Prayer, - Dought & clear, - * Why is the Prophet’s grave in his mosque even though it is forbidden to take graves as places of worship?

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The hadeeth says, “May Allaah curse the Jews, for they have taken the graves of their Prophets as places of worship”. So how come the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque in Madeenah?.
Praise be to Allaah.
The scholars have discussed this issue, in the past and more recently, and they refuted those who quote the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque as evidence that it is permissible to take graves as places of worship, or to include graves in mosques. We will quote the fatwas of some of our prominent scholars, which discuss in detail the matter raised in the question.
1 – Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque. The answer to that is that the Sahaabah (may Allaah be pleased with them) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (peace and blessings of Allaah be upon him) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.
It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.
2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.
He replied:
Praying in a mosque in which there is a grave falls into two categories:
(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.
(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).
As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade praying in the direction of graves.
With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and blessings of Allaah be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.
Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.
It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.
The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292
And Allaah knows best.

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Prayer, - Dought & clear, - * Rulingsand issues about praying on a chair

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During Taraweeh prayer, some worshippers need to sit on a chair. We know that the rear legs of the chair should be placed in line with the row if the person is going sit throughout the prayer, but my question is: how should it be lined up in the following cases:
1- When the person sit on the chair during the standing only
2- When he sits on the chair during bowing, prostration or the tashahhud
3- When he sits on the chair during various parts of the prayer?.
Praise be to Allaah.
Firstly:
Standing, bowing and prostrating are pillars or essential parts of the prayer. Whoever can do them, it is obligatory for him to do them in the manner prescribed in sharee’ah. Whoever is not able to do them because of sickness or old age, it is Sunnah for him to sit on the ground or on a chair.
Allaah says (interpretation of the meaning):
“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)]”
[al-Baqarah 2:238]
It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: I had haemorrhoids so I asked the Prophet (peace and blessings of Allaah be upon him) about praying. He said: “Pray standing up; if you cannot, then pray sitting down; and if you cannot, then pray (lying) on your side.” Narrated by al-Bukhaari, 1066.
Ibn Qudaamah al-Maqdisi said:
The scholars are unanimously agreed that if a person cannot stand then he may pray sitting down.Al-Mughni, 1/443
Al-Nawawi said:
The ummah is unanimously agreed that whoever is unable to stand during the obligatory prayer may pray sitting, and he does not have to repeat it. Our companions said: his reward will not be less than the reward for praying standing, because he is excused. It is proven inSaheeh al-Bukhaarithat the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a person is sick or travelling, the same reward will be written for him with regard to what he used to do when he was not travelling and was healthy.”
Al-Majmoo’, 4/226
Al-Shawkaani said:
The hadeeth of ‘Imraan indicates that it is permissible for one who has an excuse and cannot stand to pray sitting, and for one who has an excuse and cannot pray sitting to pray lying on his side.
Nayl al-Awtaar, 3/243
Shaykh al-Islam Ibn Taymiyah said:
The Muslims are agreed that if a worshipper is unable to do some of the obligatory duties of prayer, such as standing, reciting, bowing, prostrating, covering the ‘awrah, facing the qiblah etc, then what he is unable to do is waived for him. End quote fromMajmoo’ al-Fataawa, 8/437
Based on that, if a person offers an obligatory prayer sitting when he is able to stand, his prayer is invalid.
Secondly:
It should be noted that if a person is exempted from standing, his excuse does not make it permissible for him to sit on the chair to bow and prostrate.
If he is exempted from bowing and prostrating in the proper manner, that excuse does not make it permissible for him not to stand and to sit on the chair instead.
The basic principle with regard to the obligatory duties of prayer is that whatever the worshipper can do, he is obliged to do it, and whatever he is unable to do, is waived for him.
Whoever is unable to stand, it is permissible for him to sit on a chair during the standing, and he should bow and prostrate in the proper manner. If he is able to stand but it is difficult for him to bow and prostrate, he should pray standing, then sit on the chair when bowing and prostrating, and he should bend lower for the prostration than for the bowing.
See also question no. 9307and 36738.
Ibn Qudaamah al-Maqdisi said:
If a person is able to stand but he cannot bow or prostrate, the standing is not waived for him; he should pray standing and tilt his head for the bowing, then sit down and tilt his head for the prostration. This is the view of al-Shaafa’i…
Because Allaah says (interpretation of the meaning): “And stand before Allaah with obedience” [al-Baqarah 2:238], and the Prophet (peace and blessings of Allaah be upon him) said: “Pray standing.” And because standing is one of the pillars (essential parts of prayer) for the one who is able to do it, so he must do it, like the recitation. Being unable to do other things does not mean that this is waived, as is also the case if he is unable to recite. End quote from al-Mughni, 1/44.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
The one who prays sitting on the ground or on a chair must make his prostration lower than his bowing. The Sunnah is for him to put his hands on his knees when bowing, and when prostrating the Sunnah is to put them on the ground if possible; if he cannot do that then he should put them on his knees, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the two hands, the two knees, and the edges of the two feet (i.e., the toes).”
If a person is unable to do that and prays on a chair, there is nothing wrong with that, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabaun 64:16]
and the Prophet (peace and blessings of Allaah be upon him) said: “If I tell you to do a thing, then do as much of it as you can.” Saheeh – agreed upon.
Fataawa Ibn Baaz, 12/245, 246.
Thirdly:
With regard to the placement of the chair in the row, the scholars (may Allaah have mercy on them) stated that the one who prays sitting down should have his posterior in line with the row when he is sitting, so he should not be in front of the row or behind it at that point, because that is the place in which the body settles.
See Asnaa al-Mataalib, 1/222; Tuhfat al-Muhtaaj, 2/157; Sharh Muntaha al-Iraadaat, 1/279.
It says in al-Mawsoo’ah al-Fiqhiyyah (6/21):
In order for a person’s following the imam to be valid, he should not stand in front of the imam according to the majority of fuqaha’ (Hanafis, Shaafaa’is and Hanbalis).
How do we know whether he is in front of the imam or not, it is judged by where the heels are. If they are standing level at the heel and the toes of the one who is praying behind the imam turn out to be in front because he has longer feet, that does not matter. With regard to those who are sitting, it is judged by where the posterior is. And with regard to those who are praying on their sides, it is judged by their sides.
If the worshipper is going to pray on the chair from the beginning of the prayer until the end, then he should make the place where he will sit level with the row.
If he is going to pray standing, but he will sit on the chair when he bows and prostrates, we asked Shaykh ‘Abd al-Rahmaan al-Barraak about that, and he said that what matters here is the standing position, so he should be level with the row when standing.
Based on this, the chair will be behind the row, so it should be placed in such a manner that it will not disturb worshippers in the row behind.
And Allaah knows best.

