
in a state of major impurity:
·Circumambulating the Ka'bah)The Sacred House in Makkah(
Ibn 'Abbaasreported that the Messenger of Allaahsaid:"Circumambulation
is a type of prayer, but Allaah has permitted speaking during it.
Whoever speaks during it should only speak good."]At-Tirmithi &
Others[
·Touching or Carrying the Quran
The Companionswere all agreed that it is forbidden to touch or carry
the Quran while one is in a state of impurity. There are some jurists,
such as Daawood bin Hazmwho allowed the physically unclean person,
whether because of sexual intercourse or menstruation, to touch
orcarry the Quran, and saw nothing wrong with this. He derives his
support from a Hadeeth in the Saheehayn )the two mostauthentic Hadeeth
sources( in which it is stated that the Prophetsent a letter to
Heraclius, beginning with:
"In the name of Allaah, the Compassionate, the Merciful: )the hecited
the verse which means(:"…O people of the Scripture! Come to a word
that is equitable between us and you – that we will not worship except
Allaah and not associate anything with Him and not take one another as
lords instead of Allaah. But if theyturn away, then say: 'Bear witness
that we are Muslims]submitting to Him[."]Quran 3:64[
Ibn Hazmconcluded:"This is the letter that the Messenger of
Allaahwrote, containing this verse, to the Christians, and of course
they must have touched it." The majority of scholars answer this point
of his by stating that one is allowed to touch parts of the Quran that
are used in letters, books, Tafseer)Quranic exegesis(, and so on, as
such things are notcopies of the Quran, nor is it confirmed that such
an action is forbidden.
·Reciting the Quran
According to most scholars, one who is physically unclean)because of
sex or menstruation( may not recite any portion of the Quran. This is
based on a Hadeeth from 'Aliin which he stated that nothing kept the
Messenger of Allaahfrom the Quran except being sexually
impure.]At-Tirmithi[
Healso related: "I saw the Messenger of Allaahperform ablution and
recite some of the Quran, after which he said:'This is for the one who
is not in post-sex impurity. If one is in post-sex impurity, he may
not do so, not even one verse."]Ahmad & Abu Ya'la[ Imaam
Al-Haythamistated about this Hadeeth: "Its narrators are trustworthy."
Also, Imaam Ash-Shawkaanistated: "If this)report( is authentic, that
is proof enough that it is forbidden. The first Hadeeth does not
forbid it, for it merely states thatit was his practice not to recite
the Quran while hewas in post-sex impurity. Similar reports do not
even show that it is disliked. Therefore, how can it be used as a
proof that it is forbidden?" Imaams Al-Bukhaari, At-Tabaraani, Abu
Daawood, and Ibn Hazmwere of the opinion that it is permissible for
one who is in post-sex impurity )or in menstruation( to recite the
Quran. Ibn 'Abbaasdid not see anything wrong with a sexually impure
person reciting the Quran.
The Prophetwould mention Allaah under all circumstances. Imaam
IbnHajarstated: "There isno authentic Hadeeth reported by the
author)Al-Bukhaari( concerning the prohibition of reciting by one who
is sexually impure or menstruating." The sum total of what has been
related on this issue informs us on this point, though the
interpretations differ.
·Staying in the Mosque
It is forbidden for one who is physically unclean)because of sex or
menstruation( to stay in the mosque. 'Aa'ishahsaid: "The Messenger of
Allaahsaw that his companions' houses were practically in the mosque,
so he said:"Direct those houses away from the mosque." He then entered
the mosque, but the people did nothing in the hope that Allaah would
reveal to the Prophetthat what they were doing was permissible.
However, when hecame out from the mosque, he said:"Direct those houses
away from the mosque, for it is not permitted for a menstruating woman
or sexually impure person to be in the mosque."]Abu Daawood[
Umm Salamahrelated that the Prophetonce came out to the courtyard of
the mosque and said at the top of his voice: "The mosque is off limits
to menstruating women and those who are sexually impure." ]IbnMaajah &
At-Tabaraani[ Such people can, however, pass through the mosque, for
Allaah Says )what means(:"O you who have believed! Do not approach
prayer while you are intoxicated until you know what you are saying or
in a state of sexual impurity, except those passing through ]a place
of prayer[, until you have washed]your whole body[..."]Quran 4: 43[
Zayd bin Aslamsaid:"The companions of the Messenger of Allaahwould
walk through the mosques while they weresexually impure." ]Ibn
Al-Munthir[ Yazeed bin Habeebreported that the Companions' doors
opened out into the mosque, and that when they were sexually impure,
they could find no water or any path to water save through the mosque;
then, Allaah revealed )what means(:"…Or in a state of sexual
impurity,except those passing through ]a place of prayer[…"]Quran 4:
43[ ]At-Tabari[

Dought & clear - He wants to work some days of the week and spend the rest in worship.

I know a Brother in Islaam, who left his haraam job, after realsing
the haraam nature of it - Alhamdhu Lillah.
He is now looking for a job that is just sufficient to feed and clothe
his family. He is keen to work only as many days to earn that income.
The rest of the week he wants to spend in the mosque reading
Qu'raanand praying etc..
Is his behaviour permissible? Does Islaamnot say that the daytime is
for seeking sustenanceand the night for prayers.? Is it not better for
him to seek a good job so that the extra money can be given as zakat
to the poor? Doesn't his family have rights over him with regard to
time.
Praise be to Allaah.
The Muslim who is able to earn a living must strive to earn that
whichwill keep him and those under his guardianship, such as his wife
and children, from having to beg, and to earn what he needs to spend
on their maintenance. If he manages to do that, then if he spends the
rest of his time, whether during the night or the day, in worshipping
Allaah by praying, fasting, reading Qur'aan,that is better. There is
nospecific time for worshipin general, but yes, praying qiyaam at
night is better than praying during the day. This does not mean that
there is no reward for praying naafil prayers during the day. He
should start by doing that which is obligatory, whether the obligation
is towards Allaah or towards His creation, then he can use the rest of
his time for doing that which is mustahabb, and if he indulges in some
permissible activities for the purpose of relaxation and recreation,
that is OK.
Shaykh 'Abd al-Kareem al-Khudayr

Dought & clear - Guidance is in the hand of Allaah.

How can we reconcile between the aayahs (interpretation of the
meanings): "Verily, you (O Muhammad) guide not whom you like"
[al-Qasas 28:56] and "And verily, you (O Muhammad) are indeed guiding
(mankind) to the Straight Path"[al-Shooraa 42:52]?
Praise be to Allaah.
Allaah has created man and given him reason, and He has sent down to
him Revelation and sent tohim Messengers to callhim to the truth and
warn him against falsehood. Then He has left him to make his own
choice.
"And say: 'The truth is from your Lord.' Then whosoever wills, let him
believe; and whosoever wills, let him disbelieve
[al-Kahf 18:29 – interpretation of the meaning]
Allaah commanded His Messenger Muhammad(peace and blessings of Allaah
be upon him) to convey the truth to all of mankind. Then they have the
choice to do as they wish. If a person obeys, he benefits himself, and
if he disobeys, he harms himself, as Allaah says (interpretation of
the meaning):
"Say: 'O you mankind! Now truth (i.e. the Qur'aan and Prophet
Muhammad), has come to you from yourLord. So whosoever receives
guidance, he does so for the good of his own self; and whosoever goes
astray, he does so to his own loss; and I am not (set) over you as a
Wakeel (disposer of affairs to oblige you for guidance)'"[Yoonus
10:108]
Islam is the religion ofthe natural state of man (fitrah), the
religion of reason and thought. Allaah has distinguished the truth
from falsehood. He has enjoined all that is good and forbidden all
that is evil. He has permitted good things and forbidden evil things.
There is no compulsion in religionbecause the benefits or harms come
back upon the created being, not upon the Creator. Allaah says
(interpretation of the meaning):
"There is no compulsion in religion. Verily, the Right Path has become
distinct from the wrong path. Whoever disbelieves in Taaghoot (false
gods) and believes in Allaah, then he has grasped the most trustworthy
handhold that will never break"
[al-Baqarah 2:256]
And Allaah says (interpretation of the meaning):
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Guidance is in the hand of Allaah. If Allaah willed, He couldguide all
of mankind, for there is nothing that He cannot do on this earth or in
the heavens. Nothing happens in His Dominion except that which He
wills.
"Say: 'With Allaah is the perfect proof and argument, (i.e. the
Oneness of Allaah, the sending of His Messengers and His Holy Books,
to mankind); had He so willed, He would indeed have guided you
all'"[al-An'aam 6:149 – interpretationof the meaning]
But in His Wisdom, Allaah has created us with the ability to choose,
and He has sent down to us guidance and the Criterion. So whoever
obeys Allaah and His Messenger will enter Paradise and whoeverdisobeys
Allaah and His Messenger will enter Hell, as Allaah says
(interpretation ofthe meaning):
"Verily, proofs have come to you from yourLord, so whosoever sees,
will do so for (the good of) his ownself, and whosoever blinds
himself, will do so to his own harm, and I (Muhammad) am not a watcher
over you"[al-An'aam 6:104]
The Messenger(peace and blessings of Allaah be upon him) has no part
in guidance; all that he and the Muslims have to do is to explain and
convey the message, and show them guidance but they cannot force
people tofollow it, as Allaah said to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"And had your Lord willed, those on earth would have believed, all of
them together. So, will you (O Muhammad) then compel mankind,
untilthey become believers"[Yoonus 10:99]
And Allaah says (interpretation of the meaning):
"And the duty of the Messenger is only to convey (the Message)
plainly"[al-'Ankaboot 29:18]
Guidance to the truth is in the hand of Allaah alone and no human
being has any share in that, as Allaahsaid to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"Verily, you (O Muhammad) guide not whom you like, but Allaah guides
whom He wills. And He knows best those who are the guided[al-Qasas
28:56]
Allaah guides whomsoever He wills and sends astray whomsoever He
wills. He has told us that He guides those who obey Him and turn to
Him, as He says (interpretation of the meaning):
"While as for those who accept guidance, He increases their guidance
and bestowson them their piety"[Muhammad 47:17]
But whoever disobeys Allaah and turns away from Him, Allaah will not
guide him, as He says (interpretation ofthe meaning):
"Truly, Allaah guides not him who is a liar, and a disbeliever"
[al-Zumar 39:3]
Allaah is Omniscient and knows what has happened and is happening and
what is yet to come. Allaah knows the believers and the disbelievers,
and what they will do, and He knows what their fate will be in the
Hereafter. He has written all that inal-Lawh al-Mahfooz(the Preserved
Tablet), as He says (interpretation of the meaning):
"And all things We have recorded in a Book"[al-Naba' 78:29]
Allaah has created man with the ability to choose, and He has created
him able to doboth, either believer or disbelieve, as He says
(interpretation ofthe meaning):
"Verily, We showed him the way, whether he be grateful or
ungrateful"[al-Insaan 76:3]
Man has the choice in terms of his reason only; if he loses his reason
by which he is able to distinguish between the alternatives of good
and evil, truth and falsehood, then he is not accountable. Hence
according to Islamic sharee'ah, the pen is lifted from the insane
person (i.e., he is not accountable) until he recovers his senses, and
from the child until he reaches the age of understanding, and from the
sleeper until he wakes up. None of these people are accountable until
they gain or recover the reason by which they may distinguish between
the alternatives of faith and disbelief, truth and falsehood, and so
on.
Whatever direction a person takes, there will be reward and
punishment, If he obeys, there will be Paradise:
"Indeed he succeeds who purifies his ownself (i.e. obeys and performs
all that Allaah ordered, by following the true Faith of Islamic
Monotheism and by doing righteous good deeds"
[al-Shams 91:9 – interpretation of the meaning]
and if he disobeys, there will be Hell:
"And indeed he fails who corrupts his ownself (i.e. disobeys what
Allaah has ordered by rejecting the true Faith of Islamic Monotheism
or by following polytheism, or by doing every kind of evil wicked
deeds"[al-Shams 91:10 – interpretation of the meaning]
The choice of one of these two ways is something about which a person
will bequestioned by the Lord of the Worlds. Hence it is clear that
faith or disbelief, obedience or disobedience, is the matter of
personal choice. Allaah has made reward and punishment dependent upon
this choice:
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Whoever loves Allaah and His Messenger and desires good in this world
and in the Hereafter, let him enter Islam, and whoever turns away from
that and is content with this world and has no interest in the
Hereafter and does not submit, then his abode will be Hell. The
individual is theone who will benefit or harm himself. There is no
compulsion to chooseeither. Allaah says (interpretation of the
meaning):
"Verily, this (Verses of the Qur'aan) is an admonition, so whosoever
wills, let him take a Path to his Lord (Allaah)"
[al-Insaan 76:29]
From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

