ummtaalib

A Brief Illustrated Guide to Understanding Islam islam-guide.pdf Islam Friend or Foe of Humanity Read Online Clear Proofs Of Allah Amjad Muhammad Contained within the Holy Quran are 'miracles' and 'signs' which add proof to Allah Almighty's existence and the authenticity of Prophet Muhammad sallallahu 'alayhi wasallam as a guide and as an upholder of the truth. The Manifestations of Allah's Qudrat (power) Zubair Dudha

By Mufti Yusuf Mullan Deoband.org The following six step argument has been formulated with the modern agnostic and atheist in mind. Each premise is accompanied with an explanation of the exact ‘manner of deduction’, so the reader may appreciate exactly what is being done. The argument seeks to establish an Entity attributed with necessary existence (ithbat al-wajib) and attributes of perfection such as life, will, power and knowledge, and also free of all flaws, including resemblance to the creation in any way which would allow one to pose the question, “Who created him?” This will all be done based only on universally accepted absurdities (musta’hilat). Certain areas where attempts have been made to undermine the proof have been given extra attention. Most major objections have been dealt with in the main body of the article. Assumptions and Summary Due to the lengthy nature of the article, we will first list the hinges upon which the argument depends, and then a brief outline of the premises. This will be followed by detailed commentary on all of the stages of the proof, including preempting all major rebuttals. The issue is a serious one, and we ask our reader to please bear with us. The argument presupposes two matters that we believe are beyond debate. We will thus not engage in attempting to ‘prove’ these two issues. Instead, we would rather not discuss with anyone doubtful in these two issues. They are very obvious: 1. Firstly, the real existence of beings, attributes and events we observe in the world. Our direct observation of them is sufficient in acquiring knowledge of their real existence. 2. Secondly, the principle of non-contradiction. It is not possible for two directly opposing propositions to both be true, and likewise for both to be false. Necessarily, one will be true and the other will be false. Similarly if a proposition leads to contradiction – and we are able to demonstrate this – its opposite will need to be accepted as true on this basis alone. It is not warranted for someone to claim we have not proven our point, if we were successful in demonstrating contradiction within its opposite. Yes. If an opponent wants to contest our disjunction, claiming a third option is possible, they are free to do so. Throughout the article, we will preempt all such occasions. Naturally, the article will get lengthy at such places. For this reason we offer a brief summary before beginning. Below are the six stages of the argument listed in a summarised fashion: Premise 1: [i lift my hand in real life, point to it and say,] This particular movement of my hand is something which began to exist. Premise 2: Whatever begins to exist must have a cause. Premise 3: Therefore, this particular movement of my hand must have a cause. Premise 4: This cause will either be A: contingently existent [along with what that entails], or B: necessarily existent [along with what that entails]. There is no third possibility. Premise 5: This cause is not a contingently existing cause. Conclusion: Therefore, by rational necessity, it must have been a necessarily existent Being who created the movement of my hand [along with all of what this entails]. Just by viewing the summary above, one can gather the following: * This is not your conventional cosmological argument that sets out to establish a finite beginning in time for the universe and argues for a “primary mover” or “first cause”. We ask our reader to please put aside preconceived notions of what they might think the argument is attempting and instead pay particular attention to the commentary which is to follow. * From the premises above, one can clearly see that this argument is attempting to prove both the existence of a Creator and also occasionalism, all in one go. * In establishing premise 5, the argument will invoke the absurdity of “infinite regress”, as we believe no sound argument for the existence of a Creator can be formulated without tackling this important angle. Again, we ask that the reader not jump to conclusions prior to reading our explanation. After this brief introduction, let’s now begin with the commentary: Premise 1: [i lift my hand in real life, point to it and say,] This particular movement of my hand is something which began to exist. The purpose of the first premise is to prepare a subject and place it in a class based on a consideration relevant to our argument. Here the subject is a particular movement of my hand.[1] Is this act something or is it nothing? Obviously, it is something. What do we call it? Let’s agree on a term. Given that prior to my initiating this movement, my hand was in my lap. When I lifted it, the particular movement which was not there earlier, only now began to exist. Based on this obvious reality, we suggest that the predicate for the first premise should be ‘something which began to exist’. We will ask our opponent, whether this is an accurate categorization or not. In the first premise we are not ‘proving’ anything. We rely on one-time direct observation in validating this first premise. It does not involve any experiment, induction or deduction. ‘Beginning to exist’ is a simple meaning which is clear. What it contains is the simple notion of a previously non-existent act entering into the realm of extra-mental existence, something for which it was always possible to exist in the mind’s eye. When something of this nature actually does exist, this is what we mean by ‘beginning to exist’. What else do we intend by this phrase? Do we have any elaborate notions regarding this phrase? We say, this is an irrelevant question. Please put aside what we believe, and focus on the reality of the hand being stationary, followed by the particular movement I later drew attention to. What problem can there then be, if we choose to call it exactly what it is? If one needs to contrast the phrase with something which “did not begin to exist”, then this is very easy. Any imaginary movement can be used to illustrate the opposite of ‘beginning to exist’. We obviously believe in more than this which will be the ultimate conclusion of the entire argument. The point is that our first premise does not in any way depend on this conclusion. In order to accept the idea of ‘beginning to exist’ one is not required to acknowledge at the very outset an extra-mentally existing Entity which never began to exist, i.e. an Entity which is eternally existent. This is not the only opposite to our phrase ’something which began to exist’. The more obvious and universally agreed-upon opposite are those possible acts which have yet to begin. Any yet to exist possible act will suffice. We can now move to the second premise.[2] Premise 2: Whatever begins to exist must have a cause. In this second premise we have taken the predicate of the previous premise (something which began to exist) and have made a universal judgment upon it. If we are successful in demonstrating the truth of this universal judgment, then by rational necessity whatever we say here regarding ‘things which begin to exist’ as a class will need to extend to the subject of our first proposition, i.e. the movement of my hand. This is a self-evidently valid form of deduction. We call it the Great Rule of Equivalence.[3] It involves two premises; a minor one which simply prepares a subject and makes it belong to a class, and a major premise which takes the class and makes a universal judgment on it. The purpose is to extend the judgment on the class to the particular contained within the minor premise.[4] How then do we demonstrate the truth of the proposition ‘Everything which begins to exist must have a cause’? Is it by accepting this to be a self-evident axiom not in need of being proven, or is it done by surveying the particulars of the principle, i.e. by way of induction, or by way of some other method? We say, it is indeed a self-evident truth. It is one of those things which are ingrained in our very nature. This knowledge is not ‘acquired’ through experience. Instead it is used in arguments to prove other less self-evidently true claims. Had it been inductive, an old person 70 years of age would be more convinced of its veracity [because of having many more opportunities to have tested the principle] than say a child of 8 or 9 years. This however is definitely not the case. Children and old people share exactly the same degree of conviction regarding this principle. Furthermore, we draw attention to the fact that knowledge of real extra-mental things in the world is something we do not doubt. This knowledge however is based entirely on the causality principle. If you were to enter a room with your eyes closed, you would not know what is in the room. When you open your eyes, only then, knowledge of what is in the room will be gained for you. We say, if you do not have doubt regarding knowledge of the real existence of the things in the room, you should also not doubt the principle which was the basis for this knowledge. This is what we mean when we say that this principle is self-evidently true. Another example of something which is self-evidently true is the impossibility of contradiction. As far as the truth of our second premise is concerned, many will be satisfied with what was mentioned in the previous paragraph. Some will naturally need more. Not a problem. We have a second method for demonstrating the truth of the proposition. This second method is nothing more than taking one first principle (the causality principle) and explaining it in light of another more clear first principle, namely the impossibility of contradiction. The questions to our opponent at this time would be: Do you accept that contradictions are impossible? Do you accept that every thesis has an antithesis? Do you accept that if one of two direct opposites is false on account of involving contradiction, then by rational necessity the other must be true? If these three obvious points are conceded, we may proceed: The direct opposite of ‘Everything which begins to exist must have a cause’ is ‘Not everything which begins to exist must have a cause’, which is in the power of ‘Some things which begin to exist do not have a cause’. Anything which begins to exist by definition can not be necessarily existent [whether such a category actually exists or not is not the point currently. Our opponent is free to believe that it is purely hypothetical]. Otherwise it would have been existent since eternity past, since necessarily existent means its very nature requires for it to exist in which case it cannot have a beginning for its existence. Similarly, it can not be impossible because impossible things do not happen in which case it would not have begun to exist. Since such a thing can neither be necessary, nor impossible, it must be merely possible (another word for which is contingent). Therefore, with respect to the very nature of such a thing, both existence and non-existence are equal. That it is to say, there is nothing in its very nature which requires existence (since it is not necessary), nor is there anything in its very nature which requires non-existence (since it is also not impossible). Thus the two are indeed equal. Whenever any contingent being [or attribute, act, event] leaves the realm of non-existence and becomes existent [such as the movement of my hand, subsequent to it being stationary in my lap] , it will necessarily need to be on account of some external cause preferring its existence over its non-existence. Otherwise, this is impossible on account of involving preponderance without a preferrer.[5] This is a contradiction because it leads to non-equality in existence and non-existence of that wherein equality of the two was assumed [in the previous paragraph]. The thing we’re talking about like the hand-movement was not necessary, nor was it impossible. Its existence and non-existence were both equal, i.e. not required by its very nature.. so now, if it comes to be without a cause, then this means that existence [in relation to its very nature] is preponderant over non-existence, and just a minute ago we agreed that the two were equal. So how can something be such that both its existence and non-existence are equal and at the same time be such that its existence is preponderant above its non-existence? Since contradictions are impossible, our antithesis ‘Some things which begin to exist do not have a cause’ is definitely false. Since both a thesis and its antithesis can not be false, our original proposition ‘Everything which begins to exist must have a cause’ is necessarily true.[6] The conclusion of the argument until this point is: Premise 3: Therefore, the movement of my hand must have a cause. The above concludes the first leg of our argument. We will now take the conclusion arrived at from the above, namely ‘a cause’ and make it the subject of a new argument using another mode of argument called the Rule of Opposition. But before this, let us remind that in all of the above steps what we did not do is mention the word God. Not even once. Even the term ‘necessarily existent’ only occurred once, and that too in a hypothetical context. The phrase ‘eternally existent’ similarly occurred once in order to illustrate that the first premise did not rely on our adversary’s acceptance of eternal existence. This is an important point, namely that the above steps were clearly traversed without any reliance on our ultimate conclusion or anything entailed thereby. Therefore, it is accurate when we say, we did not expect our adversary to entertain any notion which he does not already believe to be true. Having arrived at the conclusion in step 3, we are now ready to introduce the Rule of Opposition. This is another intuitively deductive mode of argument the veracity of which no reasonable human being can doubt.[7] In the previous argument we established with zero probability of the opposite alternative that the movement of my hand definitely has a cause. Now, we will restrict this conclusion of the previous argument within two exhaustive possibilities. One of them will be based on what our adversary understands from causality and existence. We will tailor for him a very specific analogy in order to demonstrate that the cause for the hand-movement cannot have been what he understands from both causality and existence. This will be because his side of the disjunction involves glaring absurdities which are universally accepted: “…when you have eliminated the impossible, whatever remains, however improbable, must be the truth”. This is universally agreed upon. This is the Rule of Opposition. Premise 4: This cause will either be A: contingently existent [along with what that entails], or B: necessarily existent [along with what that entails]. There is no 3rd possibility. This has been thoroughly explained in the previous section. The B side of the disjunction is our true claim. It is yet to be proven. Do not worry. We will do that towards the end of the argument. Placing it right there in the premise for the world to see is totally valid, since we are now dealing with a disjunction. It will be our task to illustrate how side A involves glaring absurdities, and how these absurdities can not be removed in any way except by accepting what we will place on the B side of the disjunction. This is what the Rule of Opposition is supposed to do after all. Premise 5: This cause is not a contingently existing cause. To claim that the cause which resulted in the movement of my hand was of the very same nature as the movement itself, namely something which itself began to exist, is not possible, because positing this necessitates that the movement of my hand remain in the realm of non-existence, whereas in premise 1 we confirmed that the hand did move. If one assigns properties to causality and existence such as being confined within spacetime [and other such attributes entailed by contingency], then they are essentially claiming that an infinite series of cause/effect relationships must have been concluded before the movement of my hand could ever have had a chance to begin to exist. This however is impossible because infinity can not end. That would be a contradiction in terms. If it ends, it can never be infinite. If it is infinite, it can never end. You would need an infinite amount of time to conclude an infinite amount of beginnings and endings. This is like a car, if it needs to move from A to B, and the condition for its reaching its destination happens to be the concluding of its wheels rotating an infinite amount of times — in such a scenario for it to reach its destination is clearly impossible, since you would need an infinite amount of time to conclude an infinite amount of rotations. Anything dependent on this can never have a chance to occur. At this point, our opponent will say something along the lines of the following: “Fair enough. We do not entertain an infinite regress. We have our reasons for this. According to us, we begin a journey from the present moment and keep going back in the past until we hit a certain event which occurred approximately 13.7 billion years ago. We maintain that all matter, energy, space, time and everything else came into being at this point in time. Prior to this there was no spacetime. Existence and causality can not occur independent of spacetime. Therefore, the journey stops at this event. If you want to continue the journey beyond this point, you must bring proof”. We will reply thus: Your stopping of the journey itself at any finite time in the past [based on whatever consideration] does nothing to remove the absurdity we are highlighting.[8] If we had a line of soldiers consisting of only 20. This line stops on 20. There is no 21st. Every soldier in the line has a gun and is capable of shooting, but there is one condition that needs to be fulfilled before any soldier in the line can ever have a chance to shoot. That condition is for the soldier before him to shoot. Keep in mind that the line stops at 20. Will a shot ever be fired? The answer is no, because the one closest to us will not be firing, on account of the one before him not firing, on account of the one before him not firing and so on. The final soldier does not have a soldier before him and yet his condition for firing is also unfulfilled. Hence, no shot will be fired and we are left with complete silence. Let’s now double the line. Will anything change? Obviously, no. Again, complete silence. Make it a billion soldiers? 13.7 billion years worth of soldiers? Same result. Same complete silence. So you see, making it infinite or entertaining an ‘abrupt cut-off’, either way, the result is exactly the same. The entire series remains restricted to ones imagination. The need attached to each and every unit remains unfulfilled, including the need attached to the very first unit in the series. In utter desperation, he or she will now ask, “OK, you tell us, what happened? You will inadvertently say, ‘there was an Entity in the background all along (God) who pulled the trigger for the first soldier’. Where did this Entity come from? He was never part of the equation. This is absurd. If you can entertain this absurdity, I can claim that the very first unit in the series occurred causelessly. What’s the difference?” We will respectfully remind them at this point that we are still discussing their side of the disjunction. There are no soldiers for us, as will become clear very shortly. Be patient. This whole analogy was carefully tailored to reflect only our adversary’s notions of existence and causality, namely that both causality and existence cannot occur independent of spacetime. This is why there is no such Entity as part of the equation. We are not being gratuitous. Not at all. At this point, we particularly ask our reader to please focus on what is about to be said. In the upcoming paragraphs we will address some major rebuttals which have been presented throughout the ages. This will get intense, and it is possible that some might need to reread what we will mention a couple of times in order to get a clear picture. What just happened in these last two paragraphs is very significant: The atheist thought we were getting ready to establish a “first cause” (after all, this is what the majority of arguments out there do), thinking we too must reply to the soldiers’ analogy. He found positing an entity outside spacetime to be absurd because according to him there is no existence, nor causality outside spacetime. He misunderstood and believed the soldiers were there to represent entities and attributes which exist in the world. Since we also believe in the existence of such entities and attributes, we also must offer a solution. He then assumed our solution was to invoke a first cause. Based on this, he attempted to put words in our mouth: “there was an Entity in the background..” We, instead, took this very objection of the atheist and made it a component of our proof, which we will later make use of in order to establish “occasionalism” which is our true belief. The soldiers are not there to represent entities and attributes which began to exist. Therefore, not everyone who accepts the existence of these entities and attributes will be confronted with this ‘riddle’. Rather they are there to represent existing entities and attributes only in their capacity as causes leading to the movement of my hand. This is the understanding of our adversary. The analogy was tailored specifically for him. We do not adopt this position. Therefore the soldiers do not apply to us. We claim there is absolutely no solution to this problem according to the principles held to be true according to the adversary, namely that causality and existence cannot occur independent of spacetime.