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For children, - Restore Faith in Humanity: The Professor

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As usual life was hectic for me. Every day, I had to leave in a hurry to reach my office on time by 9:00 am. It was already 8:00 am; I just woke up from my slumber. In a hurry I got freshen up and dressed, ready to leave for office by 20 minutes without having my breakfast. It was a common routine for me; life was full of fixed schedule just like a pendulum moving to and fro.
I stood near the road, waved towards a passing auto, no luck. After 5minutes an auto stood by and I saw a young driver with a black t-shirt and blue denim, quite unusual for an auto driver. Without wasting my time in bargaining I boarded the auto. Another passenger was already seated, a woman in her mid-forties with little make ups, marks of talc near her neck, big rounded spectacles with a hand bag with few books. I guessed she was a professor from the imprint on her bag "Bangalore University."
After 5 minutes, the auto stopped and a woman came to seat near "The professor." Within an instant, the professor strongly opposed to the driver that woman cannot seat near her, or go in the auto.
The lady seemed like a daily laborer, with stains of dirt and dust across her sari, she looked feeble but her hand full of scratches and stiffness proved her strenuous works for a living. She had some masonry tools, dusty and old.
I was left aback when "The professor" said she cannot sit with her.
She can't sit in the auto. "This is my vehicle, I decide who will go or not" said the angry driver.
I will pay the full fare, replied the professor lady.
My anger was nearly out of control. Suddenly I spoke with a burst. "What the hell are you, Human or devil? Being a teacher is this what you teach your children? You think you are civilized? I think you are the most uncivilized one. You call yourself educated, but what is the use of the education. I think you are an uneducated fool."
The professor lady got angry and said to the driver, "I will pay the full fare, just leave this guy here."
The driver was equally angry: "Just get down; I don't need your bloody money. You are a curse to humanity."
With a few angry murmurs, the so called professor of a college with no such thing called humanity in her for a fellow woman, got down angrily.
The laborer lady got up and put her things at the back of the auto and sat down.
Unaware of the pace of time, I was fighting for a person's rights, fundamental rights. I was satisfied, even though it was already late.
I was just getting down from the auto paying my fare, when I heard a low voice saying "Thank You."
You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.

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Discover Islam, - * Islam and essential needs

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Islam came to complete the previous Divine religions and faith on earth. In fact, the Prophet sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( completed the missions of the previous Prophets, may Allaah exalt their mention. Allaah’s Messenger, sallallaahu ‘alayhi wa sallam, said:“My example, and the example of the prophets, who preceded me, is like that of a person who built a beautiful house. The house was perfect, magnificent and great except for a place of a single brick )in one corner(. People, who visited )or saw( that house admired it but always wondered, why did not the owner complete that missing single brick?’ I am that )missing( brick. I am the final Prophet )for mankind on the earth(.”]Al-Bukhaari, Hadeeth No.3341 and at-Tirmithi, Hadeeth No.2862[
Islam diligently acts to provide the basic needs of man on earth, like the previous Divine religions and works hard to secure his rights.
Let us read together the following verse of the Glorious Quran )which means(:“Fight in the cause of Allaah those who fight you, but do not transgress limits; for Allaah loves not transgressors.”]Quran 2:190[
Allaah, the Exalted and Sublime, has made Jihaad )fighting and struggling for His cause(, a rewardable act that Muslims believe in and practice. In fact, Jihaad is looked upon as the “hump” of the camel, the highest most important point on the body of the camel, and a Muslim should regard it similarly. Struggle for the sole cause of Allaah Almighty must be cherished by the sincere believing Muslims in this life. It should be treated with reverence and taken seriously, with a mature understanding of its objectives. Jihaad is not an innovation in Islam. In fact, Jihaad is an accepted, well-established, and known practice in the previous faiths and nations as well.
Jihaad was established earlier, Allaah knows best, because of the fact that there have been conflicts and differences among people all over the earth. Moreover, good and evil have always co-existed in societies all over the world throughout history. Therefore, Jihaad was founded and defined in order to stop tyranny and remove tyrant rulers, who deviate from Allaah’s Path and the code of life that He laid down for man to follow. Jihaad is also laid down, Allaah knows best, in order to stop people from worshipping other people and false deities, and introduces them to the reality of the worship of Allaah alone, Who has no son, partners or associates.
Jihaad is also laid down for man on earth to remove all injustices committed by man and introduce the world to the mercy, justice, peace and tranquility of Islam as a way of life. Moreover, Jihaad is laid down, in principle, to protect the call to Islam and help spreading it all over the world. It is for the interest of humankind on earth and not for the interest of Arabs or Muslims, as Islam has no geographic borders.
The final word underlying Jihaad is for the people to either accept or reject Islam as a way of life. Islam has a message for the entire humanity. Islam has the most comprehensive code of morals and ethics for people in every walk of life. Islam laid down the principles of justice, fairness, equality, freedom, prosperity, success and truthfulness for man on earth. Jihaad has not been laid down to force people against their will to join Islam; rather it is a tool and mechanism to help spread the religion of monotheism, justice and equality to the entire world. After the various peoples receive the message, it is up to them to accept Islam as a way of life or choose otherwise.
In any event, the essential purpose of Jihaad is to carry the Message of Islam to people and introduce it to them. Almighty Allaah states in the Glorious Quran )what means(:“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Evil and believes in Allaah has grasped the most trustworthy hand-hold, that never breaks. And, Allaah hears and knows all things.”]Quran 2: 256[
The directive principle cementing relationships between government and people is based on peace. Yet, Allaah Almighty laid down the foundations of Jihaad in Islam for a special reason and purpose. There is a major difference between the terms“Jihaad”and“War”.Jihaad, as interpreted and understood in Islam, is not a“Holy War”as described in the Western media; rather, it is an honorable ‘struggle’ against the enemies of Allaah Almighty who reject His Word and faith in Him and His religion of Islam.“War”on the other hand, is a drive for personal interests and ownership of lands, natural resources for political or economic reasons. Islam ordered for Jihaad in the three situations as follows:
1- Defense of life, property and national boundaries
This concept is based on the verse of the Glorious Quran )which means(:“Fight in the cause of Allaah those who fight you, but do not transgress limits; for Allaah loves not transgressors.”]Quran 2: 190[
2- Removing oppression and preserving the just rights of the oppressed people. This concept is based on the verse of the Glorious Quran, )which means(:“And why should you not fight in the cause of Allaah and of those who, being weak, are ill-treated people )and oppressed(? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect; and raise for us from You one who will help!’”]Quran 4:75[
3-Defence of Faith and Religion
A fighter must purify his intention to please Allaah Almighty alone and he must have a sound understanding that he is not participating in this Jihaad for any unfair reasons. The fighters must realize that they are taking part in such a Jihaad in order to spread the Word of Allaah Almighty. This concept is based on the verse of the Glorious Quran, )which means(:“And fight them on until there is no more tumult or oppression, and there prevails justice and faith in Allaah altogether and everywhere; but if they cease, verily Allaah does see all that they do.”]Quran 8:39[
Moreover, if the enemies of Islam cease their fire and resort to stop the war, accepting to make peace with the Islamic Jihaad government, the Muslim fighters must, as well, cease their fires and stop all Jihaad activities. In fact, it becomes unlawful for Muslims to continue to fight in Jihaad against the troops of the other side, if the confronted party cease their fire and ask for peace. This concept is based on the verse of the Glorious Quran, )which means(:“Therefore if they withdraw from you but fight you not, and )instead( send you )guarantees of( peace, then Allaah has left no way for you )to war against them(.”]Quran 4:90[
Furthermore, all other types of wars that aim at land expansion, colonial interests and revenge that result in wide-scale destruction, are totally prohibited according to Islam. Although Islam permitted fighting against enemies for necessary reasons, it has laid articulate rules of conduct while waging wars against the enemies of Islam. Islam does not allow fighters to kill anybody: it is permissible to attack only combatants and supporting forces on the other side. Islam does not permit, accept or condone the killing of elderly people, children, women, sick people under medical treatment, medical staff workers and monks who have secluded themselves for worship of Allaah Almighty.
Islam prohibits killing a wounded man in a battle and forbids mutilating the bodies and organs of the deceased enemy fighters. Islam also forbids the killing of cattle or any type of animals of the enemies, destroying the houses of innocent people, polluting the potable waters, rivers, lakes, springs and wells of water of the fighting enemies. Moreover, Islam prohibits chasing people who flee the battlefield. This concept is based on a verse of the Glorious Quran )which means(:“But seek, with the )wealth( which Allaah has bestowed on you, the Home of the Hereafter, nor forget your portion in this World: but do you good, as Allaah has been good to you, and seek not )occasions for( mischief in the land: for Allaah loves not those who do mischief.”]Quran 28:77[

