Womens Work, - Dought & clear, - * Woman working in theperfume business

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What is the ruling on a woman selling perfumes in trade fairs and shopping centres to which men and women go?
And selling perfumes and bakhoor (incense) to men and women, and burning bakhoor in the store constantly so as to attract customers, when it is possible that some of the fragrance may get onto her, such as the bakhoor and perfumes that she is offering for sale?.
Praise be to Allaah.
There is nothing wrong with a woman working in buying and selling, so long as she adheres to proper Islamic etiquette in her dress, speech and dealings.
In the early days of Islam, women used to buy and sell in a modest and reserved manner, and none of the scholars objected to that.
InFataawa al-Lajnah al-Daa’imah(17/13), it says:
It is permissible for her (a woman) to go to the marketplace to buy and sell, if she needs to do so, and if she covers her entire body in clothes that do not show her shape, and she does not mix freely with men. But if she does not need to engage in that buying and selling, then it is better for her not to do that. End quote.
But if a woman’s engaging in trade will lead to her uncovering that which Allah has forbidden her to uncover, such as her face, or to her travelling without a mahram, or to her mixing with non-mahram men in a manner that it is feared will lead to fitnah, then it is not permissible for her to do that; rather she should not do it. End quote.
Fataawa al-Lajnah al-Daa’imah, 13/16
For a woman to work in a perfume shop, selling to men, exposes her to fitnah and may encourage foolish men to approach her.
There is nothing wrong with a woman selling perfume and bakhoor so long as she is careful not to let any of the fragrance get onto her, because of the warning against women wearing perfume in front of non-mahram men. See the answer to question no. 102329.
And it is not permissible for her to burn bakhoor in her shop to attract customers, because the fragrance of the bakhoor will undoubtedly get onto her, and the Prophet (blessings and peace of Allah be upon him) said: “Any woman who has got the fragrance of bakhoor on her should not attend ‘Isha’ prayer with us.”
Narrated by Muslim, 444.
If the woman who is going to the mosque is forbidden to use perfume and bakhoor, then how about the one who is sitting in the marketplace to buy and sell, where men will inevitably smell the fragrance of bakhoor from her?
So it is better for that woman, if she needs to work, to limit it to selling to women only, so that she will not mix with men.
And Allah knows best.

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Womens Work, - Dought & clear, - * She works in a kindergarten where they serve pork once a month

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I work as a teacher in a kindergarten in Canada, where they offer food that contains pork once a month. Please note that I do not serve it to the children myself, but I do not feel comfortable about it.
I want to know the Islamic ruling on that and on the money I earn from my work.
Praise be to Allaah.
If there are Muslims among these children, then you should not approve of the kindergarten offering this haraam meat to them; you have to make sure that the administration knows that they should not give this food to the Muslim children.
But if these children are not Muslim, then they regard it as permissible to eat pork and the Muslims have no authority over them in their own country.
In this case, it is sufficient for you not to help with this haraam action or be present when this food is served. In that case it is permissible for you to remain in this job.
And Allah knows best.

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Womens Work, - Dought & clear, - * Rulings Pertaining to Woman TakingCare of Severely Mentally Challenged Man

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As a recent revert to islam i am always trying to gain extra knowledge and guidance, inshallah. My question relates to my current job. I work as a home carer, taking care of the needs of a severely handicapped person, who suffered brain damage during birth. This person is 42yrs old, although his brain activity and mental capabilities are that of a baby, he has no control what so ever over his body and is unable to do anything for himself i.e he can not wash dress or feed himself and wears pads for toileting, he is also unable to walk or talk at all and is confined to a wheel chair. I've already been told i am able to work with this person but now i'm wondering whether being in close contact with this person will break my wudoo, as i have to touch him on a daily basis. Inshallah you are able to answer my question.
Praise be to Allaah.
First:
We ask Allah, the Exalted, to keep you firm on His religion and we advise you to educate yourself regarding religious matters and work righteous deeds as much as possible as that will assist you in remaining steadfast and calling to Allah.
Second:
As for your work in taking care of the mentally challenged man, then it is in principle allowed and it would be appropriate for us to mention some rulings concerning it at this time.
1. The basic principle concerning the ‘awrah (generally the private regions which are not to be seen by others) of the handicapped is that it is impermissible to look at it or touch it without a barrier. Therefore, while cleaning his private parts, you should cover them and not look at them and clean them using something like gloves. A further benefit of the gloves would be that they protect the hands from becoming tainted with impurities.
The scholars of the Permanent Committee were asked: My father was granted three sons who were all handicapped and mentally challenged, and this is a favour Allah bestows upon His select believing slaves, and all praise belongs to Allah, Lord of the worlds. These three are my brothers and I as I mentioned to you they are handicapped and incapable of taking care of themselves. Therefore, their mother looks after them and cares for them with regard to their food, drink and clothing. However, they have all matured, with the eldest being 25 years old, so is it permissible for my mother or myself to clean my elder brother and bathe him as he does not know how to clean his own body due to his handicap, keeping in mind that his ‘awrah may be exposed. They answered: It is permissible for you to clean these disabled individuals by bathing them and other means but while keeping the ‘awrah covered and cleaning it from behind a barrier like a cloth or something like it and while wearing something on the hand to avoid dirtying the hand with impurities. You should do everything you can to look after these challenged boys, and Allah does not allow the rewards of those who do well be squandered.” End quote
Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd al-‘Aziz aal ash-Sheikh, Sh. ‘Abdullah ibn Ghudayyan, Sh. Salih al-Fauzan and Sh. Bakr Abu Zayd. Verdicts of the Permanent Committee (4/425-426)
2. The mentally challenged who feel no lust towards women are included in the saying of Allah (which means): “or those male attendants having no physical desire”. The woman may reveal before them what she would normally reveal before her mahrams (close relatives whom she may not marry), which is what would normally be exposed such as the head, face, forearms and feet.
Ibn Qudamah (may Allah have mercy on him) said: “Men who have no physical desire due to old age, impotence, a terminal illness, castration…or a hermaphrodite with no desire for women: The ruling for them is the same as that of the mahram in terms of looking due to the saying of Allah, the Exalted (in meaning): “or those male attendants having no physical desire”. i.e. no desire for women. Ibn ‘Abbas said: He is the one who women are not shy in front of. And from him: He is the hermaphrodite who is incapable of an erection.” End quote from al-Mughni (7/462)
In al-Mawsoo’ah al Fiqhiyyah it states (3/8): “The Malikis, Shafi’ees and Hanbalis said (and it is one opinion of the Hanafis): The ruling of those men who has no desire for women is that of the mahrams in regard to looking at women; they see the places of beauty such as the hair and the forearms, and the rules for entering upon them is also like that of the mahrams due to the saying of Allah , the Exalted (in meaning): “or those male attendants having no physical desire”. End quote.
3. For your work, if you need to look at or touch his ‘awrah, then it is permissible since it is a dire need or necessity as is the case with a doctor if he needs to look at or touch the ‘awrah of a patient. In al-Mawsoo’ah al-Fiqhiyyah it states (14/19): “There is no difference among the jurists that looking at the ‘awrah of another is impermissible with the exception of a married couple each looking at the other, so it is not permissible for anyone to look at another’s ‘awrah (besides them) as long as there is no need for it such as a doctor looking at the patient and a caregiver assisting a patient in wudhu (ablution), isntinjaa (cleansing after answering the call of nature), and such things or a midwife for they are permitted to look at that part of the ‘awrah which it is necessary to look at. When necessary for the purposes of treatment or care, it is permissible as necessity makes the warned against (forbidden) permissible and (dire) need is treated as necessity.
Looking is restricted to what is necessary because what is allowed due to necessity must be well assessed/evaluated.” End quote
4. If it happens that you touch the man for the purpose of cleaning and grooming him, then we differentiate between touching ‘awrah (private part) directly and the rest of the body; touching his private part directly (no barrier) nullifies the wudhu while touching the rest of his body does not. With regard to touching his private part, the scholars of the Permanent Committee said: “Touching the private part without a barrier nullifies the wudhu whether the one touches is big or small due to what is established from the saying of the Prophet (may peace and blessings be upon him): “Whoever touches his private part, let him take wudhu.” An-Nasai, Ibn Majah and authenticated by al-Albani. Touching the private part of another is like touching one’s own private part.
Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd ar-Razzaq ‘Afifi, Sh. ‘Abdullah ibn Ghudayyan, Sh. ‘Abdullah ibn Qu’ood. Verdicts of the Permanent Committee (5/265).
As for the issue of a woman touching the body of a man and it not nullifying the wudhu, then we have explained that in detail in the answer to question 76115.
5. Finally, we see that the woman should look after those of her gender and the man should look after men. Therefore, if you could find work taking care of a woman, that would be best without doubt.
And Allah knows best.