[9] As for the question of whether positing a first cause is a viable position, in and of itself, and if an agnostic chooses to forgo their principles (of spacetime dependency) and entertains “transcendence” solely in order to terminate the infinite regress, while of course claiming that the Entity is simply transcendent and beyond spacetime (in order to differentiate him from the rest of the soldiers), though life-less and unconscious… will such a positing undermine our fifth premise which states that the cause for the hand-movement is not a contingent cause? In other words, what problem is there in having an Entity set the series of contingent causes into motion at a particular point in time (for ease of reference, let’s choose the Big Bang singularity), and then have the contingent causes bring about their effects, one after the other, eventually leading to the movement of my hand? Moreover, why does this Entity need to be alive, or posses any consciousness? Perhaps he triggered the chain reaction inadvertently? This is an important question. We will address this below: We contest the notion that mere transcendence (being outside spacetime) is sufficient in terminating the infinite regress. Rather what is required is “necessary existence”. This was intended to be explained at stage 6, but we see no option but to exhaust the issue right here at premise 5. We thus begin: The very first event in the series of contingent causes occurred, configured with a specific configuration of certain attributes, such as location, precise moment of existence, intensity, duration, etc. Take the time aspect for instance: The event occurred at a particular point in time which has been traced back to approximately 13.7 billion years ago. We argue that in the mind’s eye it was conceivable for this to have occurred before or after its actual time by an almost infinite amount of moments in either direction. All such moments were equal. There was nothing in the very nature of the event which required for it to come to be at its specific moment (otherwise, we would not have been able to even conceive other possible moments), nor was there anything within its very nature requiring for it to not exist at this moment (because impossible things do not happen). All moments were thus equal in relation to its very nature. Now, when it did occur at its specific moment, this must have been on account of an attribute within the Being that caused it which specified one of an almost infinite amount of moments above all others. We will call this attribute “will”, constitutive of which is “life”. Claiming that the Entity caused the chain reaction of contingent causes without being alive, or without possessing will, is absurd, because it entails a contradiction of non-equality within the total possible moments, all of which were deemed equal.[10] Thus there must have been will, constitutive of which is life. So the attribute by which the actual coming into existence of the first event occurred is “power”, and the attribute by which the attributes of that event (location, moment of existence, intensity, duration, etc.) were specified is “will”. Moreover, an Entity capable of creating based on specification can not create what He does not “know”. We thus have the four attributes of life, power, will and knowledge. These are all necessary. Without them, the infinite regress cannot be terminated. By the admission of the agnostic, transcendence was a requirement for terminating the regress. In addition to that, we have shown in the previous paragraph that the Entity must also have been alive, willing and knowing. Otherwise, He could not have caused the first event in order to trigger the chain reaction. We further argue, that the power, will, and knowledge of this Entity cannot have been restricted only to the first event, but rather, by rational necessity, these attributes must also be “perfect”. By perfection, we mean they must extend to all the subsequent contingent events in the chain leading up to the movement of my hand. Otherwise, positing that the four attributes are restricted to only the first event would disqualify this Entity from its role in terminating the regress, because He would then need another Entity in order to specify the application of His attributes to the first event and prevent them from applying to all others, in which case He would not be the Entity we were seeking. He would just be another contingent being posited outside spacetime. The regress would thus continue without being terminated. He wouldn’t be able to end the regress, rather he would just contribute to extending it. Since for the very termination of the regress it is absolutely necessary for the Entity to have not only brought the first event into existence, but also all other subsequent events, it now becomes clear that it is absurd to posit a first cause outside spacetime which brought about the first event but remained disassociated from all others. Our premise that the cause for this hand-movement was not a contingent cause thus holds true. From the above, it is quite clear that the movement of my hand can absolutely not have been caused by something which is of the same nature as the movement itself, namely contingent.[11] This is because, for the cause to be contingent results in an infinite series of causes going back in the past which can never be traversed and concluded. Since the series can never be concluded, the movement of my hand can never have had a chance to exist, whereas we confirmed that the hand did move. Both the movement of my hand (Premise 1) and the non-existence of this movement (entailed by the contradictory of Premise 5) at the same time is a contradiction. Therefore, side A of the disjunction is clearly impossible. Conclusion: Therefore, by rational necessity, it must have been a necessarily existent Being who created the movement of my hand [along with all of what this entails]. This brings us to the conclusion of our argument. There is not much left for us to do at this point. Everything has already been explained in sufficient detail. Having disproved the false side of the disjunction, naturally, the only way my hand could have moved, since that could not have happened causelessly (Premise 2), and it also could not have happened based on a contingent cause (Premise 5) — the true reason my hand moved must have been by the creation of a necessarily existent Being, free of all of the properties which led to the glaring absurdities discussed above. This must be so. This Entity can not have a beginning for its existence. Otherwise He too would need a cause [or Creator], thus bringing us back to the soldiers. Moreover, He does not need a Creator, because He is not attributed with events or any of the spacetime dependent attributes that things in the universe are attributed with. All of his Divine attributes are perfect and do not require specification. His knowledge, will and power apply to all possible things. In short, He is exalted and pure from all of the possible reasons why someone can ask the question, “Who created him?” This not having a beginning coupled with positing the non-existence of the Entity leading to absurdity is exactly what we mean by necessary existence. Nothing else. At this stage of the argument it is not a claim. It is not something we are respectfully asking our agnostic to entertain. No. It is the very conclusion proven through a compelling argument, with zero probability of the opposite alternative. The whole point behind this is my hand did move. There is no doubt about that. Making the movement dependent on any of the things discussed until now leads to its non-occurrence, which contradicts its beginning to exist. Therefore, we will have to entertain whatever it takes to remove the absurdities. There is no other way. Part of this ‘whatever it takes to remove the absurdities’ is will, power and knowledge, constitutive of which is life. Will, power and knowledge can not occur without life. Along with the essence of this necessarily existent being [which we cannot comprehend due to our limited intellects], we argue that there is something there on the B side of the disjunction which is specifying the time, place, quality, quantity, etc. of all the bodies, attributes and events occurring in the universe. We will call this ‘something’ will. So that by which the specification of the contingent beings occurs is will, and that by which they are brought into existence is power. Furthermore, a necessarily existent Being who creates based on specification, can not create what he does not know. Finally, He must be one. Because if there were multiple such necessarily existent beings then the removal of the absurdities discussed above could have alternatively been attributed to either of the two, thus resulting in the other being dismissible. This contradicts the necessary existence of that other, whereas we assumed them both to be necessarily existent. This is a contradiction, and what led to it must be impossible, namely the positing of multiple necessarily existent beings. Therefore, He must by rational necessity be one. _____________________________ For the subject of the first premise we have chosen a particular event, as opposed to an entity, like the hand itself. This event happens to be a movement. It could have easily been a sound or a sensation, like the pain one feels when kicked in the shin, or anything else. Naturally, then, every place we use the word “thing” it should not be restricted to entities, but rather understood in a general sense inclusive of attributes and events also. So please do not get caught up in the specifics of the hand-movement, [or worse, movement in a generic sense,] and miss the point of the argument. Also, the lengthy commentary under premise one is not because we want to make sure our opponent accepts the real existence of things in the world, since that was already mentioned above as an assumption without the acceptance of which we would rather not discuss. Instead, the point emphasized here is that our categorization of the hand-movement within “things which began to exist” is an accurate categorization. This is an important first step which should not be treated lightly. [↩] What this means is that the true division according to us is a three-way division: 1. Things which began to exist, 2. Possible things which are yet to actually begin. Instead they remain in the realm of imagination, e.g. a hypothetical movement of my hand which could have occurred, but did not, 3. The necessarily existent Entity which exists in a real sense and has no beginning. The opponent agrees with us on the first two types but denies this third one. According to him everything which exists [period] has a beginning. According to him, there is no such thing as an Entity which exists and yet has no beginning. In other words, our opponent maintains only a two-way division, instead of a three-way division like we do. The point behind this paragraph in the article is to illustrate that in order for the phrase ‘something which begins to exist’ to be meaningful, all we are requiring from our opponent is to accept the agreed upon two-way division. He is free to believe that everything which exists [without exception] has a beginning. We will force him to the third type (which is our ultimate conclusion) through the remaining steps of the argument. [↩] The Great Rule is very powerful and, as mentioned, self-evidently deductive. The brilliant example of this given by al-Ghazali in the Qistas is that of an animal with an inflated stomach. We see it in front of us and someone claims that it is pregnant. The animal happens to be a mule. In order to explain the error in this claim, you will have to do two things in a particular order. Firstly, you will have to demonstrate that the animal is indeed a mule. Otherwise, whatever claim you make about mules, even if you can prove it, will be totally irrelevant. Hence the first step would be to observe the animal and determine that it is definitely a mule. Once done, you can now draw attention to the fact that all mules (as a class) are sterile. You will ask, Do you not know that this animal is a mule? The person will say, Yes… Do you not know that all mules as a class are sterile? He will reply, Yes… Now you know that the animal standing in front of us is not pregnant. [↩] Before moving on to demonstrate the truth of our second premise we need to clear up quickly one objection certain doubt casters like to use to undermine our proof. They claim that the statement ‘Everything which begins to exist must have a cause’ is a mere tautology, void of any real meaning. There is no room for this objection, but they like to keep repeating it. They are suggesting that our premise is a mere wordplay. According to them, ‘Everything which begins to exist’ [based on our elaborate understanding of it] already contains the idea of causality. Thus it is a redundant and repetitive statement similar to ‘All bachelors are unmarried’. Since that is the case, the premise does not even convey any new information. We say, our adversary forgets that he already agreed with us, when we asked about the movement of my hand and whether it was accurate to call that movement something which began to exist. He forgets that it is this very term agreed upon between us in the earlier premise which is being carried forward to the second premise. Forget our own elaborate understanding. Concentrate on what the words actually mean. So, if the term already contains causality, then this is what we want from them in the first place. By agreeing to the term earlier, they have simply relieved us from one step in the argument. The truth is that this criticism was not even worth mentioning. They know very well that causality is not constitutive of ‘beginning to exist’ just like the angles of a triangle totaling 180 degrees is not constitutive of the reality of a triangle. Meaning it is possible to conceive a triangle which is nothing more than a figure encompassed by three sides without being aware of the reality of the angles needing to total 180 degrees. In exactly the same way, beginning to exist is something, and having a cause is something else. Yes. The two are definitely concomitant and it is not possible for something to begin to exist and not have a cause [as we will demonstrate in the main proof], just like a triangle can not exist without its angles totaling 180 degrees. But does that mean causality is contained within the very meaning of beginning to exist? This is nonsense. This is an objection brought solely to undermine our proof with no other justification besides not wanting us to use the premise. [↩] P w/o P is simply a name we are giving to the specific absurdity about to be highlighted in the article. Keep reading and from the main article alone it should become clear that P w/o P is not some assumed argument with premises of its own. The very contradiction detailed in the article IS the P w/o P. This particular phrase is our own English rendering of the Arabic phrase rujhan min ghair murajjih, and for this reason, you will not find it used in other versions of the Cosmological Argument. [↩] The necessary truth of the proposition has been proven rationally. Now, recall what we said in the introduction, namely that this can no longer be contested by any emperical evidence, or scientific observation. Rather, if one presents anything along these lines to contest the universal application of the proposition, the reply will be simple: obviously, the most such an observation can show us is the lack of an observable cause. It does not solve the contradiction we highlighted just now. Indeed, at this point, the opponent must refute our argument mentioned in the main article, and then present the scientific finding. He must do both in order to contest our premise. [↩] The example of it is that of a man whom we observe walking into a house through the door. The house has only two rooms and no windows. We then follow him through the door and look for him in one of the two rooms. We do not find him to be there. What is the conclusion? He must by rational necessity be in the other. He can not be in neither. So, sometimes our knowledge of him being in a particular room is by observing him there directly, and at other times it is by finding the other room empty of him. [↩] This is very similar to how presenting scientific findings in the field of Quantum Mechanics does nothing to undermine our earlier proposition regarding the causality principle, as explained in the previous footnote. Just as in the previous premise, here too, the adversary needs to remove the absurdity, not draw attention to Big Bang cosmology. [↩] Indeed there is no solution to the “riddle” once one has restricted causality and existence to the realm of four-dimensional spacetime, and it is this very absence of a solution which forces us to look at the B side of the disjunction, as we will do further down in the article. So, our soldiers’ analogy is in no way similar to Zeno’s paradoxes, as some like to mention. Those have solutions which one can figure out with minimum difficulty, and what we’ve presented here is absolute impossibility. [↩] The reasoning adopted here is identical to what was presented earlier while establishing the second premise. It is the same “preponderance without a preferrer” absurdity discussed earlier. Here, it is even more clear, since while discussing causality, the equal options were just two. One of two equal options attaining preponderance without a preferrer was shown to be absurd. How then can this occurring in an almost infinite amount of possibilities not be absurd? [↩] As for the observable causality which we see between fire burning and water quenching thirst and other events of this nature, we maintain that these are not the true reasons why things begin to exist. So, if one attributes the movement of my hand to immediately preceding organs, tissues and skeletal muscles, while attributing these earlier movements to the flow of blood and neurological phenomena– if one claims that these are the only reasons why things begin to exist, we will place the soldiers in front of them and ask for a reply. Does that mean we Muslims deny empirical observation and deny that there this is any correlation between these events? No. Not at all. We say, there is a correlation, and that is all it is, a correlation. It is not causality in the sense that was established in the second premise. The Creator who created the movement of my hand through his will, power and knowledge and maintains my existence at each and every moment has chosen for the world to function in this way. He creates the earlier events and also creates the subsequent events. His habit is for these things to generally co-exist. To those who are unaware of the true reality, this gives the impression of causality between these events. The rational mind, however, understands that incomplete induction is no proof which could lead to absolute certainty. Our repeated observations of fire burning does not necessarily entail that it is the fire that does the actual burning. This is because no matter how many times we make the observation, we will never be able to make complete induction. We can thus never claim that it will always be the case. More importantly though, causality is a “meaning” which at most can only be inferred from observed events. You can not see it directly. The intellect will judge and point out the error in this inference of causality from the events we observe in the world. So, what is observed is correlation, and we accept this without any doubt; what is inferred is causality between the events, and we reject this based on the proof presented in this article. Our position thus is the only viable belief which is in full conformity to empirical evidence and the judgement of the intellect. Every now and then, the Creator, Exalted be He, will do something which contradicts the normal pattern based on His infinite wisdom and in order to guide His creation to the truth. This is the basis for miracles. A miracle is an act of God done contrary to the normal pattern of observed cause and effect (what was earlier referred to as correlation). In the case of a miracle, He will do this in order to strengthen a Prophet in his claim to prophethood. The act thus stands in the place of the Almighty Himself saying, “My servant has spoken the truth”. [↩]