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Discover Islam, - * Islam and essential needs

* Islam and essential needs

Discover Islam, - * What is the purpose of life

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All praise be to Allaah and may Allaah exalt the mention of His messenger, Muhammad.
The information which I wish to share with you may seem a bit extensive, but when you consider the capacity of the human brain and the capacity that it can store, I am sure that a few pages in tonight's talk will not overburden you.
I am honored to have this opportunity and I would like to begin by saying that all of you have an equal responsibility. That responsibility is to listen with an open heart and an open mind. In a world filled with prejudice and cultural conditioning, it is very hard to be able to find people to take a moment to think about life objectively and try to arrive at the truth about this world and the real purpose of our lives.
Unfortunately, when you ask most people the question: "What is the purpose of life?" )such a fundamental and important question(, they will not tell you what they have concluded through observation or analytical reasoning. Rather, in most cases, they will simply tell you what someone else said, or they will tell you what is "commonly presumed" by others, i.e., What my father said purpose of life is, what the minister of my church said the purpose of life is, what my teacher in school said, what my friend said, etc. If I ask anyone about the purpose of eating or why do we eat, everyone will say ]in one word or another[ that it is for nutritional purposes, because nutrition sustains life. If I ask anyone why they work, they will say because it's a necessity in order to support themselves and to provide for the needs of their families. If I ask anyone why they sleep, why they wash, why they dress, etc., they will answer with appropriate answers, for these are common necessities for all human beings. We can follow this line of questioning with a hundred questions and receive the same or similar answers from anyone in any language from any place in the world. Then I ask you the question: Why, when we ask the question, "What is the goal and purpose of life?" that we get many different answers? It is because people are confused; they don't really know. They are stumbling in the dark, and rather than say, "I don't know"; they just offer any answer they have been programmed to give. Think about it. Is our purpose in this world simply to eat, sleep, dress, work, acquire some material things and enjoy ourselves? Is this our purpose? Why are we born? What is the object of our existence? What is the wisdom behind the creation of man and this tremendous universe?
Think about those questions. Some people argue that there is no proof of any diving origin; no proof that there is a god and there is no proof that this universe has come about through any divine purpose. There are people who argue this way, and they say that perhaps this world came about by chance. A big bang, and this great world ]with all its orchestration[ just came together. They argue that life doesn't have any definite purpose, and that there is nothing that can prove ]either through logic or science[ that there is a god, or a purpose or any divine reason behind this world.
Here I would like to mention a few verses from the Noble Quran that address this subject. We seek the protection of Allaah from every evil thing. Allaah mentions to us in the Noble Quran )what means(:"And to Allaah belongs the dominion of the heavens and the earth, and Allaah is over all things competent. Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allaah while standing or sitting or ]lying[ on their sides and give thought to the creation of the heavens and the earth, ]saying[, "Our Lord, You did not create this aimlessly; exalted are You ]above such a thing[; then protect us from the punishment of the Fire.."]Quran 3: 189-191[
Now here in these verses, Allaah draws our attention to the creation of the heavens and earth, the alternation of the night and the day, the creation of the universe. He calls our attention to their creation and their precision, and mentions those who contemplate the wonders of creation and realize that this was not created for any foolish purpose, ]that Allaah is exalted above doing such a thing[ and they seek refuge with Allaah from the punishment of Hell. Truly, when you see the design of all that Allaah created, you realize it is very powerful and very precise. Something very powerful and very precise; something beyond your own calculation and imagination, cannot be foolish. It cannot be just "thrown together".
There are many examples of things that happen by chance. Let me offer one situation. If you took ten colored marbles, then numbered them one to ten and you put them inside a bag. Next, you shook that bag to mix them up. Then, closing your eyes and reaching into the bag, you tried to pull out the marbles in order-1 to 10. What is the chance of pulling out the marbles in order? Do you know what the chances are? It is twenty six million to one )26,000,000 to 1(. And this is something within our ability to do. So now I ask you, what is the chance that the heavens and the earth just came together as they are ]with the exact precision and orchestration in their existence[?
My dear respected brothers and sisters, we have to ask ourselves a further question. When you see a bridge, a building or an automobile, you automatically consider the person or company that constructed it. When you see a large ship, an airplane, a rocket, a satellite; you also think about how incredible it is. ]You know by its design who the maker is.[ When you see a super international airport, nuclear plant or an orbiting space station you have to be thoroughly impressed with the engineering dynamics that are involved. Yet, these are just things that are manufactured by human beings. So what about the human body with its massive and intricate control systems? Think about it. Think about the brain: how it thinks, functions, analyzes, retrieves and stores information, as well as distinguishes and categorizes information in a millionth of a second, all of this constantly. Think about the brain for a moment. )And don't forget the fact that you are using your brain to consider itself!