Women site, - Summary of Zakaah rulings

The position of Zakaah and the Basic Rule of Its Ordainment:
Zakaah is one of Islam's pillars and great foundations. It is Joined
by Allaah The Almighty with prayer in many locations of His Glorious
Book. The source of its obligation lies in the Quran, the Prophetic
Sunnah andthe consensus of the Islamic ummah.
Concerning the Book of Allaah The Almighty, a mention may be made of
His Saying )what means(:
• }And establish prayer and give zakaah and obey the Messenger - that
you may receive mercy.{ ]Quran 24:56[
• }O you who have believed, indeed many of the scholars and the monks
devour the wealth of people unjustly and avert ]them[ from the way of
Allaah. And those who hoard gold and silver and spend it not in the
way of Allaah - give them tidings of a painful punishment. The Day
when it will be heated in the fire of Hell and seared therewith will
be their foreheads, their flanks, and their backs, ]it will be said[,
"This is what you hoarded for yourselves, so taste what you used to
hoard."{ ]Quran 9:34-35[
As far as the Prophetic Sunnah is concerned, the Messenger of Allaah,
sallallaahu 'alayhi wa sallam, said: "Islam is based on five
)pillars(: to testify that there is none worthy of worship except
Allaah and that Muhammad is the Messenger of Allaah; to establish
prayer; to give Zakaah; to observe the fast of Ramadan; and to perform
Hajj to the House )i.e. the Ka'bah( for him who could find thereto a
way(." ]Al-Bukhaari and Muslim[
The Messenger of Allaah, sallallaahu 'alayhi wa sallam, further said:
"Any owner of gold or silver who does not pay the Zakaah due on it
will, on the Day of Resurrection, have his treasure heated in the Fire
of Hell and then made into plates. His flanks, forehead and back will
be branded with them. Every time they )i.e. the plates( get cold, they
will be heated again on a day that will last fifty-thousand years.
This will be done to him until Allaah Pronounces the judgment on His
slaves. Then one will be shown his path, leading him either to
Paradise or to Hellfire." ]Muslim[
Ruling on Zakaah:
Zakaah is due on everyone who meets the following conditions:
1- Faith in Islam: the disbeliever is not asked to give it even though
he will be accounted for not giving it since the disbelievers are
addressed by Sharee'ah commands.
2- Freedom: it is not due on a slave's wealth even though it is due on
the wealth of the mentally disabled and children.
3- The full possession of the due Nisaab )i.e. the minimum amount
liable for Zakaah( and the Nisaab of each kind will be accurately
defined later. If one's wealth is less than the Nisaab, no Zakaah will
be due except for the Rikaaz, which is what is found buried from the
time of Jaahiliyyah )i.e. pre-Islamic period of ignorance(.
4- Stability of Nisaab: it is not due on the share of the Mudhaarib
before distributing the money.
5- The elapse of a full lunar year on prices, articles of merchandise
and live stock. Concerning grains, fruits, what comes out from the
land, products of grazing animals, the profit from trade and Rikaaz,
Zakaah is due on that even if a full lunar year does not elapse on it.
In other words, Zakaah is due on every free Muslim in full possession
of a due Nisaab upon which a lunar year has elapsed, whether he is
young or old, sane or insane. The only exception is that the young or
insane does not give out his Zakaah by himself but it is given out by
his guardian.
Kinds of wealth on which Zakaah is due:
1- Currencies and prices )i.e. gold, silver and cash money(
2- Articles of merchandise
3- Livestock
4- What comes out from the land of grains and fruits
The focus will be made in what follows on prices and articles of merchandise.
The due Nisaab of Zakaah on prices and articles of merchandise:
1- The Nisaab of gold is 20 dinars )i.e. approximately 85 grams(.
2- The Nisaab of silver is 200 dirhams )i.e. approximately 595 grams(.
3- The Nisaab of cash money is debatable. It is more precautious to be
that which benefits the poor better. Take this illustrative example:
suppose that a gram of gold is worth 50 riyals and that of silver is 1
riyal: if gold is considered, then the Nisaab is 50×85=4,250 riyals
and if silver is considered, then the Nisaab will be 1×595=595 riyals.
Thus, consideration of silver will be more beneficial to the poor.
Being so, whoever has 595 riyals and above has indeed possessed the
due Nisaab and Zakaah becomes due on him. Some scholars measure the
Nisaab only in gold especially these days when silver is very cheap
and he who possesses 595 riyals is not rich.
Zakaah on articles of merchandise:
Articles of merchandise are goods planned for sale with the intention
of making profit, like cars, equipment and various kinds of
commodities ready for trade )i.e. those which are purchased with the
intention to be sold in trade rather than to be used(. If a lunar year
elapsed, a merchant should assess the commodities he has according to
their market value at the very time Zakaah became due on him rather
than according to their value on the day he bought them. This is in
order not to wrong the poor, in case the price rose, or the merchant,
in case the price fell. The assessment should depend on the retail
price for the retailers, the wholesale price for the wholesalers and
the average for those who combine both.
Notice: a man may buy a commodity with the intention to sell it and
make a profit but he uses it instead. On the other hand, another man
may buy a commodity with the intention to use it and, seeing it
improper, he sells it instead. On which of both is Zakaah due?
The separating limit is the original intention. If one's original
purpose when purchasing a commodity is to sell and trade in it, then
it will belong to the articles of merchandise on which Zakaah is due
even though it may probably be used. If the original purpose of buying
is to use it, then no Zakaah will be due on it even though it may
probably be sold.
If one bought a commodity with the intention to use it and a year
later intended to sell it, it would be considered an article of
merchandise from that very date and not from the date he bought it.
Vice versa, if he bought it with the intention to traffic in it and a
year later he intended to use it, Zakaah would not be due from that
very date and would be due only for the previous time.
Zakaah on shares:
Concerning the Zakaah of shared companies, the purpose of a
shareholder from possession is one of two:
1- To intend an investment in the long term and gain profits and
revenues. If he is in the Saudi market, no Zakaah will be due on the
shareholder because the company pays it on his behalf. If he is in
another market where the companies do not abide by paying Zakaah, he
should estimate the Zakaah by accounting the real holdings on which
Zakaah is due far from the market value. If it is difficult for him
and he likes to be more cautious, then he should give Zakaah like the
rights of sharers )i.e. owners( which is 2.5%. The rights of sharers
are the total assets minus the total deductions and the result is
multiplied by 2.5%.
2- To intend by possession of shares to trade or make a Mudhaarabah
with the expectation that their price will rise so as to sell them.
That is to buy today and sell tomorrow and so on. This person should
give Zakaah on the shares he has like articles of merchandise. If a
lunar year elapsed on him, he should consider the market value rather
than the nominal or real value of the shares and give Zakaah on them
as articles of merchandise )i.e. 2.5%(.
A differentiation should be made between an investor and a Mudhaarib.
The one who intends to sell a share within a year is a Mudhaarib on
whom the Zakaah of articles of merchandise is due and the one who
intends to sell after more than a year is an investor.
Equity funds:
Equity funds are frequently like a Mudhaarib in purchasing and selling
shares. So the Zakaah due on them is like that due on articles of
merchandise as was clarified in number )2(. If it is the day that ends
a lunar year on which an almsgiver gives out his Zakaah, he should
assess the equities he has on that day and give out as much as 2.5%
thereof. It is worth mentioning that the funds themselves usually do
not give out Zakaah and it is entrusted to the customer, the owner of
the equities.
Zakaah on jewelry:
Scholars have two different opinions about the obligation of Zakaah on
jewelry. What is intended by jewelry is only gold and silver. No
Zakaah is due on precious stones, pearls and the like, regardless of
how high their price may be.
1- The first opinion claims that no Zakaah is due on jewelry because
the purpose is to use them permissibly rather than to trade in them.
Thus, the meaning of increase does not apply to them, neither in
reality nor in consideration. They bring many indications in support
of this opinion and, at the same time, render weak the indications of
those who advocate the obligation of Zakaah on jewelry. This opinion
is adopted by many scholars.
2- The other opinion argues that Zakaah is due on jewelry in view of
the general traditions concerning the Zakaah on gold and silver and
the Hadeeth of the woman with the two bracelets and others. This is
the opinion of many including Ibn Baaz, Ibn 'Uthaymeen, may Allaah
have mercy upon them, and others.
However, it is worth mentioning that, in the case of adopting the
opinion that no Zakaah is due on the jewelry of women, the following
criteria should be observed:
a- To intend only adornment thereby and, in case saving is intended,
Zakaah becomes due on it.
b- To intend to use it in a current rather than a future need. An
example of a future need is that one keeps it for his would-be wife.
In this case, Zakaah becomes due on it.
c- To remain fit for adornment. But whatever is crushed or broken and
thus becomes unusable thereof, then Zakaah is due on it because it is
not prepared for such use.
d- To be used permissibly. If its use is impermissible, then Zakaah
becomes due on it. An example of impermissible use is to be in the
form of a statue or an idol and so on.
e- Not to exceed the limit of moderation and usage in the amount of
jewelry that is used. But if it exceeds the limits of extravagancy,
then Zakaah becomes due on what is beyond the limit of moderate usage.
Zakaah on salaries:
Zakaah is not due on a salary once it is received. It should be joined
with what one has. If a lunar year elapsed and he has something
thereof, he should give out Zakaah for it.
Zakaah on residential date-palm trees:
Some people have date-palm trees in their homes or resorts whose
fruits reach the due Nisaab and take no heed of giving the Zakaah due
on them. The due Nisaab of fruits is five Wasaqs and the Wasaq is
sixty Saa's )i.e. three-hundred Saa's or nearly six-hundred and
fifty-three or six-hundred and twelve kilograms(. If the date-fruits
reach the due Nisaab, one-twentieth )i.e. 5%( becomes due because it
is irrigated by artificial means as is prevalent in our lands these
days. If it is watered by rain, then one-tenth )i.e. 10%( is due. If
it is equally watered by artificial as well as natural means then 7.5%
is due.
Channels of spending Zakaah:
The channels of spending Zakaah are the eight categories mentioned in
Saying of Allaah The Almighty )what means(: }Zakaah expenditures are
only for the poor and for the needy and for those employed to collect
]Zakaah[ and for bringing hearts together ]for Islam[ and for freeing
captives ]or slaves[ and for those in debt and for the cause of Allaah
and for the ]stranded[ traveler - an obligation ]imposed[ by Allaah .
And Allaah is Knowing and Wise.{ ]Quran 9:60[
The following points should be made here:
• Zakaah is neither permissible nor sufficient for him upon those whom
the almsgiver should spend like a child, wife or father. According to
some scholars, Zakaah is not valid for everyone whom the almsgiver
should inherit when that one dies.
• Zakaah to a relative is better than to anyone else because it acts
both as Zakaah and a means of strengthening kinship ties. Relatives
are worthier of the favor, provided that they are not among those upon
whom the almsgiver should spend as was previously clarified.
• Zakaah should not be paid to the almsgiver's employees, such as a
driver and servant, in order to avoid mixing Zakaah with obligatory
fees.
• It is permissible to pay Zakaah in advance to serve a public benefit
such as when a calamity befalls the Muslims or there is a needy person
whose state requires Zakaah to be given in advance. In such a case,
Zakaah may be paid in advance and deducted from the obligatory alms
when a lunar year elapses.
• It is also permissible to delay Zakaah to serve a predominant need
or benefit. Such a case is when the lunar year elapses on one upon
whom Zakaah is due and he has no money at hand to pay Zakaah from or
he has goods offered for sale which he could only sell after a long
time. In this case, there is no harm to delay Zakaah till money
becomes available. Another example is that the almsgiver knows that
his relative is in need and he could only convey Zakaah to him after a
long time. At any rate regardless of what Zakaah is delayed, with or
without a legal excuse, the almsgiver remains liable for it and will
not be free from this obligation until he gives it. It should be
accounted from the very day it becomes due rather than the day on
which it is paid.
How to calculate Zakaah:
A Muslim could calculate his Zakaah according to one of the following two ways:
1- To make for each lump sum he gains an independent lunar year from
the very moment he possesses it until it amounts the due Nisaab and,
if a lunar year elapses on that kind of money, he will give Zakaah on
what he has of it and the same applies to all kinds. For example, if
one receives the salary for the month of Muharram, its lunar year will
be Muharram of the following year and the lunar year of the salary of
Safar will be Safar of the following year. The same applies to any
money he receives, that is, to record the very day on which he
receives that money and then wait for the elapse of a lunar year on
it. But it should be kept in mind that if the money is a trade profit
or comes from that of a previous Zakaah, it should have the same lunar
year of the principal and not an independent year. Nevertheless, this
way is somewhat difficult.
2- The other way is easier; it is to consider the time at which one
attains a due Nisaab and waits until a lunar year elapses from the
very date he got the Nisaab. Then, he gives Zakaah on all the wealth
he has on which Zakaah is due even if no lunar year elapsed on the
whole of it. At the same time every year, he should give out Zakaah on
the wealth he has. This way he will be relieved of calculating Zakaah
on each part of his wealth individually.
A practical example for Zakaah according to the second way:
Fix for yourself a day for Zakaah, say, the fifteenth of Ramadan every
year. Being so, when it is the fifteenth of Ramadan this year, you
should collect the following:
• Your cash stock whether in bank accounts or cash in hand.
• The market value of the Mudhaarabah shares on that day.
• The last assessment of equities on equity funds.
• Gold and silver not prepared for the adornment of women like gold ingots.
• Gold and silver prepared for adornment according to the opinion
which adopts the obligation of Zakaah on it.
• Debts you have with others in case your debtors are rich and the
debts are payable during the same year.
• All you offered for sale of land, homes, livestock or goods in a
marketplace or others.
• The total of all that was previously mentioned minus the debts you
owe and expect to pay throughout the same year. For example, if you
buy a house in installments for one million riyals, you should not
deduct the whole sum but only what you will pay throughout the present
year: the installment sum multiplied by twelve.
The final result of all that was previously mentioned minus debts is
the money on which Zakaah is due.
In conclusion, I remind all brothers and sisters to exalt the symbols
of Allaah The Almighty, perform them as they are commanded by their
Lord and learn that wealth belongs to Allaah The Almighty which He
Distributes among His servants to Test which of them is better in deed
and in this let the competitors compete.
May Allaah Accept from all of us our fasting, Qiyaam and righteous
deeds. Allaah Knows best and may He Send blessings and peace upon our
Prophet Muhammad, sallallaahu 'alayhi wa sallam, all his family and
Companions.