Question: Can a Muslim male/female celebrate Christmas with extended family if they are a revert? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. As Muslims we are sensitive to our belief of pure Tawḥīd (Oneness of Allah Taʿālā). This requires us to also completely disassociate ourselves from all practices related to Christianity and other religions. Allah Ta’ala says, إِنَّ الدِّينَ عِنْدَ اللَّهِ الإِسْلامُ Definitely, the only religion with Allah(acceptable to Allah) is Islam (to hand over oneself totally to Allah). )Al-Imran19). In another verse Allah Ta’ala states, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ O you who believe! Take not the Jews and the Christians as friends. They are but friends to each other. And he amongst you that turns to them (for friendship) is of them.” (Surah al-Ma’idah, V: 51) It is clear from the above quotations that it is not permissible for us to maintain such contact with non-Muslims that we begin compromising in our religious beliefs. In order to preserve our Imaan and value, we are even prohibited to imitate them. The prophet Sallallahu Alaihi Wa Sallam has said: مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ “Whosoever emulates a nation is amongst them” Sunan Abi Dawud 4/44 In view of the above, it is not permissible for a Muslim to attend the religious festivals and ceremonies of non-Muslims.1 Moreover, Christmas in its very origin and its traditions is against the pure teachings and principles of Islam, such as; · Celebrating the birth of Jesus. · The traditional colour of Christmas, red, symbolizes the blood of Jesus which was shed in his crucifixion. · The heart-shaped leaves of ivy were said to symbolize the coming to earth of Jesus, while holly was seen as protection against pagans and witches, its thorns and red berries held to represent the Crown of Thorns worn by Jesus at the crucifixion and the blood he shed. · The Christmas tree is considered by some as Christianisation of pagan tradition and ritual surrounding the Winter Solstice, and an adaptation of pagan tree worship.2 We acknowledge a revert will face various challenges in his Imaan especially from non-Muslim family members. On one side, Shari’ah emphasizes on guarding our Imaan and on the other side Shari’ah also emphasizes on maintaining family ties. Obviously, this would be without compromising ones Islamic values and beliefs. A revert should make it clear that he loves his family but loves his Imaan more. He should draw a line between belief and family. He should maintain ties with family and be kind and compassionate to them without joining them in Christmas and other celebrations that are non-Islamic. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. قال رحمه الله ( والاعطاء باسم النيروز والمهرجان لا يجوز ) أي الهدايا باسم هذين اليومين حرام بل كفر 1 وقال أبو حفص الكبير رحمه الله لو أن رجلا عبد الله تعالى خمسين سنة ثم جاء النيروز وأهدى إلى بعض المشركين بيضة يريد تعظيم ذلك اليوم فقد كفر وحبط عمله البحر الرائق(8/ 555 وقال صاحب الجامع الأصغر إذا أهدي يوم النيروز إلى مسلم آخر ولم يرد به تعظيم اليوم ولكن على ما اعتاده بعض الناس لا يكفر ولكن ينبغي له أن لا يفعل ذلك في ذلك اليوم خاصة ويفعله قبله أو بعده لكيلا ( ( ( لكي ) ) ) يكون تشبيها باؤلئك القوم وقد قال من تشبه بقوم فهو منهم البحر الرائق(8/ 555 ( والإعطاء باسم النيروز والمهرجان لا يجوز ) أي الهدايا باسم هذين اليومين حرام ( وإن قصد تعظيمه ) كما يعظمه المشركون ( يكفر ) الدر المختار(6/ 754 2 http://en.wikipedia.org/wiki/Christmas http://idealwoman.org/2013/ruling-on-joining-in-the-kuffar-festivals/

Sister, at islamicteachings.org we are very particular about sourcing articles. Please provide the name of the author or the site. The article has been removed and inshaAllah will be restored once the source is confirmed as authentic. Jazaakillah

Healthy eating tips in the light of Ahadith Scientific research on un-refined flour Did Rasulullah Salallahu Alaihi Wasallam ever eat roti made of white flour? White flour had never come before Rasulullah Salallahu Alaihi Wasallam. In the time of Rasulullah Salallahu Alaihi Wasallam the sieves were such that they would keep the twigs and other such items back. The flour was always coarse. Roti made with such flour is healthy for a person. Generally bread made with refined flour becomes lumps in the stomach. Similarly margarine becomes plastic in the stomach. However roti is digestible. If the stomach of a person is not in order due to eating un-healthy foods, medication that is used to treat various sicknesses will also be ineffective. Nowadays, the roughage (such as the husk and bran) is removed from the flour whereas these are things that are required in the body. Thereafter these items are sold separately on the market. The husk keeps the cholesterol levels in control and lecithin keep the blood thin. Cardiologist also recommend rough flour with husk as it is healthy for the heart. They claim that the husk doesn’t allow the arteries to narrow but keeps it wide and allows blood to flow freely as required. In the USA it was discovered lately that one of the pharmaceutical companies were responsible for adding asinine in poultry feed which causes cancer. The very same company will then manufacture the relevant drug to fight cancer. This is how these companies make millions. The USA is now removing all these feeds of their shelves, but the damage caused is un-imaginable as this was only discovered after 60 years. There are still many other countries that market this poultry feed as well. WE SHOULD THEREFORE EMULATE THE SUNNAH IN EATING AS WELL AS IT WILL ALLOW ONE TO LIVE A HEALTHY LIFE. لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ Most certainly there is a beautiful example for you in Rasulullah Salallahu Alaihi Wasallam Source