( This is the brain that made the automobile, the rocket ships, the boats, and so on. Think about the brain and who made that! Think about the heart. Think about how it pumps continuously for sixty or seventy years ]taking in and discharging blood throughout the body[ maintaining steady precision throughout the life of the person. Think about the kidneys and the liver and the various functions they perform. The purifying instruments of the body that perform hundreds of chemical analyses simultaneously and also control the level of toxicity in the content of the body. All of these are done automatically. Think about your eyes, the human cameras, that adjust, focus, interpret, evaluate, and discern color automatically, naturally receiving and adjusting to light and distance. Think about it-Who created them? Who has mastered their design and function? Who plans and regulates their function? Human beings do this? No, of course not. What about this universe? Think about this. This earth is one planet in our solar system, and our solar system is one ]of possible many[ solar systems. Our galaxy, The Milky Way, is one of the galaxies. There are one hundred million galaxies in the universe. They are all in order and they are all precise. They are not colliding with each other. They are not conflicting with on another. They are swimming along in an orbit that has been set for them. Did human beings set that into motion and are human beings maintaining that precision? No, of course not. Think about the oceans, the fish, the insects, the birds, the plants, bacteria, and chemical elements that have not yet been discovered and cannot be detected even with the most sophisticated instruments. Yet each of them has a law that they follow. Did all of this synchronization, balance, harmony, variation, design, maintenance, operation and infinite numeration happen all by chance? Do these things function perfectly and perpetually also by chance? No, of course not. That would be totally illogical and foolish. In the least, it indicates that however it came to exist-it exists beyond the realm of human capability. We will all agree to that. The Being, The Almighty Power, God, The Creator who has the knowledge to design and proportion crated all of this and is responsible for maintaining it. HE is the only one that deserves praise and gratitude.
If I were to give each one of you one hundred dollars for no reason, you would at least say thank you. What about your eyes, your kidneys, your brain, your children, and your life: Who gave you all of that? Is He not worthy of praise and thanks? Is He not worthy of your worship and recognition?
My brothers and sisters, in a nutshell, this is the goal and purpose of this life. Allaah Says to us in the Noble Quran )what means(:"And I did not create the jinn and mankind except to worship Me." ]Quran 51: 56[ This is what he Almighty said. Our purpose in this life is to recognize The Creator, to be grateful to Him, to worship Him, to surrender ourselves to Him and to obey the laws that He has determined for us. It means worship is our purpose in life. Whatever we do in the course of that worship, ]i.e., the eating, the sleeping, the dressing, the working, the enjoying,[ between birth and death is consequential and subject to His orders. But the main reason for our creation is worship. I don't think anyone who is analytical or scientific will have much of an argument with that purpose. They may have some other reason with themselves-but that is something they have to deal with between themselves and Almighty God.

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Prayer, - Dought & clear, - * Ruling on a woman performing theadhaan

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What is the ruling on a woman performing the adhaan for men?.
Praise be to Allaah.
For fourteen hundred years the custom among the Muslims has been that the adhaan has not been performed by anyone except men. This alone should be sufficient evidence that women are not allowed to perform the adhaan for men. Going against this is going against the way of the believers. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
The matter would be too clear to need any evidence or argument, were it not for the fact that there are people whose eyes have been sealed by Allaah and who are arguing about matters that should be regarded as firmly-established aspects of this religion.
The evidence for that from the Sunnah is as follows:
1 – al-Bukhaari (604) and Muslim (377) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Muslims came to Madeenah, they used to gather and wait for the prayer, and there was no call for the prayer. One day they spoke about that and some of them said, “Let us use a bell like the bell of the Christians.” Others said, “No, let us use a horn like the horn of the Jews.” ‘Umar said, “Why don’t you send a man to give the call to prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O Bilaal, get up and call the people to prayer.”
This hadeeth indicates that the decision of the Sahaabah was that no one should give the call to prayer except men, and there is no room for women to do that, because ‘Umar said, “Why don’t you send a man to give the call to prayer?”
2 – al-Bukhaari (684) and Muslim (421) narrated from Sahl ibn Sa’d al-Saa’idi (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever notices anything amiss during the prayer, let him say tasbeeh, for if he does so it will be noticed; and clapping is only for women.”
al-Haafiz said:
It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah. End quote.
If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voices in the presence of men, then how can it be allowed for a woman to give the adhaan?
The scholars are agreed that it is not prescribed for women to give the adhaan for men. There follow some of their comments on this topic:
It says inBadaa’i’ al-Sanaa’i’(1/411) (Hanafi):
It is not allowed for a woman to give the adhaan, according to all the reports.
It says inMawaahib al-Jaleel(2/87) (Maaliki):
The adhaan of a woman is not valid. End quote.
Al-Shaafa’i said inal-Umm(1/84):
A woman should not give the call to prayer, and if she gives the adhaan for men, her adhaan is not valid (and they should repeat it). End quote.
It says inal-Insaaf(1/395) (Hanbali):
The adhaan of a woman is not valid.