Dought & clear - He weeps when he hearsQur’aan but he does the secret habit and mistreats his parents. Is he a hypocrite?.

I read on a website about the characteristicsof the beloved prophet
,and this made me cry. I also cry sometimes while praying in the
masjid, especially if the imam has a passionate voice. Despite this, I
fall in sins like masturbation, and talking loudly to my father. I
read on your website about the reasons of such sins and how to stop
doing them. My question is: AmI considered hypocrite by committing
such sins?.
Praise be to Allaah.
Firstly:
We think that your asking whether you are a hypocrite or not is a sign
of much goodness in you in sha Allaah, because when a Muslim fears
that he may fall into hypocrisy, this indicates that his heart
is(spiritually) alive and that he is keen to protect his faith.
Ibraaheem al-Taymi said:Whenever I examine my words against my deeds,I
fear that I am insincere.Al-Hasan al-Basri said of hypocrisy: No one
fears it but a believer, and no one feels safe from it buta hypocrite.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The more faith and knowledge a person has,the more he will fear that
he may be among this class of people (i.e., hypocrites), hence the
leaders and earliest generations of this ummah were so afraid that
they might be among them. 'Umar usedto say to Hudhayfah: I adjure you
by Allaah, didthe Messenger of Allaah(peace and blessings of Allaah be
upon him) mention me along with the people (i.e., the hypocrites)? He
said: No, but I would not praise anyone after you, meaning; I would
not praise people (by saying that they are not mentioned among the
hypocrites). It does not mean that 'Umar was theonly one who was free
of hypocrisy.
Tareeq al-Hijratayn(p. 604)
The greatest of the awliya' (close friends of Allaah) feared this for
themselves.
1 – Ibn Abi Mulaykah said: I met thirty of the companions of the
Prophet(peace and blessings of Allaah be upon him), all of whom feared
being hypocrites, and none of them ever said that he had faith
equivalent to that of Jibreel and Mikaa'eel.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The most prominent among Sahaabah whom Ibn Abi Mulaykah met were:
'Aa'ishah, her sister Asma', Umm Salamah, the four 'Abd-Allaahs, Abu
Hurayrah, 'Uqbah ibn al-Haarith and al-Miswar ibn Makhramah. These are
among those from whom he heard hadeeth. He also met other more
prominent Sahaabah than these, such as 'Ali ibn Abi Taaliband Sa'd ibn
Abi Waqqaas, and he confirmed that they were afraid of hypocrisy in
their actions and nothing to the contrary was narrated from any of the
Sahaabah, so it is as if there was consensus on this matter. That is
because the believers' deeds maybecome contaminated with elements that
undermine ikhlaas (sincerity towards Allaah). The fact that they
feared it does not mean that they fell into it, rather it means that
they were extremely cautious and pious, may Allaah be pleased with
them.
Fath al-Baariby Ibn Hajar(1/110,111).
2 – al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
al-Ja'd Abu 'Uthmaan said: I said to Abu Raja' al-'Attaaridi: Did you
meet anyone whom I met of the companions of the Prophet(peace and
blessings of Allaah be upon him) who feared falling into hypocrisy? He
said: Yes. Praise be to Allaah I met some of the prominent ones among
them, and they used to fear it a great deal. And he had met 'Umar.
3 – and he (may Allaah have mercy on him) said:
Among those of the Sahaabah who used to seek refuge with Allaah from
falling into hypocrisy were: Hudhayfah, Abu'l-Darda' and Abu Ayyoob
al-Ansaari. Among the Taabi'een there were many who did that. Ibn
Sireen said: There is nothing I fear more thanthis verse
(interpretationof the meaning):"And of mankind, there are
some(hypocrites) who say: 'We believe in Allaah andthe Last Day,'
while in fact they believe not" [al-Baqarah 2:8]. Ayyoobsaid: Every
verse in the Qur'aan which mentions hypocrisy I fear lest it apply to
me. Mu'aawiyahibn Qurrah said: 'Umar used to fear it, so how I can
feel safe from it? al-Hasan spoke a great deal concerning this matter,
as did the imamsof Islam after them.
According to a report narrated by Ibn Haani', Imam Ahmad was asked:
What do you say about one who does not fear hypocrisy for himself?
Hesaid: Who can feel safe from hypocrisy?
Fath al-Baariby Ibn Rajab (1/178, 179).
Pay attention to two important matters:
1 – The hypocrisy that was feared by those imams among the Sahaabah
and those who came after them was hypocrisy in deeds, which leads to
hypocrisyin the heart, which leadsone to Hell – we seek refuge with
Allaah – this is the kind of hypocrisy which is mentioned in a number
of ahaadeeth which warn the Muslim against acquiring its
characteristics, such as the following:
It was narrated that 'Abd-Allaah ibn 'Amr said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "There are
four characteristics, whoever has them all is a pure hypocrite, and
whoever has one of them has one of the characteristics of hypocrisy,
until he gives it up: when he speaks helies, when he makes a covenant
he betrays it, when he makes a promise he breaks it, and when he
disputes he resorts to obscene speech."
Narrated by al-Bukhaari (34) and Muslim (58).
It was also narrated (2632) by al-Tirmidhi (may Allaah have mercy on
him) who said after it:
What this means according to the scholarsis hypocrisy of action. It
was the hypocrisy of disbelieving at the time of the Messenger of
Allaah(peace and blessings of Allaah be upon him). Something similar
was narrated from al-Hasan al-Basri when he said: Hypocrisy is of two
types: hypocrisy of action and hypocrisy of disbelief.
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
This goes back to what we mentioned above: that hypocrisy may be minor
or major. Minor hypocrisy is hypocrisy of action, which is what these
people feared for themselves. It leads to major hypocrisy which
isfeared for the one who is overcome by minor hypocrisy to such an
extent that it robs him offaith altogether, as Allaah says
(interpretation of the meaning):
"when they turned away(from the path of Allaah), Allaah turned their
hearts away (from the Right Path)"
[al-Saff 61:5]
"And We shall turn their hearts and their eyes away (from guidance),
as they refused to believe therein for the first time"
[al-An'aam 6:110]
Fath al-Baariby Ibn Rajab (1/179).
Imam al-Nawawi commented on this hadeeth … See hisSharh Muslim(2/46-48).
2 – These prominent figures were the most righteous of people in
heart, and they were those who most respected the sacred limits and
were least likely to transgress them,but because of their great
awareness of theirLord and their fear of Hiswrath, they would regard a
minor sin – if they fell into it – as a major sin. Some of them feared
showing off, and others feared falling short in their deeds lest their
actions contradict their words, and others thought that being
distracted by permissibleinteractions in their homes with their wives
and families even though they focused properly in gatherings of dhikr
was a kind of hypocrisy.
It was narrated that Hanzalah al-Usaydi said: Abu Bakr met me and
said: How are you, O Hanzalah? I said: Hanzalah has become a
hypocrite. He said: Subhaan Allaah! What are you saying? I said: When
we are with the Messenger of Allaah(peace and blessings of Allaah be
upon him) he reminds us of the Fire and the Garden until it isas if we
are seeing them with our own eyes, but when we depart from the
Messenger of Allaah(peace and blessings of Allaah be upon him), we
attend to our wives and children and businesses, and we forget a great
deal. Abu Bakr said: By Allaah, we experience something similar. Abu
Bakr and I went and entered upon the Messenger of Allaah(peace and
blessings of Allaah be upon him), andI said: Hanzalah has become a
hypocrite, O Messenger of Allaah. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "Why is that?" I said: O
Messenger of Allaah, when we are with you, you remind us of the Fire
and the Garden until it is as if weare seeing them with our own eyes,
but when we depart from you, we attend to our wives and children and
businesses, and we forget a great deal. The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "By the One in Whose hand
is mysoul, if you continued as you are when you are with me, and
continued to remember (Paradise and Hell), the angels would shake
hands with you in your homes and on the streets. But, O Hanzalah,
there is a time for this and a time for that" (he said it) three
times.
Narrated by Muslim (2750).
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the words "we attend to ourwives and children and businesses",
Al-Harawi and others said: What this means is that we get absorbed
with that and get busy with it.
"businesses" refers how a man earns a living.
"Hanzalah has become a hypocrite" means: he was afraid that he had
become a hypocrite, because he felt the fear of Allaah when he was
sitting with the Prophet(peace and blessings of Allaah be upon him),
andthat was manifested in the way he focused on remembrance of Allaah
and thinking of the Hereafter, but when he departed he became
distracted by his wife and children and earning a living in this
world, and the basic meaning of hypocrisy is showing the opposite of
what one conceals of evil, so he was afraid that he was a hypocrite
because of that. But the Prophet(peace and blessings of Allaah be upon
him) told him that this was not hypocrisy, and that they were not
expected to be like that all the time. "There is a time for this and a
time for that."
Sharh Muslim(17/66, 67)
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
When it became clear to the Sahaabah (may Allaah be pleased with them)
that hypocrisy meant a difference between one's inner thoughts and
outward appearance, some of them feared that if they lost the focus
and presence of mind they attained when they listened to reminders,
after they returned to worldly matters and were distracted by their
families and children and wealth, that this was hypocrisy, as was
narrated inSaheehMuslimfrom Hanzalah al-Asadi … and he quoted the
hadeeth –
Fath al-Baariby Ibn Rajab (1/111).
With regard to your situation, you have to fear more than those pure
awliya' (close friends of Allaah) amongthe Sahaabah, Taabi'eenand
subsequent generations did, because you are disobeying Allaah by doing
the secret habit and by mistreating your parents. Your saying thatyou
sometimes raise your voice somewhat to your father will not excuse you
from the warning of punishment. You are forbidden to sayeven "uff" (a
mild word of objection) to your parents, so how about if you raise
your voice and speak loudly to them? What you must do is beware lest
your sins lead you to a bad end.
Al-Bukhaari (may Allaah have mercy on him) gave a chapter heading to
the report he narrated from Ibraaheem al-Taymi, Ibn Abi Mulaykah and
al-Hasan al-Basri – whichwe have quoted above –saying: Chapter on the
believer's fear that his deeds may be cancelled out without him
realizing.
And he ended this chapter by saying:
And there is fear for the one who persists in hypocrisy and sin
without repenting, because Allaah says (interpretation of the
meaning):"and do not persist in what (wrong) they have done, while
they know" [Aal 'Imraan 3:135].
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
What the words of al-Bukhaari (may Allaah have mercy on him) – And
there is fear for the one who persists in hypocrisy and sin without
repenting, because Allaah says (interpretation of the meaning):"and do
not persist in what (wrong) they have done, while they know" [Aal
'Imraan 3:135]– mean is that if one persists in sin and the various
types of hypocrisy without repenting there is the fear that the one
who does that may be punished by having his faith taken away
altogether, so that he becomes a complete hypocrite and meets a bad
end – we seek refuge with Allaah from that – as it is said that sinis
the way to kufr.
Fath al-Baariby Ibn Rajab (1/181).
Secondly:
We encourage you to continue softening your heart and weeping when you
hear Qur'aan, and listening to exhortations, and at the same time we
encourage you to repentfrom sinful actions and to refrain from doing
the secret habit, and to refrain from mistreating your parents. We
encourage you to hastento apologize to them and to honour them
andtreat them kindly in word and deed. Beware of continuing to sin
without repenting, and remember that the one who truly fears Allaah is
not the one who weeps and sheds tears, rather he is the one who gives
up something for which he fears he may be punished.
What we have quoted toyou of warnings about that is sufficient, in sha
Allaah, to make you hasten to repent and turn to Allaah.
And Allaah knows best.