Hadrat Thanwi R.A says that one should totally refrain from keeping contact with Na-mahram women or even young lads. One should refrain from glancing at them, speaking to them in person or even over the phone and deriving enjoyment. Unfortunately our nature has become such that we desire to see them and interact with them all the time whereas merely being in the environment of women has an adverse effect on a person. Many people change their tone when in conversation when women or neaten themselves in order to impress the opposite party, many men joke with women out of courtesy and feel that they are displaying good character by doing so. As long as a person does not abstain from such interaction in totality, one will not be able to attain extreme love of Allah Ta'ala. Sheikh Feroze Memon who is a Khalifa of Hadrat Hakim Saheb R.A told a person that was sitting with his family and watching a wrestling match, if you watch the news that is being presented by a woman then won’t you desire that woman? He replied in the positive. Sheikh then said to him, “Won’t your wife then desire the wrestlers that are being watched?” He immediately understood and said that I am opening the doors of Fitna. Hadrat Thanwi R.A says, “I am speaking the truth, don’t even create a slight contact with women as the harms are unimaginable. Due to such errors many wives leave their husbands and want to marry elsewhere. Hadrat Shah Hakim Muhammad Akhtar Saheb R.A explains that if the electricity department informs a locality that on a certain day electricity will be disconnected between 08:00 – 17:00, but the electrical cables should always be treated as live as the electricity department could re-connect the electrical supply to conduct. In a similar manner a person may think that he has no desire for women but no one can take things for granted as desire could spur up in a person. No person is protected from sin except that person who is protected by Allah Ta'ala. In order to protect one’s glances from glancing at women one will have to remain in the companionship of the Ahlullah (friends of Allah Ta'ala) and request them continuously to make Dua for us. Also, one should be punctual with the Zikr of Allah Ta'ala. A person that eats well and sleeps well is always fresh and lively whereas a person that lacks sleep or does not eat well is lethargic and tired. Similarly those that do not make their Zikr nor do they recite Quraan Sharif regularly, and miss their Salaah, get tempted and attracted to women in person or over the net, etc. The Zikr of Allah is extremely beneficial in protecting a person. One person wrote to Maulana Saleem Dhorat Saheb that he has no time for Tilaawat of Quraan. Maulana responded by saying that it is not a matter of not having any time but the importance of recitation of Quraan is not in your life. Generally people ensure that they find time for those things that are important in their life. Many people leave out Zikrullah as they don’t find any enjoyment in it. Hadrat Thanwi R.A. says that a person doesn’t get the enjoyment of Zikrullah but continues making Zikr will eventually gain the companionship of Allah Ta'ala and the condition of his heart will improve as well. This can be understood by an example, if you visit a certain person daily who is close to you, then such a person will enquire about you the day you are unable to visit him. The person that makes Zikrullah and recites the Quraan Sharif is so to say sitting by Allah Ta'ala. When he establishes a relationship with Allah Ta'ala then all the luxuries and enjoyments of the world mean absolutely nothing to him. This can be further understood by another example, a person wants to travel from point A to point B. He travels on a beautiful road that has beautiful flowers, water fountains, green grass etc. He enjoys the drive but his concern is to reach the destination. If he drives on a road that has potholes and may be un-enjoyable, then also it will not really bother him as his intention is to reach his destination. Similarly a person that wants to reach Allah Ta'ala is not concerned of the glitter and glamour of the world as he has an objective in mind. In conclusion, the Zikr of Allah Ta'ala assists a person in reaching this objective and goal. May Allah Ta'ala grant us the Taufeeq of making Amal. Ameen! khanqahashrafiaislamia

Jazakallah...beautiful du'a, covers all our needs of both worlds

wa'alaykumus salaam ww Sister Acacia got in before me! Shes right about the image icon on the tool bar however you need a url for that. Click on "more reply options" in the lower corner. At the bottom you'll see "Attach Files"...click on that, choose a picture from your PC and attach. Then "add to post" wherever you want it in the post.I find this easier. Youtube videos: following is the code (I've left a space deliberately after ) - add the link between the codes. [media] http://www.youtube.com/watch?v=M7ZySx-TMeY

by UmHasan, sunniforum.com For most people living in the UK, the month of December signifies the end of the calendar year, long cold and wintery nights and above and beyond everything else, Christmas- the annual commemoration of the Christian belief of the birth of Jesus and the holiday festival that is an integral part of it. Regardless of one’s religious denomination, it is impossible to live in the West and not be affected by the huge commercial and celebratory practice that Christmas has become. In fact, Christmas has become such a widespread phenomenon that it is not uncommon to see many Muslims also participating to some extent in the celebrations of Christmas, in particular Muslim children who cannot avoid the Christmas parties, the Christmas plays and assemblies, Santa’s visit and the exchanging of cards and gifts that takes place in every school around the country. Yet, only a handful of us have stopped to consider how this affects our deen and our submission to Allah subhana wa ta’ala as the one and only God, whom we worship exclusively without compromise. It has become easier to be a ‘modern, adaptable Muslim’ than to ponder over whether the celebration of Christmas has any impact on our declaration to submit to the will of Allah and to worship Him alone, denouncing the practices and traditions of other faiths. Let us acknowledge first of all what the basic tenet of our faith entails; to believe that there is no god except Allah and that Muhammad is the Messenger of Allah. To believe in Allah alone means to cease to involve oneself in any other act of worship, tradition, celebration or other activity that is the practise of other religions. This means that to celebrate Christmas or to participate in the Christmas festivities is to compromise on that submission to Islam. The Messenger of Allah (May the peace and blessing of Allah be upon him) has said ‘Whosoever imitates a people is from amongst them.’ (Abu Dawood). The implication of this hadith is that even if Muslims do not participate in Christmas festivities to celebrate the occasion themselves, imitating the actions of the disbelievers is also prohibited in Islam. Imitation ultimately leads to submersion and is not possible without inclination of the heart. After the initial stages of imitation and inclination comes submersion in the deed itself. So the question that now arises is how do we, as Muslims living in the UK, with our children attending schools where Christmas festivities are taken for granted as part of the curriculum, avoid compromising our faith without excluding our children from the fun and entertainment that is all around them? And how do we avoid celebrating Christmas without being accused of intolerance and hostility towards other faiths? Here are a few suggestions: 1. Tell the true story of Isa (peace be upon him), his life, his prophethood, his miraculous birth, his ascension to the heavens and his expected return before the Last Day. Isa (peace be upon him) was one of the greatest prophets of Islam and to talk about him and his miracles will allow the children to have a greater and more accurate understanding of the Islamic beliefs regarding him as well as fulfilling the child’s curiosity. It will allow children to distinguish Islamic beliefs from Christmas narrative when listening to accounts of Isa (peace be upon him) in school or others. 2. Open up dialogue with the school about your child’s participation in Christmas assemblies and other festivities. Many of our local schools are sympathetic to Muslim beliefs and by discussing with them the extent of your child’s involvement in the festivities, they may be willing to accommodate and we can avoid putting the children in situations that compromises their faith. 3. Teach our children the distinction between learning about other religions and believing in the teachings of other religions. For younger children, this may be more of a challenge but from the age of six onwards, we can explain to our children that although they may be told about other religions and there is nothing wrong in listening to the stories, our own beliefs are different. They can be taught by example from a young age to be respectful about other religions without adopting them themselves and without displaying contempt, because that would also be inappropriate. Allow yourself to step back from the urge to become caught up in the merriment without displaying behaviour that is conceited and disparaging. 4. Organise alternative celebrations for your children. Empower them with confidence in their own Muslim identity so they realise that don’t always need to a part of every party. They will have gifts, parties, fun and games on their own festivals and Allah has gifted us with two Eids in the year to have fun with. 5. Enjoy the holiday itself without celebrating Christmas. Avoid Christmas celebrations doesn’t necessarily mean that they cannot acknowledge the national holiday in itself. Organise activities and fun at this time of the year that is not related to Christmas. A family get- together when everyone has a holiday or a day out doing something they take pleasure in that is not Christmas related will mean the children do not feel left out. Above all, it is important to explain to children the reasons behind our non-participation in Christmas. Children need to know why. As parents, it is important that we explain to our children the reasons behind the decisions we make so they can take an active part in understanding the requirements of their faith and so they do not feel that a decision of their parents is being imposed on them. In particular, by explaining the radical differences between the Islamic belief of the Oneness of Allah compared to the Christian belief of trinity and the difference between the Islamic teachings of simplicity and contentment compared to the mass consumerism epidemic that overcomes people at Christmas time. sunniforum.com

by Dr. N. H. Naqvi Until the 16th century C.E. the operation of Caesarean section was a mystery and highly controversial in Europe but in the Middle Ages, Muslims wrote about the operation and even illustrated it with pictures. Towards the end of the 12th Century C.E. the European nations were beginning to surpass their rivals in the Islamic East. The increasing strength of the West took full advantage of scientific and literary discoveries of the Muslims. Far from giving any credit to the Muslims or acknowledging their contributions to science, the Western scholars painted a very distorted picture and left highly biased opinions of their predecessors from the Islamic world. This fact can be very easily illustrated by many examples from the history of medicine. It is unfortunate that the Western medical historians have not appreciated the value of the writings of early Muslim scholars. On the contrary, for many centuries they have made positive efforts to discredit the Muslims. As an example, it is a generally held view in the West that surgical advancement was discouraged by great Muslim physicians like Ibn Sina because, in his Al-Qanon he did not emphasise surgical procedures. In these futile efforts it is forgotten that Al-Qanon was primarily a treatise on internal medicine and not on surgery. Many European authors of later ages produced medical texts on similar patterns. Moreover these shortsighted historians completely ignored surgical geniuses and the contributions of people like Abu Qasim (known in the West as Al Bucasis). In this context, the history of Caesarean section presents a good example. In 1863 a French medical historian by the name of C. Rique recorded that the operation of Caesarean section was strictly prohibited in Islam. He went on to say that according to Islamic jurists any child born by such an operation should be killed immediately as a child of the Devil. This author also quoted the name of an unknown Arab to justify his conclusion. But even after exhaustive searches this reference can not be found in the authentic Arabic literature. From the middle of the last century until modem times, Rique's statement has been quoted and referred to by many historians without establishing the truth or its validity. The literature on this subject is littered with references to the above quotation without even referring to the original source. On the contrary, no medical historian has ever mentioned that during the middle ages it was a well known belief in Europe that the devil or the Antichrist would be born by Caesarean section before the end of the world. This legend is mentioned and supported by a picture in a book published in 1898 by R. Procter and can be seen in the British Museum. Unfortunately worthwhile literature of the early Islamic period is scanty and scattered or else is in the wrong hands. Many valuable manuscripts are either in private hands used only as profitable investments or in museums all over Europe and America. The Islamic states and the statesmen who can easily afford to collect and compile copies of these manuscripts for free circulation have never shown any interest in this wealth of inheritance. Lack of interest and research in these early manuscripts has created an atmosphere of doubt and misinformation. If someone cared to devote time and effort searching through the available literature, a great a deal of truth could easily be found buried under the sands of time. As regards Caesarean section we know that in the pre-Islamic days the Romans used to perform this operation after the death of a pregnant woman. This practice was strictly governed by law. Jewish religious books have also mentioned various rules in relation to a child born by an operation. If we go further back into history, in India we find that the Buddha was possibly born by an operation. A famous Indian medical man by the name of Susruta wrote about such an operation in 6th or 7th century B.C. All these rich sources relating to Caesarean section were available to Muslim scholars of the Middle Ages, when a vast amount of scientific literature was translated into Arabic. In fact many of the Syriac, Creek and Sanskrit texts were only saved and are available to us because of their Arabic translations whilst the originals are lost forever. Many of the famous translators in the Islamic period were Christians or Jews. We known that an Indian by the name of Manka was appointed to translate Susruta's works into Arabic. A unique and extremely rare manuscript exists in Edinburgh University Library. It is manuscript number 161 called "Al-Asrar-al-Baqiyah-an-al-Qurun-al-Khaliydh" or the Chronological History of Nations. It was written by the famous Muslim, Al-Beruni, who died at the age of 78 in 1048 C.E. Al-Beruni has also left us a large volume on the history of India and many other texts. He travelled extensively in pre-Muslim India and his writings were greatly influenced by these experiences. In particular he was impressed by medicinal plants form India. In the above manuscript Al-Baruni has mentioned that Caesar Augustus (63 B.C. - 14 C.E.) was born by post-mortem Caesarean section. He also wrote that a folk hero Ahmed-Ibn-Sahl was born by Caesarean section after the death of his mother. Apart from these two very relevant references he actually included a picture of the Caesarean section in his book. Without any question this picture is the first ever illustration of such an operation in a textbook and places its author at least 500 years ahead of others. Another famous name and contemporary of Al-Baruni was Firdousi (935-1025 C.E.), author of the well known "Shahnama". In this 60 000 verses long poems he described the birth of Rustum by Caesarean section. This lively and fascinating description and use of anaesthesia during the operation is there for everyone to read and provides convincing proof that the concept of Caesarean section was mature and its use was an accepted fact. When we seek help from the religious authorities we discover no less than the towering figure of Imam Abu Hanifah (699 -767 C.E.) who decreed that an operation on a living or dead woman to save the life of an unborn child is allowed in Islam. This is mentioned in a book called Radd al-Mukhtar published in 1844 in Egypt. Further strong evidence is available in the Fatawa Alamgeeria-a collection of Islamic decrees compiled by Sheikh Nitzam-ud-Din of Burhanpur under the auspices of the Mughal emperor, Aurangzeb, who himself was well versed in Islamic Sharia. In this document there is a decree that if a pregnant woman dies and a child is expected to be alive, then the child must be removed by operation. It goes on to say that the operation should also be performed in order to save the life of a mother when the child is known to be dead. In conclusion it can be proved that Caesarean section has never been prohibited by any Muslim authority. On the contrary, the Muslims in the Middle ages were the first to write about it in text and poetry and to illustrate the operation in pictures. They also formulated rules governing religious matters to allow such a procedure when the need arose. by Dr. N. H. Naqvi Courtesy: www.everymuslim.net