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For children, - Easier to criticize rather than improve

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upon a time there was a young painter who had just completed his course under disciplehood of a great painter (Master). This young artist decided to assess his skills. He decided to give his best strokes on the canvass. He took 3 days and painted beautiful scenery.
He wanted people's opinion about his caliber and painting skills.
He put his creation at a busy street-crossing. And just down below a board which read, "Gentlemen, I have painted this piece. Since I am new to this profession I might have committed some mistakes in my strokes etc. Please put a cross wherever you see a mistake."
While he came back in the evening to collect his painting he was completely shattered to see that whole canvass was filled with Xs (crosses) and some people had even written their comments on the painting.
Disheartened and broken completely he ran to his master's place and burst into tears. Sobbing and crying he told his master about what happened and showed the pathetic state of his creation which was filled with crosses and correction remarks.
This young artist was breathing heavily and master heard him saying, "I am useless and if this is what I have learnt to paint I am not worth becoming a painter. People have rejected me completely. I feel like dying."
Master smiled and suggested, "My Student, I will prove that you are a great artist and have learnt a flawless painting." Young disciple couldn't believe it and said, "I have lost faith in me and I don't think I am good enough. Don't make false hopes."
"Do as I say without questioning it. It will work." Master interrupted him.
Young artist reluctantly agreed and two days later early morning he presented a replica of his earlier painting to his master. Master took that gracefully and smiled.
"Come with me." master said.
They reached the same street-crossing early morning and displayed the same painting exactly at the same place. Now master took out another board which read, "Gentlemen, I have painted this piece. Since I am new to this profession I might have committed some mistakes in my strokes etc. I have put a box with colors and brushes just below. Please do a favor. If you see a mistake, kindly pick up the brush and correct it." Master and disciple walked back home.
They both visited the place same evening. Young painter was surprised to see that actually there was not a single correction done so far. Next day again they visited and found painting remained untouched. They say the painting was kept there for a month for no correction came in!
It is easier to criticize, but difficult to improve. If you want to help people improve their behavior it is worth investing your effort in learning how to help people change their behaviors, attitudes and skills. Also, always remember not to get carried away or judge yourself by someone else's criticism and feel depressed. Take criticism in your stride; consider that which are genuine and implement those which you think is the best to improve you as a person!

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Discover Islam, - * The 'sword' of Islam

