Our Children and Prayer - I

• "My son does not pray except because he fears me."
• "If I did not remind him of the prayer time, he would wait until its
due time had passed."
• "My son only prays to silence my yells. Can you imagine that he does
not even perform ablution before praying?"
Dear parent, if you are among this group, I would like to invite you,
from the depth my heart, to contemplate my words; perhaps you could
find guidance in what Ihave compiled from the opinions of experts in
the field of education and parenting to makefull use of it in laying
the optimal and best foundation in your precious child [i.e,. your
beloved son] of which you are dreaming.
Before we start:
Before we start our journey on that road and go through the details,
we should adopt the following narration as our motto in the process of
teaching our children to perform prayers; the Prophet said: ~"Command
your children to pray at the age of seven and beat them for it at the
age of ten (if they do not pray)."~~ [Al-Albaani: Saheeh]
Why the age of seven in particular?
In fact, there are several issues that are related to that specific
age. At that age, the children's mental horizons broaden and they are
willing to learn essential life skills. Moreover, seven-year-old
children are more eager to seek their parents' pleasure; since they
are full of deep admiration for their parents in this phase of their
lives. In fact, children then are willing to do whatever they are
told, to get in return simple words of praise or encouragement.
Furthermore, children at that age tend to imitate adults in their
various actions and behavior; they are rather keen to go to the mosque
and pray, unlike the eleven-year-old son and older children who
believe that implementing their father's commands is a return to the
childhood phase. Therefore, children try to keep away from
implementing their orders at the age of puberty. In fact, children at
that age believe that their rejection to their father's orders is the
utmost levelof attaining the phase of youth and being a grown-up.
Let us overcome the obstacles of teaching together.
• Failing to understand the meaning of the word "obligatory" i.e.,
when your child is informed that performing prayer is obligatory;
since such abstract words are rather hard for children to comprehend
at that age as they have simpler understanding abilities at that time.
Hence, you should resort to using intelligible and simple language;
for example, you may tell him, "Prayer is obligatory; this means that
we can not neglect it and as soon as we hearthe Athaan (call to
prayer), we should immediately perform the due prayer", and so on.
• Lack of innate readiness to pray; the child may pray when he is
asked to do so.
• Lack of commitment to perform the five daily prayers at their due
times without the supervision of parents.
• Accustoming him to perform Al-Fajr (Dawn) Prayer.
• Accustoming him to perform ablution before each prayer.
Step by step … do not hasten things.
• Purification is the key to performing prayers:
A parent or teacher should first teach the child the significance
ofprayer, and the fact that it was the last advice of the Prophet
before his death. Moreover, you should inform him that the one who
wishes to be able to talk to Allaah The Exalted, can simply pray. Dear
parent and educator, you should teach your child how to perform
ablution; you can perform ablution in front of him several times, and
then ask him to perform ablution before you so that you can correct
his mistakes.
In fact, when the child masters ablution, the father should encourage
him by offering him some sort of reward, or a piece of candy as an
encouraging gesture so as to urge him to continue. However, if he
makes a mistake in performing ablution, the father should not scold or
reprimand him, instead he should correct him nicely. In fact, numerous
Companions have adopted the same method in teaching the Taabi'oon
(Followers) how to perform ablution correctly. Thus, the virtue of
ablution would take root within the child's heart. The Prophet said:
~"If the Muslim performs ablution, his sins will get out from his
ears, eyes, handsand feet; and as he finishes (i.e. performing
ablution) and sits, he will be forgiven."~~ [Al-Albaani: Saheeh]
Hence, the child would learn that whenever he wants to purify himself
physically and psychologically, he can perform ablution.
• Teach him through representation:
A parent or a teacher should startteaching his child how to pray after
he is taught how to perform ablution. The first stage in this process
is for the father topray before his child duly while observing
Khushoo' (submission);since the first stage of learning is observation
for several times before the child gets used to performing its due
movements, ifthe child has not yet reached the age of distinction.
However, when he reaches the age of sevenyears and is able to
comprehend, he should be instructed to perform the prayer with its
pillars and acts of Sunnah. Moreover, when the child performs his
first obligatory prayer correctly, the parent should offer him a big
reward; sothat prayer would be associated with reward in his heart,
and as he grows older and reaches puberty, he would come to knowthat
the real and big reward in the Hereafter is Paradise.
Moreover, when the child reachesthe age of ten, he should be made to
perform the prayers regularly, and if he is negligent, he should be
reproved, then threatened, then rebuked and reprimanded severely, then
the father can hit his child for what he has been negligent of in
termsof performing the due acts of worship. In fact, the parent should
resort to corporal punishment only after trying all other parenting
methods of punishment.
Dear parents, let us instill love forprayer into our children at an
early age by allocating a special outfit for prayers for the girl, or
allocating a prayer mat for the boy. - - ▓███▓ Translator:->
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Dought & Clear, - Hadeeths that differentiate between the scholars and the martyrs`.