RELIEF OF PAIN: A MEDICAL DISCOVERY It is a long-established custom among Muslim parents to put a piece of well-chewed date (or other available sweet fruit) in the mouth of a newborn baby. Muslims do this following the practice of the Prophet Muhammad, upon him be peace, believing him to bee, as the Qur'an says, sent as a healing and a mercy to mankind. We may infer from the way this custom originated that there is a virtue in it. There is - complimentary to the virtue and pleasure of following the Sunnah (the practice of the Prophet) - placing a 'sugary substance' inside the mouth of a new-born baby dramatically reduces pain sensation and heart rate. An interesting scientific medical study, published in the British Medical Journal (No. 6993, 10 June 1995), proved beyond any doubt the benefit of giving a new-born child sugar, in order to reduce the feeling of any painful procedure like heel pricking for a blood sample or before circumcision. The study, entitled ?The analgesic (pain killing) effect of sucrose in full term infants: a randomised controlled trial', was done by Nora Haouari, Christopher Wood, Gillian Griffiths and Malcolm Levene in the post-natal ward in the Leeds General Infirmary in England. 60 healthy infants of gestational age 37-42 weeks and postnatal age of 1-6 days, were randomised to receive 2ml of one of the four solutions: 12.5% sucrose, 25% sucrose, 50% sucrose, and sterile water (control). The first group of 30 babies received sugar syrup before a routine blood test (heel pricking, which is usually painful) done to detect jaundice. The other 30 babies were given only sterile water as a control group. Placing 2ml of a 25% or 50% sucrose solution on the tongue before pricking the heel significantly reduced the crying time, compared to babies who got water. Also, their heart rate returned to normal more quickly. The stronger sugar solution had the greater effect, crying being reduced further with increasing concentration of sucrose. From which we may conclude that sucrose (sugar) placed on the tongue may bee a useful and safe form of analgesia for use with newborn infants. Blass and Hoffmeyer also showed that 12% solution of inter-oral sucrose significantly reduced the duration of crying in new-born babies subjected to heel pricking or circumcision. This study was reported in The Independent newspaper (Friday 9 June 1995) as well as in the British Medical Journal article. The practice of the Prophet, upon him b piece, is recorded in the collections of his sayings and reports about him, of which the most revered are the two Sahih collections of Bukhari and Muslim: Abu Buradah reported from Abu Musa, who said: ?I had a new-born baby; I took him to the Prophet Muhammad, upon him be peace and blessings, who called him Ibrahim. The Prophet(saw) chewed a date then he took it and rubbed the inside of the baby's mouth with it.' There are many other reported incidents like this one. The date contains a very high percentage of sugar (70-80%); it has both fructose and glucose which have high calorific values, it is easily and quickly digestible, and very helpful to the brain. The date contains 2.2% protein, vitamin A, vitamins B1, B2 ad nicotruic acid (against Pellagra); it has traces of minerals needed for the body such as potassium, sodium, calcium, iron, manganese, copper. Potassium, of which percentage is very high, has been found to be very effective for cases of haemorrhage, such as the occasions of birth or circumcision. We may note that the Sunnah also commends dates for the breaking of the fast in Ramadhan. Dates should be eaten, if available, before the sunset prayer - this is medically and nutritionally the best way and the Sunnah. The great worth of dates is also indicated in a famous and beautiful passage of the Qur'an, surah Maryam, verses 25-6: And shake towards you the trunk of the palm-tree and it will drop on you fresh ripe dates. So eat and drink and be comforted. This was the prescription of Allah, the Creator, for the blessed Maryam(a.s.) at the time of the birth of Eesa(a.s.) Jesus, the blessed Prophet(saw) of Allah. It was a prescription to make the delivery easy and comfortable. As in the example we have briefly recorded in this example, we believe further research will confirm for those who still doubt the full worth and truth, the wisdom, of the teachings of the Qur'an and Sunnah. We shall show them our signs on he furthest horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is witness over all things? (Qur'an Fusilat, 41.53) As the authors of the medical study referred to intend trying new sugary or sweet substances, we shall recommend that they try dates for the newborn for the relief of pain. Finally, we hope Muslim medical scientists and researchers take this new discovery on board, and that many more ideas and practices in the teaching of Islam needing investigative research and objective, scientific study will get the attention they deserve. Courtesy: www.everymuslim.net

Reckless Driving With the holiday season in full flow and traffic increasing, motorists are being cautioned by authorities about the potential dangers that await those on the road. Over the years one of the major contributing factors to road accidents and collisions has been reckless and inconsiderate driving. As Muslims it is our duty to ensure that we do not become the cause of loss of life and injury to others. Being courteous and considerate forms an important part of a Muslim’s character. A Muslim is obliged to shun any activity that is futile, non beneficial and potentially harmful. Inconsiderate behaviour in any circumstance is unacceptable, moreso when it involves the lives of other individuals. Being reckless on the road poses a threat to our family members and other passengers in the vehicle. Furthermore, other road users are also at risk due to our negligence. The Quran and Hadith stress the importance of good character. Driving safely and courteously has great merit. It will reflect the true beauty and character that a Muslim is expected to portray. We have seen too many lives lost in traffic collisions. Every year statistics tell us of thousands of lives lost. Don’t make yourself, your family and someone else’s family another statistic. Masjid Poster for this article can be downloaded here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Hanafi Fiqh Channel Video of the Salaah of a Woman http://www.youtube.com/watch?v=M7ZySx-TMeY

Ghusl (Compulsory Bath) Wudhu (Ablution) Men's Salaah Women's Salaah From Islamicposters (click on pictures to enlarge)