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Prayer, - Dought & clear, - * Saying a du’aa ‘from the Qur’aan when prostrating

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I am new to Islam and I have learned that it is not allowed to recite the quran while in prostration. But that is that best time to make du'a as one is nearest to his Creator. My question is what about the du'a's that we have that are from the Quraan. Are we allowed to make du'a with them in prostration? Or is that considered reciting?.
Praise be to Allaah.
Firstly:
The Messenger (peace and blessings of Allaah be upon him) forbade reciting Qur’aan when bowing and prostrating.
Muslim (479) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have been forbidden to recite the Qur’aan when bowing or prostrating. As for bowing, glorify your Lord therein, and as for prostrating, strive in du’aa’, for it is deserving of a response (from your Lord).”
Muslim (480) narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade me to recite Qur’aan when bowing and prostrating.
The scholars are agreed that it is makrooh to recite Qur’aan when bowing or prostrating.
Seeal-Majmoo’, 3/411;al-Mughni, 2/181
The wisdom behind that is:
It was said that the best pillar of prayer is standing and the best of dhikr is reciting Qur’aan, so the best has been put with the best, and it is not allowed to put it with anything else, lest anyone think that it is equal to other kinds of dhikr.‘Awn al-Ma’bood.
It was said that it is because the Qur’aan is the noblest of speech, because it is the Word of Allaah, and the position of bowing and prostration is one of humility and submission on the part of the worshipper, so it is more appropriate not to recite the Word of Allaah in these two positions.Majmoo’al-Fataawa, 5/338
Secondly:
If a person recites a du’aa’ that is mentioned in the Qur’aan when prostrating, such as the words (interpretation of the meaning):“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire” [al-Baqarah 2:201], there is nothing wrong with that, if the intention is to say du’aa’ and not to recite Qur’aan, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.” Narrated by al-Bukhaari, 1; Muslim, 1907.
Al-Zarkashi said: It is makrooh when it is intended as recitation of Qur’aan, but if it is intended as du’aa’ and praise, then it is like someone who did Qunoot by reciting a verse. End quote.
Doing Qunoot by reciting a verse from the Qur’aan is permissible and is not makrooh.
Tuhfat al-Muhtaaj, 2/61
Al-Nawawi said inal-Adhkaar(p. 59)
If a person does Qunoot by reciting a verse which includes a du’aa’, then he has done Qunoot, but it is better to say the du’aa’ as narrated in the Sunnah. End quote.
This applies if he intends to say du’aa’ when he recites the verse.
Seeal-Futoohaat al-Rabbaaniyyah Sharh al-Adhkaar al-Nawawiyyahby Ibn ‘Allaan, 2/308
The scholars of the Standing Committee were asked: We know that it is not permissible to recite Qur’aan when prostrating, but there are some verses which include du’aa’s, such as the words,“Our Lord! Let not our hearts deviate (from the truth) after You have guided us” [Aal ‘Imraan 3:8]. What is the ruling on saying such du’aa’s that are mentioned in the Qur’aan, when prostrating?
They replied: There is nothing wrong with that if it is done as a du’aa’ and not as recitation of Qur’aan.

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Prayer, - Dought & clear, - * The difference between a Jewish or Christian wife and a wife who does not pray

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I read a fatwa which you issued to a Muslim man whose Muslim wife does not pray, and you told him that he had to divorce her. I know that it is permissible for a Muslim man to have a Jewish or Christian wife, and Jewish and Christian women do not pray. Is there some mistake?.
Praise be to Allaah.
There is no mistake in the fatwa referred to. Rather the mistake comes from the questioner wanting to regard as equal a woman who is supposedly Muslim but does not pray and a woman who is Jewish or Christian, on the basis that neither of them prays.
This regarding them as equal is not valid, because there is a difference between them, which is that not praying is major kufr and apostasy that puts a person beyond the pale of Islam. This has been explained in many answers on this site, such as the answers to questions no. 9400and 5208.
Based on this, the woman who does not pray is a kaafir and an apostate from Islam.
The ruling on one who has apostatized from Islam is more severe than the ruling on a Jew or Christian.
Shaykh al-Islam Ibn Taymiyah said:
The apostate is worse than a kaafir in many ways. End quote.
Majmoo’ al-Fataawa, 2/193
Hence meat slaughtered by an apostate cannot be eaten, whereas meat slaughtered by a Jew or Christian may be eaten. It is not permissible for a Muslim to marry an apostate woman, and if his wife apostatizes, the marriage contract becomes null and void, but it is permissible for a Muslim to marry a Jewish or Christian woman.
The crux of the matter is the ruling that one who does not pray is a kaafir. Those who are of this view forbade marriage to a woman who does not pray, and said that it is obligatory to leave a woman if she stops praying. This is the view of Imam Ahmad (may Allaah have mercy on him) and was stated in fatwas by a number of scholars, such as Shaykh Ibn Baaz (may Allaah have mercy on him), Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) and Shaykh Saalih al-Fawzaan (may Allaah preserve him). Our fatwa on this issue and similar issues is based on their fatwas.
Similarly, if a woman does something that implies kufr, such as vilifying Allaah, may He be exalted, or vilifying His Messenger (peace and blessings of Allaah be upon him), and she persists in her kufr and does not repent, then it is not permissible for her to remain the wife of a Muslim. The same applies if a husband is ruled to be an apostate, then he and his wife must be separated.
And Allaah knows best.