The fine tuning the Universe

He Who created the seven heavens in layers. You will not find any flaw
in the creation of the All-Merciful. Look again—do you see any gaps?
Then look again and again. Your sight will return to you dazzled and
exhausted!(Qur'an, 67:3-4)
He to Whom the kingdom of the heavens and the earth belongs. He does
not have a son and He has no partner inthe Kingdom. He
createdeverything and determined it most exactly.(Qur'an, 25:2)
Materialist philosophy emerged with the claim that all the systems in
nature and the universe were like machines that functioned on their
own, that the flawless order and balance within them were the work of
chance. However, today, the false nature of materialism and of
Darwinism, its so-called scientific foundation, has been
scientifically demonstrated. (See Harun Yahya, The Evolution
Deceit,and Darwinism Refuted)
The scientific discoveriesof the 20th century that followed swiftly,
one after the other, in the fields of astrophysics and biology have
provedthat life and the universe were created. As the theses of
Darwinism collapsed, theBig Bang theory has shown that the universe
was created from nothing.
Discoveries have revealed that there is a great design and fine-tuning
in the material world and this has categorically demonstrated the
groundless nature of theclaims of materialism.
Considering the conditions necessary for life, we see that only the
Earth meets these particular conditions. For an environment suitable
for life, there are innumerable conditions taking place simultaneously
and unceasingly all around us. There are some hundred billion
galaxies,each with-on average-a hundred billion stars. In all the
galaxies, there are perhaps as many planets as stars. 1In the face of
such overpowering numbers, one can better comprehend the significance
of the formation of such an exceptional environment on the Earth.
From the force of the BigBang explosion to the physical values of
atoms,from the levels of the four basic forces to the chemical
processes in the stars, from the type of light emitted by the Sun to
the level of viscosity of water, from the distance of the Moonto the
Earth to the level of gases in the atmosphere, from the Earth's
distance from theSun to its angle of tilt to its orbit, and from the
speed at which the Earthrevolves around its own axis to the functions
of the oceans and mountains on the Earth: every single detail is
ideally suited to our lives. Today, the world ofscience describes
these features by means of theconcepts of the"Anthropic Principle" and
"Fine-Tuning." These concepts summarise the way that the universe is
not an aimless, uncontrolled, chance collection of matter but that it
has a purpose directed towards human life and has been designed with
the greatest precision.
Attention is drawn in theabove verses to the measure and harmony
inAllah's creation. The word "taqdeer," meaning "to design, measure,
create by measuring," is employedin Qur'anic verses such as Surat
al-Furqan 2. The word "tibaaq," meaning"in harmony," is used in Surat
al-Mulk 3 and Surah Nuh 15. Furthermore, Allah also reveals in Surat
al-Mulk with the word"tafaawut," meaning"disagreement,
violation,non-conformity, disorder, opposite," that those who seek
disharmony will fail to find it.
The term "fine-tuning," which began to be used towards the end of the
20th century, represents this truth revealed in theverses. Over the
last quarter-century or so, a great many scientists, intellectuals and
writers have shown that the universe is not a collection of
coincidences. On the contrary, it has an extraordinary design and
order ideally suited to human life in its everydetail. (See Harun
Yahya, The Creation of the Universeand A Chain of Miracles) Many
features in the universe clearly show that the universe has been
specially designed to support life. The physicist Dr. Karl Giberson
expresses this fact thus:
In the 1960s, some physicists observed that our universe appears to
have beenfine-tunedforthe existence of human life. 2
The Speed of the Big Bang Explosion:
The balances establishedwith the Big Bang, the instantaneous
formationof the universe, are one of the proofs that the universe did
not come into being by chance. According to the well-known Adelaide
University professor of mathematical physics Paul Davies, if the rate
ofexpansion that took place following the Big Bang had been just one
in a billion billion parts different (1/1018), the universe could not
have come into being. 3
The Four Forces:
All physical motion in theuniverse comes about thanks to the
interactionand equilibrium of the four forces recognised by modern
physics: gravity, electromagnetic force, strong nuclear force and weak
nuclear force. These forces possess extraordinarily different values
to one another. 4
The Distances between Celestial Bodies:
The distribution of celestial bodies in space and the enormous spaces
between them are essential to the existence of life on Earth. The
distances between celestial bodieshave been set out in a calculation
compatible with a great many powerful universal forces in such a way
as to support life on Earth. 5
Gravity:
- If gravity were stronger, excessive ammonia and methane would
collect in the Earth's atmosphere, which would have a most damaging
effect onlife.
- If it were weaker, the Earth's atmosphere would lose excessive
quantities of water, making life impossible.
The Earth's Distance fromthe Sun:
- If this were any greater, the planet would grow very cold, the water
cycle in the atmosphere would be affected, and the planet would enter
an ice-age.
- If the Earth were any closer to the Sun, plants would burn up, the
water cycle in the Earth'satmosphere would be irreparably damaged, and
life would become impossible.
The Thickness of the Earth's Crust:
- If the crust were any thicker, then an excessive amount of oxygen
would be transferred to it from the atmosphere.
- If it were any thinner, the resulting amount of volcanic activity
would make life impossible.
The Speed at which the Earth Revolves:
- If this were any slower,the temperature difference between day and
night would grow enormously.
- If it were any faster, then atmospheric winds would reach enormous
speeds, and cyclones andstorms would make life impossible.
The Earth's Magnetic Field:
- If this were any more powerful, very strong electromagnetic storms
would arise.
- If it were any weaker, then the Earth would lose its protection
against the harmful particles given off by theSun and known as solar
winds. Both situations would make life impossible.
The Albedo Effect (The Fraction of Light Reflected by the Earth):
- If this were any greater, an ice-age would rapidly result.
- If it were any less, the greenhouse effect would lead to excessive
warming. The Earth would first be flooded with the melting of the
glaciers, and would thenburn up.
The Proportion of Oxygen and Nitrogen in the Atmosphere:
- If this were any greater, vital functions would be adversely accelerated.
- If it were any less, vital functions would adversely slow down.
The Proportion of Carbon Dioxide and Water in the Atmosphere:
- If this were any greater, the atmosphere would overheat.
- If it were any less, the temperature of the atmosphere would fall.
The Thickness of the Ozone Layer:
- If this were any greater, the Earth's temperature would fall enormously.
- If it were any less, the Earth would overheat and be defenceless
against the harmful ultraviolet rays emitted by the Sun.
Seismic Activity (Earthquakes):
- If this were any greater, there would be constant upheaval for living things.
- If it were any less, the nutrients at the sea bottom would fail to
spread into the water. This would have a damaging effect on life in
the seas and oceans and all living things on Earth.
The Earth's Angle of Tilt:
The Earth has a 23 degree angle of inclination to its orbit. It is
this inclination that gives rise to the seasons.If this angle were any
greater or any less than it is now, the temperature difference between
the seasons would reach extreme dimensions, with unbearably hot
summersand bitterly cold winters.
The Size of the Sun:
A smaller star than the Sun would mean the Earth would freeze and
alarger star would lead toits burning up.
The Attraction between the Earth and the Moon:
- If this were any greater, the powerful attraction of the Moon would
have extremely serious effects on atmospheric conditions, the speed at
which the Earth revolves around itsown axis and on the ocean tides.
- If it were any less, this would lead to extreme climate changes.
The Distance between the Earth and the Moon:
- If they were just a little closer, the Moon would crash into the Earth.
- If they were any further, the Moon wouldbecome lost in space.
- If they were even a little closer, the Moon's effect on the Earth's
tides would reach dangerous dimensions. Ocean waves would inundate
low-lying areas. The friction emerging as a result of this would raise
the temperature of the oceans and the sensitive temperature balance
essential to life on
Earth would disappear.
- If they were even a little further away, the tides would decrease,
leading the oceans to beless mobile. Immobile water would endanger
life in the seas, and the level of the oxygen we breathe would be
endangered. 6
The Temperature of the Earth and Carbon-Based Life:
The existence of carbon, the basis of all life, depends on the
temperature remaining within specific limits. Carbon is an essential
substance for organic molecules such as amino-acid, nucleic acid and
protein: These constitute the basis of life. For that reason, life can
only be carbon-based. Given this, the existing temperature needs to be
no lower than -20 degrees and no higher than 1200 Celsius (2480 F).
These are just the temperature limits on Earth.
These are just a few of the exceedingly sensitivebalances which are
essential for life on Earthto have emerged and to survive. Yet even
these are sufficient to definitively reveal that the Earth and the
universe could not have come into being as the result of a number of
consecutive coincidences. The concepts of "fine-tuning" and
the"anthropic principle" thatbegan to be employed inthe 20th century
are further evidence of Allah's creation. The harmony and
proportiontherein were described with magnificent accuracy fourteen
centuries ago in the Qur'an.