Dought & clear, - Why did Allaah create the heavens and the earth in sixdays when He is able to have created it in less time?.

If Allah intends a thing, his only word is "BE" and it is. can you
please explain why he took 6 days to create the heavens and earth?.
Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete
Tawheed is that the Lord, may He be exalted, is able to do all things,
and His power is without limits. He has absolute power, perfect will
and ultimate control of all affairs. If He wills a thing, it happens
as He wills it at the time when He wills it, and in the manner that He
wills.
There are many definitive texts in the Book of our Lord and in the
Sunnah of His Prophet(peace and blessings of Allaah be upon him) which
affirm this and state it clearly, with no ambiguity. It is sufficient
here for us to quote some of the verses that indicate this, such as
the verses (interpretation of the meaning):
"The Originator of the heavens and the earth. When He decrees a
matter, He only says to it : 'Be!' — and it is"
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse
(Tafseer1/175): "Here Allaah explains the completeness of His power
and the greatness of His authority, and that if He wills and decrees
something, He simply says to it, 'Be!' – just once – and it is, i.e.,
it comes into existence as He willed it. This is like the verse in
which Allaah says (interpretation of the meaning):
'Verily, His Command, when He intends a thing, is only that He says to
it, "Be!" —and it is!'
[Ya-Seen 36:82]."
And Allaah says (interpretation of the meaning):
"When He has decreed something, He says to it only: 'Be!' —and it is"
[Aal 'Imraan 3:47]
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be'—and it is"
[Ghaafir 40:68]
"And Our Commandment is but one as the twinkling of an eye"
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261):
"Here Allaah tells us how His will is executed in His creation, and
how His decree is implemented. 'And Our Commandment is but one' means,
We only issue a command once, and We do not need to repeat it a second
time, and what We command happens in the twinkling of an eye, it is
not delayed for an instant. How well the poet put it:
'When Allaah wills something, all He says to it is "Be!", once, and it is.'"
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and
the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that
Allaah created the heavens and the earth in six days. For example,
Allaah says (interpretation of the meaning):
"Indeed, your Lord is Allaah, Who created the heavens and the earth in
Six Days, and then He rose over (Istawa) the Throne (really in a
manner that suits His Majesty)"
[al-A'raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it.
This is one of the meanings of Allaah's name al-Hakeem (The Most
Wise). Allaah may or may not show this wisdom to us, and those who
have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not
make us deny it or object to the rulings of Allaah, or try to ask too
much about this wisdom that Allaah has hidden from us. Allaah says
(interpretation of the meaning):
"He [Allaah] cannot be questioned as to what He does, while they will
be questioned"
[al-Anbiya' 21:23]
Some scholars have attempted to explain the reason why the heavens and
the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said inal-Jaami' li
Ahkaam al-Qur'aan, commenting on al-A'raaf 7:54 (4/7/140):
"Allaah mentions this period – i.e. six days – although if He had
wanted to create it in an instant, He could have done so, because He
is Able to say to it 'Be!' and is. But He wanted to:
-Teach His slaves kindness and deliberation in their affairs.
-Manifest His power to the angels step by step.
-And there is another reason: He wanted to create it in six days
because Allaah has decreed a course for everything, for which reason
He He delays the punishment for the sinners, because everything has an
appointed time with Him."
2 – Ibn al-Jawzi said in his tafseer calledZaad al-Maseer(3/162),
commenting on the verse in Soorat al-A'raaf:
"If it is said, why did He not create it in an instant when He is Able
to do so? There are five answers to this question:
(i)He wanted to create something each day to show His power to the
angels and those who witnessed it. This was suggested by Ibn
al-Anbaari.
(ii)He was preparing things for Adam and his offspring before Adam
existed, to emphasize Adam's high standing before the angels.
(iii)Doing things in a short time is more indicative of power, and
deliberation is more indicative of wisdom. Allaah wanted to manifest
His wisdom in that, just as He manifested His power when He said, '
"Be!" And it is.'
(iv)He taught deliberation to His slaves, because if the One Who does
not make mistakes created the universe in a deliberate manner, then it
is more appropriate for those who are vulnerable to making mistakes to
do things in a deliberate manner.
(v)Creation was accomplished step by step, lest anyone think that this
happened as the result of an accident of nature.
3 – al-Qaadi Abu'l-Sa'ood said in his commentary on the verse in
al-A'raaf (3/232):
"The fact that Allaah created things in stages although He is able to
have created everything in one go is indicative of the Divine Will and
is a sign of His power for those who understand, and it encourages
deliberation in all things."
And he said in his commentary on al-Furqaan 25:59 (6/226):
"The One Who created these great stars in this precise configuration
in stages, even though He is able to create them in one go, (that was)
for a great reason and sublime purpose, which human minds cannot
comprehend fully."
Based on the above, it is clear that Allaah has absolute power,
ultimate will and perfect control, and He has wise reasons for
everything that He creates, which no one knows but He, may He be
exalted. Now you can understand some of the reasons why Allaah created
the heavens and the earth in six days when He is able to have created
them simply by saying "Be!".
May Allaah send blessings and peace upon our Prophet Muhammad and upon
his family and companions.

Dought & clear, - Attributing ownership and disposal of affairs to created beings.

Is it correct to attribute ownership and disposal of affairs to
created beings when these are actions that should be attributed to
Allaah by way of affirming His Oneness?.
Praise be to Allaah.
We must believe that Allaah alone has ownership and that no one owns
created beings except their Creator, as Allaah says (interpretation of
the meaning):
"And to Allaah belongs the dominion of the heavens and the earth"
[Aal 'Imraan 3:189]
"Say: "In Whose Hand is the sovereignty of everything"
[al-Mu'minoon 23:88]
With regard to verses which speak of ownership belonging to someone
other than Allaah, such as the verses (interpretation of the meaning):
"Except from their wives or (the slaves) that their right hands
possess,for then, they are free from blame"
[al-Mu'minoon 23:6]
"or (from that) whereof you hold keys"
[al-Noor 24:61]
this differs from the ownership that is attributed to Allaah in
several ways, such as:
1-The ownership of a created being is limited and only includes a few
of these created things. A man may own that which is under his
control, but he does not own that which is under the control of
others.
2-It is limited, not absolute. A man does not own that which he has in
the fullest sense of the word. Hence he can only dispose of it in ways
that are permitted in sharee'ah. For example, if he wants to burn his
wealth or torture his animal, we say that this is not permitted. But
Allaah owns things in a complete and comprehensive sense.
With regard to saying that Allaah is the only disposer of affairs,
this means that a person believes that Allaah is the Only One Who is
in control, as Allaah says (interpretation of the meaning):
"Say (O Muhammad): 'Who provides for you from the sky and the earth?
Or who owns hearing and sight? And who brings out the living from the
dead and brings out the dead from the living? And who disposes the
affairs?' They will say: 'Allaah.' Say: 'Will you not then be afraid
of Allaah's punishment (for setting up rivals in worship with
Allaah)?'
Such is Allaah, your Lord in truth. So after the truth, what else can
there be, save error? How then are you turned away?"
[Yoonus 10:31]
With regard to a man's disposal of affairs, it is limited to that
which is under his control and that which is permitted to him by
sharee'ah.
Based on this, there is nothing wrong with attributing ownership and
disposal of affairs to a person, but this sovereignty and disposal of
affairs is limited. There is no one who owns and controls all things
in a comprehensive sense except Allaah, may He be glorified and
exalted. And Allaah knows best.