How sound is this hadeeth: "The ink of the scholar is more sacred than
the blood of the martyr"?
Praise be to Allah.
Firstly:
The hadeeths which state that the scholars are superior to the
martyrs, or that the ink of the scholar is superiorto the blood of the
martyr, were narrated from a number of the Sahaabah, but they haveweak
and flimsy, or fabricated isnaads, which we will mention here in
brief:
1.
From Abu'd-Darda' (may Allah be pleased with him):
It was narrated by Ibn 'Abd al-Barr in Jaami' Bayaan al-'Ilm (1/150).
His isnaad includes Ismaa'eel ibn Abi Ziyaad,of whom Ibn Hibbaan said:
He is a charlatan. Hence al-'Iraqi classed it as da'eef in Takhreej
al-Ihya', p. 5
2.
From 'Abdullah ibn 'Amr ibn al-'Aas (may Allah be pleased with him).
It was narrated by Abu Na'eem in Akhbaar Asbahaan (1718) and
ad-Daylami in Musnad al-Firdaws. Its isnaad also includes Ismaa'eel
ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah
(1/81) via another isnaad. He said: This is not saheeh. Ahmad ibn
Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate anything
from 'Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said:He narrates
fabricated reports from trustworthynarrators.
End quote.
3.
From Ibn 'Umar (may Allah be pleased with him)
It was narrated by ad-Daylami in Musnad al-Firdaws. Its isnaad
includes Ishaaq ibn al-Qaasim and his father,who are not known.
It was also narrated by al-Khateeb in Tareekh Baghdaad (2/193) and via
him by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah (1/80). He said: This
hadeeth is not soundly narrated from the Messenger of Allah (blessings
and peace of Allah be upon him). al-Khateeb said: Its men are all
trustworthy apart from Muhammad ibn al-Hasan, and we think that it is
something that he made up.
End quote.
4. From an-Nu'maan ibn Basheer (may Allah be pleased with him)
It was narrated by as-Sahami in Tareekh Jarjaan (p. 91, 222), and by
Ibn al-Jazwi in al-'Ilal al-Mutanaahiyah (1/81). He said: This is not
saheeh. As for Haroon ibn 'Antarah, Ibn Hibbaan said: It is not
permissible to quote himas evidence; he narratedsuch odd (munkar)
reports that one cannot help thinking that he is the one who
fabricated them. And Ya'qoob al-Qummi is da'eef.
End quote.
5.
From 'Uqbah ibn 'Aamir (may Allah be pleased with him)
It was narrated by ar-Raafa'i in Tareekh Qizween (3/481). Its isnaad
includes 'Abd al-Malik ibn Maslamah, who narrated odd (munkar)
reports. It also includes 'Abdullah ibn Luhay'ah.
6. From 'Imraan ibn Husayn (may Allah be pleased with him)
It was narrated by al-Marhabi in Fadl al-'Ilm– as was narrated by
as-Suyooti in ad-Durr al-Manthoor (3/423); it isalso narrated in Juz'
Ibn 'Amashleeq (p. 44) with the same isnaad, which includes Ahmad ibn
Muhammad ibn al-Qaasim, the mu'adhdhin of Tarsoos, for whom I could
not find any biography.
7. From Anas ibn Maalik (may Allah be pleased with him)
It was narrated by Ibn an-Najjaar from him, as was mentioned by
as-Suyooti. It is also mentioned in Lisaan al-Mizaan (5/225) via
Jarraab al-Kadhdhaab (the liar).
8. From Ibn 'Abbaas (mayAllah be pleased with him)
It was narrated in Juz' Ibn 'Amashleeq (p. 45) via al-Kalbi from Abu
Saalih from Ibn 'Abbaas; this is a waahin (flimsy) isnaad.
9. From Abu Hurayrah (may Allah be pleased with him)
It was narrated by as-Sam'aani in Adab al-Imla' wa'l-Istimla' (p.
181). Its isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of
as-Sam'aani, for whom I could not find any biography.
To sum up, the hadeeth is not saheeh. Al-Khateebal-Baghdaadi said
concerning it: It is mawdoo' (fabricated). Imam adh-Dhahabi (mayAllah
have mercy on him) said: Its text is fabricated. End quote from Mizaan
al-I'tidaal (3/517). Ash-Shawkaani mentioned it in al-Fawaa'id
al-Majmoo'ah (p. 17), and al-'Aamiri mentioned it in al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 203). Shaykh al-Albaani
said in as-Silsilah ad-Da'eefah (hadeeth no. 4832): This verdict
(i.e., that it is fabricated)is what one feels comfortable with. End
quote. Shaykh Muhammad Rasheed Rida said something similar in Majallat
al-Manaar (3/698).
Secondly:
What appears to be the case is that what is narrated about the virtues
of the blood of the martyr in and of itself has no parallel concerning
the ink of the scholars. Rather we do not know of any saheeh hadeeth
that speaks of the virtue of the ink of the scholars inand of itself,
let alone about it being superior to the blood of the martyr. With
regard to the blood of the martyr, it is proven that it will come on
the Day of Resurrection with its colour the colour of blood and its
fragrance the fragrance of musk, and the martyr is forgiven with the
first drop of his blood that is shed… And other reportsof that nature.
But this isone thing, and the superiority of the martyrhimself over
the scholarsis another matter.
Al-Mannaawi (may Allah have mercy on him) said:
As a matter of fact, what is narrated concerning the martyr and the
special rewards he will attain, and the saheeh reports about the
protection against punishment and forgiveness of shortcomings that he
will be granted, have no parallel concerning the scholar merely for
the knowledge he has. No one can definitively state that the same
ruling applies to the scholar. However it is possible that one who
attains a higher degree will attain a better reward.
With regard to the scholar, what should be taken into considerationis
the scholar's character,the impact of his knowledge and what
responsibilities he had. We should also examine the character of the
martyr, the consequences of his martyrdom and what responsibilities he
had. So the comparison should be made on the basis of the deeds of
each of them and the benefits of his actions. How often a martyr or
scholar warded off or reduced the impact of turmoil and was the cause
of relief at a time of hardship. Therefore it may be that one martyr
is better than a group of scholars, or one scholar is better than a
group of martyrs, each according to his situation and the impact or
legacy of his knowledge and deeds. End quote.
Fayd al-Qadeer, 6/603
Ibn al-Qayyim (may Allah have mercy on him) said:
This issue – the superiority of the ink of the scholars over the blood
of the martyrs, or vice versa – is an issue that was the subject of a
great deal of debate, in which those who favoured each view gave their
evidence.
What may decide the matter and bring about consensus on this issue
isthe following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which ofthe two is more virtuous than the other (in
the light of the above)
These three principles will explain the matter and help us to reach
the right conclusion.
With regard to the different levels of virtue,there are four:
Prophethood, siddeeqiyyah (see below), martyrdom and wilaayah (being a
righteous close friend of Allah).
Allah, may He be glorified, mentioned them in the verse
(interpretation of the meaning):
"And whoso obeys Allah and the Messenger (Muhammad SAW), then they
will be in the company of those on whom Allah has bestowed His Grace,
of the Prophets, the Siddeeqoon (those followers of the Prophets who
were first and foremost to believe in them, like Abu Bakr As-Siddeeq),
the martyrs,and the righteous. And how excellent these companions are!
Such is the Bounty from Allah, and Allah is Sufficient as All-Knower"
[an-Nisa' 4:69].
The highest of these levels of virtue is Prophethood and
Messengership, followedby siddeeqiyyah. The siddeeqs are the prominent
leaders of thefollowers of the Messengers, and their status is the
highest after Prophethood.
If the pen of the scholar wrote that which is connected to
siddeeqiyyah, , then it is superior to the blood of the martyr who did
not reach the same level.
But if the martyr had attained the level of siddeeqiyyah and the
shedding of his blood was connected to that, then his blood is
superior to the ink of the scholar who fell short of that. The better
of the two is the one who is a siddeeq.
If they were equal in terms of being siddeeq, then they are equal in
terms of status. And Allahknows best.
Siddeeqiyyah is when one attains the level of perfection of faith in
what the Messenger brought in terms of knowledge, belief and
implementation. This level is based on knowledge. Everyone who has
greater knowledge of what the Messenger brought and more complete
faith in itwill be of a higher level of siddeeqiyyah. Siddeeqiyyah is
like a tree: its roots are knowledge, its branches are belief and its
fruits are action.
This is a comprehensive discussion of the issue ofthe scholar and the
martyr, and which of them is superior.
End quote from Miftaah Daar as-Sa'aadah, 1/297-299
This argument presentedby Ibn al-Qayyim is, in our opinion, more
soundand is better than being certain of the difference between the
two as being two completely separate deeds, as it wasdiscussed by many
scholars.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - He said to his wife, “I am sorry that I am a Muslim”; has he apostatised by doing that and what is the ruling on his marriage?.