Thinking about satan, earthly desires and hell bestows depth on a person

· Why did Allah, the Omniscient, create satan, earthly
desires and Hell?
· How do satan, earthly desires and Hell bestow depth on a person?
· What is the wisdom behind the creation of difficulties?
As revealed in verse 30 of Surat al-Baqara, " When your Lord said to
the angels, 'I am putting a successive authority on the earth,' they
said, 'Why put on it one who will cause corruption on it and shed
blood when we glorify You with praise and proclaim Your purity?' He
said, 'I know what you do not know'," Allah created conscious
entities, human beings, even though angels were already in
existence This is because Allah loves human beings according to
their piety, who harbor a fervent love and fear of Him, who know and
praise His might, who love and appreciate His creations, who know
and are content with all the beauties He creates and who delight in
all these things, more than He does the angels. The reason why
Allah loves human beings more than the angels is that angels simply
obey Allah's commands, while human beings strive against satan and
earthly desires and believe in the mysteries without seeing Him. It
is because of these traits that separate man from the angels that
our Lord addresses our Prophet (saas) as "beloved," thus indicating
the love He feels for the Messengers and devout believers.
Rasulullah (saas) notes this love that Allah feels for His servants
in a hadith, " ALLAH said: "I have created you from My own light,
and other things from your light." ( Îmân Ahmed, Musnad IV-127;
Hâkim, Mustadrak II-600/4175; Ibni Hibban, Al- Ihsân XIV-312/6404;
Ajlûnî, Keshfu' al-Hâfâ I-265/827 ).
" Who could have a better faith than someone who submits himself
completely to Allah and is a good-doer, and follows the religion of
Abraham, a man of pure natural belief? Allah took Abraham as an
intimate friend." (Surat an-Nisa, 125)
In verse 125 of Surat an-Nisa', our Lord expresses His love of
those who have faith by speaking of the Prophet Abraham (pbuh) as an
"intimate friend."
Our Lord Created Satan, Earthly Desires and Hell for Human Beings to Compare
Allah loves all fine things, including virtuous people, pleasant
views and delightful scenes and places. And He wants human beings
to delight in them, too. For example, He has sent down the verses of
the Qur'an with a delightful, melodious and magnificent harmony.
Had He wished, He could have sent them down without that harmony.
Had He wished, He could have created man in Paradise, without
creating the Earth and Hell at all. But if human beings had been
created directly in Paradise, they could never have known the
deficiencies of this world and the torments of Hell, and could never
have compared them and attained the fervor, depth and submission
desired by Allah. As revealed in verses of the Qur'an, Allah created
the Prophet Adam (pbuh) and his wife in Paradise. Despite being a
prophet, Adam (pbuh) fell into error because he knew nowhere else
other than Paradise. Indeed, verses reveal that the sorrow the
prophet Adam (pbuh) felt when he descended to earth stemmed from
his comparing this world with that of Paradise. This regret is
described as follows in verses:
" But satan made them slip up by means of it, expelling them from
where they were. We said, 'Go down from here as enemies to each
other! You will have residence on the earth and enjoyment for a
time.'
Then Adam received some words from his Lord and He turned towards
him. He is the Ever-Returning, the Most Merciful." (Surat
al-Baqara, 36- 37)
The beauty of anything can only be appreciated in comparison with
what is unpleasant and ugly, and virtue can only be appreciated when
compared with vice. One can compare the glorious variety and beauty
of life by putting good and bad, attractive and ugly side by side
and thus come to appreciate all the blessings one possesses.
Otherwise, one cannot give thanks for or appreciate the value of
one's blessings, and one would not wish to strive against one's
earthly desires in order to attain the infinite delights of
Paradise. One can only appreciate delights in this world and enjoy
Paradise in the Hereafter by making comparisons. But in that event,
by Allah's will, Paradise and all of its delights become a true
blessing.
Striving against Satan and His Supporters Bestows a Feeling of
Fervor and Depth
In the verse " Mankind! Eat what is good and lawful on the earth.
And do not follow in the footsteps of satan. He truly is an
outright enemy to you" ( Surat al-Baqara , 168) Allah reveals that
satan is the enemy of man and commands man to strive against him.
Had our Lord not created satan, there would be no struggle between
him and his supporters and Muslims, and no preaching of the word.
Having a profound faith, waging an intellectual struggle to bring
about the glorious reign of Islam, intending to be a follower of
Hazrat Mahdi (pbuh), being a strong and honorable believer and
intellectually annihilating superstition and the way of the dajjal
all bring great joy and fervor to devout believers.
Indeed Allah in the past created Pharaoh against the Prophet Moses
(pbuh), Nimrod against the Prophet Abraham (pbuh), pagans and
hypocrites such as Abu Lahab and Abu Jahil against our Prophet
(saas) and the dajjal against Hazrat Mahdi (pbuh), so that believers
can enjoy beauty and zeal. Allah sends the Prophet Jesus (pbuh)
back to earth for there to be beauty and so Muslims can delight in
it, and makes Hazrat KHidhir (pbuh) instrumental in many events.
Allah gives Muslims the impression that the innocent are suffering
for the test. They appear to be suffering and dying. But they do not
suffer at all. Our Lord says this of martyred Muslims, " They are
alive and well provided for in the very presence of their Lord, "
(Surat al-'Imran, 169) thus making their condition in His Presence
perfectly clear. But by creating troubles and martyrdom in this
way, Allah increases Muslims' feelings of zeal and eliminates
apathy and monotony.
Striving against Earthly Desires and the Difficulties One
Encounters Bestow Depth on a Person
Striving against satan and earthly desires allow one to reflect very
deeply. Allah loves a servant who thanks Him deeply, finds him very
beautiful, and at the end of his life in this world He will reward
the believer with the eternal life of Paradise.
One who fails to see the marvels and details that Allah creates in
this world will also fail to see them in Paradise. Someone who acts
in the light of earthly desires, who gives in to troubles and fails
to strive against them can take no pleasure fromPparadise if Allah
places him there. The glorious life of Paradise and all its delights
will mean nothing to him because he has not striven to earn
Paradise, has made no comparison between deficiencies and beauties
and has acquired no spiritual depth. But in the face of satan,
Hell, and earthly desires one acquires a glorious depth and never
forgets one's struggle for all time. One's endeavors in the face of
these tests created by Allah give one a profound mind and soul.
That is when Paradise becomes delightful for the believer. As
commanded in verses:
" O self at rest and at peace, return to your Lord, well-pleasing
and well-pleased! Enter among My slaves!
Enter My Garden.(Surat al-Fajr, 27- 30)

Fatwa, - Is it legally valid for men and women to pray in one line?