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For children, - Humanity Story: Pledge Allegiance to Humanity

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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.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She did not know that if the menstruating woman becomes pure before Fajr shehas to pray Maghrib and ‘Isha’

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I read recently that a woman must pray the previous prayer to the time of when her period stopped, or join two prayers. I did not know this before and I am 38 years old now.
Praise be to Allaah.
If a menstruating woman becomes pure after the time for ‘Isha’ begins, then she has to pray ‘Isha’ because she was pure during that time. She also has to pray Maghrib because it may be joined to ‘Isha’ if there is an excuse.
Similarly, if she becomes pure after the time for ‘Asr begins, she has to pray Zuhr and ‘Asr. This is what was stated in fatwas by some of the companions of the Prophet (peace and blessings of Allaah be upon him), and it is the view of the majority of scholars.
But if she becomes pure after the time for Fajr, Zuhr or Maghrib begins, she only has to offer one prayer, namely the prayer at the time of which she became pure (Fajr or Zuhr or Maghrib), because these prayers cannot be joined to anything that comes before them.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/238): If the menstruating woman becomes pure before the sun sets, she should pray Zuhr then ‘Asr.
If she becomes pure before dawn breaks, she should pray Maghrib and ‘Isha’. This opinion was narrated from ‘Abd al-Rahmaan ibn ‘Awf, Ibn ‘Abbaas, Tawoos, Mujaahid, al-Nakha’i, al-Zuhri, Rabee’ah, Maalik, al-Layth, al-Shaafa’i, Ishaaq and Abu Thawr. Imam Ahmad said: Most of the Taabi’een were of this view, except al-Hasan who said that she only has to offer the prayer at the time of which she became pure. This was the view of al-Thawri and ashaab al-ra’y.
Ibn al-Mundhir narrated that ‘Abd al-Rahmaan ibn ‘Awf and ‘Abd-Allaah ibn ‘Abbaas thought that the menstruating woman who becomes pure one-rak’ah before dawn should pray Maghrib and ‘Isha’, and if she becomes pure before the sun sets, she should pray Zuhr and ‘Asr together.
Because the time for the second prayer is the time for the first at the time when the excuse is applicable, so when the one who had an excuse no longer has an excuse, then he must offer the obligatory prayer, and he must offer the obligatory prayer for the second prayer too.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the view that she only has to offer the prayer the time of which she caught up with, and she does not have to join to it the prayer that came before it.
In order to be on the safe side, you should follow the view of the majority of scholars and offer the two prayers together. But if a woman offers only the prayer the time of which she caught up with, we hope that there is no sin on her. If a woman did not do that in the past because she was unaware of the ruling, she does not have to do anything, because of the general meaning of the evidence that the one who is ignorant and the one who makes a mistake are excused, and because the issue is one where there is a difference of scholarly opinion, as stated above.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period becameirregular as a result of takingthe pill; what should she do?

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My wife had her last period just ten days after the previous period; because she forgot to take the birth control pill. The doctor advised her to take tablets that will stop her period but till now her period continues. She has been bleeding lightly for 25 days now. What should she do?.
Praise be to Allaah.
It is not possible, normally, for a period to last this long, so during this time your wife is in a state of istihaadah (non-menstrual bleeding). So she should stop praying etc for the number of days that her period usually lasts every month, and this will be her menses, then she should do ghusl and pray and fast, and it is permissible to have intercourse with her, and she is taahir (pure) even though she is bleeding.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her menses startedafter the time for Zuhr began; should she make it up when her period is over?

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If my period starts after a prayer’s time starts, Dhuhr for example, and before I pray, even though I had enough time to pray. When shall I make this prayer up? Is it when I make ghusl after my period stops even if it was Maghrib time? Or when the time of the first Dhuhr after ghusl comes? If my period stops after Isha and I make ghusl, do I have to pray Maghrib and Isha?.
Praise be to Allaah.
Firstly: if the period comes after the time for a prayer has begun, when enough time has elapsed to pray one rak’ah, then you have to make it up when you become pure (i.e., when the period ends). Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?
He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.
The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).
Secondly:
If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.
For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says inFataawa al-Lajnah al-Daa’imah(6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr.
And Allaah knows best.

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

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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.

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Welcome to Islam, - * Some misconceptions about women in Islam – II