I am a muslim by birth and I recently got married to a girl who had
reverted to Islam. i am from india and manymuslims here are very
backward in their practices etc.. She was continously asking me
questions about my relatives and why muslims are so backward etc.. I
lost my temper and I am ashamed to say that in my anger I told her
that Iwas sorry that I was a muslim. I immediately realised my mistake
but Isaid what I said. I am terribly ashamed of myself for saying such
a thing. Does this make mea apostate (kafir). I am a muslim and i
truly believe in islam in all its glory. I am ashamed and sorry for
what I said. Am i a kafir. Do i have to say the shahadah again? Is my
nikah nullified as sheis still a muslim. Do i have to do the nikah
again. Please answer at the earliest. I am really sorry for beingsuch
a bad muslim.
Praise be to Allah.
Firstly:
The Muslims are not backward; rather the one who is backward is the
one who worships idols, cows and rats. The one who is backward is the
one who does not worship Allah, the One, the Almighty, and worships
his own whimsand desires, thus turningfrom a human being whom Allah
has honoured to an animal who follows his whims and desires and his
evil inclinations.
The history of Islam and the Muslims is a glorious history, filled
with great events that stand out in the history of all of mankind. The
one who studies the history of themiddle ages and the dark ages that
non-Muslims lived through will become certain that the origin ofthese
human civilisations, noble principles, refined manners and attitudes,
and beneficial sciences, all came from Islam and its people.
What any Muslim who hears anyone attacking Islam or the Muslims in
general must do is respond to him and explain to him that the mistakes
of some Muslims should not be the basis for passing judgement against
the religion of Allah and its followers, who include noble leaders,
honourable and righteous people, and courageous commanders and troops.
The people of India in particular have no right to speak of
backwardness until they kill the rat that they worship instead of
Allah,and they slaughter the cow that they call upon instead of Allah,
and they reject their numerous idolatrous religions and begin to
worship Allah, the One, the Almighty.
Secondly:
You should not have been embarrassed aboutbelonging to your religion
and you should not have felt sorry for being a Muslim; rather you
should be proud of it and praise Allah for this blessing that Allah
has bestowed upon you and with which He has favoured you, unlike
millions of people around you who disbelieve in Him and worship things
other than Him.
Thirdly:
The one who mocks the religion of Allah, or despises it, or makes fun
of its laws, or disavows the Muslims out of resentment towards their
religion, has gone beyond the pale of Islam, whether he said that in
earnest or in jest, because Allah, may He beexalted, says
(interpretation of the meaning):
"If you ask them (about this), they declare: 'We were only talking
idly and joking.' Say: 'Was it at Allah, and His Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His
Messenger (SAW) that you were mocking?'
Make no excuse; you have disbelieved after you had believed. If We
pardon some of you, We will punish others amongst you because they
were Mujrimoon (disbelievers, polytheists,sinners, criminals, etc.)"
[at-Tawbah 9:65-66].
See also the answer to question no. 175838
Fourthly:
Your words to your wife,"I am sorry that I am a Muslim" may be
interpreted in two ways:
1.
That you said that out of resentment and hatred towards the religion
of Allah and rejecting it, in the sense that you wished that you had
been born and lived as anon-Muslim. This is apostasy from Islam, so
ifthis is what you meant by what you said, then you became an apostate
thereby, so you have to repent sincerely, ask for forgiveness and
regret it, and you have to enterthe faith anew by reciting the
shahaadatayn (twin declaration of faith).
With regard to your wife, if you uttered these words before
consummating the marriage with her, then the marriage was annulled
with immediate effect. If it was after consummation, if Allah enabled
you to repent before the end of the 'iddah, then she is still your
wife and the marriage remains valid. If your repentance and return to
Islam came after the end of the 'iddah, then the marriage was annulled
from the time the apostasy occurred.
For more information onthe impact of apostasy on marriage before and
after consummation, please see the answer toquestion no. 134339 .
2.
That you said that out of resentment towards some of the Muslims you
saw around you who were doing objectionable things andcommitting acts
of embarrassing foolishness; they were not people who adhere to the
teachings, rulings and etiquette of their religion and they were not
striving to live their lives in a way that wouldbenefit them or
others, so you wanted to express your resentmenttowards these people
and the embarrassment you felt at belonging to the same group as
them,out of resentment towards them and their objectionable deeds,
situation and attitude, not out of resentment towards their religion.
Ifthis is what you meant, then you did not become a kaafir thereby and
your wife did not become irrevocably separated from you. But you have
to ask Allah for forgiveness for these words and not say such things
again, because it is obviously wrong and because it implies hatredof
Muslims and resentment towards them in general, which is unfair and
unjust.
Ibn Baaz (may Allah havemercy on him) was asked:
Is making fun of the religion by mocking beards and shortening of the
thobe regarded askufr?
He replied:
That depends; if his intention is to make fun of the religion itself,
then it is apostasy, as Allah, may He be exalted,says (interpretation
of the meaning):
"Say: 'Was it at Allah, andHis Ayat (proofs, evidences, verses,
lessons, signs, revelations, etc.) and His Messenger (SAW) that you
were mocking?'
Make no excuse; you have disbelieved after you had believed."
[at-Tawbah 9:65-66].
But if he was making funof a particular individualfor other reasons
havingto do with the beard or shortening of the thobe, meaning that he
is strict,making fun of other matters concerning which this person is
strict but is careless about other matters even though he knows that
they are part of the religion, but it was not his intention to make
fun of the religion itself, and he only intended to make fun of that
person,then it is not apostasy. End quote.
Majmoo' Fataawa Ibn Baaz, 28/365.
We ask Allah to pardon you and forgive you, and to guide you to the
straight path.And Allah knows best. - - ▓███▓ Translator:->
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Islamic Stories, - The lady who spoke nothing besides the Quran

An elderly Arab lady was sitting at the trunk of a tree, on the way to
Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He
was also heading for Baitullah, for Hajj, and tothe Sacred tomb of the
Holy Prophet (Sallallaahu�layhi Wasallam). Seeingthis lady very
disturbed and in a state of despair,(distressed) he spoke to her. The
discussion is recorded as follows:
Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa Rahmatullah
The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat
58). She meant that the reply of salaam is from Allah, Most High,
Himself.
She said further: "Those whom Allah sendeth astray, there is no guide
for them." (Surah 7 Aayat 186). She meant that she has lost her way.
Hadhrat Abdullah bin Mubarak (RA): Where areyou coming from?
The lady: "Glorified be He who carried His servant by night from the
Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far
distant place of worship) (Surah17 Aayat1). She meant that she had
come from Musjid-e-Aqsa.
Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?
The lady: "For three nights" (Surah 19 Aayat10).
Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?
The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat
79). She meant that somehow or the other, her food is provided to her
by Allah.
Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?
The lady: "And ye find not water, then go to high clean soil and (make
tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43).
She meant that she makes tayammum, due to not finding water.
Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.
The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat
187). She indicated that she is fasting.
Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.
The lady: "And he who does good of his own accord (for him) lo!
Allahis responsive, aware". (Surah 2 Aayat158) meaning that I have
observed an optional (nafl) fast.
Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast
when in a journey.
The lady: "And that ye fast is better for you, if you did but know."
(Surah 2 Aayat 184)
Hadhrat Abdullah bin Mubarak (RA): Speak likehow I speak.
The lady: "He (man) uttereth no word but there is with him an observer
ready" (Surah 50 Aayat 18). She meant that since every word of a
person is observed andrecorded, she is taking precaution by speaking
only in the words of the Holy Quran.
Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?
The lady: "Follow not that whereof thou hast no knowledge, lo! The
hearing and the sight and heart of each of these it will be asked"
(Surah 17 Aayat36). She meant those things that you have no knowledge
of, nor do they concern you, you are wasting your strength (senses)
byenquiring about them.
Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.
The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)
Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my
camel and meet your caravan?
The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat
197). Meaning that if you will do this good deeds towards me,Allah
will recompense you for it.
Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it.
Saying this he made the camel to sit down.
The lady: "Tell the believing men (when confronted by women) to lower
their gaze". (Surah 24 Aayat 30).
Hadhrat Abdullah understood and (turned)looked away. While she was
mounting, the camel jerked and her clothes got estrangled inthe saddle
(dorsers) and she proclaimed:"whatever of misfortunestriketh you, it
is what your hands have earned." (Surah 42 Aayat30).
In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA)
attention towards this mishap. Hadhrat Abdullah bin Mubarak (RA)
understood and he tied the legs of the camel and he straightened the
straps of the saddle (or dorser).
She applauded him for his proficiency and capability by saying"And we
made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was
about to begin, the lady recited the Aayats which are read when
undertaking a journey "Glorified be he who hath subdued these unto us,
and we were not capable (of subduing them). And lo, unto our Lord we
are returning." (Surah 43 Aayat 13).
Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of
the camel. He began to hum the (Huddi) famous Arabic song for
travelling, and he started walking very fast.
The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31
Aayat 19). Hadhrat Abdullah bin Mubarak (RA) understood. He began
walking slower and he lowered his voice.
The lady: "Recite of the Quran that which is easy for you." She meant
that instead of humming the Huddi, he should rather recite the Holy
Quran.
Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.
The lady became very pleased and said "but none remember (accept
advice) except men of understanding" (Surah 2Aayat 269).
After reciting the Holy Quran for a while, Hadhrat Abdullah bin
Mubarak (RA) asked (the lady if she had a husband) (if he was alive)
"O Aunt, have haveyou a husband? (meaning is he living)
The lady: "O you who believe, ask not of thingswhich if they were
madeknown unto you, would trouble you" (Surah 5 Aayat 101). She meant
that no questions shouldbe asked regarding this matter which indicated
that her husband has most probably passed away. Finally they (caught
up) met the caravan.
Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative
(friend) in this caravan who has connection (contact) with you?
The lady: "Wealth and children are an ornament of life of the world"
(Surah 18 Aayat 46). She meant that her sons were with this caravan
and he has provisions with him.
Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for
the caravan? (Hadhrat Abdullah's object for asking was to make it easy
for him to recognise her son).
The lady: "And landmarks, and by the star they find a way" (Surah 16
Aayat 16). She meant that he is a guide for the caravan.
Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?
The lady: "Allah chose Ibrahim as (for) a friend"(Surah 4 Aayat 125).
And Allah spoke directly untoMoosa" (Surah 19 Aayat 12). By reciting
these Aayats the lady informedhim that her sons names were Yahya,
Ibrahim andMoosa.
Hadhrat Abdullah bin Mubarak (RA) called out these names in the
caravan and immediately three young people came forward.
The lady: (addressing her children) "Now send one of you with this
your silver coin unto the city. And let him see what food is purest
there and bring you a supply thereof" (Sura 18 Aayat 19) In other
wordsshe instructed them to feed Hadhrat Abdullah (RA).
When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA):
"Eat and drink at ease for that which ye sent on before you in the
past days." (Surah 69 Aayat 24), and with this Aayat she recited
another Aayat, the object of which was to convey (show) her
gratefulness to him for his good conduct and courtesy. The Aayat
was:"Is the reward of goodness aught save goodness?" (Surah 55 Aayat
60).
Their conversation terminated on this Aayat. The lady's son informed
Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in
this manner, i.e. using only the Aayats of the Holy Quran in her
speech, for the last forty years. - - ▓███▓ Translator:->
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Islamic Stories, - The reward of patienceis praiseworthy