Question:
Is it legally valid for men and women to pray in one line?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The general ruling is thatwomen should stand behind men when they are
praying together in congregation.
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates from the
Messenger of Allah (Allah bless him & give him peace) that he said:
�The best rows for men are the first rows, and the worst ones are the
last ones. The best rows for women are the last ones,and the worst
ones for them are the first ones.� (Sahih Muslim, no: 440)
Hence, it is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya:
�Men will make their rows first, then children and thereafter women��
(al-Hidaya, 1/124. Also see: Maraqi al-Falah, P: 249, al-Fatawa
al-Hindiyya, 1/89 and others)
According to the Hanafi School, if a woman was to pray next to a man,
the prayer of themanwould become invalid, and not the prayer of
thewoman. However, there are certain conditions in order for the man�s
prayer (salat) to become invalid: These conditions are as following:
1) The woman has reached puberty or is close to puberty in such away
that sexual gratification is typically acquired from her.
2) The prayer they are both offering consists of bowing (ruku�) and
prostration (sajda), even if one of them may be gesturing. Hence, the
funeral prayer of a man will not be invalidated if a woman prays next
to him, for it does not consist of a Ruku� and Sajda.
3) Both the man and woman are offering the same prayer with the same
Tahrima. In other words, they are both following the same Imamor the
woman is following the man. If they are offering their own individual
prayers, the man�s prayer will notbecome invalid.
4) There is no barrier between the man and woman. However, if there is
a barrier between them such as a pillar, then the man�s prayer would
not become invalid. This barrier should be, at minimum, the size of
the rear of a saddle in length, and to the thickness of a finger.
Moreover, empty space isalso considered to be a barrier, the minimum
of which should be that in which a person is able to stand. Thus, if a
man prayed next to a woman without a barrier, but there was enough
space between them for another person to stand, then the man�s prayer
would not become invalid.
5) The Imam makes the intention of the woman following him, for if the
Imam fails to make this intention, her prayer would become invalid
rather than the man�s, asthe Imam�s intention is arequirement for the
correctness of a woman�s prayer. Moreover, the condition is that the
Imam makes this intention (of the woman following him) atthe time of
commencing prayer, thus if a woman came later on and joinedin the
congregation and the Imam made the intention of her joining him, no
one�s prayer would become invalid.
6) The woman is from amongst those whose prayer is considered valid;
hence, if an insane woman (majnuna) prayed next to a man, hisprayer
would not be invalidated.
7) The woman remains praying next to the man for the duration of one
complete posture (rukn) of Salat such as the duration in which one can
offer a Ruku� or Sajda. (This is normally estimated to be the duration
of reading Subhan Allah thrice). Hence, if a woman remained next to
him fora period shorter than this and then left, the man�s prayer
would not become invalid.
8) Both the woman and man pray in the same direction, hence if they
were facing in different directions, such as when praying in the
Ka�ba, then the man�s prayer would not be invalidated. (See: al-Fatawa
al-Hindiyya, 1/89 & Radd al-Muhtar, 1/572)
The above are eight conditions that need to be found in order for a
man�s prayer to become invalid when praying next to a woman. If any
one of these conditions is not met, his prayer would not be
invalidated.
It is important to remember here that there is a slight difference of
opinion amongst the classical Hanafi Fuqaha with regards to the actual
method of being next to someone of the opposite gender. Is the prayer
invalidated with any limb of one�s body beingin line with any limb of
the other�s body or is the ruling based on the positioning of the
feet?
Some jurists are of the view that if any limb of the woman is in line
withany limb of the man, the man�s prayer would become invalid.
Therefore, whilst prostrating, if a woman�s head becomes in line with
the feet of the man, his prayer would be invalidated. However, the
relied uponopinion and that chosen by Ibn Abidin and others is that
the ruling will be based on the feet and in particular the heel. Thus,
the man�s prayer would not become invalid, as long as his heel is in
front of the woman�s heel. (Radd al-Muhtar, 1/572)
Given this difference of opinion, it is best for a spouse, for
example, to stand completely behind her husband when praying in
congregation.However, their prayer will be valid as long as her feet
and heel are behind her husband�s heel.
It is also worth remembering here that this above-mentioned ruling
applies to all typesof women, Mahram and non-Mahram, related or
unrelated, provided she has attained puberty or she is close to
puberty such that sexual gratification is typically acquired from her.
(al-Fatawa al-Hindiyya, 1/89)
Based on the above explanation, if men and women were praying together
in the same linein a congregation and behind one Imam, then the man
who is standing at the end of the men�s line which is connected to the
women�s line, his prayer will not be valid, provided all the other
above-mentioned conditions are met.
Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states in his
notes on Imam al-Marghinani�s renowned al-Hidaya:
�Marghinani�s statement: �And that there is no barrier� It is
regarding this, Imam AbuYusuf (Allah have mercy on him) said that if
men and women prayed together in one line, the prayer of only one man,
the one standing between the men�s and women�s line, will become
invalid. And this man will be considered abarrier between the other
men and women.� (See: al-Hidaya with notes from Imam al-Lakhnawi,
1/125, Indian print)
However, this is when all the above-mentioned conditions are found.
Hence, if there was a barrier between the men�s and women�s lines
which also includes empty space that would be sufficient for a
personto stand in, then the manstanding at the edge of the row, his
prayer will not be invalidated.
In conclusion, it is alwaysbest for women to stand completely behind
men whilst offering prayer jointly, even if the woman is a close
family member. If a woman prayed next to a man, the prayer of the man
will become invalid. However, in order for theman�s prayer to become
invalid, certain necessaryconditions have to be found. If any one
condition is not met, his prayer would not be invalidated.
And Allah knows best

Fatwa, - Hanafi & Shafi抜 Positions on Females Praying in Congregation

Question:
I know that it is very important for men to pray in jamat. I was
wondering if this is the same case with women. I know a lot ofpeople
who understandably support the idea that ifthere are more than one
woman together then you should pray in jamat. But I have also heard
that many women believe that it is disliked to pray in jamat. When I
say jamat I don�t necessarily mean inside the masjid. I mean jamat at
home just amongst women. If you could please give both Hanafi and
Shafi�i positions.
Answer:
In the Name of Allah, Most Merciful & Compassionate
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
Please see the following links relating both the Hanafi and Shafi�i
positions on women-only congregational prayers.
The Hanafi Position
From a previous questionanswered by Shaykh Faraz Rabbani:
As for praying in a congregation of women,the Hanafi position is that
it is prohibitively disliked (makruh tahriman), because it is not
established from the practice of the female Companions except through
a couple of narrations, which are understood either as being from the
early period of Islam or done to teach others how to pray.

Fatwa, - Women Leading Prayers and the Way of the Messenger of Allah (peace and blessings be upon him)

Question:
Women Leading Prayers and the Way ofthe Messenger of Allah (peace and
blessings be upon him)
Answer:
In the Name of Allah, Most Merciful and Compassionate
May Allah's peace and blessings be upon His Messenger Muhammad, his
folk, companions, andfollowers
Wassalam