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The first few people who embraced Islam at the hands of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( were his wife Khadeejah, may Allaah be pleased with her, his adopted son Zayd, may Allaah be pleased with him, and his eleven-year-old cousin ‘Ali, may Allaah be pleased with him.
Among the ones who later joined this faith in Makkah were the honest merchant, Abu Bakr; the iron man ofArabia, ’Umar; the shy businessman, ‘Uthmaan; the Prophet's brave uncle Hamzah; and the slave of a pagan family, Bilaal, may Allaah be pleased with them. They simply could not resist the alleged ‘magic sword’ of a humble and lonely prophet! The negligible minority of the believers in the new faith were soon driven away from Makkah.
In the city of their migration, Al-Madeenah, people not only welcomed the Muslims, but the ‘sword’ with which it is alleged that people converted to Islam, as well. It did not cease to work even there and its magnetic force continued to "pull" people towards it until the whole ofArabiajoined the faith. Compared to the population of the rest of the world, at that time, the Arabs constituted a tiny minority. A fraction of this minority decided to take the sword beyond the boundaries of the Arabian desert to the mighty empires of Rome and Persia, the shores of the Mediterranean, the coast of Malabar and the far away East Indies Islands. All these people ostensibly went on surrendering to this ‘sword’ and joining the faith.
So sharp was the edge of the ‘sword’! It simply conquered the hearts, the bodies yielded automatically.
What is this ‘sword’ by which Islam spread?
It is the sword of truth, whose shine eliminates falsehood just like light wipes away darkness.
Has the sword gone blunt?
No, far from it.
It continues to pierce the heart of countless men and women even today -- in spite of the relentless efforts by people with vested interests, who would like darkness to prevail, instead of the light of Islam.
Given below are the impressions of some people who were recently conquered by the same sword. They are from different countries, speak different languages and have different backgrounds. Their present addresses are also given. Perhaps you may like to ask them how it feels to be struck by the sword of truth.
1- Leopold Weiss )Mohammed Asad(:
Austrian statesman, journalist and author; former foreign correspondent for the Frankfurter Zeitung; author of Islam at Cross Roads and Road to Makkah and translator of the Quran. )Embraced Islam in 1926(.
"Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other. Nothing is superfluous and nothing lacking, with the result of an absolute balance and solid composure."
Present address: Dar Al-Andalus, 3 Library Ramp,Gibraltar,Morocco.
2- Ahmad Holt: British civil contractor
Traveled extensively in search of the Divine truth. Spent much time in search and comparative study of Judaism, Christianity and Islam.
)Embraced Islam in 1975(.
"The sword of Islam is not the sword of steel. I know this by experience, because the sword of Islam struck deep into my own heart. It didn't bring death, but it brought a new life; it brought an awareness and it brought an awakening as to who am I and what am I and for what am I here?"
Present address: 23, Welland Garden Perivale, Middlesex UB6 8SZ, UK.
3- Bogdan Kopanksi )now Bogdan Ataullah Kopanski(:
Originally Polish, now American. Ph.D. in History and Politics. Had a very interesting journey to Islam and faced severe hardship; was imprisoned twice by the Polish Communist regime )1968, 1981-82(.
)Embraced Islam in 1974(
"When I was 12 years old I rejected the illogical and contradictory faith of the Church. Two years later in 1962, I was fascinated by the victorious struggle of the Algerian Muslim Mujaahideen against French colonialism. It was the first ' arrow' of Islam... in high school and the earliest days of my education in the university, I was a typical example of the 'rebel generation' of reds...My way to the truth of al-Quran was slow and unpaved...in 1974 I visited Turkey, I wrote my M.A. dissertation about Sultan and Caliph Suleiman Kanuni’s policy towards Polish Kingdom. There, I was hit by the most beautiful voice of mankind: Athaan, the call to prayer. My hair stood up. An unknown powerful force led me to an old masjid inIstanbul. There, old smiling Turkish, bearded men taught me wudhoo, )ablution(, I confessed to tears the shahaadah )testimonies of faith( and I prayed my first salaah )prayer( at Maghrib...I swept out the rubbish ideologies ...for the first time in my life, my mind was relaxed and I felt the pleasure of Allaah's love in my heart, I was a Muslim...”.
Present address : 3013, Harrel, Drive 203 Grand Prairie Tx 75051 USA
4- Vengatachalam Adiyar )Now ‘Abdullaah Adiyar( :
Indian, noted Tamil writer and journalist; worked as a News Editor in Dr. M. Karunanidhi's daily Murasoli for 17 years. Worked with three former Chief Ministers of Tamil Nadu. Received Kalimamani Award from T.N Government in 1982.
)Embraced Islam in 1987(.
"In Islam I found suitable replies to nagging queries arising in my mind with regard to the theory of creation, status of women, creation of the universe etc. The life history of the Holy Prophet, sallallaahu ‘alayhi wa sallam, attracted me very much and made easy for me to compare with other world leaders and their philosophies."
Present address:1 Ashok Avenue, Rangarajapuram, Kodambakkam,Madras,India.
5- Herbert Hobohm: ) Now Aman Hobohm(
German diplomat, missionary and social worker. An intellectual, who has been serving the German Diplomatic Mission in various parts of the world. Presently working as Cultural attache in German Embassy inRiyadh.
)Embraced Islam in 1941(.
"I have lived under different systems of life and have had the opportunity of studying various ideologies, but have come to the conclusion that none is as perfect as Islam. None of the systems has got a complete code of a noble life. Only Islam has it; and that is why good men embrace it. Islam is not theoretical; it is practical. It means complete submission to the will of God.'
Present address: Cultural Attaché, German Embassy,PO Box 74,Riyadh-11492,Saudi Arabia.
6- Cat Stevens: )Now Yousuf Islam(.
British, formerly Christian, world famous pop singer.
)Embraced Islam in 1973(.
"It will be wrong to judge Islam in the light of the behavior of some bad Muslims who are always shown on the media. It is like judging a car as a bad one if the driver of the car is drunk.”
Present address: Chairman, Muslim Aid,3 Furiong Road,London, N7.UK
7- Ms. Margaret Marcus )Now Maryam Jamilah(:
American, formerly Jewish. Essayist and journalist. Author of many books.
)Embraced Islam in 1962(.
"The authority of Islamic morals and laws proceeds from Almighty God. Pleasure and happiness in Islam are but the natural by products of emotional satisfaction in one's duties conscientiously performed for the pleasure of God to achieve salvation. In Islam duties are always stressed above rights. Only in Islam was my quest for absolute values satisfied. Only in Islam did I at last find all that was true, good, beautiful and which gives meaning and directions to human life and death."
Present address: c/o Mr. Mohammed Yusuf Khan, Sant Nagar,Lahore,Pakistan.
8- Wilfried Hofman: )Now Murad Hofman(.
Ph.D )law( Harvard, German social scientist and diplomat. Presently German ambassador in Algiers.
)Embraced in Islam in 1980(
"For some time now, striving for more and more precision and brevity, I have tried to put on paper, in a systemic way, all philosophical truths, which, in my view, can be ascertained beyond reasonable doubt. In the course of this effort it dawned on me that the typical attitude of an agnostic is not an intelligent one; that man simply cannot escape a decision to believe; that the createdness of what exists around us is obvious; that Islam undoubtedly finds itself in the greatest harmony with overall reality. Thus I realize, not without shock, that step by step, in spite of myself and almost unconsciously, in feelings and thinking I have grown into a Muslim. Only one last step remained to be taken; to formalize my conversation. As of today I am a Muslim. I have arrived."
Present address: Embassy of the Federal Republic of Germany, BP 664,Alger-gare,Algeria.
9- Cassius Clay )Now Mohamed Ali Clay(:
American boxer )three times world heavyweight champion(. Formerly Christian.
)Embraced Islam in 1965(.
"I have had nice moments in my life. But the feeling I had while standing on Mount ‘Arafaat on the day of 'Hajj' )pilgrimage(, was the most unique. I felt exalted by the indescribable spiritual atmosphere there, as over a million and a half pilgrims invoked God to forgive them of their sins and bestow on them His choicest blessings. It was an exhilarating experience to see people belonging to different colors, races and nationalities, kings, heads of states and ordinary men from very poor countries all clad in two simple white sheets praying to God without any sense of either pride or inferiority. It was a practical manifestation of the concept of equality in Islam."
)Speaking to the daily "Al-Madinah" Jeddah, 15, July 1989(.
Present address: 1200 E, 49 St.,Chicago,Ill60615.
These were the impressions of a few persons who had been struck by the sword of truth themselves.
As for the propaganda that it was the sword of steel )i.e. the force ( which was instrumental in the universal expansion of Islam, we give below remarks of some prominent non-Muslims refuting this baseless claim:
1- M K Gandhi:
".......I become more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These, and not the sword carried everything before them and surmounted every trouble."
YoungIndia, 1924.
2- Edward Gibbon:
"The greatest success of Mohammed's life was effected by sheer moral force without the stroke of a sword."
History of the Saracen Empire,London, 1870.
3- A S Tritton:
"The picture of the Muslim soldier advancing with a sword in one hand and the Quran in the other quite false."
Islam, London, 1951-page 21.
4- De Lacy O'Leary:
" History makes it clear however, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated."
Islam at Crossroads,London. 1923-page 8.
5- KS Ramakrishna Rao:
"My problem to write this monograph is easier because we are not generally fed now on that )distorted( kind of history and much time need not to be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth its name. The principle of Islam that: ' there is no compulsion in religion' is well known".
Mohammed the Prophet of Islam,Riyadh1989-page 4.
6- James A. Michener:
"No other religion in history spread so rapidly as Islam...The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts that idea, and the Quran is explicit in support of the freedom of conscience".
Islam- The Misunderstood Religion, Readers' Digest )American Edition ( May 1955.
7-LawrenceE Browne:
"Incidentally these well-established facts dispose off the ideas so widely fostered in Christian writings that wherever the Muslims went, they forced people to accept Islam at the point of the sword."