Hazrat Abu Hasan Siraaj R.A. says: I was performing tawaaf once while
on Haj; when I sawa very pretty woman, shining in her beauty. I looked
at her and said:"By Allah, this beauty and fine complexion must surely
be because she never experienced any grief or sorrow."
When I said this she overheard me and said:"Sir, it is that what you
think? By Allah, I am bent down under all the sorrows and grief that
have come my way. My heart and mind is filled with so much grief and
all along there has been no one can who share these with me."
I asked: "And how is that, lady?"
She replied: "My husband once slaughtered a goat as a Qurbaani
offering, whileI was breast feeding my infant child. My two young sons
were playingaround me. When I wentto cook the meat, the one son said
to the other: 'Come, let me show you how father slaughtered the goat.'
The other said: 'Well show me.' The first one then made the second
once lie down and cut his throat, as his father had slaughtered the
goat. When he realized what had happened, he ran away into the
mountains; where he was attacked by a wolf and eaten up.
The father went in search for him; searching from place to place until
he died of extreme thirst. In the mean time I was at home frantic with
worrywaiting for news of him.I put down my infant child and went to
the door to inquire about anyone who might have news of my husband.
The child crawled to the fireplace where a pot was boiling. The child
touched it and the boiling pot fell upon the baby, burning it to death
in such a ghastly manner that the child�s meat became separated from
the bones.
When my married daughter heard all this, in the house of her husband,
she fell down of shock. Thus I was left alone to bear all that."
I asked her: "And how, lady; did you manage all these misfortunes with
patience?"
She replied: "Whoever ponders on the difference between patience and
impatience, finds a world of difference between the two. The reward of
patience is praiseworthy; whereas for impatience there is nothing."
Then she recited some lines of poetry before walking away:
Patience did I exercise,
For that was my strongest pillar;
And should impatience have helped me,
Then I would have tried her.
Such patience did I on have that;
Had my trails descended on mountain high,
In broken rocks they would have ended.
Indeed did I control my eyes,
Those tears not fall;
And now within my heart alone,
My tears do roll.
------------
May Allah (SWT) grant us the ability to be patient! Ameen! - -
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Darwinists could notspeculate on the flying fish

Fish belonging to this family, made up of 50 species, are able to
travel short distances by using their fins as wings.
Flying fish can leap 1.5-2.5 meters in the air.
These creatures are living today, utterly perfect life forms and
MARVELS OF CREATION.
Their fossil remains dating back 100 million years have been
discovered and the animals HAVE NEVER CHANGED over millions of years.
Were these life forms extinct and were we to possess only their fossil
remains, that those fossils would doubtless be depicted by Darwinists
as a supposedintermediate form and would be heralded as the greatest
evidence for evolution in the world's most renowned publications.
But the fact they are still alive poses a total obstacle to all
Darwinist speculation.
That deception is resorted to in all other extinct life forms
described by Darwinists as intermediate forms, and flawless and
perfect specimens find their wayinto evolutionist publications as
intermediate forms. - - ▓███▓ Translator:->
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Darwinists could notspeculate on the hand fish

The fins on the hand fish's chest are quite well developed and resemble a hand.
The hand fish uses its hands to move across the sea bed.
Just like the Coelacanth,this animal is a bottom-dwelling fish that
inhabits the ocean deeps.
If the fish were extinct and Darwinists had discovered its remains,
evolutionists would haveno hesitation about claiming that it was an
intermediate form in thepassage from water to dry land and that its
highly developed fins were legs in the course of development.
But since it is a perfect fish still living today, such likely claims
are eliminated.
The life forms that Darwinists propose as intermediate forms are
perfect and flawless, justlike the hand fish. The only difference
betweenthem is that the former are extinct, for which reason it is
easy for themto be used as tools for Darwinist speculation. - -
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Obstacles to transition from water to land

- 1- Weight-bearing: Sea-dwelling creatures have no problem in
bearing their own weight in the sea. However, most land-dwelling
creatures consume 40 percent of their energy just in carrying their
bodies around. The fish's bones are not linked to the backbone.
Therefore they can't take on a load-bearing function. Land-dwelling
creatures'bones, in contrast, are directly connected to thebackbone.
For this reason, the claim that these fins slowly developed into feet
is unfounded.
- 2- Heat retention: Land-dwelling creatures possess a physical
mechanism that can withstand great temperature changes. A living
organism with a body system regulated according to the constant
temperature of the sea would need to acquire a protective system to
ensure minimum harm from thetemperature changes onland. It is
preposterous to claim that fish acquired such a system by random
mutations as soon as they stepped onto land.
- 3- Water: Essential to metabolism, water needs to be used
economically due to its relative scarcity on land. For instance, the
skin hasto be able to permit a certain amount of water loss, while
also preventing excessive evaporation. That is whyland-dwelling
creatures experience thirst, something that sea-dwelling creatures do
not do. For this reason, the skin of sea-dwelling animals is not
suitable for a nonaquatic habitat.
- 4- Kidneys: Sea-dwelling organisms discharge waste materials,
especially ammonia, by means of their aquatic environment: In
freshwater fish, most of the nitrogenous wastes (including large
amounts of ammonia, NH3) leave by diffusion out of the gills. The
kidney is mostly a devicefor maintaining water balance in the animal,
rather than an organ of excretion. Therefore, in order for the passage
from water to land to have occurred, living things without a kidney
would have had to develop a kidney system all at once.
- 5- Respiratory system: Fish "breathe" by taking in oxygen
dissolved in water that they pass through their gills. They cannot
live more than a few minutes out of water. In order to survive on
land, they would have to acquire a perfect lung system all ofa sudden.
- The Impasse of transition from Land to Air
- There are various structural differences between birds and
reptiles, one of which concerns bone structure.Due to their bulky
natures, dinosaurs-the ancestors of birds according to
evolutionists-had thick, solid bones. Birds, in contrast, whether
living or extinct, have hollow bones that are very light,as they must
be in order for flight to take place. Reptiles have the
slowestmetabolic structure in the animal kingdom. Birds, on the other
hand,are at the opposite end of the metabolic spectrum. For instance,
the body temperature ofa sparrow can rise to as much as 48°C due to
its fast metabolism. On the other hand, reptiles lack the ability to
regulate their body temperature. Instead, they expose their bodies to
sunlight in order to warm up. Putsimply, reptiles consume the least
energy of all animals and birds the most. In land-dwelling creatures,
air flow is bidirectional. Upon inhaling, the air travels through the
passages in the lungs (bronchial tubes), ending in tiny airsacs
(alveoli). The exchange of oxygen andcarbon dioxide takes place here.
Then, upon exhaling, this used air makes its way back and finds its
way out of the lung by the same route.eptiles have a diaphragm-type
respiratory system, whereas birds have an abdominal air sac
systeminstead of a diaphragm.
John Ruben, an acknowledged authorityin the field of respiratory
physiology, observes in the following passage: The earliest stages in
the derivation of the avian abdominal air sac systemfrom a
diaphragm-ventilating ancestor would have necessitatedselection for a
diaphragmatic hernia in taxa transitional between theropods and birds.
Such a debilitatingcondition would have immediately compromised the
entire pulmonary ventilatory apparatus and seems unlikely to have been
of any selective advantage.
Reptile bodies are covered with scales, and those of birds with
feathers. The hypothesis that bird feathers evolved from reptile
scales is completely unfounded, and is indeed disproved by the fossil
record, as the evolutionary paleontologist Barbara Stahl admits: How
[feathers] arose initially, presumably from reptilesscales, defies
analysis... Itseems, from the complexconstruction of feathers, that
their evolution fromreptilian scales would have required an immense
period of time and involved a series of intermediate structures. So
far, the fossil record does not bear out that supposition.
Larry Martin, a specialist on ancient birds from the University of
Kansas, also opposes the theory that birds are descendedfrom
dinosaurs. Discussing the contradiction that evolution falls into on
the subject, he states:
To tell you the truth, if I had to support the dinosaur origin of
birds with those characters, I'd be embarrassed everytime I had to get
up and talk about it.
- The Impasse of Evolution of Reptile to Mammal
- Mammals are warm-blooded animals (this means they can generate
their own heatand maintain it at a steady level), they give live
birth, they suckle their young, and their bodies are covered in fur or
hair. Reptiles, on the other hand, are cold-blooded (i.e., they cannot
generate heat, and their body temperature changes according to the
external temperature), they lay eggs, they do not suckle their young,
and their bodies are covered in scales.Mammal jaws consist of only one
mandibular bone containing the teeth. In reptiles, there are three
little bones on both sidesof the mandible.
- All mammals have three bones in their middle ear (hammer, anvil,
and stirrup). Reptiles have but a single bone in the middle ear.
Furthermore,when mammals suddenly made their appearance, they were
already very different from each other. Such dissimilar animals as
bats, horses, mice, and whales are all mammals, and they all emerged
during the same geological period. Establishing an evolutionary
relationship among them is impossible even by the broadest stretch of
the imagination. The evolutionist zoologist R. Eric Lombard makes this
point in an article that appeared in the leading journal Evolution :
- Those searching for specific information useful in constructing
phylogenies of mammalian taxa will be disappointed.
Roger Lewin,
"The transition to the first mammal, ... is still anenigma." - -
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Fathwa, - Human saliva is pure