Question: Assalamualaikum w,w, Please could you answer the following questions, there are very important as we have a group that reject these; could you please provide quotes with references from the four imams that the following are from the Aqeedah and that they have Mutawaatir evidences either from the Sunnah or the Kitaab: Athaab al Qabr Shafa'ah Siraat Mi'raj Meezan The decent of Isa (as) Dajjal Hawd Mahdi Munkar wa Nakeer may Allah reward you Answer : Fatwaa no. 097/05 1) The Qur’an speaks of the punishment of the grave in a most distinct fashion. “A fire to which they are exposed morning and evening. And the Day the Final Hour will occur, (it will be proclaimed): "Admit the Pharaohnites in the severest of torments.” (Surah Mu’min, verse 46) In this Ayah, Allah specifies the manner in which Fir’oun and his people will be dealt with in their graves. They will be tormented in this way even before the day of Qiyaamah, as understood from the Ayah. Allamah Ibne Katheer, while commenting on this very same verse explains that it is entirely in support of the view held by the Ahlus Sunnah Wal Jamaa'ah that ‘Athaab-ul-Qabr is an undeniable fact. This punishment will be unleashed upon the disbelievers and sinful believers in the second stage of life known as ‘Aalam-ul-Barzagh. Hazrat Aisha (R.A.) reports that once a Jewish lady informed her that “We (the Jews) seek protection from the punishment of the grave.” On learning this Hazrat Aisha (R.A.) questioned the Nabi of Allah (S.A.W.) with regards to ‘Athaab-ul-Qabr. Nabi (S.A.W.) firmly responded: “Yes, ‘Athaab-ul-Qabr is true.” Hazrat Aisha (R.A.) says that thereafter Nabi (S.A.W.) always sought protection from the punishment of the grave on completing his prayers. (Mishkaat, Page 25 with reference to Saheeh Bukhari and Muslim) On one occasion the prophet of Allah (S.A.W.) passed by two graves. He thereafter remarked: “The inmates of these graves are subjected to punishment and they are being punished for acts which are not regarded as major. As for the first, he never used to purify himself after urinating. The second is being punished for engaging in gossip.” (Sharhul Aqaaidin Nasafiyyah, Page 99-100, Sharhu ‘Aqeedatit Tahawiyah, Vol. 2, Page 132) 2) In Surah Al-Baqarah, verse 255 Allah (S.W.T.) directly addresses the topic of Shafa’ah: “Allah! There is none worthy of worship but He, the Ever-Existing, All-Sustaining. Neither slumber nor sleep overtakes Him. To Him alone belong all that is in the heavens and all that is in the earth. Who is it that can intercede with Him without His consent? He knows whatever is present before the creation and whatever is absent from them. And the creation cannot embrace anything of His knowledge except of what He wills. His Kursi extends over the heavens and the earth. And preservation of the two does not burden Him. And He is Supreme, Most Glorious.” In Surah Ambiyah, verse 28 Allah states: “He knows whatever is before them (angels) and whatever is behind them. And they cannot intercede but for him with whom Allah is pleased; and they stand in awe for fear of Him.” In the commentary of these Aayaat, Hazrat Moulana Shafee’ Uthmani (R.H.) outlines, that Allah will allow certain chosen devotees of his to intercede on behalf of the sinners. The most significant intercession, however, will be that of our beloved Nabi (S.A.W.) which will be a means of the emancipation of a large amount of souls from the fire of Jahannam. Nabi (S.A.W.) describes the occasion as follows: “On the day of Qiyaamah the sun will draw close. The people will be panic-stricken and in dismay. They will then encourage each another to approach a distinguished personality who will intercede on their behalf. They will approach Hazrat Adam (A.S.) who will in turn send them to Hazrat Ebrahim (A.S.). In like manner each Nabi will send them to another until they approach me. I will enter the court of the Almighty, after acquiring permission, and immediately fall into Sajdah. I will remain in this position for as long as Allah wishes. Thereafter, Allah will address me saying: “O Muhammad, rise. Speak for you shall be heard. Ask and you shall be granted. Intercede, your intercession will be accepted.” I will then raise my head followed by praises which will be taught to me by Allah on that day. Thereafter, I will be allowed to remove a stipulated amount of souls from the fire of Jahannam. I will return to the court of Allah and in a similar manner be given the permission to release a fix amount. I will intercede in this manner on four different occasions.” (Mishkaat, Page 488-489) Please note that the above is only part of the Hadith. The actual Hadith is quite lengthy. This Hadith is also found in Saheeh Bukhari and Muslim and is clear evidence proving the intercession which will be rendered by Nabi (S.A.W.). The angels and believers who will be destined to enter Jannah will also be granted the opportunity to intercede, as understood from many Ahadeeth. Nabi (S.A.W.) has mentioned: “The believers will come forward and address Allah saying “O Allah they (The Jahannamis) used to fast with us. They used to offer prayers and perform Hajj. It will be said unto them “Remove those believers whom you recognise.” They will intercede in this manner on three different occasions. Ultimately, Allah will say: “The angels, prophets and believers have all interceded and there is no one remaining who has yet to intercede, but the Most Compassionate.” (Mishkaat, Page 490) Imam Nawawi (R.H.), while proving the validity of Shafa’ah mentions, that there is consensus amongst the Ahlus Sunnah Wal Jamaa'ah in this regard. (Saheeh Muslim, Vol. 1, Page 104, Sharhu Aqeedatit Tahawiyah, Vol. 1, Page 305, Ma’aariful Qur’an, Vol. 1, Page 614, Sharhul Aqaaidin Nasafiyyah, Page 115) 3) In Surah Mariam, verse 71 Allah states: “And there is none among you who will not pass over hell. According to thy Sustainer that is essential; must be fulfilled.” “Pass over hell” is referring to the Siraat which will have to be crossed by everyone, as explained by the Mufassireen. (Tafseer-e-Uthmani, Page 414). In Saheeh Bukhari there is a lengthy Hadith in which the Nabi of Allah (S.A.W.) beautifully describes the plight of the people on the day of Qiyaamah. We will however only quote his (S.A.W.) explanation of the Siraat. “…….thereafter a bridge will be positioned across Jahannam. I will be the first to pass over this bridge. At that time every messenger’s plea will be “Oh Allah bestow peace, bestow peace.” (Saheeh Bukhari, Vol. 2, Page 973) It would be imperative upon every soul to cross the Siraat in order to enter Jannah. The Siraat, as described in the Ahadeeth, is finer than a strand of hair, sharper than a sword and darker than a night. The only light which will aid one in successfully passing over this dark bridge is that of Imaan. May Allah allow the soul of every believer to cross over the Siraat with ease. (Sharhul Aqaaidin Nasafiyyah, Page 105, ‘Umdatul Fiqh, Vol. 1, Page 45) 4) Allah (S.W.T.) commences the 17 chapter of the glorious Qur’an by announcing His grandeur followed by an unambiguous description of the first stage of Mi'raj. “Glory be to Him Who caused His devotee to travel by night from Masjid-ul-Haraam to Masjid-ul-Aqsa - the precincts of which We have blessed - so that We may show him some of the wonders of Our power. Truly Allah alone is All Hearing, All Seeing.” (Surah Bani Israa’eel, verse 1) The Ahadeeth are many in this regard and somewhat lengthy with comprehensive information. There is a difference of opinion amongst the Ulamaa as to whether Nabi (S.A.W.) travelled physically or only spiritually. The correct opinion is that Nabi (S.A.W.) miraculously travelled in a state of consciousness physically as well as spiritually. He (S.A.W.) was accompanied by Hazrat Jibreel (A.S.) throughout the journey which commenced from Masjid-ul-Haraam in Makkah to Masjid-ul-Aqsa in Palestine. It is at this point that Nabi (S.A.W.) led all the Ambiyah in prayers and thereafter continued the journey until he (S.A.W.) ultimately reached Sidratul Muntahaa where he was endowed with the gift of Salaah. This journey was successfully accomplished through the Qudrat of Allah, “Certainly Allah commands power over everything.” (Al-Baqarah, verse 20) Kindly study the Ahadeeth found in Bukhari for Further reference. (Saheeh Bukhari, Vol. 1, Page 548-549, Saheeh Muslim, Vol. 1, Page 93, Sharhu Aqeedatit Tahawiyah, Vol. 1, Page 295, Sharhul Aqaaidin Nasafiyyah, Page 144, ‘Umdatul Fiqh, Vol. 1, Page 30-31) 5) Once again, the Qur’an testifies to the existence of the Meezaan on the day of Qiyaamah: “And the weighing that Day will be a reality. So whosoever's Balance will be heavy, they are the ones who will be prosperous, And whoever's Balance will be light; these will be the ones who will have caused loss to themselves owing to their unjust approach to Our verses.” (Surah Al-A‘araaf, verse 8-9) Hazrat Aisha (R.A.) reports “Once while pondering over the fire, I began weeping. On seeing this, the prophet of Allah (S.A.W.) inquired, “O Aisha why do you cry?” I replied, “I was thinking of the fire, thus I started crying. O Rasoolullah will you remember your people on the day of Qiyaamah?” Nabi (S.A.W.) remarked: “There are three such occasions where no one will recognize any one else. The first is at the Meezaan, until one is apprised of its outcome, whether it will be light or heavy…….” (Mishkaat, Page 486) The actions of every person will be weighed in the Meezaan. If the good outweighs the evil, then one will be admitted into Jannah and if vice versa then one will be flung into Jahannam. As far as the description of the Meezaan is concerned and the manner in which it will take place, is beyond our ken. (Sharhul Aqaaidin Nasafiyyah, Page 103, ‘Umdatul Fiqh, Vol. 1, Page 44) 6) The Qur’an verifies the descent of Eesa (A.S.) in Surah Nisaa’ verse 159: “And there will remain no person among the people of the Book but will indeed affirm of Eesa u prior to his own death; and on the Day of Judgment, Eesa u will be a witness against the people.” In this Ayah, Allah explains that the Jews and Christians will all bring Imaan on the prophet Eesa (A.S.) before his death, which will only occur after he (A.S.) has killed Dajjal. The fact that Eesa (A.S.) will descend is indisputably proven from this verse. (Mukhtasar Tafseer Ibne Katheer, Vol. 1, Page 456) Abdullah ibn Umar (R.A.) reports that Nabi (S.A.W.) said: “Eesa (A.S.) will descend to the earth. He will marry, have children and live for a period of 45 years. Thereafter he will pass away and be laid to rest with me, in my grave. I and Eesa will rise from one grave between Abu Bakr and Umar.” (Mishkaat, Page 480, ‘Umdatul Fiqh Vol. 1, Page 38) 7) The Nabi of Allah (S.A.W.) had frequently cautioned the Sahabah regarding Dajjal and thoroughly described him to them. The issue of Dajjal is a major one as understood from a Hadith reported by ‘Imraan bin Husain: “I heard the prophet of Allah (S.A.W.) saying: “From the time Adam (A.S.) was created until the day of Qiyaamah, there is no event to occur which will be more serious than that of Dajjal.” (Mishkaat, Page 472) Hazrat Anas (R.A.) reports that the Nabi of Allah (S.A.W.) mentioned: “Every Nabi warned his Ummah of the one-eyed liar. Behold! Indeed he is one-eyed and surely your Sustainer is not one-eyed. The letters, Kaaf, Faa’, Raa will be inscribed on his forehead.” (Mishkaat, Page 476) Dajjal will make his appearance in a place between Shaam and Iraq. It is at this point where he will claim prophet hood. Thereafter he will travel to a place called Isfahaan accompanied by a large group of Jews, 70 000 in number. He will now claim that he is God. He will travel at a very swift pace and spread corruption in his way. However, he will not be allowed to enter the Holy cities of Makkah and Madinah as Allah would appoint angels to guard the entrances which lead to them. He will afflict those who reject him with poverty and various other hardships, and as for those who accept him, they will live a life of comfort. He will ultimately be killed by Hazrat Eesa (A.S.). (‘Umdatul Fiqh, Vol. 1, Page 38, Sharhul Aqaaidin Nasafiyyah, Page 174) 8) Hazrat Anas (R.A.) reports that once the Nabi (S.A.W.) was seated in our midst. Suddenly, he (S.A.W.) was overtaken by slumber. He (S.A.W.) then raised his head while smiling. On observing this we inquired: “O Nabi of Allah what causes you to smile?” Nabi (S.A.W.) replied: “A chapter of the Qur’an has just been revealed to me” and he began reciting: “Indeed We endowed thee the Kauthar. So perform Salaat for thy Sustainer and offer sacrifice. Undoubtedly it is thy opponent who is without any trace.” (Surah Kauthar) On completing the Surah, Nabi (S.A.W.) asked, “Do you people know what Al-Kauthar is?” We replied by attributing its knowledge to Allah and His messenger (S.AW.). Nabi (S.A.W.) explained, “It’s a well in Jannah which my Sustainer has promised me…….” (Mukhtasar Tafseer Ibne Katheer, Vol. 3, Page 680) The renowned scholar of Hadith, Imam Bukhari (R.H.) has composed a separate chapter dealing with the Ahadeeth on the Hawdh-e-Kauthar. Abdullah bin Umar (R.A.) reports that the holy Prophet (S.A.W.) has said: “My Hawdh is equal to a month’s journey in length. The water of which is whiter in colour than milk. Its fragrance is sweeter than that of musk. Its goblets are like the stars. Whosoever will drink from it will never experience thirst, ever.” (Saheeh Bukhari, Vol. 2, Page 974) On the day of Qiyaamah each Nabi will have a Hawdh of his own from which he will quench the thirst of his followers. Our beloved Nabi (S.A.W.) will have the largest Hawdh which is known as Kauthar. The Ummah of Nabi (S.A.W.) will rise on that day in a state of extreme thirst and immediately proceed towards the Hawdh in seek of water. The apostate, Kaafir and Mushrik will be deprived of this water. According to some Ulamaa the deviated groups within Islam such as the Mu’tazilah, Khawarij etc will also be deprived of its water. (‘Umdatul Fiqh, Vol. 1, Page 47, Sharhul Aqaaidin Nasafiyyah, Page 105) 9) The appearance of Imam Mahdi is one of the major signs of Qiyaamah. There are a number of Ahadeeth which speak of his leadership and justness. He will lead the Muslims in combat against the enemies of Islam. He will appear at the age of 40. He will live for a period of 7 to 8 years after his emergence. He will be from amongst the people of Madinah and travel towards Makkah where he will be recognized as the long awaited Mahdi. People will pledge allegiance to him and declare him their king. His name will be Muhammad. His father’s Abdullah and mother’s Aaminah. He will propagate the teachings of Islam and spread justice in his path. It will be incumbent upon every believer to assist him in his course and fight besides him. Umme Salmah (R.A.) reports: “I heard the prophet (S.A.W.) saying, “Mahdi will be from my progeny, from the children of Fatima.” (Mishkaat, Page 470) Abu Saeed Al-Khudri (R.A.) reports that Nabi (S.A.W.) has mentioned: “Mahdi is from me (my progeny). He will have a broad forehead and curved nose. He will spread justice on the earth as much as it would be filled with injustice and oppression. He will lead for a period of seven years.” (Mishkaat, Page 470, ‘Umdatul Fiqh, Vol. 1, Page 36) 10) Munkar and Nakeer are the two angels assigned with the task of questioning every person in the grave with regards to his/her religion, Allah and the prophet (S.A.W.) Nabi (S.A.W.) has mentioned: “When a person is laid down in the grave, he is approached by two dark angels. The one is called Munkar and the other Nakeer.” If the inmate of the grave happens to be a Muslim, then Munkar questions him/her and if the inmate is a disbeliever, then the questions are asked by Nakeer. (Sharhul Aqaaidin Nasafiyyah, Page 100) All the above facts are proven from the Qur’an, Ahadeeth of Nabi (S.A.W.) and Ijma’ (consensus). There is no difference of opinion amongst the Imams, who belong to the Ahlus Sunnah Wal Jamaa'ah with regards to the occurrence of all the aforementioned aspects. It is incumbent upon every individual to believe in the reality of there being. And Allah Ta’ala knows best Ebrahim bin Zainul Abedeen Backus Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za