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Discover Islam, - * The Universality of Islam

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In this century, where means of communication and transportation have gone beyond all expectations, cross-cultural awareness has become widespread. And with the collapse of communism and consequently the Soviet Union and many other communist countries, many proposals are presented urging the adoption of universal laws, values and morals to govern relationships among the peoples of the world.
Recently, the idea of a so-called “New World Order” was proposed through the United Nations in order to prescribe values and impose laws on people of various cultures. The question that will immediately emerge is ‘Whose values, laws and ways of life are they going to adopt?” Of course, the American way of life will become the only choice presented, because the United States is presently the only superpower among all the nations of the world, as well as the largest financial contributor to the United Nations. Given the natural richness and military power of the U.S., why have its values not provided happiness and peace of mind to the millions of Americans whose lives have been wrecked by alcoholism, violence, drug use and other family and social dilemmas? Can such a way of life that has failed to uproot discrimination against Afro-Americans and other minorities bring justice among the social castes of India? Can the American way of life that has resulted in grave failure when attempting to solve the problems of the homeless in America, provide solutions to the problems of poverty in South America or Africa?
Some sources might say the New World Order does not have to be that of the Americans; it could be that of the British, the French, the Russians or the Chinese. Are they not permanent members of the Security Council )the actual decision making body of the UN(? Nevertheless, these governments have brought neither happiness nor security to their own nations. No sensible person in the whole world would choose or suggest a way of life that is going to contradict with his won interests; countries are not an exception. So, any system of life that could be selected as the basis for a New World Order is prone to serve the interests of only the people who propose and sponsor it. Therefore, they have got to be unfair towards other nations.
To accept these New Order premises as a way of life means full submission to the teachings and the rules that such a system puts forward. What would result from such acceptance could be a materialistic and secular view of life. So, it would be neither fair nor complete, because of the incompleteness of man. The probability for the application and the acceptability of such a New World Order is extremely remote and the unproductive, exactly as it was with Old World Orders as Colonialism, Communism, Dark Ages Theology, and Capitalism.
Indeed there is a dire need among the majority of the world population that for a way of life that can solve their existence and destiny. With the escalating rate of immorality and violence in the world, people are restlessly searching for a way out. Many have found that suicide is the easiest and probably the fastest solution. No wonder, our world is living in a state of chaos. It has tried all forms of ideologies and applied so many socioeconomic theories, but none of them has proven to be right. That which has been tried has failed, and that which has failed has been tried again...and again, is there not another way? Is there an alternative system that would work as a guide for the universe? These two questions make the theme of this research.

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Prayer, - Dought & clear, - * The baby started tochoke whilst her mother was praying

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While I was praying my daughter 3 months of age started choking there was no one at home except for me so I had to stop my prayer to come to her aid is this haram what I had done or in emergency cases like this is it okay to stop your prayer.
Praise be to Allaah.
What you did was not haraam and was not a sin; in fact it was obligatory (waajib) upon you, because this comes under the heading of saving lives which is encouraged in Islam. Allaah says (interpretation of the meaning):
“… and if anyone saved a life, it would be as if he saved the life of all mankind …” (al-Maa’idah 5:32)
It was reported from Ibn ‘Abbaas, from Murrah al-Hamadaani, from ‘Abd-Allaah and from a number of the Companions of the Messenger of Allaah concerning the Tafseer of this aayah: “…and if anyone saved a life means, saved someone from death, it would be as if he saved the life of all mankind in the eyes of the person whose life was saved.” (Tafseer al-Tabari, 6/199)
Saving the life of a person whose life is protected in sharee’ah is obligatory (waajib) on whoever is able to do so. Saving a life is one of the five essentials which Islam came to protect (they are, life, sanity, wealth, religion and lineage). With regard to the prayer, you have to repeat it after you have helped the child. And Allaah knows best.

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Prayer, - Dought & clear, - * What about the mark on a person’s forehead caused by sujood?