Question
Is saliva, which comes outof the mouth during sleep and might wet the
hair and parts of his clothes, pure? Meaning, ifthe place that was
touched with saliva was not washed, would one's prayer be valid?
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.
It is not necessary to wash the saliva discharged from the mouth of a
sleeping person for it is pure. Imaam Al-Buhooti said: " The semen of
a human, the moisture of awoman's vagina, sweat and mucus; phlegm,
evenif it is bluish, and the saliva of the mouth during sleep are all
pure ."
This rule applies if the substance is proven to befrom the mouth.
However, if it is proven to be from the stomach, then it is impure,
although many scholars have denied the possibility that it could be
from the stomach.
Imaam An-Nawawi said: " I have consulted trustworthy physicians about
this issue and they have denied the fact that it could be from the
stomach, and they denounced those who deem washing it as obligatory .
"
However, he elaborated on this issue aptly:
" The most predominant opinion in this regard is that it is not
obligatory towash, unless it is known to be from the stomach. As long
as it is mere doubt, then washing is not obligatory and may be
conducted out of precaution. If it is proven impure and one
experiences it excessively, then the predominant opinion in this
regard is that one is exempted from washing. The same ruling applies
to the blood of fleas, urinary incontinence, vaginal bleeding outside
the menstrual period andthe like which are pardoned due to hardship.
And Allaah knows best."
We should also point out that if the substance is impure, then it
should bewashed with water, as previously clarified, during wet or dry
ablution, if this substanceconstitutes a layer that prevents water or
dust from reaching the skin.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - She becomes in a state ofJanaabah and cannot make Ghusl for prayer

Question
I am a married woman. Sometimes, when I am in a state of Janaabah, I
do not perform the Fajr prayer in its due time because making Ghusl
during the night causes me health problems. What is the Sharee'ah
ruling? Am I required to make Ghusl during the night in order to
perform theFajr prayer in its due time? Is it permissible to delay
Ghusl until themorning in order to avoid the consequent health
problems?
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.
You are required to makeGhusl before the Fajr prayer in order to
perform the prayer in its prescribed fixed time. You are not allowed
to delay Ghusl until after sunrise, while you are able to perform it.
If you are sick and making Ghusl during the night is harmful to you,
you are required to perform Tayammum instead. Allaah The Almighty Says
(what means): { But if youare ill or on a journey or one of you comes
from the place of relieving himself or you have contacted women and
donot find water, then seekclean earth and wipe over your faces and
hands with it. }[Quran 5: 6]
When water is available but one is unable to use it, it is as if water
is unavailable in principle.
We alert that one has to be certain or most likely believe that using
water is harmful to him/her. If s/he only suspects or thinks that harm
is possible, this is not enough. Allaah Knows best. - - ▓███▓
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Fathwa, - One or two drops of blood are not consideredmenstruation

Question
My wife did not menstruate for three months. The pregnancy test she
underwent revealed that she was not pregnant. About two weeks ago, a
drop of brownish fluid was discharged and we expected menstruation
thereafter. However, she neither menstruated nor discharged other
drops or anything else.We waited for four days and then she made Ghusl
and I had sexual intercourse with her. Is this intercourse lawful
under Sharee'ah? Are we required to make Kaffaarah (expiation)? What
should we do now?
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.
Scholars unanimously agree that there is no limit for the maximum
period of purity (when she is not menstruating). A woman could remain
pure (not menstruating) for months, and even for years. Consequently,
yourwife is required to observe prayer and fasting. You are permitted
to have sexual intercourse with her, because she is like other
non-menstruating women.
The brownish drop of blood which was discharged is not considered
menstruation.That is because the scholars stated that the minimum
amount of blood to be considered menstruation is one gush. As-Saawi a
Maaliki scholar, said: " Ghusl becomes obligatorywhen a woman
discharges a gush of blood. As such, fasting is rendered invalid and
she is required to make up for that day. Nevertheless, in 'Iddah
(post-marriage waiting period) and verifying that the woman is not
pregnant, blood is not considered menstruation unless it continues
throughout the day or for a considerable part ofthe day. "
Consequently, one or twodrops of blood are not considered
menstruation.Your wife is required to make up for any prayers and
fasting which she abandoned for this reason. Allaah Knows best. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Islam on dowry