Dought & clear, - The real meaning of Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), and those who reject it.

What is the real meaning of Tawheed al-Ruboobiyyah?.
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique
in His actions, such as creation, sovereignty, controlling affairs,
provision, giving life and death, sending down the rain, and so on. A
person's Tawheed is not complete unless he affirms that Allaah is the
Lord, Sovereign, Creator and Provider of all things, that He is the
Giver of life and death, the One Who brings benefit and causes harm,
the only One Who answers prayers, the One Who is in control of all
things, in Whose hand is all goodness, the One Who is able to do
whatever He wills – which also includes believing in the divine will
and decree (al-qadar), both good and bad.
The mushrikeen among whom the Messenger(peace and blessings of Allaah
be upon him) was sent did not disagree with this aspect of Tawheed,
rather they affirmed it in general terms, as Allaah says
(interpretation of the meaning):
"And indeed if you ask them: 'Who has created the heavens and the
earth?' They will surely say: 'The All-Mighty, the All-Knower created
them'"
[al-Zukhruf 43:9]
And they affirmed that Allaah is in control of all things and that in
His hand is sovereignty of the heavens and the earth. Thus it is known
that affirming the Lordship of Allaah is not sufficient for a person
to be a true Muslim, rather he must also affirm that which is implied
by that, namely the oneness of the divinity of Allaah and he must
devote his worship to Allaah alone.
This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone
of the sons of Adam. No one says that the world has two creators who
are equal. No one argued with the idea of Tawheed al-Ruboobiyyah
except Pharaoh, who denied it out of arrogance and stubbornness and
even claimed – may Allaah curse him – to be the Lord. Allaah says of
him (interpretation of the meaning):
"Saying: 'I am your lord, most high"
[al-Naazi'aat 79:24]
" 'I know not that you have an ilaah (a god) other than me'"
[al-Qasas 28:38]
This was arrogance on his part because he knew that the Lord was
someone other than him. As Allaah says (interpretation of the
meaning):
"And they belied them (those signs) wrongfully and arrogantly, though
their ownselves were convinced thereof"
[al-Naml 16:14]
And Allaah tells us of Moosa when he was debating with him:
"[Moosa (Moses)] said: Verily, you know that these signs have been
sent down by none but the Lord of the heavens and the earth"
[al-Isra' 17:102]
So he himself recognized that the only Lord is Allaah.
Similarly the Magians (Zoroastrians) rejected the idea of Tawheed
al-ruboobiyyah when they said that the world has two creators,
darkness and light. However they did not regard these two creators as
equal, rather they said that the light is better than the darkness,
because it creates good, and darkness creates evil, and that which
creates good is better than that which creates evil. Moreover darkness
is non-existent and does not shine, whereas light exists and shines
so it is more perfect in and of itself.
The fact that the mushrikeen affirmed Tawheed al-ruboobiyyah does not
mean that they did so in a complete sense. Rather they used to affirm
it in a general sense, as Allaah tells us in the verses quoted above.
But they had some faults in their beliefs that undermined this
concept, such as attributing rain to the stars, and their belief that
soothsayers and fortunetellers had knowledge of the unseen, and other
forms of shirk concerning the divine Lordship. But these faults are
limited compared to their incorrect beliefs with regard to the oneness
of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah
alone (Tawheed al-'ibaadah).
We ask Allaah to make us steadfast in adhering to His religion until
we meet Him. And Allaah knows best.

Dought & clear, - Can anyone bring the dead back to life?.

Can you revive a dead person ?.
Praise be to Allaah.
One of the basic principles of sound belief ('aqeedah) is belief in
Allaah and that He is the only One Who can give life and cause death.
The one who claims that someone other than Allaah is able to give life
and cause death is a kaafir. Even the mushrikeen in their Jaahiliyyah
(ignorance) did not believe such a thing of their idols and gods.
Allaah says (interpretation of the meaning):
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, then again will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"and it is He Who gives life to the dead, and it is He Who is Able to
do all things"
[al-Hajj 22:6]
"It is He, Who gave you life, and then will cause you to die, and will
again give you life (on the Day of Resurrection). Verily, man is
indeed an ingrate"
[al-Hajj 22:66]
Allaah has stated that other so-called gods are incapable of creating,
granting provision, giving life or causing death.
Allaah says (interpretation of the meaning):
"Allaah is He Who created you, then provided food for you, then will
cause you to die, then (again) He will give you life (on the Day of
Resurrection). Is there any of your (so-called) partners (of Allaah)
that do anything of that? Glory be to Him! And Exalted be He above all
that (evil) they associate (with Him)"
[al-Room 30:40]
Shaykh Muhammad al-Ameen al-Shanqeeti said:
The words of Allaah in this verse - "Is there any of your (so-called)
partners (of Allaah) that do anything of that? Glory be to Him! And
Exalted be He above all that (evil) they associate (with Him)" -
clearly indicate that not one of those partners was able to do
anything of that which is mentioned in the verse, including giving
life, which is referred to in the words "created you", causing death,
which is referred to in the words "will cause you to die", and
resurrecting, which is referred to in the words "then (again) He will
give you life". Allaah states that they do not have the power of
resurrection in the words (interpretation of the meaning):
"Or have they taken (for worship) aalihah (gods) from the earth who
raise the dead?"
[al-Anbiya' 21:21]
Allaah states that they do not have the power of giving life or
resurrecting, as He says (interpretation of the meaning):
"Say: 'Is there of your (Allaah's so-called) partners one that
originates the creation and then repeats it?' Say: 'Allaah originates
the creation and then He repeats it. Then how are you deluded away
(from the truth)?'"
[Yoonus 10:34]
And He states that He alone is the One in Whose hand are death and
life, in many verses, such as the following (interpretation of the
meaning):
"And no person can ever die except by Allaah's Leave and at an appointed term"
[Aal 'Imraan 3:145]
"And Allaah grants respite to none when his appointed time (death) comes"
[al-Munaafiqoon 63:11]
"Verily, the term of Allaah when it comes, cannot be delayed"
[Nooh 71:4]
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, then again will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"They will say: 'Our Lord! You have made us to die twice (i.e. we were
dead in the loins of our fathers and dead after our life in this
world), and You have given us life twice (i.e. life when we were born
and life when we are resurrected)!'"
[Ghaafir 40:11]
And there are other similar verses.
What we have mentioned of how these verses explain one another is
something that no Muslim has any excuse for not knowing. End quote.
Adwa' al-Bayaan(6/271).
One of the signs or miracles of 'Eesa ibn Maryam (peace be upon him)
was that he was able to bring the dead back to life by Allaah's Leave;
'Eesa (peace be upon him) would not have been able to do that if his
Lord had not willed it.
Allaah says (interpretation of the meaning):
"And will make him ['Eesa (Jesus)] a Messenger to the Children of
Israel (saying): 'I have come to you with a sign from your Lord, that
I design for you out of clay, a figure like that of a bird, and
breathe into it, and it becomes a bird by Allaah's Leave; and I heal
him who was born blind, and the leper, and I bring the dead to life by
Allaah's Leave'"
[Aal 'Imraan 3:49]
"(Remember) when Allaah will say (on the Day of Resurrection). 'O
'Eesa)Jesus(, son of Maryam )Mary(! Remember My Favour to you and to
your mother when I supported you with Rooh-ul-Qudus ]Jibreel
)Gabriel([ so that you spoke to the people in the cradle and in
maturity; and when I taught you writing, Al-Hikmah )the power of
understanding(, the Tawraat )Torah( and the Injeel )Gospel(; and when
you made out of the clay, a figure like that of a bird, by My
Permission, and you breathed into it, and it became a bird by My
Permission, and you healed those born blind, and the lepers by My
Permission, and when you brought forth the dead by My Permission'"
[al-Maa'idah 5:110]
As for what his opponent said to Ibraaheem (peace be upon him) about
being able to give life and cause death, this is among the most
foolish and falsest of claims. Hence when Ibraaheem (peace be upon
him) debated with him he defeated that kaafir in argument and proved
the falseness of his claim.
Allaah says (interpretation of the meaning):
"Have you not looked at him who disputed with Ibraaheem (Abraham)
about his Lord (Allaah), because Allaah had given him the kingdom?
When Ibraaheem (Abraham) said (to him): 'My Lord (Allaah) is He Who
gives life and causes death.' He said, 'I give life and cause death.'
Ibraaheem (Abraham) said, 'Verily, Allaah brings the sun from the
east; then bring it you from the west.' So the disbeliever was utterly
defeated. And Allaah guides not the people, who are Zaalimoon
(wrongdoers)"
[al-Baqarah 2:258]
No human being can claim that he is able to bring the dead back to
life. If anyone claims that, then here are the Messengers, Prophets
and great men who died - let him bring them back to life if his claim
is true!
And Allaah knows best.