SARS & bird flu: two messages from God to mankind

During the first half of the year 2002, people would have understood
any reference to cars, bars, or Mars, but not SARS - a disease which
emerged at the end of 2003. They would have asked for the meaning
ofthis strange word, because Severe Acute Respiratory Syndrome,
orSARS, had not yet emerged.
Similarly, before the emergence of AIDS)Acquired Immune Deficiency
Syndrome(, had one spoken about this disease his audience would have
undoubtedly understood him to mean nothing other than relief,help,
assistance, etc. Therefore, at that time, if poverty-stricken
countries like Somalia, Ethiopia and others weretold that they would
receive it from the rich and 'civilised' countries, they would have
been joyful and grateful.
Hence, dictionaries have to be regularly updated to include new words
like SARS, and to add newmeanings to words like AIDS.
The birthplace of SARS was southern China, from where it began to
spread more than a year ago. With thousands of infections and hundreds
of death cases to date in at least twenty-six countries, this disease
has rocked Asian markets, ruined the tourist trade, almost driven
airlines to bankruptcy, and spread horror through some of the world's
largest countries. It began to vehemently sweep through the mammoth
country whose gigantic dragon, with his horrific fiery breath, proved
helpless and confounded in face of this disaster.
In Beijing, hospitals and schools were shut down and thousands of
people were put under quarantine. Martial law, as the rumours went,
wasabout to be imposed. Onecould hardly imagine the extent of concern
and the uncountable sums of money spent to curb this furious epidemic.
This year, 2004, came to strike people with another arduous
disease,from the same part of theworld from which SARS spread, namely
South east Asia; it is called 'Bird Flu'.
It is noteworthy that the media, even in Muslim countries, devotes
much time and space to such diseases and tackles themfrom many
perspectives; scientific, medical, economic, social, and even
political, but never religious or moral. This is also applicable to
the coverage of all other natural catastrophes like floods,
earthquakes, fires, hurricanes, volcanoes, epidemics, etc.
People might talk about the scientific reasons behind these events,
the economic losses they inflict, the material preventive procedures
ofescaping, or at least reducing, their effects, and their
repercussions on tourism and trade. Butthey usually forget about the
moral causes, and themorals and wisdom induced from such dilemmas.
Concepts like 'morality', 'spirituality' and 'wisdom' are to be found
nowhere better than the supreme infallible divine constitution: the
Holy Quran, which is the sole intact source of guidance. It is the
Quran and only the Quran which has the loudest word about mankind)and
other creations( and how it should live. It is this Muslim Scripture
thatgives the direly needed regulations for man: howto live, how to
behave, do's and don'ts, the reasons behind tribulation and distress,
and how to look at bliss and torment both in this life and the life to
come, among other things.
Through all kinds of diseases and other natural infections that befall
man, there are great lessons and principles for the wise to infer.
They could be inflicted as punishments from Allaah for those who shun
the right path by spreading mischief and crooked behaviour. A
clear-cut instance of this in ancient times was the flood which
devoured the people of Nooh )Noah(after they rejected his call to
worship Allaah, their Creator, and shun idolatry. The Quran records
this event, sayingwhat means:"Becauseof their sins they were drowned
andput into the Fire, and they found not for themselves besides
Allaah]any[ helpers."]Quran: 71:25[
In our time, to take contemporary examples, AIDS and syphilis are two
diseases that have spreadpanic throughout the entire globe. What is
the reason behind these two killer diseases? Is it the consumption of
too muchcoffee or fruit? Does it evolve when one sleeps less than is
required? No. They are the outcome of perversion and immorality, when
man immerses in pornography and descends to the rank of beasts.
Prophet Muhammadwarned us, more than fourteen centuries ago, of the
unprecedented diseases that break out as a consequence of
illicitsexual intercourse; He said:"….If ever immorality)adultery and
fornication( spreadsin a community and there is no sense of shame on
its occurrence of mentioning it, diseases which were not present in
the lives of their predecessors will spread among them…."]Ibn Maajah&
Others[
Do we need a clearer reference to AIDS and syphilis than this prophetic warning?
Despite all the unimaginable sums of money spent all over the world to
spare humanity,has illicit sex, as the core reason, been fought or
atleast condemned? Can a disease be prevented without eliminating its
causes? What about the widespread motto doctors commonly chant:
"Prevention is better than cure"? Has it proved senseless? If not,
then let us adhere to the prevention, which costs no money and effort
- virtue and morality, which Islam provides freeof charge.
Allaah says in the Holy Quran what means:"And We send down of the
Quran that which is healing and mercy for the believers, but it does
not increase the wrongdoers except in loss."]Quran: 17:82[
Inflictions may befall believing people as a test. Allaah may test His
servants with distress, sickness, poverty, or anything else in order
to strengthen their faith, expiate their sins, and increase their
ranks in the Hereafter. Almost all prophets, may Allaah exalt their
mention, and other righteous figures endured one or more of the above
means of being tested.
These inflictions can also serve to act as reminders or precautions of
Allaah'sOmnipotence. They serve as messages to man reminding him of
his reality, his ability, and hisdestiny. In this context, let us take
tornadoes or earthquakes as two examples.
Allaah has subjected nature and all its sources and potentials to the
disposal of mankind. Through his God-given mind, man dominated the
land, sea, and space; armed with all the material aids Allaah has
provided him through nature. To achieve almostanything, there is a
machine made by his own hand, ready for his service. But is this
genius a credit and privilege for man to be a god? Is he in a position
to control but not to be controlled, and to subjugate everything to
his disposal, but not tobe subjugated to a Higher Authority?
Let us imagine man, with all his strength and shrewdness in killing
his own brother with the most destructive weapons, in confronting
mountains, and in conquering space, yet he is helpless before an
invisible microbe that could strip him of his life,to say nothing of
tornadoes and earthquakes!
Superpowers dominate the whole globe, with all other countries as
their states and cities. They determine their policies, economy, and
education,among many other things. In other words, they behave as they
werea god on earth. But why does their strength surrender to a tornado
ora hurricane? With their highly advanced technology, they may predict
the coming of a sweeping tornado, for instance, but can they stop it
or divert its courseto Afghanistan or Iraq?
Thus, a tornado, or any other catastrophe, is but a message from the
Supreme Matchless Power, Allaah Almighty, saying to those who
bragabout their muscles: 'Know your limits and remember that there is
an Omnipotent Hand reigning supreme.'
Allaah says what means:"Say: 'He ]i.e. Allaah[ is the ]one[ able to
send upon you affliction from above you or from beneath your feet or
to confuse you ]so you become[ sects and make you taste the violence
of one another.' Look how We diversify the signs that they may
understand."]Quran 6:65[
Thus, for man to know his reality and live in peace of mind in a world
full of discipline and stability, he has to surrender to the will of
Allaah, his Creator and Sustainer, and abide by the Quran, the source
of cure and guidance.

A fishy tale: transition from water to land

Evolutionists assume that the sea invertebrates thatappear in the
Cambrian stratum somehow evolved into fish in tens of million years.
However, just as Cambrian invertebrates have no ancestors, there are
no transitional links indicating that an evolution occurred between
these invertebrates and fish. It should be noted that invertebrates
and fish have enormous structuraldifferences. Invertebrateshave hard
tissues outsidetheir bodies, whereas fish are vertebrates that have
hard tissues inside. Such an enormous "evolution" event ought to have
been supported by billions of transitional forms displaying the
intervening changes.
Evolutionists have been digging fossil strata for about 140 years
looking for these hypothetical forms, they have found millions of
invertebrate fossils and millions of fishfossils; yet nobody has ever
found even one thatis midway between them.
An evolutionist paleontologist, Gerald T. Todd admits this fact in an
article titled "Evolution of the Lung and the Origin of Bony Fishes" :
"All three subdivisions of the bony fishes first appear in the fossil
record at approximately the same time. They are already widely
divergent morphologically, and they are heavily armored.How did they
originate? What allowed them to diverge so widely? How did they all
come to have heavy armor? And why is there no trace of earlier,
intermediate forms?"
The evolutionary scenario goes one step further and argues that fish
evolved from invertebrates, then transformed into amphibians. But this
scenario also lacks evidence. There is not even a single fossil
verifying that a half-fish/half-amphibian creature has ever
existed.This fact is confirmed)albeit reluctantly( by a well-known
evolutionist authority, Robert L. Carroll, who is the authorof
Vertebrate Paleontology and Evolution as: "We have no intermediate
fossils between rhipidistian fish)his favourite 'ancestors' of
tetrapods( and early amphibians." Two evolutionist paleontologists,
Colbert and Morales, comment onthe three basic classes of amphibians –
frogs, salamanders, and caecilians:
"There is no evidence of any Paleozoic amphibian combining the
characteristics that would be expected in a single common ancestor.
The oldest known frogs, salamanders and caecilians are very similarto
their living descendants."
Until about fifty years ago, evolutionists thought that such a
creature indeed existed. This fish, called a Coelacanth, which was
estimated to be 410 million years of age, was put forward as a
transitional form with a primitive lung, a developed brain, a
digestive and a circulatory system ready to function on land and even
a primitive walking mechanism. These anatomical interpretations were
accepted as undisputed truth among scientific circles until the end of
the 1930s. The Coelacanthwas presented as a genuine transitional form
that proved the evolutionary transition from water to land.
However, on December 22, 1938, a very interesting discovery wasmade in
theIndian Ocean. A living member of the Coelacanth family, previously
presented as atransitional from that had become extinct 70 million
years ago, was caught! The discovery of a "living" prototype of
Coelacanth undoubtedly gave evolutionists a severe shock. The
evolutionist paleontologist J. L.B. Smith said that he could not have
been more surprised if he had come across a living dinosaur. In the
years to come, 200 Coelacanths were caught many times in different
parts of the world.
Living Coelacanths revealed how far the evolutionists could go in
making up their imaginary scenarios. Contrary to claims, Coelacanths
had neither a primitive lung nor a large brain. The organ that
evolutionist researchers proposed as a primitive lung turned out to be
nothing but a lipid pouch. Furthermore,the Coelacanth, which was
introduced as "a reptile candidate getting prepared to pass from sea
to land," was in reality a fish that lived in the depths of oceans and
never approached a distance of less than 180 meters from the surface.
Why Transition From Water to Land is Impossible
Evolutionists claim that one day, a species dwelling in water somehow
stepped onto land and was transformed into a land-dwelling species.
There are a number of obvious facts that render such a transition impossible:
1. Weight-bearing: Sea-dwelling creatures have no problem in bearing
their own weight in the sea.
However, most land-dwelling creatures consume 40 percent of their
energy just in carrying their bodies around. Creatures making the
transition from water to land would, at the same time, have had to
develop newmuscular and skeletal systems )!( to meet this energy need,
and this could not have come about by chance mutations.
2. Heat Retention: On land, the temperature can change quickly and
fluctuates over a wide range. Land-dwelling creatures possess a
physical mechanism that can withstand such great temperature changes.
However, in the sea, the temperature changes slowly and within a
narrower range. A living organism with a body system regulated
according to the constantsea temperature, would need to acquire a
protective system to ensure minimum harm from the temperature changes
on land. It is preposterous to claim that fish acquired such a system
by random mutations as soon as theystepped onto land.
3. Water: Since it is essential for metabolism, water needs to be used
economically due to its relative scarcity on land. For instance, the
skin has to be able to permit a certain amount of water loss, while
preventing excessive evaporation simultaneously. That is why
land-dwelling creatures experience thirst, something the sea-dwelling
creatures do not do. For this reason, the skin of sea-dwelling animals
is not suitable for a non-aquatic habitat.
4. Kidneys: Sea-dwelling organisms discharge waste materials,
especially ammonia, by means of their aquatic environment. On land,
water has to be used economically. This is why these living beings
have a complex excretory system comprising the kidneys and other
organs. Thanks to the kidneys, ammonia is stored by being converted
into urea and the minimum amount of water is used during its
excretion. In addition, new systems are needed to support the kidney's
functioning. In short, for the passage of organismsfrom water to land
to have occurred, living things without a kidney would have had to
develop a kidney system all at once.
5. Respiratory system: Fish "breathe" by taking in oxygen dissolved in
water that they pass through their gills. They cannot live for more
thana few minutes out of water. In order to surviveon land, they would
haveto acquire a perfect lung system all of a sudden.
It is most certainly impossible that all these dramatic physiological
changes could have happened in the same organism at the same time, and
all by chance.