The Real Gift
Islam has legislated the giving of the dower by the husband to the
wife in order to please the woman's heart and to honour her. It is
also meant to bring an end to what was done in the Days of Ignorance
wherein she was wronged, exploited, despised and robbed of her wealth.
The dower is a right exclusively for the wife. It is her possession
and none of her guardians or relatives may share any part of it. No
one has any power over her concerning how she wishes to dispose of it,
as long as she does so in a legally acceptable manner. She may give it
away as a gift, she may lend it to others or she may give it in
charity or do any other permissible acts she wishes with it.
T he dower was instituted because the goal of marriage is not the
actual act of the marriagecontract in itself. In fact, the actual
purpose of marriage cannot be achieved unless the spouses stay in a
state of marriage. However, that may not be achieved unless the dower
is an obligation at the time of the marriage contract itself. In this
case, when there come times that may lead the man to divorce his wife,
such as estrangement orcoarse behaviour, the husband would not be
willing to divorce his wife due to just the slightest act of rudeness
that occurs. If it were not for the dower that was required due to the
contract itself, it would be very easy for him to leave her.
Therefore, the goals of marriage would not be met as the goals and
benefits of marriage are only met when the two are in accord and
agreement with one anotherbut that accord will not come about unless
the woman is something honoured and special to the husband. But such
honour will not come about unless he had to give up something
important to him. This is becausewhat is most difficult to achieve is
most special to the person. Therefore, if the wife is not something
special in the eyes of the husband, then he will disposeof her at the
first sign of unhappiness, the accord will not occur and the purposes
of marriage will not be achieved.
What we see happening in some European countries, and indeed some
Muslim countries, is very strange indeed. This is where the woman is
required to furnish a dowry or provide the furniture for their future
house. This is definitely turning the natural order of things upside
down and goes against the nature of mankind. It leads to a great deal
of social ills and behavioural harm. It is a means by which the woman
is despised and belittled. Indeed, she is ruined because of it. If the
woman is not able to gather enough wealth together for marriage, she
will not be able to get married and, instead, will have boyfriends and
affairs, and other evil results.
Such a practice contains a great deal of evil and harm for the
society; this practice may even bring about society's end soon. There
is a great difference between the case where the woman feels that she
and what she possesses belong to her husband and where she feels that
she is something desired and honoured, as the fiancé spends money on
her and gives her presents and so on to get heras his wife.
One regrettable aspect of dowry-giving in recent times is that it is
becoming more and more a matter of ostentation. Nothing could be more
un-Islamic in motivation than this. Even the practice of performing a
marriage quietly, without any flamboyant display of wealth,
butsubsequently giving a lavish dowry to enable the bride to set up
her home is contrary to Islamic practice. It was certainly not the
Sunnah of the Prophet . Faatimah was his favourite daughter, but he
neither gave her a lavish dowry nor did he send things to her home
after the wedding, and even when she made a request to him for
something of a material nature, he only gave her the benefit of his
counsel.
Mahr (The Dower)
Islam has successfully maintainedan even balance in society between
men and women by giving its unequivocal endorsement to a practical
division of labour, whereby women are placed in charge of the internal
arrangement of the household, while men are responsible for its
financing. The home is thus organised on the pattern of a microcosmic
estate, with the man in a position of authority. The Quran is
specified on this issue; Allaah Says (what means): "Men are in charge
of women by [right of] what [qualities] Allaah has given one over the
other and what they spend [in support] from their wealth. So righteous
women are devoutly obedient, guarding in [the husband's] absence what
Allaah would have them guard…" [Quran 4:34]
For largely biological reasons, women are well adapted to domestic
pursuits while men, for similar reasons, are better suited to work
outside the home. These physical and mental differences between men
and women are, in practice, what underlay Islam's division of familial
responsibilities into internal and external spheres, with the woman
dealing exclusively with the home and family and the man providing the
funds.
Mahr Mu'ajjal (Promptly given dower)
At the time of the marriage, the groom hands over to the bride a sum
of money called Mahr (dower) which is a token of his willing
acceptance of the responsibility of bearing all necessary expenses of
his wife. This is the original meaning of Mahr, although this custom
has come to have different connotations in modern times.
There are two ways of presentingthe Mahr to the bride. One is to hand
it over at the time of the marriage, in which case it is known as Mahr
Mu'ajjal, or promptly given dower. During the time of the Prophet and
his companions, Mahr Mu'ajjal was the accepted practice and the amount
fixed was generally quite minimal. The giving of Mahrby 'Ali to
Faatimah who was the Prophet's daughter, is anillustration of how this
custom was respected. After the marriage had been arranged, the
Prophet asked 'Ali if he had anything he could give as dower in order
to make Faatimah his lawfully wedded wife. 'Ali replied:"I swear by
Allaah that I have nothing, O Messenger of Allaah." The Prophet then
asked: "Where is the coat of armour I once gave you?" 'Ali replied
that it was still in his possession. The Prophet then instructed him
to send the coat of armour to Faatimah thereby making his union
lawful. This then was the sum total of Faatimah's dower. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -

Allaah's Knowledge is infinite

One of the Divine Attributes Allaah, The Most Exalted, Has is Infinite
Knowledge that encompasses everything in the heavens and earth and
what is in between them; in the worldly life and the Hereafter.
Therefore, among His Divine Names is the All-Knowing. He, the Almighty
Says in the Quarn (what means): "Verily, He, only He, is the
All-Hearer, the All-Knower." [Quran 26: 220]
Allaah Almighty has called Himself by some other Names which reflect
this attribute, such as Al-Khabeer (the All-Aware), which entails that
He knows what will be before it happens; Al-Hakeem (the Wise), which
entails that He knows the details of things; Ash-Shaheed (the
Witness), which entails that He knows what is unseen and what is seen,
i.e., that nothing is unknown to Him; and Al-Muhsiy (the Reckoner),
which entails thatthe fact that He knows so much does not distract Him
from knowing the tiniest details, such as the light of the day and how
strong the wind is, and when theleaves fall. He knows the numbers and
the movements of each leaf.
His Knowledge encompasses generalitiesand minor details:
Some philosophers claim that Allaah knows things in general terms, but
He does not know minor details. This, no doubt, is asheer lie. The
Knowledge of Allaah, Glory is to Him, is comprehensive and
all-encompassing, and nothing whatsoever is hidden from Him on earth
or in the heavens. He knows every movement on land and in the depths
of the sea, and there is no leaf that falls from a tree or a seed that
is planted in the ground, or a small plant that cleaves the earth, or
dries out or dies, but the Knowledge of Allaahencompasses it. Allaah
Almighty Says (what means): "...And He knows whatever there is in the
land and in the sea; not a leaf falls, but He knows it. There is not a
grain in the darkness of theearth, nor anything fresh or dry, but is
written in a Clear Record." [Quran 6: 59]
Nothing of the innumerable animals, birds, insects, etc. is hidden
from Allaah, as stated in the verse (which means): "And nomoving
[living] creature is there on earth but its provision is due from
Allaah. And He knows its dwelling place and its deposit [in the uterus
or grave]. All is in a Clear Book [the Preserved Tablet]." [Quran 11:
6]
There is nothing that goes down into the earth, or ascends from the
earth to the heavens, but Allaah encompasses it with His Infinite
Knowledge. Allaah Says (what means):
" He knows that which goes into the earth and that which comes forth
from it, and that which descends from the heaven and that which
ascends to it. And He is the Most Merciful, the Oft-Forgiving." [Quran
34: 2]
Nothing of man is hidden from Allaah, the All-Knowing, whatsoever.
Allaah's Knowledge of man is comprehensive, encompassing his apparent
and visible actions, but He also knowswhat is hidden in the depths of
his soul, as stated in the verse (which means): "Say [O Muhammad]:
'Whether you hide what is in your breasts or reveal it, Allaah knows
it...'" [Quran 3: 29]
And the verse (which means): "And He is Allaah [to be worshipped
Alone] in the heavens and on the earth; He Knows what you conceal and
what you reveal..." [Quran 6: 3]
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in the Preserved Tablet as
He Says (what means): "Nodisaster strikes upon the earth oramong
yourselves except that it is in a register before We bring it into
being — indeed that, for Allaah, is easy." [Quran 57:22]
Allaah's Knowledge encompassesall the minor details of man's life.He,
the All-Knowing Says (what means): "Neither you [O Muhammad] do any
deed nor recite any portion of the Quran, nor you [O mankind] do any
deed [good or evil], but We are Witness thereof, when you are doing
it..." [Quran 10: 61]
In the Noble Quran, Almighty Allaah reports the invaluable advice
which Luqmaan (a wise pious man) gave to his son in regards to pure
faith in Allaah, the Most Exalted. This is in the verse (which means):
"O my son! If it be [anything] equal to the weight of a grain of
mustard seed, and though it be in a rock, or in the heavens or in the
earth, Allaah will bring it forth. Verily, Allaah is Subtle [in
bringing out that grain], Well-Aware [of its place]." [Quran 3l: 16]
For the Knowledge of Allaah, secret and open, small and great,unseen
and seen, are all the same, as in the verse (which means):
"Allaah knows what every female carries and what the wombs lose
[prematurely] or exceed. And everything with Him is by due measure.
[He is] (He is the) Knower of the unseen and the seen, the Grand, the
Exalted. It is the same [to Him] concerning you whether one conceals
[his] speech or one publicizes it and whether one is hidden by night
or conspicuous [among others] by day." [Quran 13: 8-10]
Allaah, the Almighty, indeed spoke the truth when He said (what means):
"... And nothing is hidden from your Lord [so much as] the weight of
an atom [or small ant] on the earth or in the heaven. Not what is less
than that or what is greater than that but is [written] in a Clear
Record." [Quran 10: 61]
Allaah's Knowledge: An excuse not to exert effort?
Some might raise a question like:"If Allaah Knows or Decrees certain
catastrophes or trials to happen, then why should I strive to avoid
them?" Or, "If Allaah destined that a given person will live as a
disbeliever and later is tobe doomed to Hell, why should He punish
him?"
The answer to such a misconception is that Allaah, the Most Exalted,
has endowed man with ability, will and volition, andHe has shown him
the two ways: that of good and that of evil through His revelations to
His Messengers may Allaah exalt theirmention. So, whoever chooses the
way of good, Allaah will guide him and grant him success and the
opposite is true. Allaah Says (what means): "And (We, i.e. Allaah)
have shown him the two ways - of good and evil". [Quran 90:10].
Allaah also Says (what means): "Whosoever desires (through his deeds)
the reward of the Hereafter, We give him increase in his reward, and
whosoever desires the reward of this world (through his deeds), We
give him thereof (what is written for him),and he has no portion in
the Hereafter." [Quran 42:20].
The above mentioned verses clarify that one has the volition and not
obliged to do things against his will. For example, no one can deny
that man has a volition concerning material affairs such as
livelihood: he spares no effort to gain more andmore although he knows
that hislivelihood is predestined.
Another example is that concerning one's seeking each and every remedy
and means of safety to avoid harm. - - ▓███▓ Translator:->
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Muhammad Ibn Al-Qaasim: a young leader