For children, - Humanity Story: Pledge Allegiance to Humanity

At a fundraising dinner for a school that serves learning-disabled
children, the father of one of the students delivered a speech that
would never be forgotten by all who attended. After extolling the
school and its dedicated staff, he offered a question: "When not
interfered with by outside influences, everything nature does is done
with perfection. Yet my son, Shay, cannot learn things as other
children do. He cannot understand things as other children do. Where
is the natural order of things in my son?"
The audience was stilled by the query.
The father continued. "I believe that when a child like Shay,
physically and mentally handicapped comes into the world, an
opportunity to realize true human nature presents itself, and it comes
in the way other people treat that child."
Then he told the following humanity story:
Shay and his father had walked past a park where some boys Shay knew
were playing baseball. Shay asked, "Do you think they will let me
play?" Shay's father knew that most of the boys would not want someone
like Shay on their team, but the father also understood that if his
son were allowed to play, it would give him a much-needed sense of
belonging and some confidence to be accepted by others in spite of his
handicaps.
Shay's father approached one of the boys on the field and asked (not
expecting much) if Shay could play. The boy looked around for guidance
and said, "We are losing by six runs and the game is in the eighth
inning. I guess he can be on our team and we will try to put him in to
bat in the ninth inning."
Shay struggled over to the team's bench and with a broad smile, put on
a team shirt. His father watched with a small tear in his eye and
warmth in his heart. The boys saw the father's joy at his son being
accepted. In the bottom of the eighth inning, Shay's team scored a few
runs but was still behind by three. In the top of the ninth inning,
Shay put on a glove and played in the right field. Even though no hits
came his way, he was obviously ecstatic just to be in the game and on
the field, grinning from ear to ear as his father waved to him from
the stands. In the bottom of the ninth inning, Shay's team scored
again. Now, with two outs and the bases loaded, the potential winning
run was on base and Shay was scheduled to be next at bat.
At this juncture, do they let Shay bat and give away their chance to
win the game? Surprisingly, Shay was given the bat everyone knew that
a hit was all but impossible because Shay didn't even know how to hold
the bat properly, much less connect with the ball.
However, as Shay stepped up to the plate, the pitcher, recognizing
that the other team was putting winning aside for this moment in
Shay's life, moved in a few steps to lob the ball in softly so Shay
could at least make contact. The first pitch came and Shay swung
clumsily and missed. The pitcher again took a few steps forward to
toss the ball softly towards Shay. As the pitch came in, Shay swung at
the ball and hit a slow ground ball right back to the pitcher.
The game would now be over. The pitcher picked up the soft grounder
and could have easily thrown the ball to the first baseman. Shay would
have been out and that would have been the end of the game.
Instead, the pitcher threw the ball right over the first baseman's
head, out of reach of all team mates. Everyone from the stands and
both teams started yelling, "Shay, run to first! Run to first!" Never
in his life had Shay ever run that far, but he made it to first base.
He scampered down the baseline, wide-eyed and startled.
Everyone yelled, "Run to second, run to second!" Catching his breath,
Shay awkwardly ran towards second, gleaming and struggling to make it
to the base. By the time Shay rounded towards second base, the right
fielder had the ball, the smallest guy on their team who now had his
first chance to be the hero for his team. He could have thrown the
ball to the second-baseman for the tag, but he understood the
pitcher's intentions so he, too, intentionally threw the ball high and
far over the third-baseman's head. Shay ran toward third base
deliriously as the runners ahead of him circled the bases toward home.
All were screaming, "Shay, Shay, Shay, all the way Shay."
Shay reached third base because the opposing shortstop ran to help him
by turning him in the direction of third base, and shouted, "Run to
third! Shay, run to third!"
As Shay rounded third, the boys from both teams, and the spectators,
were on their feet screaming, "Shay, run home! Run home!" Shay ran to
home, stepped on the plate, and was cheered as the hero who hit the
grand slam and won the game for his team.
"That day", said the father softly with tears now rolling down his
face, "the boys from both teams helped bring a piece of true love and
humanity into this world".
Shay didn't make it to another summer. He died that winter, having
never forgotten being the hero and making his father so happy and
coming home and seeing his mother tearfully embrace her little hero of
the day!
All the technology in the world will never replace a positive attitude.
It has become appallingly obvious that our technology has exceeded our
humanity. - Albert Einstein
As human beings, our greatness lies not so much in being able to
remake the world - that is the myth of the atomic age - as in being
able to remake ourselves.

For children, - Humanity Moral Stories: Three Races to Save Humanity

In old times, fable retells the story of the young athletic boy hungry
for success, for whom winning was everything and success was measured
by such a result.
One day, the boy was preparing himself for a running competition in
his small native village, himself and two other young boys to compete.
A large crowd had congregated to witness the sporting spectacle and a
wise old man, upon hearing of the little boy, had traveled far to bear
witness also.
The race commenced, looking like a level heat at the finishing line,
but sure enough the boy dug deep and called on his determination,
strength and power. He took the winning line and was first. The crowd
was ecstatic and cheered and waved at the boy. The wise man remained
still and calm, expressing no sentiment. The little boy however felt
proud and important.
A second race was called, and two new young, fit, challengers came
forward, to run with the little boy. The race was started and sure
enough the little boy came through and finished first once again. The
crowd was ecstatic again and cheered and waved at the boy. The wise
man remained still and calm, again expressing no sentiment. The little
boy, however, felt proud and important.
"Another race, another race!" pleaded the little boy. The wise old man
stepped forward and presented the little boy with two new challengers,
an elderly frail lady and a blind man. "What is this?" quizzed the
little boy. "This is no race" he exclaimed. "Race!" said the wise man.
The race was started and the boy was the only finisher, the other two
challengers left standing at the starting line. The little boy was
ecstatic; he raised his arms in delight. The crowd, however, was
silent showing no sentiment toward the little boy.
"What has happened? Why not do the people join in my success?" he
asked the wise old man. "Race again", replied the wise man, "this
time, finish together, all three of you, finish together" continued
the wise man. The little boy thought a little, stood in the middle of
the blind man and the frail old lady and then took the two challengers
by the hand. The race began and the little boy walked slowly, ever so
slowly, to the finishing line and crossed it. The crowd was ecstatic
and cheered and waved at the boy. The wise man smiled, gently nodding
his head. The little boy felt proud and important.
"Old man, I understand not! Who is the crowd cheering for? Which one
of us three?", asked the little boy. The wise old man looked into the
little boy's eyes, placing his hands on the boy's shoulders, and
replied softly. "Young boy, for this race you have won much more than
in any race you have ever ran before, and for this race the crowd
cheer not for any winner!"
The next evolutionary step for humankind is to move from human to kind.
The reason why the world lacks unity and lies broken in heaps is
because man is disunited with himself. - Ralph Waldo Emerson
There are too many people and too few human beings. - Robert Zend

Diseases are a part of our test

What is the reason behind the diseases?
Diseases are one of those things in our lives reminding us of how
weak we truly are. Our perfectly protected bodies can be severely
impaired by a tiny bacteria or a virus that is invisible to naked
eye. Actually a little thinking will make us understand that it is
surprising for our bodies to be so heavily affected by a bacteria.
It is so, because Allah created our body with flawless protection
systems, especially our immune system. It can be comfortably
called a 'strong army' fighting against the enemies of our body.
However, despite all these protective systems, humans can't help
but fall ill very frequently. This should make us understand that
Allah could have created us in such a way that we would never get
ill. Viruses, bacteria would not affect us at all, or these tiny
'enemies' specially prepared would not have existed at all.
However, any person, at any time, can find himself struggling with
a health problem for no apparent reason. For example, one virus
entering the body through a small cut on the skin can spread
throughout the body in a short amount of time. No matter how
advanced the technology is, the simplest virus can overpower us
very easily.
These are not far-fetched scenarios, they can happen to anyone at
anytime; this should make everyone ponder on these facts
thoroughly. Just like all other weaknesses, diseases also are
specially created by Allah for us. Man has a tendency to be arrogant
and conceited, forgetful of his weaknesses. These diseases help man
see and understand his weaknesses and also see the true, undesirable
nature of this life.
The diseases are tests created by Allah so that Muslims will long
for heaven, contemplate the blessings, the gift of health granted to
them by Allah and give thanks to Him and also realize how weak they
are, which should make them surrender to Allah with all their
hearts.
Man tends to take many things for granted in life. However, all
those things in this world that we love so much are simply the
blessings created by Almighty Allah.
For example, many people forget that it is a huge blessing that
every morning we are able to get up and stand and walk easily on
our feet. However, a tiny problem in one foot could cause a big
problem, impeding daily activities. A person who has a foot ache
will then be able to better appreciate the thousand steps he takes
during the day without feeling any pain.
A devout Muslim takes this and many other seemingly unimportant
things as opportunities to give thanks to Allah and get closer to
Him. He remembers that Allah gave him a great blessing by making him
a healthy person. He also sees one more time that it is Allah that
gives the disease and only Allah can heal him, and therefore turns
to Allah for recovery. Every moment when there is a feeling of
pain, he remembers Allah and keeps his heart focused on Allah all
the time.
He who created me and guides me;
He who gives me food and gives me drink;
and when I am ill, it is He who heals me;
He who will cause my death, then give me life;
He who I sincerely hope will forgive my mistakes on the Day of Reckoning.
My Lord, give me right judgment and unite me with the salihun;
and make me highly esteemed among the later peoples;
and make me one of the inheritors of the Garden of Delight,"
(Ash-Shu'ara', 78-85)
Diseases make us understand that being attached to this world is
utterly pointless. They also show us that everything we have is a
part of our test. in this way we can understand that we are only
the poor servants of Allah and can be easily defeated and even
killed by germs. Allah created us, and He protects us from all kinds
of dangers surrounding us. No matter how much one tries to think
otherwise and try to persuade himself that he is powerful, he can
never help or even protect himself if Allah doesn't wish it. If
Allah wills it, Allah can give one diseases and create other
weaknesses in his body that will perfectly make him understand his
frailty .
This life is a place of testing created by Allah. Every person is
responsible for spending his life in a way that pleases Allah and is
tested constantly for this purpose. Those who are following the
orders of Allah and display good morals will deserve to live in
heaven forever. However, those who continue to be arrogant and
prefer a couple of decades of this life over eternal heaven will not
be able to rid themselves from weaknesses, troubles and problems
both in this world and in the hereafter.
Mr. Adnan Oktar explains this life is a place for being tested
ADNAN OKTAR: There won't be an end to the diseases. This life is the
stage for our test. Almost every day a person gets ill. Or almost
everyone gets ill or feels week every week or every 10 days. There
are so many different diseases. And Allah tests His servants with
those. Very natural. So when Allah creates the disease, He also
creates the cure. The disease is very complex and detailed. Allah
creates infection, for example an infection in the chest, which
makes one cough, makes him uncomfortable. And when we look at the
bacteria, the germs causing it, we see an amazingly complex world
under the microscope. They are furnished with very fine details,
systems, they have perfectly designed techniques, employing
breathtaking methods, and they are almost conscious, wise beings.
To fight those, we go to the pharmacy, for a cure, Allah created
perfect, immaculate drug boxes. We open the box and Allah placed
drugs inside a perfect, clean cup.
Allah inspired perfect texts, the explanations written on it.
Explaining to us how we can use it. We look at the molecular
structure of the drugs and it is perfectly neat, complicated,
detailed and finely tuned. When one takes that with food or drinks,
the molecules in the drug get inside the bacteria. It knows the
weaknesses of the bacteria. It just destroys the bacteria. Allah
created it that way. Allah creates both. Allah sometimes creates the
cure, and sometimes He does not. But there is this immaculate system
as a part of our test. Sometimes the drugs are even more complicated
than the disease itself. I was looking at a pharmacy on the way
here. There are so many different drugs. Allah created all of them,
tens of thousands of different types . And thousands of different
diseases. It's so many, it's like it is endless. And so many
different drugs. For example one has a headache, Allah creates that
headache with a special system. There is a medication for it, which
goes to the nervous system, somehow affects the molecular structure,
completely changes it and saves one from the headache and brings
relief.
Mr. Adnan Oktar explains that Allah creates weaknesses especially
for the trial of human beings and It is Allah Who creates the
disease, the medication, the cure, the hospitals and everything used
for the treatment.
ADNAN OKTAR: ...We need to be weak, so that we can be tested. For
example, we have to feel cold when it is cold, get ill, catch a flu,
cold or cancer, otherwise there would be no test. We have to
encounter difficulties. The body has to have problems, because the
perfect body can only be in heaven. If the body was perfect, this
would be like heaven, wouldn't it? The skin has to get old, the
bones should weaken, the eyes should lose their sharpness, one should
need a hearing device. Allah creates the hearing device. For
example, there is conjunctivitis, they produce antiseptic drops for
that. Allah creates the antiseptic drops. They think that Allah
doesn't create the drops and Allah creates only the eye. Actually
it is Allah that creates the drops and the eye. For example, there
is a problem in the brain, Allah creates the imaging equipment.
Allah makes it visible under X-rays and Allah removes the
problematic tissue through an operation. No doctor can remove
anything from the brain with an operation. Allah removes them all.
No one can kill another person. Allah kills them all, Allah just
makes human beings the means for that. Or Allah makes the diseases
the means for that. They can't see this truth, and therefore they
have wrong ideas. For example, deafness, Allah creates the
deafness, Allah creates the hearing device. The hearing device is
very complicated, is made up of hundreds of different components.
So everything is interlinked. For example, one catches a cold, there
are many different drugs produced just to fight colds in the
pharmacy. All packed nicely. Allah creates their packages as well.
And Allah creates the bottle inside the package, all those drugs
inside it, one by one. And then Allah makes the drugs the means for
the recovery. And we can't see them outside, they are pitch black.
Allah gives them color and taste here, in our brains. Allah makes
the cells in the body recognize them, Allah gives the drugs the
needed effect. Allah makes the cells weak, they are created
especially weak by Allah. But it won't be like that in heaven.
Allah creates steel very strong, but human beings are not that
strong, even the cockroaches are very strong. For example,
scorpions are very strong, they are very healthy, they don't get
ill, nothing happens to them, they are not affected by anything.
Many living things are like that, they are very strong. But Allah
says for human beings that "humans are created weak" and they are
weak. So Allah created the weakness and all those systems that will
help us overcome the weakness. For example, some people have
difficulty in breathing and Allah created an oxygen equipment. For
example, a man has asthma and there is a spray to fight that.
Asthma and the spray are all created by Allah, Allah creates the
asthma and the spray. Allah gives that power to the spray to fight
asthma. For example, one coughs, Allah creates the coughing, and
the medication to stop coughing. Allah creates a headache and then
creates a small pill to fight that. Allah creates that medication,
the directions to use it, all of it. They were created together with
the headache.
There would be no test if there was no headache. There would be no
test if there was no cold, or flu. There would be no test if there are
no challenges. For example, he has a heart problem, or a blood
pressure problem, he gets a blood pressure medication and makes it
okay. Normally it is a miracle that the blood pressure stays at
normal levels in humans, normally it should be killing every human
being, but it doesn't. it stays at perfectly balanced levels.
Diastolic, systolic, they are all perfect. Who adjusts it? Who keeps
it under control? There is a special mechanism in the body. If that
mechanism loses its control a bit, only slightly, the blood
pressure would immediately tear our brain, heart, everything apart.
Allah created a perfect system that keeps everything in check all
the time, and the pressure is kept at the right levels all the
time. Not too low, not too high. If it is too low, the person will
fall into a coma, but Almighty Allah doesn't make it too low or too
high. But when it gets high, there is a small pill, a pill you
place under your tongue, or another one and the blood pressure
immediately recognizes that pill, Allah makes it the means and it
immediately stops. Allah creates both of them. For example, people
have blood pressure measurement devices, Allah creates them. A
measuring device is created together with the blood pressure. For
example, dentist and toothache are created together. For example,
the equipment used to treat the toothache, they are more complex than
the tooth, in terms of the general appearance. Of course, the fine
details of the tooth are so complicated, it is breathtaking.
No materialist can even attempt to explain it. But when you look from
outside the equipment is so detailed, complex, fantastic. As the
tooth starts decaying, those tools are created, the dentist is
created. Or for example, something happens to a leg, wheelchairs
are created. Allah creates the wheelchairs and the problem. The
vehicle is created together with the problem. So many things are
created at the same time, everyone thinks they are independent. They
are all created at the same time. For example, glasses are created
together with an eye problem. He puts on his glasses and no more
problems. You know they operate on eyes now, and they correct the
eyes in these operations. Allah corrects it, and cures it. But
these are created as we have to think, otherwise there would be no
test. There is no second system for our test, there is no other
system, this is the only way.
Just think about it, without these, people wouldn't have known
about patience, compassion, forgiveness, helpfulness, endurance or
perseverance in the face of difficulties. We would be very simple,
just a creature that eats. But Allah, with these details, makes us
very complicated, intense and detailed human beings.