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When a person prays salah,usaually his forehead gets darker because of sajda and people know that he prays.
Because of this,this person can feel proud and may be some times he likes people to talk positive about him and say good remarks about him because of his prayers.
Is it O.K. or better in this case for this person to do sajda very lightly and softly or what do you suggest.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) commanded us to do rukoo’ and sujood perfectly and completely.
It was reported from Anas ibn Maalik (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) said: “Do your rukoo’ and sujood perfectly and completely, for by the One in Whose Hand is my soul, I can see you behind me when you do rukoo’ and sujood.” (Narrated by al-Bukhaari, 6268; Muslim, 425)
Part of doing rukoo’ and sujood properly and correctly is to be at ease in both.
It was reported from Abu Hurayrah that a man entered the mosque and prayed. The Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting in a corner of the mosque, and the man came and greeted him with salaam. The Prophet (peace and blessings of Allaah be upon him) answered “Wa ‘alayk (and also upon you). Go back and pray, for you have not prayed.” So he went back and prayed, then he came and greeted the Prophet (peace and blessings of Allaah be upon him) with salaam, and the Prophet (peace and blessings of Allaah be upon him) answered “Wa ‘alayk (and also upon you). Go back and pray, for you have not prayed yet.” The third time this happened, the man said, “Teach me, O Messenger of Allaah.” He said: “When you stand up to pray, do wudoo’ properly, then face the qiblah and say ‘Allaahu akbar.’ Then recite whatever you can of Qur’aan. Then do rukoo’ until you are at ease in rukoo’. Then stand up until you are at ease in standing, then do sujood until you are at ease in sujood. Then sit up until you are sitting up straight. Do that throughout your prayer.” (Narrated by al-Bukhaari, 724; Muslim, 397).
Not doing rukoo’ and sujood properly and completely is something which invalidates one's prayer.
It was reported that Abu Mas’ood al-Ansaari al-Badri said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘A prayer in which a person does not straighten his spine in his rukoo’ and sujood does not count.” (Narrated by al-Tirmidhi, 265; he said it is hasan saheeh. Also narrated by al-Nasaa’i, 1027; Abu Dawood, 855; Ibn Maajah, 870)
Imaam al-Tirmidhi said:
“Prayer should be done in accordance with this, according to the scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and later scholars, who said that a man should straighten his spine when he does rukoo’ and sujood.”
Al-Shaafa'i, Ahmad and Ishaaq said: “A prayer in which a person does not straighten his spine in his rukoo’ and sujood does not count, because of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): ‘A prayer in which a person does not straighten his spine in his rukoo’ and sujood does not count.’” (Sunan al-Tirmidhi, 2/52)
It was reported from Abu Waa’il that Hudhayfah saw a man who was not doing rukoo’ and sujood perfectly and completely. When he finished praying, Hudhayfah said to him, “You have not prayed.” He (the narrator) said: “I think he said, ‘If you were to die now, you would die on something other than the Sunnah of Muhammad (peace and blessings of Allaah be upon him).’” (Narrated by al-Bukhaari, 382).
According to another report (758): it was reported that Zayd ibn Wahb said: “Hudhayfah saw a man who was not doing rukoo’ and sujood perfectly and completely. He said, ‘You have not prayed. If you were to die now, you would die on something other than the fitrah to which Allaah guided Muhammad (peace and blessings of Allaah be upon him).’”
It is essential to place the forehead and nose firmly on the ground when making sujood.
It was reported that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘I was commanded to prostrate on seven bones: the forehead’ – and he pointed to his nose – ‘the two hands, the two knees and the toes. And do not tie up your clothes or hair.’” (Narrated by al-Bukhaari, 779; Muslim, 490).
There is nothing wrong with making the sujood long, especially when praying alone, or in Salaat al-Kusoof (eclipse prayer) or in qiyaam al-layl (naafil prayers at night).
It was reported from Asmaa’ bint Abi Bakr al-Siddeeq (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) prayed Salaat al-Kusoof (eclipse prayer). He stood and made his standing lengthy; then he did rukoo’ and made his rukoo’ lengthy; then he stood up and made his standing lengthy; then he did rukoo’ and made his rukoo’ lengthy; then he stood up and did sujood, then he sat up and did sujood again, and made his sujood lengthy. Then he stood up and made his standing lengthy; then he did rukoo’ and made his rukoo’ lengthy; then he stood up and made his standing lengthy; then he did rukoo’ and made his rukoo’ lengthy; then he stood up and did sujood, and made his sujood lengthy; then he sat up and did sujood again, and made his sujood lengthy, then he finished.” (Narrated by al-Bukhaari, 812).
It was reported that Hudhayfah said: “I prayed with the Prophet (peace and blessings of Allaah be upon him) one night. He started to recite al-Baqarah, and I thought that he would do rukoo’ after one hundred aayaat, but he carried on. I thought that he would finish it and then do rukoo’, but he carried on. Then he started to recite al-Nisaa’ and he recited it all, then he started to recite Aal ‘Imraan, and he recited it all, at a steady and moderate pace. If he recited an aayah which mentioned tasbeeh (glorifying Allaah), he would glorify Allaah; if he recited an aayah which mentioned asking, he would ask Allaah; if he recited an aayah which mentioned seeking refuge with Allaah, he would seek refuge with Him. Then he did rukoo’ and started saying ‘Subhaan Rabbi al-al’Azeem,’ and his rukoo’ was almost as long as his standing. Then he said, ‘Sami’a Allaahu li man hamidah’and stood up, and his standing was almost as long as his rukoo’. Then he prostrated and said, ‘Subhaana Rabbi al-A’laa’, and his sujood was almost as long as his standing.” (Narrated by Muslim, 772)
The Sunnah in sujood is to be level in sujood, as it was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “be level in sujood, and none of you should spread his forearms as a dog spreads them.” (Narrated by al-Bukhaari, 788; Muslim, 493).
Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) said:
This means that you should do sujood in a level way, not bunched up tight so that the stomach rests on the thighs and the thighs on the calves, and not stretched out as some people do when they prostrate, so that they are almost lying on their fronts. Undoubtedly this is a kind of bid’ah and is not Sunnah. It was not narrated from the Prophet (peace and blessings of Allaah be upon him) or from any of the Sahaabah, as far as we know, that a person should stretch out his back in sujood. He should stretch his back in rukoo’, but in sujood he should raise his stomach and not stretch it out.” (al-Sharhal-Mumti’, 3/168).
If a person does as the Prophet (peace and blessings of Allaah be upon him) commanded, and he is prostrating on soil or a rough surface, then he may get a mark on his forehead. This may generate some pride in his heart, as mentioned in the question, but if a person’s heart is filled with sincere faith and he does what he does only for the purpose of seeking that which is with Allaah, then he will not care what people say about him. But if he deliberately tries to make a mark on his forehead that looks like the sign of sujood, then this is a kind of showing off and lying, so woe to him of the punishment of a painful Day!
With regard to the aayah (interpretation of the meaning):
“… You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)….” [al-Fath 48:29]
-- the correct meaning of the phrase “the mark of them is on their faces” is that this refers to the light of obedience and worship, and it does not necessarily mean that there is a physical mark on the skin in the place of prostration.
Ibn Katheer (may Allaah have mercy on him) said in hisTafseerof this aayah:
“… ‘ the mark of them is on their faces from the traces of prostration’- ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas (may Allaah be pleased with them): ‘the mark of them is on their faces’means their outward appearance. Mujaahid and others said that it means khushoo’ and humility. Ibn Abi Haatim said: my father told us, ‘Ali ibn Muhammad al-Tanaafusi told us, Husayn al-Ja’fi told us, from Zaa’idah from Mansoor from Mujaahid: ‘the mark of them is on their faces from the traces of prostration’– he said: (this means) khushoo’ (humility). I said, I always thought that it meant this mark on the face. He said, That may appear between the eyes of one whose heart is harder than Pharaoh’s. Al-Saddi said: Prayer makes their faces beautiful. One of the Salaf said; Whoever prays more at night, his face becomes more handsome by day… Some of them said that a hasanah (good deeds) brings light (noor) to the heart and a glow to the face, an increased provision and the love of the people.”
The point is, the fact that this mark is present on the skin and there is a change in the colour of the forehead, does not mean that a person is righteous and sincere. By the same token, if this mark is absent, that does not mean that a person is failing in his prayers. In many cases it has to do with the nature and sensitivity of an individual’s skin.
Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) was asked: is there any report to indicate that the mark on the forehead caused by sujood is a sign of the righteous?
He replied:
This is not one of the signs of the righteous; the sign is the light (noor ) which appears on the face, and being content and at peace, a good attitude, and the like.
As for the mark made by sujood on the face, it may appear on the faces of people who do not even pray the obligatory prayers, if their skin is very soft and sensitive, and it may not appear of the faces of people who pray a lot and make lengthy sujood.
(Fataawaa Islamiyyah, 1/484)
In conclusion, then, if you are sincere towards Allaah and seek to earn His pleasure when you pray, then what people say will not affect you; in fact, their praise of you may be a kind of hastening of glad tidings for you in this world. So follow the Sunnah and do sujood properly, and then do not worry about whether people praise you or condemn you. We ask Allaah to make you sincere and to accept your prayers.
And Allaah knows best.