Al-Hajjaaj Ibn Yoosuf At-Thaqafee,the ruler of Iraq was sitting in his
court surrounded by his dignitaries and army commanders (chief of
staffs). They were discussing the affairs of the state trying to find
solutions to people's problems. One of Al-Hajjaaj's men entered and
whispered some words to him, so he stopped the conversation and said
loudly: "Lethim enter immediately!"
The man entered with a messageand said to Al-Hajjaaj: "This is an
urgent message that has just been brought by the messenger from
'Sindh' territories". Al-Hajjaaj took the message and began to read
it. Before he had finished, he stood up abruptly in a rage. The
attendants got worried, and one of them said:
"May Allaah rectify your affairs? What was said in this message
toupset you? Has anything wrong happened to the Caliph 'Al-Waleed Ibn
`Abdul-Malik'? Has any of our enemies attacked any part of our land?"
Al-Hajjaaj did not speak for a while then he erupted in a rage and
started to tell them the content of the message. He said,"The king of
the island of Sri Lanka sent us some ships full of gifts. On board,
there were some Muslim women. On their way, some pirates from the city
of 'Daibul' (a port at the mouth of the River Sindh in Pakistan )
attacked it. They stole the gifts and took the women as captives.
When Al-Hajjaaj became calm, he wrote a message to 'Daahir' the king
of Sindh demanding him to release the Muslim women, but the king was
unable to do so. He sent a message to Al-Hajjaaj telling him that the
captives had been caught by notorious thievesand that he could not
rescue them. Al-Hajjaaj was not convinced with the answer of theking
of Sindh, so he intended to punish those pirates and restore dignity
to the Muslims. He sent a military expedition to fight the pirates,
but they were completelydefeated on the land of Sindh . So,he sent
another expedition, but italso failed to fulfill its mission.
After the defeat of his expeditions, Al-Hajjaaj realized that he must
plan and prepare himself so his enemies would notunderestimate the
Muslim state. He intended to send a huge army to conquer the
territories of Sindh, propagate Islam there, and help its people get
rid of the injustice of their governors. At the same time, he wanted
to secure the borders of the Islamic state and trade routes. He sent
for the Umayyad Caliph in Damascus Al-Waleed Ibn `Abdul-Malik' asking
for his permission to prepare and equip the army. Ittook Al-Hajjaaj
some months to prepare the army and recruit thousands of experienced
and brave soldiers. He equipped themwith the most powerful weapons,
supplies, and food sufficient for their expedition.
After preparing the army, he began to review the names of thearmy
leaders he had in order to choose one who could fulfill this mission.
Then he decided to choose his cousin Muhammad Ibn Al-Qaasim whose
reputation had begun to increase even though he was still less than
twenty years old. He was an emerging star who was known for his power,
bravery, and skill instrategies of war and undertaking military
campaigns. He had the ability to lead soldiers to victory. He was
patient in fighting and firm in the battlefield. The news that
Muhammad Ibn Al-Qaasim had been chosen to lead the army, spread, so
the soldiers were optimistic and were confident that Allaah would
grant them victory. The young leader began to survey the army
preparations, set the military plans, explored his enemy's position,
and came to know the points of their power and weakness. When he was
sure that everything was all ready, he ordered his soldiers to depart.
The army set out towards its target, fully equipped and thoroughly
prepared. The soldiers were shouting "Allaahu Akbar" (Allaah is the
Greatest). When the army reached 'Makraan', they rested there for some
days. The young leader started to split his army into two divisions.
One division went through the land route and the other through the
sea.
Then Muhammad Ibn Al-Qaasim went to the city of 'Daibul' and started
to besiege it. All of this happened on Rabee' Al-Awwal, 89A.H. At the
same time, the Islamicwarships carrying the soldiers, supplies, and
weapons arrived. They completely besieged the city. The leader ordered
the soldiers to strike the city with catapults and to target the huge
idol that was being worshiped bythe people of the city. This idol was
named 'Budh'. The idol was destroyed under the heavy stone shots of
the catapult.
The courageous soldiers climbed the walls of the city using ropy
ladders. After three days of the siege, the Muslims were able to flood
into the city after the soldiers of 'Daahir - the king of Sindh -
escaped.
The Muslims entered the city and treated its people with justice and
kindness. Muhammad Ibn Al-Qaasim planned to establish a camp for the
Muslims in the city and he built a mosque there. He also prepared the
city to be a sea base for Muslims in the Indian Ocean .
After Muhammad Ibn Al-Qaasim was sure the city of 'Daibul' was stable,
he left some Islamic guardforces there. Then he led his armyto conquer
more cities. He won all the battles because he only fought to free all
people from slavery and tyranny, and to implement justice and spread
peace and security.
The policy of Muhammad Ibn Al-Qaasim towards the people of Sindh
encouraged many people to join him. He conquered all the territories
of Sindh one after the other yet, he was not content until all Sindh
become under the Islamic state. He fought with Daahir who wanted to
ambush Muhammad Ibn Al-Qaasim by dragging him inside the city and then
kill him.
Muhammad Ibn Al-Qaasim realized the king's plan, so he prepared his
own plan that would surprise the king. He crossed the river of
'Mahraan' at night with thousands of his soldiers. After few hours,
the whole army was on the other side facing the army of 'Daahir'.
In the morning, the battle flared and Daahir was leading the battleon
the back of an elephant surrounded by other elephants. The battle
lasted for few hours, and the Muslims were victorious. Daahir was
killed, and his soldierswere scattered and ran away from the
battlefield.
After this great victory, Muhammad Ibn Al-Qaasim continued conquering
the remaining territories of Sindh. Hestarted to establish the
foundations of the Islamic rule. He spread justice, so people welcomed
him and gave their allegiance to the Muslims who protected their souls
and money. A lot of them became Muslims and their response to Islam
was great despite their different social backgrounds. In addition to
the public, governors, leaders, ministers, and princes of different
areas became Muslims like prince Kaakah Ibn Jandar the cousin of
Daahir the king of Sindh. - - ▓███▓ Translator:->
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Dought & Clear, - Ruling on swearing by the life of the Qur’aan.