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Divorce

The Quran says )what means(:"Divorce is twice. Then ]after that[, either keep ]her[ in an acceptable manner or release ]her[ with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep ]within[ the limits of Allaah, and then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allaah, so do not transgress them. And whoever transgresses the limits of Allaah -- it is those who are the wrongdoers ]i.e. the unjust[."]Quran 2: 229[
In Islam, the woman is not neglected after the divorce. Indeed husbands are instructed to provide housing to the divorced wife until her waiting period is completed, as in the saying of Allaah )which means(:"Lodge them )During their waiting period )referring to wives whose divorce has been pronounced( ]in a section[ of where you dwell out of your means and do not harm them in order to oppress them )so that they would be forced to leave or to ransom themselves(. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for him ]i.e. the father[ another woman."]Quran: 65:6[
Finally, although it is true that only men are allowed to pronounce divorce, yet a woman has the right to ask for a divorce, which is called ‘Khul’. In this case, she has to return the dowry given by the husband, so that he utters the divorce.
Attestations
In Islam, one male witness equals two females:The Quran says )what means(:"And get two witnesses out of your men. If there are not two men, then a man and two women such as you choose ]maybe in place of two men as the witnesses[; so that if one of the women errs, the other one will remindher..."]Quran 2:282[
Here again, many people tend to denounce Islamic principles as unjust to women. They tend to interpret this requirement as proof of men's superiority over women. Again, this assumption is not true. In fact, various psychological and biological studies conducted on the psyche and hormonal functions of women, have proved that men generally tend to react more rationally and less emotionally, than women.
In cases of crime, for example, torn bodies and pouring blood are more likely to spur an emotional reaction among women than among men. This reaction is alone capable of distorting the female's perception and/or memory.
On the other hand, men are also bound by rules concerning their testimony.For instance, they must not be parents, friends or enemies of the accused. Can we then conclude that, if it was the case for women, that male parents and friends of the accused must be considered inferior too? Of course, they are not.
Finally, one should note that there are matters where a woman is the only witness required. These are related to areas where women are the experts, for example, in issues of breast feeding, bringing up children and the question of kinship )who is her child's father(.
The Veil
How many times have you seen an educated veiled woman, working and acting normally on television ? Very, very rarely. On the other hand, how many times have you seen a veiled woman being hit by her husband, in tears or fighting and rioting along with fundamentalists?
Just think: What does a black 'Hijaab' veil evoke in your mind? Certainly not the image it is meant to evoke -- religious commitment and peaceful, deep-rooted faith. How many times have you seen a veiled young girl and said: "Haraam! Poor thing! She has not seen the world yet..." Is all this just a coincidence?
Veiled women today are either associated with alienation or fundamentalism. They are either looked upon with pity or fear. Have people ever asked the question: Where is the woman's will to surrender to God in this? Where is her choice of protecting her dearest possession, her body?
When Islam ordered women to wear the veil, it did it to privilege her, not constrain her:
The Quran says )what means(:"O Prophet! Tell your wives and your daughters and the women of the believers to draw upon them their over-garments. That is more appropriate so that they may be recognized and not molested."]Quran 33: 59[
The above verses show that Islam aims to protect women from being considered sexual objects. It instructs women to uncover their faces in front of their husband, close relatives whom she cannot marry )Mahaarim( and other women. In front of strangers, she must conceal everything but her face and hands.
Why does one need to show a semi-clad woman in a car's advertisement? Why do we not see a veiled woman? In the first case, because the advertisers are trying to sell the image of the woman with the car. Unconsciously, you buy the car wishing it will provide you with such a "babe." In the second case, the woman has refused to be treated as an object for trade and has worn the veil, a sign of dignity rather than humiliation.
Summarized from: What Does She Expect Better? By: IIPH
Islam considers marriage a basis for the Islamic family, since it develops bonds of love and caring and a secure atmosphere for the growth and progress of the human race. This, in turn, produces a sound society. This is why the Prophet, sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention( taught us in a narration, that although classified ‘weak’, has a valid and important meaning. He, sallallaahu 'alayhi wa sallam, said:"The most detestable of all lawful things in the sight of Allaah is divorce."However, this does not mean that divorce is prohibited. On the contrary, it can sometimes be the best alternative. Divorce is a right for both women and men if their problems cannot be solved. Two French legislators, Planoil and Ripert, have said: "Divorce is a mischief. However, it is a measure that cannot be avoided for the welfare of the community, because it is the only remedy for another harm which may be more dangerous, i.e. murder."
The above statement applies to cases where the husband and wife have lost their love for each other and where harmony in the marriage is over. Indeed, any other alternative will make them unhappy and will affect their children in the long run.
In these cases, Islam advises the couple to try to reconcile their differences in the presence of some immediate relatives belonging to both sides. If they are unable to do so, they are instructed to seek counseling through a third party, such as friends or other relatives. If there is still no solution, then they should seek a solution through a judge.
The judge will advise the couple to be patient and think of the children. However, if the problem remains unsolved, the family life becomes unbearable and the children are affected, then divorce becomes the only alternative, to enable them to have other spouses.
When it is inescapable, divorce is neither harmful to men nor to women. It is also definitely not unjust to women.
First, the couple must seek divorce in an amicable way. They are instructed to separate without hard feelings towards each other. They should keep a minimum of understanding that will secure the children's situation after the divorce.

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Welcome to Islam, - * Some Misconceptions about Women in Islam -I

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Islam gave women rights and privileges at a time when only barbaric manners and values dominated.
Yet, some people argue that Islam has alienated women in some domains. In fact, this belief is a misconception. People who say so,may have read about it in a magazine or seen it on TV. A quick examination of the issues judged as unjust to women will certainly correct the misunderstanding.
Man as the head of the household:
Some people believe that a woman in Islam is regarded as inferior to man since the Quran says )what means(:
"Men have one degree above women."]Quran 2: 228[
In fact, to understand this Quranic verse, you should see another one, related to the issue in question. It reveals the wisdom behind this concept.
· Polygyny might be the solution for a couple if the wife is barren, the husband wants children of his own and the option of separation does not appeal to both parties.
· If a woman is chronically ill and is unable to perform her marital duties. Polygyny may also be the solution when the couple does not want divorce.
· Polygyny is the religion's answer to cases where some men have excessive sexual needs that cannot be fulfilled by one wife. This in no way means that men should abuse this right and use it whenever they fancy a woman. It is rather a chance Islam has provided to prevent men from committing adultery. Many people who condemn polygyny cheat on their wives, calling this phenomenon a 'swift affair.' Islam, at least, has offered the second woman the option of being called 'a wife' rather than 'a mistress', especially in some countries where women remarkably outnumber men.
· Polygyny may settle the problem of an increased number of unmarried women, especially during wars.
However, polygyny has some limits and conditions to be met. Indeed, the Quran instructs the man to be fair with his wives on all levels, including treatment, money, house, etc. The only level where the man may have an uneven stance is the level of the feelings that he cannot control:
The Quran says )what means(:"You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them ]by giving her more of your time and provision[ so as to leave the other hanging ]i.e. neither divorced nor married[. And if you do justice, and do all that is right and fear Allaah by keeping away from all that is wrong, then Allaah is Ever-Forgiving and All-Merciful."]Quran 4:129[
Finally, it is worth knowing that Islam gives a woman the right to refuse polygyny for her husband by setting it as a condition during the marriage procedures. If this condition is set, then the woman is granted divorce if her husband marries another while he is still married to her.
You might ask, why could not there be polyandry )a woman having more than one husband(? The answer is simple. Islam did not allow it because Allaah is All-Aware that it will create a problem of kinship. This means that the child may not know who is actually his father )it could be anyone of the four husbands(. In addition to the psychological damage it may cause, this problem also complicates the issue of inheritance. Even birds and animals do not allow polyandry.