People whose moral values are rooted in hatred and loathing begin experiencing hell while still in thisworld

People who harbor feelings of hatred and loathing in their hearts
cannot escape the unhappy lives they lead nor the hidden sufferings
they experience until they completely relinquish such emotions. In
addition, people who insist in not adopting these moral values
beloved of Allah and who refuse to live by genuine faith will
continue to live unhappy lives in the hereafter. Those people who do
not live by love, compassion, affection and sincerity in this
world, who are unacquainted with humility and submission and who
adopt obstinacy, rebellion and hypocrisy as principles for living,
will receive an appropriate reward for these moral values in the
hereafter.
People Who Harbor Feelings of Hatred and Loathing Speak of War and
Bloodshed in This World . These People Will Constantly Argue and
Come into Conflict with One Another in Hell.
Those who constantly speak of killing, war and slaughter must bear in
mind they may face the same end in the hereafter. They must not
forget that they may find themselves arguing in pain for ever in the
hereafter and may live in a most uncertain environment. They must
know that the suffering that the loveless and ruthless moral values
that they choose to live by in this world may turn to endless pain
in the hereafter. These moral values cause them to be friends with
nobody in the life of this world, to love and be loved by none, to be
deprived of all such blessings and to live lives of pain.
If Allah so wishes, He can create the same uncertain climate for
these people for all eternity. The Qur'an reveals that the denizens
of hell argue with one another for all eternity and, in addition to
the flames, also suffer the spiritual pain that this climate of
uncertainty leads to:
" All this is certainly true – the bickering of the people of the
Fire." (Surah Sad, 64)
" Arguing in it with one another, they will say,
'By Allah, we were plainly misguided. " (Surat ash-Shu'ara, 96-87)
People Who Harbor Feelings of Hatred and Loathing and Who Are
Miserable and Unhappy in This World Will Be Miserable and Unhappy
in Hell
Since people who live with feelings of hatred and loathing are
bereft of love, they are constantly unhappy in the life of this
world. These people, who experience unhappiness in this world, must
not forget that unhappiness and misery are characteristics of hell.
Allah reveals this in the following verses:
" I have warned you of a fire which rages,
in which only the most wretched will roast –
those who denied and turned away.
Those with most piety will be far removed from it:" (Surat al-Lail, 14-17)
People Who Harbor Feelings of Hatred and Loathing Live Despairing
and Frightened Lives in This World. These People Abandon Hope of
Salvation for All Eternity in the Hereafter .
People who fail to properly appreciate the infinite Might and Mercy
of Allah, and His love and forgiveness toward His servants, may
immediately despair in the face of even the slightest difficulty and
lose hope in Allah's mercy. Yet as this verse tells us, "... Do not
despair of solace from Allah. No one despairs of solace from Allah
except for people who are unbelievers, " (Surah Yusuf, 87) Allah
reveals that this is a characteristic unique to unbelievers.
Therefore, people who refuse to overcome this deficiency in their
moral values, despite knowing full well these commandments of the
Qur'an, should fear falling into a truly despairing state in the
hereafter and suffering this tribulation for all time. Allah reveals
the despair of the denizens of hell as follows in the Qur'an:
" It will not be eased for them. They will be crushed there by
despair." (Surat az-Zukhruf, 75)
" On the Day the Hour arrives the evildoers will be in despair."
(Surat ar-Rum, 12)
The Fire That Burns the Hearts of Those Who Harbor Feelings of
Hatred and Loathing Will Never Be Extinguished
Although there are no external fire and flames in hell, there is a
kind of fire that burns people from the inside. People who have no
fear of Allah, who possess feelings of hatred and loathing, who do
not love others, who have no morals and who are joyless in this
world, live in fear of everything, doubt everything, are
argumentative and live in a constant state of unbearable tension.
This is a representation and form of this fire that burns from the
inside in hell. This fire that burns people on the inside in this
world will continue in the same way in hell. This flame, that burns
their insides and rises to their hearts, will trouble and distress
them enormously. Indeed, this spiritual aspect of the fire of hell
is emphasized in a striking way in the Qur'an, which describes it as
" reaching right into the heart ;"
" And what will convey to you what the Shatterer is?
The kindled Fire of Allah
reaching right into the heart.
It is sealed in above them
in towering columns."
(Surat al-Humazah, 5-9)
Mr. Adnan Oktar Describes How Everyone Will Receive the Exact
Reward for Their Actions in Hell :
Adnan Oktar: There are various levels of hell, as you know. For
example, there is a severe punishment for those who really
persecute others. Or those who persecuted less but had no faith,
they live calmer lives in hell. They are not the same, in other
words, because Allah says he will repay them many times over. For
example, if someone burned someone else to death, he will be
burned. If he boiled them to death, he will be boiled.
Presenter 2: A system of total justice.
Adnan Oktar: Of course. If they put chains on Muslims, they will also
be chained. Full repayment, in other words. Insha'Allah.
Presenter 1: And what about paradise?
Adnan Oktar: It is repayment 10 times, many times over in paradise.
But it is exact repayment in hell. They receive rewards many times
over in paradise. Everyone who goes to paradise is already happy.
But everyone will benefit according to his own intelligence and
strength. I mean, not everyone has the same capacity for love,
affection and pleasure.
Presenter 1: It depends on one's deeds, doesn't it?
Adnan Oktar: Of course. For example, there is a view that really
affects someone. According to his closeness to Allah, piety and
sincerity, of course. It has a powerful effect on some people, but
you cannot tell. Sometimes it is apparent, but sometimes people
really delight in it and sometimes they may just give that
impression. One looks at a flower, for instance, and you say how
much he has been affected by it. But the fact is that he has not
been affected, and is merely posing. Other people do not let on,
but still feel a profound pleasure. You cannot tell that they
experience an intense delight. In paradise too, all the believers
there will imagine they experience the same pleasure. That is
Allah's justice, how they do not know. But they will all experience
different levels of pleasure, according to their piety and their
station. But what people will delight in most, what will most lift
Muslims' spirits, that will most cause them to rejoice, is the
global reign of Islam. It is the coming of Hazrat Mahdi (pbuh) and
the Messiah (pbuh), the appearance of the Messiah (pbuh), in other
words, and their talking to people individually
because they will have truly understood the hereafter when they see
the Messiah. Look, someone (Prophet Jesus (pbuh))disappeared 2,000
years ago and was taken into the Presence of Allah, where he could
not be seen. But 2,000 years later, that same person continues from
where he left off. I mean, this is an absolute and concrete proof for
people, in terms of creation and the hereafter. For them to be
able to understand, insha'Allah.