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I swore an oath that my brother should not sleepin the house, and I
said "By the life of the Qur'aan, you shall never sleep in the house."
Then he slept in the house. What do I have todo?.
Praise be to Allaah.
Firstly:
In the answer to question no. 122729 we stated that it is permissible
to swear by the names and attributesof Allah.
The Qur'aan is the word of Allah, and His word is one of His
attributes, so it is permissible to swearby the Qur'aan. The scholars
of the Standing Committee said:
It is permissible to swearby Allah and His Attributes. The Qur'aan
isthe word of Allah, which is one of His attributes, so it is
permissible to swear by it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/354
Secondly:
Swearing by the life of the Qur'aan is not mentioned, as far as we
know, in Islam, either in the Book of Allah or the Sunnah of His
Messenger(blessings and peace of Allah be upon him) or the words of
any of his Companions (may Allah be pleased with them).
It seems that the one who swore by this oath intended to swear by the
Qur'aan and spoke inthe manner of the common folk when they swear by
the life of that by which they are swearing. What appears to be the
case is that it comes under the same rulings as the ruling on one who
swears by the Qur'aan.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We have many people who swear by things other than Allah. For example
they say, "By the life of the Prophet Muhammad (blessings and peace of
Allah be upon him)" or "By the life of 'Eesa" or "By the life of Moosa
(peace be upon him)" or "By the life of the Qur'aan" or "By the life
of my father's grave" or "I swear by my honour". Please advise me
about that; may Allah reward you with the best of rewards.
He replied: Swearing by anything other than Allah is not permissible.
Rather the oath should be by Allah alone, may He be glorified and
exalted, because it is proven that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "Whoever swears an oath, let him
not swear by anything except by Allah, or else let him remain silent."
And he said: "Whoever swears by anything other than Allah has
associated something with Him (shirk)." Swearing by anything other
than Allah is one of the haraam actions that constitute kufr
(disbelief), but it comes under the heading of minor shirk, unless he
meant that this by whichhe swore was as great asAllah, or that it has
control over the universe, or that it deserves to be called upon
instead of Allah, in which case it becomes major kufr (al-kufr
al-akbar) – Allah forbid.
So if he said "By the life of So and so" or "By the life of the
Messenger" or "By the life of Moosa" or "By the life of 'Eesa" or "By
my father's grave", or he swore by honesty or by the Ka'bah and so on,
all of that is swearing by something other than Allah, and all of that
is not permissibleand is an evil action.
What should be done is to not swear by anything except Allah, may He
be glorified and exalted, or by one of His attributes, or by one of
His names. The Qur'aan isthe word of Allah, and the Qur'aan is one of
theattributes of Allah. So if aperson says "By the Qur'aan" or "By the
life of the Qur'aan", there is nothing wrong with that, because the
Qur'aan is the word of Allah, may He be glorified and exalted.
End quote from Fataawa Noor 'ala ad-Darb by Ibn Baaz (p. 236-237)
Thirdly:
If a person swears that his brother or someone else should not sleep
in the house, then he sleeps there, he has to offer expiation for
breaking an oath (kafaarat yameen).
The scholars of the Standing Committee were asked:
I swore an oath to someone, saying: "By Allah, you should not
slaughter the animal," but he did not heed my words and he slaughtered
it, and I ate some of it. Is there any sin on me, and is there any
expiation I have to offer? If there is any expiation I must offer,
please advise me about it.
They replied: If the situation is as you describe, there is no sin on
you for eating from it, but you have to offer expiation for breaking
an oath (kafaarat yameen), by feeding ten poor persons with the same
kind of food as youeat, or clothing them, or freeing a believing
slave.If none of that is possible, then you have to fast for three
days.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/85
Ibn Baaz (may Allah havemercy on him) was asked:
I have children and I often swear that they should not do such and
such, but they do not respond to my words. DoI have to offer any
expiation in this case?
He replied: If you swear an oath to your children or anyone else, with
the aim that they should do something or should notdo something, then
they go against that, you have to offer expiation for breaking an oath
(kafaarat yameen). End quote from Majmoo' Fataawa Ibn Baaz (23/119)
Fourthly:
If your oath to your brother that he should not sleep in the house was
the result of an argument, then it is not Islamically appropriate.
When you swore that oath, what is Islamically prescribed in your case
is to break the oath and offer expiation for it, because of the report
narrated by al-Bukhaari (6718) and Muslim (1649) from Abu Moosa
al-Ash'ari (may Allah be pleased with him), according to which the
Prophet (blessings and peace of Allah be upon him) said: "By Allaah,
if Allaah wills, I do not swear an oath then see something better than
that, but I expiate my oath and do that which is better."
And Muslim (1650) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever swears an oath then sees that something
else is better than it, let him do that and offer expiation for his
oath."
An-Nawawi (may Allah have mercy on him) said:
These hadeeths indicate that if a person swears to do something or not
to do something, and breaking the oath is better than adhering to it,
it is mustahabb for him to break the oath and he has to offer
expiation. This is something agreed upon.End quote.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - She is asking about the ruling on her husband who went to practitioners of magic and stopped praying.

My mother emotionally blackmailed me into marrying my first cousin 9
years ago when I was just 15 years old. i kept quiet out of fear and
since then have been blessd with 3 beautifil boys alhamdulillaah.
Since the last 2 years we have been problems andhe went to see someone
who plays with magic. Asfar as my limited knowledge is concerned that
takes one out of thefold of islam. Also for a while he was neglecting
his prayers and would only d pray sometimes anod do his jumah. But he
has rpented since andprays 5 times a day alhamdulillaah. HE also said
he didnt know whathe was doin with regards to the magic as he was not
in the right state of mindbut i dont know what to think as he said he
diddnt know it was wrong amd kufr as he thought it would get us out of
a difficult situation. He possesses no knowledge with regards to deen
so my questions are:
1. Did the magic take him out of islam??, is it the same ruling for
one who knows that its wrong and one who doesnt ?.
2. Also did the fact he neglected some of his prayers take him out of
islambecause said he repented and started praying agai.n.
3.Also he left the house 3months ago and before he left he said to my
mum she is finished from me and me from her' does tha count as a
talaq? As he wa angry and left the house. He is currently abroad and
hasnt really provided forthe kids or me. H left all our debts to me
but he said he will contribute once i let him back in but i dont know
what to do. i love my kids and would do anything for them.
I hope you can assist me in this matter soon as this has affected me
and especiallymy 3 children who are all under the age of 8. It has
left them distrssed and they want him back in the house. He has gone
abroad for now and will be back iwthin a few weeks and i need this
matter resolved soon inshaAllaah.
Praise be to Allaah.
Going to practitioners ofmagic, soothsayers and fortune-tellers is a
majorsin, because the Prophet (blessings and peace of Allah be upon
him) said: "Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty nights." Narrated
by Muslim, 2230.
And he (blessings and peace of Allah be upon him) said: "Whoever goes
to a soothsayer andbelieves what he says has disbelieved in that which
was revealed to Muhammad (blessings and peace of Allah be upon him)."
The one who goes to a fortune teller or practitioner of magic and
believes his claim to have knowledge of the unseen has gone out of
Islam.
But if he goes to him butdoes not believe his claim to have knowledge
of the unseen, then he has committed a major sin but he has not gone
out of Islam by doing that.
If the man was ignorant and did not realise that going to
practitioners ofmagic is haraam, then we hope that this is an excuse
for him before Allah, may He be exalted.So there are no consequences
for his going to them and he has not gone out of Islam by doing that.
But in the case of one who goes to a practitioner of magic knowing
that that is haraam, this is the one who has committed a major sin
that may reachthe level of going out of Islam.
See also the answer to questions no. 112069 and 32863 .
Secondly:
The ruling that the one who does not pray out of laziness becomes a
kaafir is the subject of a great difference of opinion among the
scholars and each point of view has evidence on which it relies. The
fatwa adopted by this website suggests the most likely opinion to
becorrect is that which saysthat the one who does not pray is a
kaafir; this is the view of many scholars.
This has been discussed previously in the answers to questions no.
10094 and 5208 .
Praise be to Allah Who has blessed your husband and guided him to
start praying and to pray regularly.
Thirdly:
If a man says concerninghis wife, "she is finished from me and me from
her", this is a phrase thatmay be understood as referring to divorce
or it may not. Hence it cannotbe deemed to count as a divorce unless
the husband aimed thereby to divorce her and that was his intention;
if he did not intend to divorceher and did not aim to do that, then no
divorce has taken place.
See also the answer to questions 98670 , 85575 and 127280 .
As your husband has come to his senses and has started to pray
regularly and has repented from going to practitioners of magic
inaddition to the fact that he was unaware of the shar'i ruling at
that time,what you have to do is to turn over a new leaf with him. And
we ask Allah to bestow His mercy upon you and to reconcile between
your hearts and bring you back together.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - Does the hadeeth “I am not afraid that you will worship others along with Allah after my death” mean that shirk will never occur among this ummah?.

Narrated 'Uqba bin 'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49And Allah knows best. - -
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