The caliphate of Abu Bakr-I

Abu Bakrbecame the Caliph onJune 8, 632CE and he died onAugust 23,
634CE. The period of his Caliphate covers two years, two months and
fifteen days only. Judged by the usual standards, this period was too
short to make an impact on history. However, the Caliphate ofAbu
Bakrdid not merely make an impact on history; it changed the very
course of history. The suppression of apostasy, the unification of
Arabia, and the conquests of greater parts ofIraqandSyriawithin the
space of two years arethe extraordinary marvels that took place during
his Caliphate. The speed, magnitude, extent and permanence of these
campaigns excite our wonder and evoke our admiration. For these
achievements, Abu Bakrholds a unique position in the history of the
world in general and the history of Islam in particular.
Abu Bakrcame to power in the midst of a critical situation. The crises
that he was called upon to encounter, were multi-dimensional – being
psychological, religious, political and international. The Islamic
State apparently stood at the brink of a precipice, and any wrong step
on the part of Abu Bakrat that stage, could haveled to chaos. Abu Bakr
not only averted possible disintegration, but also made Islam a world
force, which could successfully contend against the giant empires
ofByzantiumandPersia.
The historic role of Abu Bakr comprises the following achievements:
· The war of apostasy
· The compilation of the glorious Quran
· The conquest ofIraq
· The conquest ofSyria
The War of Apostasy
There were four main causes for this war:
First, because of the dispute regarding the Caliphate between the
Makkan emigrants)Muhaajireen( and the Prophet's supporters in
Al-Madeenah)Ansaar(, various tribes favored separatism. "Why should
the Caliph be from Makkah or Al-Madeenah and not from among us?" they
asked.
Second, the Prophet,collected the Zakaat, which the various tribes
used to send to Al-Madeenah. As the Prophet,, had died, they claimed
that there was no reason for them to send it there. Besides, the
Prophet,, had often agreed to local alms distribution; so whyshould
they send their contributions away?
Third, as the wars indicated, some of the uncivilized Bedouins had not
genuinely converted to Islam; they had adopted it because they admired
a man whocould challenge the two greatest empires of their time. As
soon as he,, died, his effect on them faded away and they turned
awayfrom Islam.
Fourth, the influence of the Romans from the north and the Persians
and Abyssinians from the east and the south, encouraged the distant
tribes to adopt their own religions and beliefs.
Abu Bakrfaced the crises with strong determination that knew no
wavering. He summoned all his combat forces to Thil-Qassah )the name
of a place(, where he arranged them into eleven different armies,
eachheaded by an appointed commander. The number and commander of each
army were well chosen for the exact commission of each particular
army, and the enemy to be confronted.
The first army was commanded by Khaalid bin Al-Waleedto meet and
subdue Tulayhah bin Khuwaylid of Bani Assad; then to march to Maalik
bin Nuwayrah of Bani Tameem; both situated east of Al-Madeenah at
Al-Bitah, and Al-Bazakhah. Bani Assad and Bani Tameem were the nearest
of the renegade tribes to Al-Madeenah. The second army was commanded
by 'Ikrimah bin Abi Jahland was commissioned to fight Mussaylamah of
Bani Haneefah at Al-Yamaamah. The third army was commanded by
Sharahbeel bin Hasnahwith orders to assist the second army under
'Ikrimah in the battle against Bani Haneefah. When victorious,
Sharahbeel and his army should move north to assist'Amr bin
Al-'Aasagainst Bani Quda'aha. The fourth army was commanded by Al-
Muhaajir bin Ummayah Al-Makhzoomito fight Al-Aswad Al-Ansi and his
followers inYemen, and after that to march to Kindah and Hadhramawt in
the south to fightAl-Ash'aath bin Qays and his tribes of apostates.
The fifth army was commanded by Suwayd bin Maqrin Al-Awsitofight the
reversionary groups in Tuhaamah on the East coast of the Red Sea
neighboringYemen. The sixth army was commanded by Al-Ale's bin
Al-Haddaamto subdue the renegade tribes inBahrainon thePersian Gulf.
The seventh army was commanded by Huthayfah bin Muhsin Al-Ghatfaanito
fight Thi Al-Taj Laquit bin Maalik Al-Azdi, the impostor inOman. The
eighth army was commanded by Arfajah bin Harthahwho was to march to
Mahrah on the south coast of the Peninsula betweenOmanand Hadhramawt.
The remaining three armies werecommissioned to march north. The first
under the command of 'Amr bin Al-'Aaswas ordered to confront Bani
Qudaah. The second commanded by Ma'an bin Haajiz Al-Salmito fight Bani
Saalim and their followers from Bani Hawaazen. The third was commanded
by Khaalid bin Sa'eed bin Al-'Aasto safeguard the northern frontiers
withSyria. The apostasy campaigns began in August 632 CE and by
February 633 CE, the apostate tribes were totally suppressed; Arabia
stood unified,and all people inArabiajoined thefold of Islam. That was
a remarkable achievement, which changed the course of history. Abu
Bakrwas adamant, intent in purpose, wise in action, and uncompromising
regarding the terms of Allaah.
Compilation of the Glorious Quran
A large number of Muslims were killed in the war of apostasy, among
whom were many of those known for memorizing the Quran. 'Umar bin al
Khattaabwhose brother Zaydwas among the dead, thought deeply of what
might happen if more such people were killed in furtherconfrontations.
He reached the conclusion that if the Quran was to be preserved, it
ought to be compiled into one volume. At that time, it was scattered
among the companions of the Prophet,with each preservinga part of it.
Methods of preservation differed -- some hadit written on parchment;
others on palm branches stripped of leaves; a third group on shoulder
bones of animals; and a fourth onstone tablets; a large number had
also learnt it by heart. If many of those who had memorized it were
killed, then a part of the Holy Book might disappear. So 'Umarwent to
the Caliph, who was then sitting in the mosque of the Prophet,. He
discussed his idea with him, but Abu Bakrrejected it because it had
not been approved by the Prophet,. A lengthy debate followed, after
which Abu Bakrwas convinced that 'Umarwas right.
He called for Zayd bin Thaabita youth of perfect character, and
commissioned him to compile the Quran into one volume. At first Zayd
objected for the same reason, which had made Abu Bakrprotest. Then he
agreed,but felt that the commission wasan extremely difficult task. He
had to collect every verse and every chapter from those who owned
them, and then classify them in the order, which was prescribed by the
Prophet,.
After Zaydaccomplished the task and had organized the Quraninto one
book, he submitted the precious collection to Abu Bakrwho kept it in
his possession until the end of his life. During 'Umar's Caliphate it
was placed inthe custody of his daughter, Hafsahthe Prophet's wife.
Finally, in the days of 'Uthmaanwhen different readers began to recite
it differently, the Caliph had several copies of it made, and
distributed them to the various countries, which comprised the Islamic
world. Themodern edition of the Quran is the 'Uthmaan copy, which is
considered the standard to whichevery other copy should conform.
The compilation of the Quran during the Caliphate of Abu Bakris
regarded by many people as his most significant achievement -- even
more significant than the war of apostasy and the conquests of
'IraqandSyria. `Ali bin Abi Taalib, may Allaah have pleased with him,
used to say: "May Allaah have mercy upon Abu Bakr! He is worthy of
being superbly rewarded, because he was unique in compiling the
Quran."
To Be Concluded