Human Sexuality and the Shariat

GENDER IDENTITY
Separate Gender Identity
Allah created 2 different and distinct genders as a pair (75:39,
53:45, 92:3). The male is different from the female (3:36) although
ultimately both are from the same source (4:1, 7:189, 16:72, 30:12,
39:6). Each gender is encouraged to maintain its biological,
psychological, emotional, and social identity. This is for the purpose
of facilitating and regulating relations between the two genders for
the good of the whole society. Parity, a basic phenomenon of creation,
requires that men and women complement one another each bringing to
the relationship unique features of the respective gender identity.
This complementation would be meaningless if the two genders lost
their separate identities.
On the demographic level, there should exist equal numbers of men and
women. This is maintained in a normal social setting. In abnormal
situations the balance may be lost leading to social problems. One of
the signs of the impending last day, yawm al qiyamat, will be gender
imbalance with too many women for few men (KS p. 106). This will be
followed by a lot of adultery, zina (KS p. 264). Gender awareness
develops very early in children. Sexual awareness develops towards
puberty.
Gender Discrimination
Gender separation has been used in a wrong way to discriminate against
women on the basis of their sexuality. In contemporary western society
the woman's body is sometimes treated as a sexual object to be
exploited in the commercial advertisement and entertainment
industries. In pre-Islamic Arabia, jahiliyyat, there was despise for
females, idhlaal al nisa. There was preference for male births and
hatred for females (6:137, 6:140, 6:151, 17:31, 60:12, 81:8-9,
16:58-59). Parents were sad on birth of a daughter (16:58-59, 43:17).
Infant daughters were considered a blemish, aar (16:58-59, 43:17) and
were buried alive, wa'ad al banaat (6:137, 6:140, 6:151, 16:58-59,
17:31, 60:12, 81:8-9). Women were inherited as goods (4:19) and were
denied the good things of life (6:139).
In Christendom, women were blamed fior the original sin of Adam and
Hawa and suffered discrimination as a result. Islam has emphasized
gender identity while rejecting all forms of discrimination against
the woman on the basis of her sexuality.
The Qur'an makes it clear that both Adam and Hawa were misled (2:36,
7:22, 20:121). They both sought forgiveness from Allah and were
forgiven (7:23). In 2 verses it is Adam and not Hawa who is mentioned
as seeking forgiveness (2:37, 20:122). Human sexuality could be a
cause of corruption. Women because of their sexual attractiveness can
be a source of fitnat (MB #1837 Qur'an 64:14). This has been
misunderstood as derogatory to the moral standards of women. In
practice it is men who are more often the active or aggressive party
in sexual corruption and should take the blame. Any situation of
corruption involves both a man and a woman and both are morally
guilty. The law equalizes their guilt and their punishment (24:2). In
the same way Islam equalizes their reward for good work (3:195, 4:124,
16:97, 40:40, 33:35). Men can also be a sexual attraction as the
Qur'an tells us in the story of Yusuf (PBUH). His beauty was a
temptation, fitnat, for women (12:26).
Trans-sexuality
The law considers any blurring of the gender distinction between males
and females as highly undesirable. This applies to the way of
dressing, talking, behaving and socializing. Effeminate men must not
be allowed to enter homes (MB #948). Severe punishment is reserved for
men who try to appear like women, mukhannath, and women who try to
appear like men, mutarajjil, (KS p. 190, KS p. 540). The law specifies
acceptable clothing and other bodily ornamentation for men and women
(KS p. 266, KS p. 466). Only women can use silk (MB p. 947, KS p. 465)
and gold (KS p. 213). It is recommended for men to grow a beard as a
sign of their masculinity (KS p. 468).
EXPRESSION OF HUMAN SEXUALITY
Human Sexuality is Normal
Allah created sexual desire, shahwat, in humans (3:14, 7:81, 27:55).
It is as normal as is the desire for food or shelter. Like other
desires that Allah created in humans it is powerful and can overwhelm
a weak human (23:106). Sexual desire like the desire for food can be
satisfied legally or illegally. It is illegal to satisfy the sexual
desire outside marriage or with a partner of the same gender (7:81,
27:55), or with animals or inanimate things. Humans differ from
animals in that their sexual desire is there all the time. Animals
develop the desire only in the period just before copulation and in
their reproductive season or phase. This period is called estrus in
apes. It is clear that human sexual desire is not only for
reproduction but also for pleasure. In animals sexual desire is
strictly related to the reproductive function. Expression of human
sexuality involves the male and female together. This has been the
convention since the creation of Adam. The mutual needs of men and
women for one another are illustrated in the case of Adam and Hawa (KS
p.41). Allah told him to settle in heaven with his wife.
Monasticism is Forbidden
Islam forbids complete rejection and suppression of the sexual
instinct (MB #1828, 1829, 1830, KS p. 253). The prophet forbade his
companions from castrating themselves so that they may be devoted to
worship, ibadat, all the time. Monasticism as practiced in some
Christian sects and other religions is a human invention (57:27) that
goes against basic human nature.
Sexual Attraction
Allah has created in each gender features that attract the other
gender. These include the physical beauty of the body (shape, size,
movements, texture, color), the voice (pitch and depth), scalp and
body hair (length, distribution, texture). Studies in animals have
shown the existence of pheromones. These are chemical sexual
attractants emitted by females. Their existence in humans is being
studied. Physical beauty is appreciated by Islam and is considered one
of the 4 reasons for marrying a woman (MB #1835). The intending
spouses must see one another before marriage (MB #1846). This is to
ensure that there is enough sexual attraction between them and
prevents the regrets that may occur after marriage. Physical beauty
deteriorates with age. Virginity enhances female sexual attraction and
is considered desirable (56:36, 66:5). Marrying virgins is preferred
(MB #1831) but there is no prejudice against the elderly widowed
(2:234-235) or divorced (2:232) women. Aisha was the only wife of the
Prophet who was a virgin. Shaitan exploits the sexual attraction
between the genders to inflame passions that lead to sexual
transgression. Each person always has shaitan with him or her (KS p.
48). The sexual attractiveness of the woman is generally more than
that of the man. Thus in sexual relations it is the male who usually
seeks out the female. The extra beauty and attractiveness of the woman
can be a temptation for both her and for men (12:23-24 & 12:30-34). A
woman conscious of her beauty may exploit it by being flirtous and
thus exposing herself to men. Men will be attracted by her beauty and
may lose control and commit sexual transgression.
Enhancing Sexual Attractiveness
Human sexual attraction is enhanced in many ways; some are legal
whereas others are not. Clothes enhance physical appearance besides
the functions of covering nakedness and protecting the body against
the elements of the weather. Perfumes and other good smells perhaps
play the role of pheromones in humans. Women and men can dye their
hair (KS p. 215). It is however forbidden to dye the hair black or to
use artificial hair. Circumcision (khitaan) is exercised in many
societies for both men and women. Some societies consider that it
enhances sexuality whereas others consider it to decrease sexuality
and use it to control sexual transgression. Islam did not forbid it
but requires that it be moderate and considerate (KS p. 214).
Circumcision of men is of hygienic importance.
REGULATION OF HUMAN SEXUALITY
Sexual Hygiene
The 2 hollow organs will lead most people to hell: the mouth,fam, and
the genitals,farj(KS p. 178). Both are involved in sexual corruption
one negotiates whereas the other commits the crime. The law has
regulations for proper conduct of sexual relations. These either aim
at decreasing sexual stimulation or removing antecedents of adultery.
Normal functioning of society requires that marriageable men and women
interact. Both genders, in their appearance and behavior, can
stimulate sexual passions. This results into a higher likelihood of
sexual transgression. The physical acts of sexual transgression are
preceded by acts that may not innately be illegal. They are however
forbidden or restricted because they could lead to or facilitate the
commitment of sexual transgression. These restrictions come under the
rubric of prevention of approaching adultery, qurb al zina (6:151,
17:32). The severe punishment for adultery, hadd al zina, (24:2-3) is
a social or public deterrent in cases of flagrant violation of the
law. Under normal circumstances, actual regulation should be social
exercised by the family and not the state.
Control of Sexuality
It is wrong to consider control of human sexuality. It must be
expressed. The issue is the manner in which it is expressed. This may
be right or wrong. For the youths who are not able to marry, fasting
is recommended as a means of controlling the sexual urge for a short
time (MB 440). For the married fasting should not be overused. The
fasting person must remember that the family has rights (MB p 454).
Thus conjugal rights of the husband or wife can not be abolished on
the basis of non-obligatory, nafil, fasting. The individual can
exercise control over the sexual urge even in the presence of extreme
provocation. A husband and wife need not be separated in situations in
which coitus if forbidden like pilgrimage, fasting, or menstruation. A
fasting couple are not allowed to engage in behavior that may make
them lose control and engage in coitus. Kissing of spouses in fasting
is allowed provided there is no fear of transgression otherwise it is
forbidden (KS p. 138).
Psychological Barriers
The family and society must erect psychological barriers that make the
commission of sexual transgression difficult. Severe punishment is
reserved in the hereafter for a person who allows sexual misconduct in
his or her family, duyuuth (KS p. 263). There should exist in society
a psychological revulsion to sexual corruption. Sexual misbehavior,
fahishat, should not be allowed to broadcast openly (4:148, 24:19).
Thus accusations of marital infidelity, al qadhaf, should not be made
without proof and severe punishment is reserved for the accuser who
can not produce 4 witnesses (KS p. 435, 24:4, 24:11-19, 24:23).
Talking about sexual infidelity openly and lightly will eventually
make the crime look ordinary and common and thus easier to commit.
Those who committed sexual transgression should be socially isolated
by not allowing them to marry chaste people but to marry only among
themselves.
Non-coital Adultery
Adultery is a major sin. It has antecedents and if these are avoided
the major ultimate sin may be avoided. The sexual urge is so strong
that many people involved in an antecedent of zina may not be able to
control themselves from going on to commit the illegal coitus. The
concept of non-coital adultery refers to acts and behaviours that lead
to zina. The various organs of the body can therefore be said to
commit non-coital zina, zina al jawarih (MB #2061, KS p. 264). The
eye, the ear, the mouth, and even the legs that walk from place to
place can be accessories to the ultimate sin of illegal coitus. Thus
there are regulations to prevent people from ever getting near
adultery (17:32). The measures that protect the genitals from the
ultimate crime are referred to as hifdh al farj (70:29-30) and inhsan
al furuj (21:91, 24:33, 66:12). Men who protect their genitals are
called al muhswinin and women are called al muhswinat (4:24-25, 5:5,
24:4, 24:23.
Shyness,Haya
The Islamic term haya is not perfectly translated by the English term,
shyness. Haya is an inner spiritual protective device that makes a
person shun sin and what may lead to it. It is not bashfulness or
being introvert as some may think of it. Haya is considered part of
faith, iman (KS p. 206). It is the morality of Islam (KS p. 206). Haya
is always for the good and can never be negative (KS p. 206). It is a
characteristic attribute of all messengers (KS p. 206). The Qur'an
describes in detail the haya of the daughters of Shuaib in their
meeting with Musa (PBUH) which should serve as a model for other women
(28:23-28).
Covering Nakedness,Satr al Awrat
Awrat are those parts of the body that could elicit sexual stimulation
if seen. Covering awrat prevents sexual corruption. Nudity of varying
degrees is found in societies according to their level of sexual
morality. Both men and women must cover the awrat. The awrat of men is
different from that of women. The woman's awrat is all her body except
the face and the hands. The man's awrat is confined to what is between
the navel, surrat, and the knee, rukbat. The extent of covering awrat
also depends on the person likely to see and the person being seen
(24:31). More of the awrat could be exposed to close relatives within
the confines of the home (24:31, 33:55). A close male relative is not
allowed to see a woman's nakedness except what is between the navel
and the knee. The regulations of hijab are relaxed for an elderly
woman with no hope of marriage (24:60). The laws on exposing nakedness
start applying to children from the age of 7. They should seek
permission before entering rooms of adults in the home for fear of