A marriage does not work when one half demands or seeks his/her rights. A marriage works when one half gives them self to serve the other. The interests, benefits and happiness of one’s partner should be put in front of one’s happiness. We should live with the maxim, “As long as my spouse is happy I am happy.” If the husband and wife live with this maxim, then both of them will be happy! However, Allah has ordained that the wife obey her husband. The messenger of Allah salalallahu alaihi wasallam said: “If a woman prays her five (daily prayers), fasts her month (i.e. Ramadan), guards her private parts, and obeys her husband, it will be said to her, ‘Enter Paradise through whichever of the gates of Paradise you wish.’” [sahih Al-Bukhari] This does not mean the husband does not have to listen to his wife. To the contrary, the husband has also been commanded by Allah and the Prophet salallahu alaihi wasallam to live with his spouse in a just and acceptable manner. The Prophet salallahu alaihi wasallam has practically shown men how to interact with their spouses. What does it take to be a righteous spouse? 1) Devotion and Obedience to Allah such that she fulfills His rights, such as the prayer, fasting, chastity covering herself, withholding her gaze and so on. 2) “Obedience to Her Husband in that which does not involve disobedience to Allah such that she fulfills his rights completely. Allah’s Messenger salallahu alaihi wasallam said, “If I were to order anyone to prostrate to other than Allah, I would have ordered the woman to prostrate to her husband. By Him in whose Hand is the soul of Muhammad, the woman will not fulfill the rights of her Lord until she fulfills the rights of her husband; and even if he were to request her for herself (i.e. to have intercourse with her) whilst she was sitting upon a camel’s saddle, she should not refuse him.” [sahih, reported by Ibn Majah and Ahmad from Abdullah ibn Awfa] 3) That she guards and reserves herself and her honour, in the absence of her husband, from the hand of anyone wishing to touch her, the eye of anyone wishing to look upon her, and the ear of anyone wishing to listen to her. 4) Likewise that she preserves her husband’s children, home and wealth. Allah says: “Men are the protectors and maintainers of women, because Allah has made the one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.)…” [Quran 4:34] 5) Serving her husband. Husain ibn Mihsan radiallahu anhu said that my paternal aunt said, “I came to Allah’s Messenger (salallahu alaihi wasallam) for some need, so he asked, ‘You there! Are you married?’ I replied, ‘Yes.’ He then asked, ‘How are you towards your husband?’ She responded, ‘I do not fall short in his service except with regard to what I am unable to do.’ He said, ‘Then look to your standing with him, for indeed he is your Paradise and your Fire.’” [sahih, reported by al-Hadim and others] Here is an example of how Asma bint Abu Bakr radiallahu anhuma served her husband. She said, “Az-Zubayr married me and he did not have any property or slaves or anything upon the earth except for a camel which drew water from the well and his horse. So I used to feed his horse, draw the water, stitch his water bucket, and prepare the dough, but I was not proficient in baking bread – so ladies from the Ansar who were my neighbours and were honourable used to bake the bread for me. I also used to carry the date-stones upon my head, from the land given to Az-Zubayr by Allah’s Messenger (salallahu alaihi wasallam) – and it was about two miles away. One day when I was coming with the date-stones on my head, I met Allah’s Messenger (salallahu alaihi wasallam) and a group of the Ansar were with him. So he called me and said, ‘ikh, ikh (a word said to make the camel kneel down.).’ in order to carry me behind him upon the camel. But I felt shy to proceed along with the men, and I thought of Az-Zubayr and his sense of jealousy, and he was one of the most jealous of the people. So Allah’s Messenger (salallahu alaihi wasallam) saw my shyness and so passed on. So I came to Az-Zubayr and said, ‘Allah’s Messenger (salallahu alaihi wasallam) met me while I was carrying the date-stones upon my head and with him were a group of his Companions. He caused his riding camel to kneel, but I felt shy and remembered your sense of jealousy.’ So he said, ‘By Allah your having to carry the date-stones is harder upon me than that you should ride along with him.’” She said, “Then later on Abu Bakr sent me a servant to look after the horse, so it was if he had set me free.” [Reported by Al-Bukhari and Muslim] 6) Keeping the husband’s secrets. Particularly what occurs between him and her in private – with regard to sexual matters and the private affairs within the marriage. Asma bint Yazid (radiallahu anha) said that Allah’s Messenger (salallahu alaihi wasallam) once said, “Perhaps a man mentions that which he did with his wife, and perhaps a woman informs of what she does with her husband?!” So the people were silent, so I said, “Yes, by Allah,, O Messenger of Allah (salallahu alaihi wasallam)! The women certainly do that, and the men certainly do that.” He (salallahu alaihi wasallam) said, “Then do not do so, since that is just like a male devil meeting a female devil upon the way, and he has intercourse with her while the people are watching.” [Reported by Ahmad and there are witnessing narration's which raise it to the level of being Sahih or Hasan at the very least] 7) She should appear before the husband in the best appearance, such that if he looks at her it pleases him. Abu Hurairah (radiallahu anha) narrates: The Messenger of Allah (salallahu alaihi wasallam) was asked, “Which of the women is the best?” He replied, “The one who gives him (the husband) pleasure when he looks (at her outer beauty, or the inner beauty of her good character and how she devotes herself to obedience to Allah and Taqwa); obeys him when he orders; and does not go against his wishes with regard to herself or her wealth by doing that which he dislikes.” [sahih Muslim, reported by an-Nasa'i, al-Hakim and Ahmad] 8 ) She should not permit anyone to enter her husband’s house except with his permission Abu Hurairah (radiallahu anhu) said that the Messenger of Allah (salallahu alaihi wasallam) said, “It is not permissible for a woman to fast when her husband is present except with his permission; nor may she permit anyone to enter his house except with his permission; and whatever she spends in charity without his order – then half of the reward is for him.” [Reported by Al-Bukhari] 9) She should not ask her husband for divorce without a reason necessitating that Thawban (radiallahu anhu) said that the Messenger of Allah (salallahu alaihi wasallam) said, “Whichever woman asks her husband for divorce without a strong reason – then the fragrance of Paradise will be forbidden for her.” [sahih Muslim, reported by Abu Dawud, at-Tirmidhi and others] 10) Avoidance of cursing Abu Sa’id al-Khudri (radiallahu anhu) said, “The Messenger of Allah (salallahu alaihi wasallam) went out to the prayer-ground for the (prayer of) Adha or Fitr, and he passed by the women and said, ‘O women! Give in charity, for I have been shown that you shall be the majority of the people in the Fire.’ So they asked, ‘Why is that, O Messenger of Allah (salallahu alaihi wasallam)!’ He replied, ‘You curse frequently and are ungrateful to your husbands.’” [Reported by Al-Bukhari] 11) Being thankful to the husband for the good he does and for his good treatment to his wife. This is accomplished by good words, and by her obedience to him in what is good, and by not forgetting his good treatment and avoiding denying this, since that is one of the reasons which brings about the entry into the Fire. Ibn Abbas (radiallahu anhuma) said that the Prophet (peace and blessings be upon him) said, “I was shown the Fire and found that the majority of its inhabitants were women, due to ingratitude. It was said: “Is it that they disbelieve in Allah?” He said: They are ungrateful to their husbands and deny the good they do. If you were to treat one of them well always, and she then saw something (displeasing) from you she would say: ‘I have never seen any good from you.’” [Reported by Al-Bukhari] 12) She should not remove her clothes outside her husband’s house Allah’s Messenger (peace salallahu alaihi wasallam) said, “Whichever woman removes her clothes in other than her house, then Allah, will tear down His cover from her.” [reported by al-Hakim and others] What is apparent is that removal of her clothing means uncovering herself to strange males, for the purpose of sexual intercourse or that which leads to it. 13) Striving to please the husband by every possible means The Messenger of Allah (salallahu alaihi wasallam) said, “Shall I not inform you of the inhabitants of paradise? The prophets will be in Paradise. The Siddiqeen will be in Paradise. The martyrs will be in Paradise. The person who visited his brother in Islam for the sake of Allah will be in Paradise. Your women who are full of love, the one who is an asset to her husband, who if her husband becomes angry – comes and places her hand in the hand of her husband and says, ‘I will not taste sleep until you are pleased (with me) will be in Paradise.’” (Shu’ab al-Imaan) With compliments~ http://darulfiqh.com/

Story Time! By Umm Ayman In the name of Allah, Most Kind, Most Merciful, We relate unto thee the most beautiful of stories, by revealing to thee this (portion of the) Qur'an, though before this, thou too was among those who knew it not. (Qur’an:Surah Yusuf, Verse 3) Thus commences Allah Ta’ala with the telling of the story of The Prophet Yusuf (Peace be upon him), piquing our interest, attuning our ears and softening our hearts to accept its guidance. For ages human beings have been telling stories; to remember, to inspire, to teach and to entertain. History and fables, folklore and news, myth and legends - they all add meaning and dimension to our lives. We retain information better if we can make a picture of it in our minds and we learn a lesson faster if we have examples that impress us of its relevance. A well-told story is the surest way to make an impact. Indeed the teachings of the Deen of Islam, as presented by the Prophets of Allah, were often reinforced within parables or narratives and many admonishments were illustrated by referencing the lives of the previous peoples. The Quran comprises of affirmations of Allah's sovereignty, warnings and glad tidings, laws and punishments, and the life after death. A good portion of the Quran too, comprises of parables and very many stories of the peoples gone by. These are, as Allah reminds us so many times, so that we may take heed. The traditions of The Messenger of Allah (peace be upon him) too, are often a retelling of the events in his (pbuh) own life as well as that of his noble companions. Truly he (pbuh) was the greatest teacher and guide. And while bearing in mind that all stories are not true, it wouldn’t be right to shun a good story just because it isn't fact. If we can acquire good morals from it, then as long as it is clear that it is just a story and not fact, we may certainly enjoy it. We should, however, completely avoid listening to or the telling of tales, if while doing so, we oppose the teachings of Quran and Sunnah. People of all ages relish a fine tale; this article is actually about telling stories to our children, for surely no one delights in a tale quite like a child. Story time is an important tool to use when educating a young child. It is instrumental in shaping an inquisitive, imaginative* and healthy mind. Story time can cover a range of different learning areas or subjects, such as literacy; history (Islamic & secular); science; adāb(etiquette); social studies and more. At story time, various methods should be used to ascertain that the child understands, retains and above all enjoys the experience. For example: · dramatic voices, · play acting the story, · dress up, · reading from picture books · doing crafts based on the story · and also telling a story orally so as to stimulate the child’s imagination. With young children there is a constant need for repetition; so that they may retain it, to enhance their recognition of detail and because they never lose that feeling of wonder. Our interaction with them facilitates the experience of wonder and amazement and so the same stories will have to be repeated again and again. We should resist the urge to dumb down the stories too much. By all means use simple words but don’t be afraid to introduce new and big words as a child’s capacity for language is at its strongest during the early, formative years. As people become more work orientated and spend less time with their children, quality time being shared between the story teller and the child provides an excellent opportunity for bonding, development of safe and secure attachment and love. What kinds of stories should we tell? Borrow character building story books from the kiddies section at the library (always making sure to steer clear from books that have negative elements that oppose the values of Islam(dīn). Regale them with the true stories from the Qur’an, or of the Ambiya (AS), or of the pious companions of the Messenger of Allah (peace be upon him) and the early followers of Islam. For example: · The spider which spun its web to shield the Prophet (SAW) in the cave. · Prophet Sulayman (AS) and the ants (his ability to understand animals). · Prophet Yunus (AS) and the whale. · The army of elephants and the army of birds. · Prophet Yusuf’s (AS) true dreams. · The animals on the ark. · Prophet Ibrahim (AS) and the many instances in his life, make for many enthralling stories. (especially during the Hajj period) · Prophet Musa (AS) and his staff which changed into a snake. · Prophet Isa (AS) breathing life into a bird of clay and his other miracles. · Prophet Dawud (AS)and the giant. These and so many more are true stories of the great paragons of Islam, whom we can encourage little ones to emulate as real life heroes. What an exciting way to encourage love for Allah (SWT), His Prophets (AS) and our religion! Children respond more favourably when stories include characters from the animal and insect world. It adds colour and fun to the lessons we wish to impart. Reflect for a moment to the stories of Hans Anderson and the brothers Grimm, and how enchanting we as children found their stories with their animated animals teaching common sense and good morals. At times the story in its entirety need not be told. Nor should we try, in the beginning, to make the child understand the morals or reasons behind the story. Rather we could just tell them sections of the story that will grab their imagination and interest. At a later stage, perhaps when the child is a bit older, he/she will recognize the little story when we place it in context with the whole story and they will be able to draw on the morals of the stories as we begin to inculcate it in a manner easy for them to grasp. For example, the Hijrah(Migration) of our beloved Messenger of Allah (peace be upon him) is a huge turning point in the history of Islam, yet the reasons for it, how it was accomplished and all the different personalities involved would make for a long and confusing story to tell a little child. Instead, if we pick out the juicy bits for our little ones such as the spider and the cave, this would be far more palatable for the young mind of a child and also very wondrous and interesting as it incorporates a spider, which all kids find fascinating, as well as containing elements of danger; and Allah, by using the spider, coming to the rescue adding a good (happy) ending to the story. Later as the child progresses in learning, the whole picture, as well as all the life lessons it contains, will gradually unfold, thereby making it possible for him/her to take full benefit of the story. The benefits of story telling are immeasurable, from development of imagination and creativity, to transmitting value and morals. This practice has gone on since time in memoriam and it is a valuable tool for us to continue, If Allah so wills it. *Good imagination and an inquiring mind are essential in a scholar as it encourages one to find innovative solutions to problems as well as to question the best manner to do all things. As long as this is not contrary to Islam(dīn )it will actually be in conformance to Allah’s (SWA) commands to ‘ponder’ and reflect’. EISLAM

Sister AnisaFatima Assalaamu 'alaykum Regarding the last sentence; Surah Al-Ikhlaas explains the concept of Tawheed (Oneness of Allah subhaanahu wata'ala) rather than His "Location" which is the subject in the opening post. Regarding Surah al-Ikhlaas, Mufti Muhammad Taqi Uthmani explains that it was revealed in answer to the questions posed by the disbelievers when the Prophet sallallaahu 'alayhi wasallam explained pure monotheism.

wa'alaykumus salaam The answer to your question is in the OP Mariam. Yes you can wear the same clothes that have been worn during periods If the clothes have no any stains on it.