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Welcome to Islam, - * Hijaab is a woman's real beauty

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It often occurs to me that many of our sisters in Islam are not properly encouraged once they begin to observe the requirements of Hijaab. It may be that a sister has been obliged to wear the Hijaab without truly pondering over its superiority.
Perhaps she has reached the age of puberty and her parents have instructed her to wear it. Perhaps she has recently accepted Islam and her close companions have told her of its obligation. Alternatively, perhaps her husband has commanded her to wear Hijaab.
A sister who does not truly know the superiority of Hijaab will always remain envious of disbelieving women. Why? Because they observe these misguided disbelievers attempting to look beautiful for all to see. Hence, the Muslim woman then compares herself to that woman which causes her to feel ashamed of her own Hijaab.
Therefore, what follows is a reminder for my sisters in Islam. It is a reminder of the true status of these so-called beautiful women. It is a reminder of the excellence of the women who wear Hijaab.
Excellent Qualities of Those who Wear Hijaab:
It is well known that the Muslim woman is a creature of modesty. Allaah loves for our Muslim women to be shielded by their Hijaab. It is their outer protection from the decadence of this life. Allaah's Messenger, sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention(, said:"Allaah is modest and covering. He loves modesty and privacy."]Abu Daawood, An-Nasaa'i Al-Bayhaqi, Ahmad[.
Thus, as modesty is a quality that is loved by Allaah, our sisters must take comfort in knowing that they are modest and that they are not like those women who show themselves off to the world. Such women will not be shielded from Allaah's Wrath. Allaah's Messenger, sallallaahu 'alayhi wa sallam, said:"Any woman who takes off her clothes in other than her husband's home, has broken Allaah's shield upon her."]Abu Daawood and At-Tirmithi(
Therefore, we see that the Hijaab of the Muslim woman is indeed part of modesty. Modesty accompanies Eemaan )faith(. That is why Allaah's Messenger, sallallaahu ‘alayhi wa sallam said: "Modesty is part of Eemaan and Eemaan is inParadise." ]At-Tirmithi[. Also:"Modesty and Eemaan are companions, when one goes away the other one goes away."]Al-Haakim and others[
The Muslim women must know that the disbelieving women who beautify themselves for the world to see possess no modesty, thus, they are void of any Eemaan. Instead of looking to the latest fashion models for guidance, you must look to the wives of the Prophet, sallallaahu ‘alayhi wa sallam.
Look at the regard for modesty that our mother, 'Aa'ishah, may Allaah be pleased with her, possessed even in the presence of the deceased; she said: "I used to enter the room where the Messenger of Allaah, sallallaahu 'alayhi wa sallam, and my father )Abu Bakr(, may Allaah be pleased with him, were later buried in without having my garment on me, saying it is only my husband and my father. But when 'Umar bin al-Khattaab, may Allaah be pleased with him, was later buried in )the same place(, I did not enter the room except that I had my garment on being shy from 'Umar."
It can be quite difficult for the Muslim woman to go out wearing Hijaab in a society that mocks and torments her. Indeed, she may feel strange and out of place. However, if she knows the status of those who are mocked by the disbelievers, then she would continue to wear her Hijaab with dignity.
Allaah Says in His Book )what means(:"Verily! The criminals used to laugh at those who believed. And whenever they passed them, used to wink at one another. And when they returned to their own people, they would return jesting. When they saw them, they said: 'These have indeed gone astray!' But they )disbelievers, sinners( had not been sent as watchers over them )the believers(. But on this Day those who believe will laugh at the disbelievers. On )high( thrones, looking )at all things(. Are not the disbelievers paid )fully( for what they used to do?"
]Quran 83:29-36[
Allaah's Words should serve as a support for you my dear sister. Also, take comfort in being a stranger among these lewd and sinful women. Allaah's Messenger, sallallaahu 'alayhi wa sallam, said )what means(:"Islam began as something strange, and it would revert to its )old position( of being strange, so good news is for the strangers."]Muslim[
The Characteristics of the Exposed Women:
Instead of practicing the Hijaab )covering(, the disbelieving women expose themselves, making a dazzling display of themselves for others. Such a display is an attribute of ignorance. Allaah Says in His Book )what means(:"And stay in your houses and do not display yourselves as you used to during the times of ignorance."]Quran 33:33[
Allaah's Messenger, sallallaahu 'alayhi wa sallam, said:"The best of your women is the affectionate, the fertile, the comforting, the agreeable -- if they fear Allaah. The most evil of your women are those who expose and display themselves, and those who strut )to show off( and they are the hypocrites. Those who enter al-Jannah )theParadise( are like the red beaked crow."]Al-Bayhaqi[. The simile of the red-beaked crow is to show that those who enterParadisewill be as rare as this kind crow is rare.
We see from the above Aayah and Hadeeth that displaying oneself is indeed unlawful. Further, it is a quality of the most evil of women! Therefore, do not be envious of the disbelieving women. They only have this life to enjoy, while the believing women will haveParadise. There is nothing in your Hijaab to be ashamed of, as it is the garment of the righteous and pious female worshippers of Allaah.
In order to truly show you how evil those women who expose themselves are, let us ponder over the following statement of Allaah's Messenger, sallallaahu 'alayhi wa sallam :"Of the people of Hell there are two whom I have never seen, the one possessing whips like the tail of an ox and they flog people with them. The second one, women who would be naked in spite of their being dressed, who are seduced )to wrong paths( and seduce others. Their hair is high like the humps of the camel. These women would not enterParadise, nor will they smell its fragrance, although its fragrance can be sensed from such and such a distance."]Muslim[
These women who expose themselves are common among us today. These are women that even the Prophet, sallallaahu alayhi wa sallam, did not see! Look around you and you will see those women who are clothed but naked! Look at the hairstyles of the women who expose themselves -- are they not high like the camel's hump?
Perhaps we are the first generation since the time of Aadam, may Allaah exalt his mention, to witness such women. If one ponders over photos taken thirty to fifty years ago, one will see that the disbelieving women did not expose themselves in the manner that their offspring do today! These women are among the people of the Fire! Thus, how can you envy them?
Such lewd women will not even smell the fragrance ofParadise; so our women must avoid their path.
Another lesson from the above hadeeth is that it confirms that what the Prophet, sallallaahu ‘alayhi wa sallam, came with is indeed the truth! This is a prophecy that has come to pass in front of our very eyes. Hence, will we continue to envy these evil women, or should we be grateful to our Lord for the Hijaab, which brings modesty, which leads toParadise?
To sum up, the Muslim woman should abandon all of the ways of the exposed women, and adopt the ways of those who are modest through their love and practice of the proper Islamic Hijaab.

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