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Prayer, - Dought & clear, - * Praying in a place under which there is a sewage pipe

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A man has an apartment in which there is a bookstore containing copies of the Holy Qur’aan. But there is a sewage pipe which passes beneath this apartment. Is it permissible to pray and recite Qur’aan there or not? Please advise us, may Allaah reward you with good.
Praise be to Allaah.
There is nothing wrong with this so long as (the apartment) is separate (from the pipe). Al-Imaam al-Muwaffaq, the author ofal-Mughniand ofal-Sharh al-Kabeer, said: It is permissible to use the area above the roof of the pipe and similar places, because the pipe is beneath and there is a roof over it. It is not allowed to pray in toilets and similar places, but according to the correct view, it is permissible to pray and read Qur’aan on the roof over them, as we have stated above. Some scholars said that it is not permissible to do that, but the correct view, in sha Allaah, is that it is OK. And Allaah knows best.

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For children, - Constructive criticism

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Do what you feel in your heart to be right - for you'll be criticized anyway. You'll be damned if you do and damned if you don't. - Eleanor Roosevelt
What do you fear in your everyday life? One common answer would probably be to be criticized. To stand there and hear those words streaming out of someone's mouth and feel stupid or feel rejected or like you are getting smaller and smaller.
For every action we do get positive and as well as negative feedback, because it is a part of life if you want to live your life your way.
When dealing with others, it is all too easy to find fault, to criticize and to condemn. How often do criticisms lead to actual change and improvement? Ninety-nine times out of a hundred, we find that people don't criticize themselves for anything, despite how wrong they might be.
Criticism is futile, because it puts a person on the defensive and causes him to justify himself. Criticism is dangerous, because it wounds a person's pride and arouses resentment. Criticism is vain, because in judging others, we regard ourselves as more righteous than they.
Remember criticism doesn't always come gently from someone legitimately trying to help. A lot of the feedback we receive is unsolicited and doesn't come from teachers.
We can't control what other people will say to us, whether they will approve or form opinions and share them. But we can control how we internalize it, respond to it, and learn from it, and when we release it and move on.
Many of the world's most successful business leaders were criticized - even laughed at -when they first introduced their ideas. Instead of believing the naysayers, they used that criticism as motivation to succeed.
The best way to let criticism drive you is to be open to hearing it in the first place. Successful leaders know how to identify valid criticism and adapt accordingly. They use it to help them succeed.
Judging others is part of human nature. Our eyes are set in our head in such a way that we can look at others, better than at ourselves. Yet we all have faults of our own. As humans, we are also aware that no one is perfect, including ourselves. Prophet Jesus (pbuh)once said, "Let he who is without sin cast the first stone." Do you think you are perfect? Of course not! So if you want to reach your potential, look for constructive criticism. When someone is committed to reaching a goal, they will accept incredible doses of nagging, harassments and insults.
When we see the benefits, we actually like criticism. Imagine you left your wallet in the Grocery Store and someone calls after you: "Hey! You forgot your wallet!" Rather than get defensive at the criticism, you would say, "Thank you very much. Next time I will be more careful."
Criticism doesn't mean you are no good. It means, "You are good, but I believe you can be even better." To criticize does not necessarily imply "to find fault", but the word is often taken to mean the simple expression of an objection against a disapproval.
No one is good at everything and few people are great at the first time they try something. You will always have room to improve, no matter what you are doing and the best way to grow is to take constructive criticism from people who have the skills and know-how that you are lacking. The key, however, is separating the constructive from the unconstructive and separating yourself worth from the object of the constructive criticism.
Constructive criticism is a communication technique intended to identify and find solutions to problems in a positive way. Anyone can use the strategy, although professionals can provide more thorough analysis in many cases. It usually applies to work a person does, or to an individual's behavior. People respond to the method differently based on their own experiences, preferences and psychology, but a good, well-timed delivery can make a person more receptive to the message.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period came before she did her ‘umrah