accidental exposure of awrat. Male and female children should not
share beds after the age of 7. The law regulates the use of public
baths. Where it is not possible to cover awrat, public baths are
forbidden (KS p. 203). Naked persons are not allowed in such baths (KS
p. 203). The laws of hijab contain special provisions for women as was
described in the verses on hijab (KS p. 541). It is not enough for the
woman to cover her nakedness. The law of hijab specifies in detail how
that nakedness has to be covered. For example it must be covered in
such a way that the shape of the body is not definable. Clothes
through which the color of the skin can be seen are not permitted. In
general the woman should cover all of her body except the face and the
hands. In cases of high temptation due to her beauty she may have to
wear a full veil covering her face as well.
Seclusion,Khalwat
It is forbidden for a women to be alone with a marriageable man (KS p.
540, MB # 1868). Whenever a man is with a woman in seclusion, shaitan
comes between them. Shaitan is always trying to misguide as he did
with Adam and Hawa (2:36, 7:22, 7:27). Seclusion is defined as a man
being with a marriageable woman who is not his wife in a place where
others can not see them.
Mixing,Ikhtilat
The law prohibits men and women mixing without necessity. When men and
women are together the natural sexual attractiveness could lead them
into temptation. When mixing is unavoidable for societal necessity,
certain etiquette have been prescribed by the law to guide male-female
interaction. Awrat must be covered as prescribed by the law, satr al
awrat (24:31). The regulations of hijab for women must be followed.
Men and women who are strangers to one another have to lower their
gaze, ghadh al basar(24:31), and not look at each other fixedly and
for a prolonged time. Both genders must have haya (28: 23-25). If a
man and woman talk to one another they must be serious, jidiyyat al
takhatub (33:32) and not engage in frivolous talk that could lead to
temptation. An atmosphere of solemnity, wiqaar, must be maintained
during the whole period of interaction (24:31).
Sexual Display,Tabarruj
Women are supposed to conceal their ornamentation from public display
(24:31). Women are discouraged from going out of their homes heavily
adorned with attractive ornamentation (KS p 539). This includes
wearing very heavy perfume in public. Such ornamentation should be
reserved for the home. The ruling is more severe for a wife whose
husband is absent (KS p. 540).
Privacy of the Home,Hurmat al Bayt
A stranger is not allowed to enter a home unless given permission.
This is to preserve the privacy of the occupants. The stranger may
enter unannounced and find them in various degrees of nakedness. Thus
permission to enter ensures that the house occupants' nakedness will
not be exposed accidentally (MB #2060). A wife can not admit a
stranger to her home without the permission of her husband (KS p.
542). Rooms within the home are also private territory that should not
be entered before asking for permission.
HUMAN SEXUALITY AND MARRIAGE
Marriage and Satisfaction of Sexuality
Marriage is a natural human institution. Adam and Hawa were the first
couple (2:35). Marital relations have continued ever since. A spouse
is a source of psychological tranquillity (30:21, 25:74, 7:189).
Marriage is the only institution that allows full expression of human
sexuality in a responsible way. It is described by the Qur'an as a
deep and serious relationship (4:21). The spouses give good company to
one another, mu'asharat (4:19). Islam encourages marriage for all (KS
p. 546). Marriage is protection against sexual immorality (KS p. 547,
60:10). If a man sees an attractive woman he should go to his wife
immediately because that protects him from potential sin (KS p. 155).
Marriage also serves the purpose of procreation to maintain the human
race and rear children until adulthood (3:47, 4;1, 16:72, 19:20).
Marriage is a public affair that must be announced and known in the
community that a couple are husband and wife to avoid any suspicions
that arise in secret marriages (KS p. 547, 2:235). The spouses must
freely consent to enter into a marital relation (4:191). Desire for
sexual satisfaction is a major reason for marriage. It is considered
offensive by the law for a person who has no sexual desire at all to
get married. A person who has desire for sexual satisfaction but has
impediments like poverty or physical disability (disease, impotence)
should control the desire by fasting. The sexual relation in marriage
is wider that coitus. It involves mutual enjoyment such as kissing and
fondling. The marital relation is much wider than a sexual relation.
It involves social and psychological bonding. The husband and wife
have to be close physically, psychologically and emotionally. Mutual
good treatment and sympathetic consideration sustain love after the
initial period of passionate involvement (4:19). The husband and wife
can bathe together and see each other's nakedness (MB p 123/p). The
husband can not keep away from contact with the wife because of
menstruation. He can sleep with his menstruating wife provided both
can control themselves to avoid copulation (MB p. 147). It is
forbidden for a wife to withhold sexual favors from her husband
without a valid reason (KS p. 542). The wife can not fast nafilat
without the permission of the husband (MB #1860) because that would
deny him his conjugal rights.
Prohibition of Temporary Sexual Relations
There are 4 types of temporary sexual relations: (a) temporary
marriage, mut'at (b) prostitution, bighaa (c) adultery between
consenting adults, zina and (d) marriage with the hidden intention to
divorce after a time, zawaaj bi niyyat al talaq. They are forbidden
because they reduce the sexual relation to its physical form without
regard to the emotional, psychological, and social dimensions. They
undermine and destroy the fabric of society. Temporary marriage,
mut'at, is forbidden by law (MB #1844, KS p. 549). This is a type of
marriage contracted by both parties for a fixed period of time. It
violates the need for children to be reared in a permanent family.
Humans require at least 15 years to be reared to adulthood.
Prostitution is the exchange of sexual favors for money. It is
physical enjoyment without emotional or psychological involvement. The
law prohibits forcing girls into prostitution (24:33) for the sake of
money. Adultery, zina, may have some form of emotional and
psychological involvement besides the physical enjoyment but these are
temporary. Some scholars have quoted evidence on the permissibility of
marriage with the intention of divorcing. In our view the practice
involves dishonesty on the part of the husband by failing to disclose
his full intentions to the partner. Disclosure would of course turn
this type of marriage into a form of mut'at marriage.
Privacy of the Sexual Relationship
The sexual attributes of a woman are private between and her husband.
It is forbidden for one women to describe the sexual details of
another women to her husband (MB #1869, KS p. 539). It is forbidden
for both spouses to disclose their sexual experiences to any outside
parties (KS p. 540).
Sexual Attractiveness in Marriage
The sexual attractiveness is a continuous process that is necessary to
bind the 2 spouses together. Some people misunderstand this to mean
that a woman is attractive before marriage in order to attract the man
and need not maintain her attractiveness after that. A married women
must always look attractive to her husband (KS 540). This prevents him
from being tempted by other women. The prophet forbade the return of a
husband from a trip at night because he may surprise his wife who will
not be able to prepare herself and be in the most attractive form (MB
#1871). The wife is entitled to articles of hygiene to maintain her
beauty. This however does not include cosmetics.
Ghiirat
The word ghiirat has been translated incorrectly into English as
jealousy. It is more than simple sexual jealousy. It is a drive in the
spouse and other members of the family to protect the chastity of both
males and females. Ghiirat is commendable (MB p. 904 chapter #30) and
is necessary for proper functioning of society. Too much of it could
be destructive.
Prohibited marriages,Maharim
For proper functioning of the extended family, free and easy social
intercourse must exist among its members. More intimate contacts will
occur among the family members that is possible with outsiders. Sexual
attraction and the sexual desire being human and natural could also
exist within the extended family. The door to this was closed by the
law by declaring degrees of relatives who are not marriageable (4:23)
and with whom close social intercourse is allowed within the family.
COITUS
Purpose
Coitus serves 2 purposes: reproduction and sexual enjoyment. It is the
most intimate and intense physical expression of human sexuality. All
other expressions of sexuality precede or prepare for it. Sexual
enjoyment in marriage, al istimtau fo al zawaj, is normal and is
encouraged (4:24). Some scholars have argued that this enjoyment is
confined to vaginal coitus. The majority argue that the enjoyment
covers all parts of the body unless specifically prohibited by law.
Benefits
Coitus is necessary for child-bearing. Children are a bounty from
Allah, n'imat al dhuriyyat (25:27, 42:49). It is difficult to describe
the benefits of health to physical and psychological health. It is
however known that its deprivation for prolonged periods of time leads
to psychological and emotional disorders
Consummation of Marriage
Marriage is annulled when coitus is physically impossible and there is
no hope for a medical or surgical solution. This may be due to
anatomical or physiological anomalies in both the male and the female.
With recent developments in surgery some of these may be correctable.
Psychogenic factors may cause vaginismus or frigidity in female and
impotence in males. Appropriate treatment may be undertaken to prevent
marital annulment. In cases of male impotence a grace period of 1 year
is allowed while treatment is being sought. After that the marriage
has to be annulled because it can no longer fulfil the fundamental
purpose of protecting chastity of both partners. The marriage is
considered consummated when successful coitus is achieved at least
once. Coital failure after that is not an automatic annulment of
marriage. The marriage payment, mahr, is not due in marriages annulled
before sexual consummation.
Conjugal Rights
Both husband and wife have rights to sexual satisfaction. The conjugal
rights are enforceable by law. None of the spouses can refuse under
reasonable conditions. The refusal of a wife is considered rebellion,
nushuuz, and the law has prescribed remedial measures for it.
Frequency
Like all other human activities there should be a balance between too
little and too much coitus. Too much indulgence could be harmful in
both the physical and psychological dimensions. Too little could be
similarly harmful. The law does not stipulate any particular
frequency. Each couple should find out for themselves what frequency
is sufficient to satisfy and protect, ihswaan,, them from sexual
corruption. Some jurists have argued that once every 4 days is the
ideal based on the reasoning that a man with 4 wives can rotate among
them in 4 days. Omar decreed that no soldier would be kept away from
his wife for longer than 6 months which perhaps sets the upper limit
of sexual deprivation.
Conditions in which Coitus is Forbidden
There are a few conditions in which coitus is prohibited for health or
religious reasons. Coitus with menstruating women is forbidden
(2:222). The same applies to women in the period of post-natal or
post-abortion bleeding, nifaas. Coitus is prohibited during the day
for fasting persons but is allowed at night (2:187). It is prohibited
at all times during the period of ihram in pilgrimage, hajj (2:197).
Coitus is forbidden in the mosque (2:187). A divorced woman is
required by law to stay in her former husband's home for 3 months. He
is prohibited from having sexual relations with her during this time
and if he does the divorce automatically lapses. There are disputes
about the permissibility of coitus with a lactating woman, ghayla. The
best opinion is that it is permissible. It is inconceivable that
sexual relations could be stopped for the period of 2 years that the
Qur'an recommends for breast-feeding.
Actions Prohibited in Sexual Ritual Impurity,Janabat
After coitus and before ritual bath, ghusl, the following acts are
forbidden: (a) reciting the Qur'an (KS p. 163), (b) prayer, salat, (c)
circumbulating the kaaba, tawaaf.
Adab of Sexual Conduct
Coitus is an act of love and not mere physical satisfaction. It should
be approached with that end in mind. Foreplay is a sunnat and it
allows both parties to be psychologically and physiologically
prepared. It is preferable that there is desire in both parties.
Preparation for coitus includes reciting the (KS p. 154) and a
supplication, dua, (MB# 1854, KS p. 155). There is no control of the
manner or postures of coitus provided it is vaginal (KS p. 154) and is
natural. Coitus interruptus ('azl) is permitted (KS p. 154). It is
considered offensive, makruh (KS p. 155). It can not done without the
permission of the wife (KS p. 155). Coitus with women is vaginal. Anal
intercourse is forbidden with both women and men (KS p. 155). It is
recommended to make wudhu if coitus is repeated. Ritual bath, ghusl,
is required after coitus. It has to be undertaken by mere contact of
the male and female genitalia even if no fluids were emitted.