The caliphate of Abu Bakr-II

When Abu Bakrbecame the Caliph in 632 CE, the Islamic State was
threatened with disunity andchaos. Within a year, Abu Bakrwas strong
enough to attack the Persian Empire in the north-east and theByzantine
Empirein the north-west. There were legitimate purposes for this
conquest:
1- Along the borders betweenArabiaand these two great empires were
numerous Arab tribes leading a nomadic life and forming a buffer-like
state between the Persians and Romans. Abu Bakrhoped that these tribes
might accept Islam and help their brethren in spreading it.
2- The Persian and Roman taxation laws were arbitrary and oppressive;
Abu Bakrbelievedthat they might be persuaded to help the Muslims, who
sought to release them from injustice.
3- Two gigantic empires surroundedArabia, and it was unsafe to remain
passive with these two powers on its borders.Abu Bakr hoped that by
attackingIraqandSyriahe might remove the danger from the borders of
the Islamic State.
Conquest of thePersian Empire
We have mentioned that the Caliph Abu Bakrsent Al-Ala'a bin
Al-Hadhramito subdue the renegade tribes in Bahrain onthe Persian
Gulf. The Bahraini leader, Muthannaa, helped Al-Hadhrami to subdue his
own native apostates. Muthannaadid not feel that his contribution was
enough, so he marched northwards along the coast of the Gulf until he
reached the borders of `Iraq. In order to invade thePersian Empirehe
needed Abu Bakr's consent. Therefore, he traveled to Al-Madeenah
where, after taking his counselors' advice,)particularly that of
Khaalid bin Al-Waleed( Abu Bakrofficially appointed Muthannaa
commander in theArabian Gulfarea.
No sooner had Muthannaa left Al-Madeenah than he was joined by Khaalid
bin Al-Waleedat the head of a 10,000 strong army.When the two joined
forces at the borders near the delta, Khaalid sent a letter to Hormuz,
the Persian governor and leader, offering him three options: to
embrace Islam, to pay tribute or to fight.
Hormuz was an intolerable man. He was disliked by the 'Iraqis who used
to say of him: "There isno infidel more wicked than Hormuz." Yet,
inPersiahe was regarded as a nobleman of the highest rank.
Getting no reply, Khaalid divided his army into three regiments of
6,000 men each. The first day Muthannaa marched to Hafeer; the second
day 'Adiyy bin Haatimfollowed; and the third day Khaalid found Hormuz
occupying the water springs.
Hormuz wanted to cut the fight short by murdering Khaalid
treacherously. As soon as the twoarmies engaged in battle, he
challenged Khaalid to fight a duel. Khaalid at once dismountedand
before long, his opponent was killed and Khaalid cut off his head and
held it by the forelock. The Persians dashed up at full gallop to
prevent their captain's death, but the Muslims were ready for them.
The Persians tookto their heels and a massacre followed. Among the
spoils sent to Al-Madeenah were Hormuz's beret and an elephant. The
huge animal was publicly admired by old and young, and then returnedto
'Iraqto be made use of in the forthcoming campaign. This battle was
called "The Battle of the Chains" and it was one of the most important
battles, because of its effect on the morale of the Muslim troops.
Muslim forces gave blow after blow to the Persian armies. Many places
such as Al-Heerah, Al-Anbaar, 'Ayn At-Tamr, and Dawmat Al-Jandal
surrendered to the Muslims.
Conquest of theRoman Empire
The marvellous victories of Khaalid bin Al-Waleedin `Iraqencouraged
Abu Bakrto send armies to conquerSyria. Abu Bakr sent Khaalid bin
Sa'eedat the head of an army to Tayma', just near the Syrian border,
but he did not intend to invade the country; it was only a defensive
measure. However, when he received letters from Khaalid bin Sa'eed,
who longed for military glory inSyriaas great as that of Khaalid bin
Al-Waleed in `Iraq, asking for permission toproceed, he agreed and
gave the signal which started a new campaign. In his first engagement
with the Romans, Khaalid bin Sa'eed managed to win the battle and
occupy the Roman camps. Tasting victory against "the people of yellow
complexion", as they were usually described by the Arabs, Khaalid
pushed forward till he reached the shores of theDead Sea, where he
defeated another Roman regiment near Qastal.
Now, the Romans realized that the Muslims were not merely indulging in
temporary raids as they used to do before, but that they intended to
conquer and stay. So, they sent a huge army led by Bahan, who was well
known for his clever military tactics. He withdrew intentionallybefore
Khaalid, who forgot Abu Bakr's piece of advice to be always wary in
his war with the Romans. Bahan's retreat stoppedwhen he was in the
vicinity of Tiberias. There he managed to trap the Muslims and kill
Khaalid's son, Sa'eed, who was lagging behind with a group of his men.
TheBattleof Yarmook:
The circumstances, which befell Ibn Sa'eed, did not make Abu Bakr
despair. He ordered the recruitment of new troops and immediately sent
aid to 'Ikrimahwho was waiting near the Roman border. The total aid
which `Ikrimah received amounted to 30,000 men. `Amr bin Al-'Aas had
to proceed toPalestine, Abu `Ubaydah bin Al-Jarraah toDamascus,
Sharhabeel bin Hasnah to Jordan and Yazeed bin Abu Sufyaan to Basrah.
When Heraclius, the Roman emperor, heard the news, he mustered about
240,000 troops. Theodore, his brother, led the huge army and proceeded
to Waqusah, some 40 miles to the south of Yarmook, a tributary of
theJordan. He camped beside the left bank of the river on a spacious
plateau which was surrounded on three sides by high mountains.
Later, both armies were locked together in a fierce fight. Although
the Muslim army was deficient in number, it was more than a match for
the Romans in courage and vitality. Their enthusiasm was so high that
even women plunged into the battlefield to prove their bravery as
fighters for Islam. Abu Sufyaanencouraged the Muslim soldiers with
martial cries. The brave Muslim warriors performed such deeds of valor
that have never been witnessed before. From morning to evening swords
and daggers, arrows and spears remained in action. Exhausted by the
daylong operations and frustrated with failure after failure, the
Romans lost heart and began to retreat till they had the mountains at
their backs, while the Muslims kept advancingand pushing them back
till they started to flee.
The morning sun rose with the message of Muslim victory and the Roman
soldiers were nowhere to be seen.Theodore, the Roman commander and
brother of Heraclius was killed along with a few other generals. An
estimated 3000 Muslims were honored with martyrdom.
When Heraclius heard of his brother's defeat at Yarmook he leftHoms,
the imperial headquarters, and moved northwards. There he mustered
anew army, which was met by the Muslims and defeated.
It was not long beforeDamascusopened two of its gates to the Muslims,
one forced by Khaalid bin Al-Waleed, and the other opened peacefully
by Abu `Ubaydah. With the capital in the hands of the Muslims, and
with the Romans driven out forever,Syriabecame an Islamic country.
The End
Abu Bakrdied in the year 13 AH )634 AD( after suffering from fever for
fifteen days during which he gave instructions that 'Umar bin
al-Khattaabshould lead the prayers. During his suffering he was
thinking of Islam and its future stability. After much meditation he
decided to confer the Caliphate on 'Umar bin al-Khattaab. He consulted
many of the well-known companions of the Prophet,. Most of them
approved of the choice, though they pointed out that 'Umar bin
al-Khattaabwas rather rough. He called 'Uthmaanand put in writing his
desire to choose 'Umar as his successor. While he was dictating, he
fainted but 'Uthmaan completed the will on his own. When Abu
Bakrrecovered he was pleased with 'Uthmaan's initiative and approved
the will. Then he let it be read to the congregation, who accepted it
and swore allegiance to 'Umarin the Prophet's Mosque. He watched what
was going on from inside his house, being helped by his wife, Asmaa'
bint 'Umays.
Then he called 'Umar and advised him on how to lead his people, ending
with these words: "If you follow my advice, nothing unknown will be
more acceptable to you than death; butif you reject it, nothing
unknown will be more frightening than death." Before he died, Abu
Bakrgave back everything he had taken from the public treasury during
his Caliphate. It is said that he did not bequeath any money at all.
He left only a servant, a camel and a garment. His orders were that
after his death the garment should be delivered to his successor. On
seeing it 'Umar wept and said:"Abu Bakr has made the task of his
successor very difficult."

Dought & clear, - Whoever breaks the fast when making up a missed Ramadaan fast only has to make up oneday

A woman was making up one of the days that she did not fast in
Ramadaan because of menstruation, then her period came on that daywhen
she was making up the fast. Does she have to make up one day or two?.
Praise be to Allaah.
She only has to make up the day that she did not fast in Ramadaan,
because the day she wasfasting when her period came was only to
replace the day that she did not fast in Ramadaan; it was not a new
obligatory fast.
Ibn Hazm said inal-Muhalla(6/271): Whoever deliberately breaks a fast
observed tomake up for a missed Ramadaan fast only has to make up one
day, because the obligation to make up the fast applies only to the
Ramadaan fast. It was narrated in a saheeh report that the
Prophet(peace and blessings of Allaah be upon him) made up that day he
missed of Ramadaan. So it is not permissible to add more to it without
any shar'i text to supportthat and without any scholarly consensus. It
was narrated from one of the salaf that he has to make up two days,
the day from Ramadaan and the day when he was making up that fast.
It says inal-Taaj wa'l-Ikleel: Whoever breaks a fast observed tomake
up for a missed day from Ramadaan onlyhas to make up one day. And
Allaah knows best.

Dought & clear, - His imam said three takbeers in the funeral prayer, and forgot the fourth; should he followhim?

Some people offered the funeral prayer, and the imam said three
takbeers, but did not say the fourth because he forgot. What is the
ruling on his prayer?
Praise be to Allah.
In the answer to question no. 159418we stated that the number of
takbeers in the funeral prayer is four, allof which are pillars or
essential parts of the prayer.
Based on that, if the imam says only three takbeers by mistake, he
should not be followed, and it is essential to alerthim to that. If he
then says the fourth takbeer, his prayer is valid, but if he does not
do that, then the people praying behind him have to complete the
fourth takbeer, then say the salaam.
Al-Bahooti (may Allah have mercy on him) said:If a worshipper omits
one of the four takbeers deliberately, his prayer becomes invalid,
because he has omitted an obligatory part deliberately; hence it
becomes invalid, as in the case of all other prayers. If he omitted it
by mistake, he should say it; this is similar to the case if he says
the salaam in an obligatory prayer before completing it by mistake– he
should (correct his mistake) if it is soon afterwards, and his prayer
is still valid.
End quote from Daqaa'iqOoli an-Nuha, 1/362
Al-Bukhaari narrated, in the chapter on saying takbeer in the funeral
prayer: Humayd said: Anas (may Allah be pleased with him) led us in
offering the (funeral) prayer, and he said takbeer three times, then
he said the salaam. It was pointed out to him, so he turned to facethe
qiblah, then he said the fourth takbeer, then he said the salaam.
Al-Haafiz (may Allah havemercy on him) said: 'Abd ar-Razzaaq narrated
from Ma'mar, from Qataadah, from Anas, that he said takbeer three
times in the funeral prayer, then he ended it by mistake. They said: O
Abu Hamzah, you only said takbeer three times. He said: Get back into
your rows. So they did so, andhe said the fourth takbeer.
End quote fromFath al-Baari, 3/202
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If
theimam says the takbeer three times (in the funeral prayer) then
saysthe salaam, what should the one who is praying behind him do? He
replied: He has to alert him to that.
Question: What if he is not alerted to it?
Shaykh: If he is not alerted to it, then the one who is praying behind
him should say the takbeer, and thus the communal obligation will have
been fulfilled.
End quote fromash-Sharh al-Kaafi.
And Allah knows best.