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My wife and I went to Makkah two days ago to perform Hajj, and in the airplane we intended to enter ihraam for ‘Umrah. When we reached Makkah, we went to the hotel to put our luggage there, and after that my wife found out that her period had come when we reached the hotel.
What is the ruling on that? Does she have to offer a ransom (fidyah)? What is the value of the fidyah?.
Praise be to Allaah.
Menses does not prevent a woman from entering ihraam for Hajj and ‘umrah, but it is haraam for her to circumambulate the Ka’bah until after her menses ends. The Prophet (peace and blessings of Allaah be upon him) said to ‘Aa’ishah (may Allaah be pleased with her) when she got her menses before entering Makkah: “Do everything that the pilgrim does but do not circumambulate the House until you become pure (i.e., your menses ends). Agreed upon.
It is proven inSaheeh al-Bukhaarithat when she became pure, she circumambulated the Ka’bah and did saa’i between al-Safa and al-Marwah. This indicates that if a woman gets her menses before doing tawaaf, she should not do tawaaf and saa’i until she becomes pure.
Based on this, what you wife must do is wait until she becomes pure, and then circumambulate the Ka’bah and do saa’i between al-Safa and al-Marwah, then cut her hair. Then she will have completed her ‘umrah. And she does not have to offer a ransom for having gotten her menses when she was in ihraam.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She had a miscarriage after two months of pregnancy andshe is asking about the fasts she observed when she was bleeding

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A woman started bleeding two days before she had a miscarriage, and that was in Ramadaan. She also bled for two days after the miscarriage. The foetus was two months old – should she make up the fasts or what should she do? Please note that she fasted and did not break her fast.
Praise be to Allaah.
If a woman miscarriages the foetus when human features such as the head and limbs have not yet appeared, and the outlines have not even appeared, the bleeding that occurs with that is irregular vaginal bleeding, and it does not mean that she cannot pray and fast. But if human features have appeared, then this bleeding is nifaas. The earliest that the human features appear is eighty-one days (of pregnancy), as is explained in the answer to question no. 37784and 45564.
If the matter is as described, that the age of the foetus was two months, then the bleeding that occurred before and after the miscarriage was irregular bleeding, not nifaas. So the woman’s fasting on those days was valid and she does not have to make them up.
And Allaah knows best.

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Prayer, - Dought & clear, - * Can the Muslims pray for rain in the land of the kuffaar

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There is a Muslim community living in a kaafir land where the rains are late. Is it permissible for them to pray for rain, since if rain comes it will benefit the kuffaar too?
Praise be to Allaah.
We asked Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen, may Allaah preserve him, and he answered as follows:
It is permissible for Muslims to pray for rain in the land of the kuffaar even if that will benefit the kuffaar too.

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Prayer, - Dought & clear, - * Permissibility of praying in shoes

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Is it permissible to pray wearing shoes when necessary, or not?
Praise be to Allaah.
Yes, that is permissible, because the Prophet (peace and blessings of Allaah be upon him) prayed wearing his shoes. Inal-Saheehit is narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) lead us in prayer whilst he was wearing his shoes, then he took them off [whilst still praying], and the people took their shoes off too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) said theTasleem[at the end of the prayer], they said: “O Messenger of Allaah, you took off your shoes, so we took off our shoes too.” He said: “Jibreel came to me and told me that there was some dirt on them, so I took them off. When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust.”
(Narrated by Abu Dawood, no. 650). The point here is that praying in shoes is permissible. It says in the hadeeth: “Be different from the Jews, pray wearing your slippers or shoes.”(Narrated by Abu Dawood, no. 652). But the condition is that the shoes must be taahir (pure, clean). If there is any najaasah (impurity) or dirt on the shoes, then one should not pray wearing them or enter the mosque in shoes, unless he is sure that they are free of impurity or dirt. And Allaah knows best.

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Prayer, - Dought & clear, - * Praying in the dark

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What is the ruling on making salah in the dark, where you can't even see your own hands?
Praise be to Allaah.
If the conditions of prayer are fulfilled and the essential parts or pillars of the prayer are completed, then the prayer is valid. Light is not an essential condition of prayer or an obligatory part of the prayer. But if the darkness is a cause of fear which disturbs a person to the point that he cannot have the necessary presence of mind and humility (khushoo’) in prayer, then it is makrooh for him to pray in the dark.

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For children, - Personal Responsibility at your work place

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We stood in front of a black sign with white letters that read, "Please wait to be seated," and we waited. I was hungry and impatient, and not in any mood to wait.
Two couples who arrived ahead of us waited too, even though at least half of the tables in the restaurant were empty. I took that as a sign that the restaurant's staff was slow and incompetent. That made me more impatient.
When we were seated and our food arrived, I lost it.
"You call this a fresh fruit salad?" I scolded Lindsay, the nineteen-year-old waitress who delivered a bowl of faded honeydew and overripe cantaloupe that the kitchen had, for some reason, thought I would eat.
I expected Lindsay to tell me it wasn't her fault because she didn't make the salad. But she stunned me.
"No," she agreed, "it doesn't look fresh at all. The kitchen is just about out of fresh fruit. I am sorry."
It's not often that I am speechless, but at that moment, I didn't know what to say. I knew it was not her fault, yet she apologized.
As my mouth hung open, Lindsay directed my attention to the plump, red strawberries that garnished the sandwich platters my friends had ordered.
"How about a big bowl of those?" she offered. I closed my mouth as it started to water.
She returned in a hurry, eager to salvage my supper. But steps away from our table, she stumbled over a kink in the carpet and released the bowl, sending strawberries flying all over my dinner companions and me. They landed in our hair, on our shoulders, on our laps, and even in our purses.
I am speechless once again.
"Did everybody get some?" Lindsay asked, and she started to giggle.
It infected all of us. We laughed.
This teenage ray of sunshine helped us pick strawberries out of our hair and send back to the kitchen to slice up. This time, I got to eat them instead of wear them.
We left a huge tip for this young woman who spilled food all over us.
As we left, I pulled her aside and said. "You didn't get upset because I didn't like your salad. You didn't blame the kitchen or us for arrive so late. You just handled it. How do you do that?"
Her response was mature beyond her nineteen years.
"I am responsible for making sure you come back," Lindsay explained. "You will base your decisions on my actions."
She was responsible for every mess she made. She was responsible for serving me the wilted cantaloupe. She was responsible for tossing strawberries all over me and my friends.
I asked Lindsay one more question before I turned to leave: "Why were so many people waiting to be seated when we arrived, even though so many tables were empty?"
She replied, "They wanted to sit in my section, so they had to wait for tables to open up."
Moral of the personal responsibility story: This profound example shows that taking full responsibility or ownership for herself, her job, her relationships, and her behavior is the key to avoiding unpleasant outcomes.