Fathwa, - Father seeks advice regarding his daughters and their marriage

Question
Salmualykum, I am Moslem Arabic man ,my wife is Moslem Asian good
lady, we are married since 27 yearsand and my daughters accordingly
now with two nationalities and two cultures. We are living in my
wife`s advanced African Christian Country where I am working, far from
my home country. Now my daughters are highly educated but they are
getting older and older while there is no proposals for marriage at
all as there is no Arabic Moslems at all here, while the Asian Moslems
here are very little in mumbers ,they prefer their own nationality
Moslems - What I suppose to do ? it is not a situation of finding the
good Moslem man rather than the not vey good Moslem man , it is a
situation of there are no Moslems men at all ? Thank You wasalam
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
First of all, we advise you to seek the help of Allaah The Almighty
and earnestly supplicate Him to facilitate pious husbands for your
daughters. Indeed, Allaah The Almighty ordered us to supplicate Him
and He promised to answer our supplication. Allaah The Almighty Says
)what means(:}And your Lord says, Call upon Me; I will respond to
you." Indeed, those who disdain My worship will enter Hell ]rendered[
contemptible.{]Quran 40:60[
Among the reasons which lead to the acceptance of the supplication is
to respect its conditions and etiquettes. This was discussed in
Fataawa 85974and 83421.
Besides, you should know that the first reason for your condition is
due to residing in a non-Muslim country. Thus, the solution is to move
to a Muslim country where there are competent and suitable men. If it
is not possible for you to do so, then you may propose your daughters
by the means of communication to trustworthy people whom you know from
among their Muslim relatives from the father's side or from the
mother's side in your country or in any other country, as there is
nothing wrong with this Islamically. Indeed,'Umarproposed his
daughterHafsahtoAbu Bakrand then to'Uthmaanbut they both did not agree
to marry her as they knew that the Prophetwas interested in marrying
her.
Allaah Knows best.

Fathwa, - Marriage in the pre-Islamic era

Question
what is the method of marriage before Islam in Arabs
Answer
All perfect praise be to Allaah, the Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
The mother of the believers'Aa'ishahclarified this matter in the
Hadeeth reported byAl-Bukhaarion the authority of'Urwah ibn
Az-ZubayrthatAa'ishah)the wife of the Prophet( informed him thatthere
were four types of marriage during Jaahiliyyah )pre-Islamic period of
Ignorance( was of four kinds:
1-One type was similar to that of the present day, i.e.a man asks the
hand of a woman from her guardian or her father, and he gives Mahr
)dowry( to her and then he marries her.
2-The second type was that a man would say to his wife after she had
become clean from her period. "Send for so-and-so and have sexual
intercourse with him." Her husband would then keep away from her and
would never have sexual intercourse with her till she got pregnant
from the other man with whom she had sexual intercourse. When her
pregnancy became evident, he husband would have sexual intercourse
with her if he wished. Her husband did so )i.e. let his wife have
sexual intercourse with some other man( so that he might have a child
of noble breed. Such marriage was called as Al-Istibdaa'.
3-Another type of marriage was that a group of less than ten men would
assemble and enter upon a woman, and all of them would have sexual
relation with her. If she became pregnant and delivered a child and
some days had passed after delivery, she would send for all of them
and none of them would refuse to come, and when they all gathered
before her, she would say to them, "You )all( know what you have done,
and now I have given birth to a child. So, it is your child O
so-and-so!" naming whoever she liked, and her child would be
attributed to him and he could not deny him.
4-The fourth type of marriage was that many people would enter upon a
woman and she would never refuse anyone who came to her. Those were
the prostitutes who used to fix banners at their doors as a sign
]that they are prostitutes[, and he who would wish, could have sexual
intercourse with them. If anyone of them got pregnant and delivered a
child, then all those men would be gathered for her and they would
call the Qaa'if )some person skilled in recognizing the likeness of a
child to his father( to them and would let the child be attributed to
the man )whom they recognized as his father( and she would let him
adhere to him and be called his son. The man would not refuse all
that.
But when Muhammadwas sent with the truth, he abolished all the types
of marriages observed in Jaahiliyyah except the type of marriage the
people recognize today ]i.e. the Islamic marriage that fulfils all the
conditions and pillars of marriage[."
Allaah Knows best.

Fathwa, - Covering for Muslim women

Question
What is the reason Muslim ladies need to cover the body and hair?
Answer
Praise be to Allah, the Lord of the Worlds; and blessings and peace be
upon our Prophet Muhammad and upon all his Family and Companions.
No doubt, wearing Hijab )covering all the body of a woman( and
dressing modestly bring many benefits first of all to the woman
herself and then to the whole community in general. These benefits
include the following: Immorality of women as well as their going
outside without covering their whole bodies cause much harm and bring
many ill effects. Allah commands women to cover themselves from the
gaze of men and forbids them to wear revealing dress.
Allah is addressing Muslim women in the Qur'an as they exclusionary
listen to ot and act accordingly. Allah Says )interpretation of
meaning(: }O Prophet! Tell your wives and your daughters and the women
of the believers to draw their cloaks )veils( all over their bodies
)i.e.screen themselves completely except the eyes or one eye to see
the way(. That will be better, that they should be known )as free
respectable women( so as not to be annoyed. And Allâh is Ever
Oft­Forgiving, Most Merciful.{]33: 59[. And He also Says: }And stay in
your houses, and do not display yourselves like that of the times of
ignorance, and perform As-Salât )Iqamât­as­Salât(, and give Zakât and
obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs
)evil deeds and sins.( from you, O members of the family )of the
Prophet SAW(, and to purify you with a thorough purification.{ ]33:
33[.
Allah knows best.

Fathwa, - Women giving alms

Question
What is the meaning of the Prophet ordering that women should give
alms in the Hadith where he saw most of the occupants of Hell-fire
were women?
Answer
Praise be to Allah, the Lord of the Worlds; and blessings and peace be
upon our Prophet Muhammad and upon all his Family and Companions.
Once Allah's Apostle went out to the Musalla )to offer the prayer(
'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said,
"O women! Give alms, as I have seen that the majority of the dwellers
of Hell-fire were you )women(." They asked, "Why is it so, O Allah's
Apostle?" He replied, "You curse frequently and are ungrateful to your
husbands. I have not seen anyone more deficient in intelligence and
religion than you. A cautious sensible man could be led astray by some
of you." The women asked, "O Allah's Apostle! What is deficient in our
intelligence and religion?" He said, "Is not the evidence of two women
equal to the witness of one man?" They replied in the affirmative. He
said, "This is the deficiency in her intelligence. Isn't it true that
a woman can neither pray nor fast during her menses?" The women
replied in the affirmative. He said, "This is the deficiency in her
religion."
So, when the Prophet saw that women outnumbered men in Hell, he told
them the reason for this and advised them of how to avoid being thrown
in Hell-Fire.
The Prophet also said: "A person who calls people towards doing good
deeds will get the same reward as those who follow him and do good,
and nothing will be diminished from the requital of the latter.
Similarly those, who call the people towards vice will have the same
punishment as those who follow them without any diminution in the
punishment of the perpetrators")Muslim(.
As for the way of safety, Allah describes it as: "Verily, the good
deeds remove the evil deeds )i.e. small )sins(." ]11:114[.
So, Allah ordered women to spend on good to expiate for all the bad
that they do.
In another narration of the same Hadith the Prophet added: "And repent
to Allah".
This Hadith is yet another evidence that the Prophet cares very much
about his Ummah; he has not left any form of good without directing us
to it and he has not left any form of bad without clarifying it to us
and warned us of it.
Allah knows best.