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Acts of Worship, - Dought&clear, - The prostration of everything in the universe toAllaah

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It says in Soorat al-Hajj 22:18 that the dawaab (moving living creatures, beasts, etc.) prostrate to Allaah. What is the nature of this prostration?
Praise be to Allaah.
Note that this universe and all the created beings in it is in thrall to Allaah, whether by choice or by force. The believer worships Allaah by choice and is rewarded for his worship. Even though the kaafir may be alienated from his Lord and failing to worship Him, the atoms of his body and everything in him is worshipping Him and glorifying Him, but because our understanding and perception are limited, we are unaware of that tasbeeh (glorification of Allaah) and unable to understand its nature. Allaah says (interpretation of the meaning):
“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving”
[al-Isra’ 17:44]
What this means is that every created being is in a state of submission to Allaah and worships Him in a manner appropriate to its situation. The sun, moon, stars, trees and animals are all in a state of subjugation to Allaah and prostrate to Him, and all of them worship Him in an appropriate manner. Allaah says (interpretation of the meaning):
“See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawaabb [moving (living) creatures, beasts], and many of mankind prostrate themselves to Allaah. But there are many (men) on whom the punishment is justified. And whomsoever Allaah disgraces, none can honour him. Verily, Allaah does what He wills”
[al-Hajj 22:18]
“Have they not observed things that Allaah has created: (how) their shadows incline to the right and to the left, making prostration unto Allaah, and they are lowly?
And to Allaah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allaah) with humility]”
[al-Nahl 16:48-49]
Imaam Ibn Katheer said: Allaah is telling us of His Might, Majesty and Pride, for everything submits to Him and all things and creatures humble themselves before Him, inanimate objects and animals, and those which are accountable among mankind and the jinn, and the angels. Allaah tells us that everything that has a shadow that inclines towards the right and towards the left – i.e., morning and evening – prostrates to Allaah. Mujaahid said: When the sun passes its zenith everything prostrates to Allaah.
Allaah has confirmed that all beings prostrate to Him, and He has explained how some of them prostrate, which is by the inclining of its shadow towards the right and the left. It does not mean that everything prostrates on seven parts of the body; that applies only to the Muslims. The prostration of all other beings is in accordance with their nature. The fact that this prostration is prostration in the real sense is indicated by the apparent meaning of the text, because there is no valid reason for not interpreting the text as it appears to be, so we must accept it. That is also supported by the fact that the prostration of the sun, moon, stars, trees and animals is mentioned in conjunction with the prostration of the angels and humans, which indicates that this is prostration in a real sense for all the entities mentioned. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Prostration is a form of humility, so the prostration which includes all creatures implies the utmost submission and humility. For every created thing submits to His greatness and humbles itself before His might and power. This does not mean that everything prostrates like human beings do, on seven parts of the body, putting the forehead on the ground. This kind of prostration is only for human beings. Some other nations bow but do not prostrate, and that is their prostration. Allaah says (interpretation of the meaning):
‘and enter the gate in prostration (or bowing with humility) and say: “Forgive us”’
[al-Baqarah 2:58]
It was said that this means enter it bowing, and some of them prostrate on their sides like the Jews. Sujood (prostration) is a generic term but because the way in which Muslims prostrate is so well known, many people think that this is how everything prostrates.
Jaami’ al-Rasaa’il, 1/27
And he said:
It is known that everything prostrates according to its nature, and the prostration of these created entities does not mean that they put their foreheads on the ground.
Majmoo’ al-Fataawa, 21/284
This prostration includes the submission and humbling of these created entities to Allaah and their surrendering to His Lordship, Might and Sovereignty. Imam Ibn al-Qayyim said:
“It is the prostration of humility and submission, for everything submits to His Lordship, humbles itself before His Might and is subject to His Sovereignty.”
Madaarij al-Saalikeen, 1/107
The prostration of these created entities is a prostration in a real sense as befits each of these entities. So man prostrates in the manner that suits him, in the manner that is well known, on seven parts of the body. The sun prostrates in the manner that suits it, as mentioned in the saheeh hadeeth of Abu Dharr (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) said to Abu Dharr when the sun had set, ‘Do you know where it went?’ I said, ‘Allaah and His Messenger know best.’ He said, ‘It has gone to prostrate beneath the Throne, then it asks for permission to rise, but soon it will prostrate and its prostration will not be accepted, and it will ask for permission to rise and that will not be granted to it, and it will be said to it, “Go back from whence you came,” and it will rise from the west. This is what Allaah says:
“And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing”
[Yaa-Seen 36:38].’”
(Narrated by al-Bukhaari, 3199)
So it prostrates in a real sense, as is suited to the sun, but how does it prostrate to Allaah beneath the Throne? Allaah knows best how this prostration happens. The apparent meaning of the hadeeth proves that what this prostration means is not simply submission to the command of Allaah and obedience to Him. Indeed, it is submission, humility and surrender by prostrating in a real sense, but we do not understand how it happens. Similarly it is said that the moon, the trees, the animals and all other entities prostrate in a manner that suits them. What the believer should do is not to let the fact that he does not know how some entities prostrate prevent him from believing in this prostration, rather he must believe in what Allaah has told him about other entities prostrating to Him.
And Allaah knows best.

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