Top Ten Excuses Of Muslim Women Who Don't Wear Hijaab And Their Obvious Weaknesses "...How can I cover what Allah has blessed me with of silky soft hair and captivating beauty?..." Get on the train of repentance my sister, before it passes by your station. Deeply consider my sister, what is happening today before tomorrow comes. Think, my sister - starting now. All praise is due to Allah Ta'aala as is deserved by His Majesty and Great Power. I send prayers and ask for blessings upon His Noble Messenger who drew the path for us to the pleasure of Allah and His Jannah. This path is a straight one that is surrounded by virtue from all sides and attends to the best moral characteristics which are increased by the clothing of purity, concealment, and chastity. It is the path trod by the two halves of human society, namely the man and the woman, toward harmonious contentment and happiness in this life and the Hereafter. This is precisely why the Protector, the blessed and above all imperfection, has made wearing hijaab an obligation upon the woman as a safeguard of her chastity and protection of her honor and sign of her faith (Eemaan). It is on account of this that societies (both Muslim and non-Muslim) that have distanced themselves from the way of Allah and deviated from His straight path, are ill societies in need of treatment that will lead them to recovery and happiness. Among the pictures that point to the distance of society from that path and that make clear the level of its deviation and separation from it is the open spread of women not just uncovering their faces but enhancing and making a display of their beauty. We find that, regretfully, this is commonly manifested in Islamic (Muslim) society despite the fact Islamic clothing is also widespread (and available). So then, what are the reasons that have led to this digression? We put this question to a varied group of women from whom we derived ten major excuses and upon examination and scrutiny, the frailty of the excuses became evident to us. Stay with us dear Muslim sister in these few lines so that we can know through them the reasons for turning away from the hijaab and then discuss each: Excuse One: I'm not yet convinced (of the necessity) of hijaab. We then ask this sister two questions: One: Is she truly convinced of the correctness of the religion of Islam? The natural answer is: Yes, she is convinced, for she responds "Laa ilaaha illallah!" (There is no God but Allah), meaning she is convinced of the 'aqeedah, and then she says: "Muhammadun rasoolullah!" (Muhammad is the Messenger of Allah), meaning by that that she is convinced of its legislation or law (sharee'ah). Therefore, she is convinced of Islam as a belief system and a law by which one governs and rules her life. Two: Is the hijaab then a part of Islamic Law (sharee'ah) and an obligation? If this sister is honest and sincere in her intention and has looked into the issue as one who truly wants to know the truth her answer could only be: "Yes". For Allah ta'aala, Whose Divinity (Uloohiyyah) she believes in has commanded wearing hijaab in His Book (Al-Qur'aan); and the noble Prophet, ('alaihi salaat wa salaam) whose message she believes in, has commanded wearing the hijaab in his sunnah. What do we call a person who says they believe in and are content with the correctness of Islam but who nonetheless does not do what Allah or His Messenger have ordered? Certainly they can in no way be described as those whom Allah speaks of in this aayah: The only saying of the faithful believers when they are called to Allah and His Messenger to judge between them is that they say 'we hear and obey' and such are the successful. [soorah An-Noor 24:51] In summary: If this sister is convinced of Islam, how then can she not be convinced of its orders? Excuse Two: I am convinced of Islamic dress but my mother prevents me from wearing it and if I disobey her I will go to the Fire. The one who has answered this excuse is the most noble of Allah's creation, the Messenger of Allah (sallallahu 'alaihi wa sallam) in concise and comprehensive words of wisdom: There is no obedience to the created in the disobedience of Allah. The status of parents in Islam, especially the mother, is a high and elevated one. Indeed Allah ta'aala has combined it with the greatest of matters, worshipping Him and His tawheed, in many aayaat. He stated: Worship Allah and join none with Him and do good to parents. [soorah An-Nisaa 4:36] Obedience to parents is not limited except in one aspect, and that is if they order to disobedience of Allah. Allah said: But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not. [soorah Luqmaan 31:15] The lack of obedience to them in sinfulness does not prevent being good to them and kind treatment of them. Allah said afterward in the same aayah: But behave with them in the world kindly. In summary: How can you obey your mother and disobey Allah, Who created you and your mother? Excuse Three: My position does not allow me to substitute my dress for Islamic dress. This sister is either one or the other of two types: She is sincere and honest, or she is a slippery liar who desires to make a showy display of her "hijaab" clamoring with colors to be "in line with the times" and expensive. We will begin with an answer to the honest and sincere sister: Are you unaware my dear sister, that it is not permissible for the Muslim woman to leave her home in any instance unless her clothing meets the conditions of Islamic hijaab (Hijaab shar'ee) and it is a duty of every Muslim woman to know what they are? If you have taken the time and effort to learn so many matters of this world how then can you be neglectful of learning those matters which will save you from the punishment of Allah and His anger after death!? Does Allah not say: Ask the people of remembrance (i.e. knowledgeable scholars) if you do not know. [soorah An-Nahl 16:43]. Learn therefore, the requirements of proper hijaab. If you must go out, then do so only with the correct hijaab, seeking the pleasure of Allah and the degradation of Shaitaan. That is because the corruption brought about by your going out adorned and "beautified" is far greater than the matter which you deem necessary to go out for. My dear sister if you are really truthful in your intention and correctly determined you will find a thousands hands of good assisting you and Allah will make the matter easy for you! Is He not the One Who says: And whoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty) and He will provide him from sources he never could imagine. [soorah At-Talaaq 65:2-3]? With regards to the 'slippery' one we say: Honor and position is something determined by Allah Ta'aala and it is not due to embellishment of clothing and show of colors and keeping up with the trendsetters. It is rather due to obedience to Allah and His Messenger (sallallahu 'alaihi wa sallam) and holding to the pure law of Allah and correct Islamic hijaab. Listen to the words of Allah: Indeed, the most honorable amongst you are those who are the most pious. [soorah Al-Hujuraat 49:35] In summary: Do things in the way of seeking Allah's pleasure and entering His Jannah and give less value to the high priced and costly objects and wealth of this world. Excuse Four: It is so very hot in my country and I can't stand it. How could I take it if I wore the hijaab? Allah gives an example by saying: Say: The Fire of Hell is more intense in heat if they only understand. [soorah At-Taubah 9:81] How can you compare the heat of your land to the heat of the Hellfire? Know, my sister, that Shaitaan has trapped you in one of his feeble ropes to drag you from the heat of this world to the heat of the Hellfire. Free yourself from his net and view the heat of the sun as a favor and not an affliction especially in that it reminds you of the intensity of the punishment of Allah which is many times greater than the heat you now feel. Return to the order of Allah and sacrifice this worldly comfort in the way of following the path of salvation from the Hellfire about which Allah says: They will neither feel coolness nor have any drink except that of boiling water and pus. [soorah An-Naba' 78:24-25] In summary: The Jannah is surrounded by hardships and toil, while Hellfire is surrounded by temptations, lusts and desires. Excuse Five: I'm afraid that if I wear the hijaab I will take it off at another time because I have seen so many others do so! To her I say: If everyone was to apply your logic then they would have left the Deen in its entirety! They would have left off salaat because some would be afraid of leaving it later. They would have left fasting in Ramadhan because so many are afraid of not doing it later, etc. Haven't you seen how Shaitaan has trapped you in his snare again and blocked you from guidance? Allah Ta'aala loves continuous obedience even if it be small or recommended. How about something that is an absolute obligation like wearing hijaab? The prophet (sallallahu 'alaihi wa sallam) said: The most beloved deed with Allah is the consistent one though it be little.Why haven't you sought out the causes leading those people to leave off the hijaab so that you can avoid them and work to keep away from them? Why haven't you sought out reasons and causes to affirm truth and guidance until you can hold firm to them? Among these causes is much supplication to Allah (du'aa) to make the heart firm upon the Deen as did the prophet (sallallahu 'alaihi wa sallam). Also is making salaat and having mindfulness of it as Allah stated: And seek help in patience and the prayer and truly it is extremely heavy except for the true believers in Allah who obey Allah with full submission and believe in His promise of Jannah and in His warnings (Al-Khaashi'oon). [soorah Al-Baqarah 2:45] Other causes to put one upon guidance and truth is adherence to the laws of Islam and one of them is indeed wearing the hijaab. Allah said: If they had done what they were told, it would have been better for them and would have strengthened their faith. [soorah Al-Baqarah 2:66] In summary: If you hold tight to the causes of guidance and taste the sweetness of faith you will not neglect the orders of Allah after having held to them. Excuse Six: If I wear the hijaab then nobody will marry me, so I'm going to leave it off until then. Any husband who desires that you be uncovered and adorned in public in defiance of and in disobedience to Allah, is not a worthy husband in the first place. He is a husband who has no feeling to protect what Allah has made inviolable, most notably yourself, and he will not help you in any way to enter Al-Jannah or escape from the Hellfire. A home which is founded upon disobedience to Allah and provocation of His anger is fitting that He decree misery and hardship for it in this life and in the Hereafter. As Allah stated: But whosoever turns away from My reminder (i.e. neither believes in the Qur'aan nor acts upon its teachings) verily for him is a life of hardship and We shall raise him up blind on the Day of Resurrection. [soorah Ta Ha 20:124] Marriage is a favor and blessing from Allah to whom He give whom He wills. How many women who wear hijaab (mutahajibah) are in fact married while many who don't aren't? If you were to say that '..my being made-up and uncovered is a means to reach a pure end, namely marriage', a pure goal or end is not attained through impure and corrupt means in Islam. If the goal is honorable then it must necessarily be achieved by pure and clean method. We say the rule in Islam is: The means are according to the rules of the intended goals. In summary: There is no blessing in a marriage established upon sinfulness and corruption. Excuse Seven: I don't wear hijaab based on what Allah says: And proclaim the grace of your Rabb [soorah Ad-Dhuhaa 93:11] How can I cover what Allah has blessed me with of silky soft hair and captivating beauty? So this sister of ours adheres to the Book of Allah and its commands as long as they coincide with her personal desires and understanding! She leaves behind those matters when they don't please her. If this was not the case, then why doesn't she follow the aayah: And do not show off their adornment except only that which is apparent [soorah An-Noor 24:31] and the statement of Allah subhaanah: Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies [soorah Al-Ahzaab 33:59]? With this statement my sister you have now made a shari'ah (law) for yourself of what Allah Ta'aala has strictly forbidden, namely beautification (at-tabarruj) and uncovering (as-sufoor), and the reason: Your lack of wanting to adhere to the order. The greatest blessing or favor that Allah has bestowed upon us is that of Eemaan (faith) and hidaayah (guidance) and among them is the Islamic hijaab. Why then do you not manifest and talk about this greatest of blessings given to you? In summary: Is there a greater blessing and favor upon the woman than guidance and hijaab? Excuse Eight: I know that hijaab is obligatory (waajib), but I will wear it when Allah guides me to do so. We ask this sister on what plans or steps she will undertake until she accepts this divine guidance? We know that Allah has in His wisdom made a cause or means for everything. That is why the sick take medicine to regain health, and the traveler rides a vehicle or an animal to reach his destination, and other limitless examples. Has this sister of ours seriously endeavored to seek true guidance and exerted the proper means to get it such as: Supplicating Allah sincerely as He stated: Guide us to the Straight Path. [soorah Al-Faatihah 1:6]; Keeping company with the righteous good sisters - for they are among the best to assist her to guidance and to continue to point her to it until Allah guides her and increases her guidance and inspires her to further guidance and taqwaa. She would then adhere to the orders of Allah and wear the hijaab that the believing women are commanded to wear. In summary: If this sister was really serious about seeking guidance she would have exerted herself by the proper means to get it. Excuse Nine: It's not time for that yet. I'm still too young for wearing hijaab. I'll do it when I get older and after I make Hajj! The Angel of Death my sister, is visiting and waiting at your door for the order of Allah Ta'aala to open it on you at any moment in your life. Allah said: When their term comes, neither can they delay it nor can they advance it an hour (or a moment). [soorah Al-An'aam 7:34]. Death my sister doesn't discriminate between the young or the old and it may come while you are in this state of great sinfulness disobedience, fighting against the Lord of Honor with your uncovering and shameless adornment. My sister, you should race to obedience along with those others who race to answer the call of Allah tabaaraka wa ta'aala: Race with one another in hastening towards forgiveness from your Lord and Paradise the width whereof is as the width of the heavens and the earth. [soorah Al-Hadeed 57:21] Sister, don't forget Allah or He will forget you by turning His mercy away from you in this life and the next. You are forgetting your own soul by not fulfilling the right of your soul to obey Allah and proper worship of Him. Allah stated about the hypocrites (Al-Munaafiqoon): And be not like those who forgot Allah and He caused them to forget their own selves. [soorah Al-Hashr 59:19] My sister, wear the hijaab in your young age in opposition to the sinful deeds because Allah is intense in punishment and will ask you on the Day of Resurrection about your youth and every moment of your life. In summary: Stop presuming some future expectation in your life will indeed occur! How can you guarantee your own life until tomorrow? Excuse Ten: I'm afraid that if I wear Islamic clothing that I'll be labeled as belonging to some group or another and I hate partisanship. My sister in Islam, there are only two parties in Islam, and they are both mentioned by Allah Almighty in His Noble Book. The first party is the party of Allah (hizbullah) that He gives victory to because of their obedience to His commands and staying away from what He has forbidden. The second party is the party of the accursed Shaitaan (hizbush-Shaitaan) which disobeys the Most Merciful and increase corruption in the earth. When you hold tight to and adhere to the commands of Allah, and among them is wearing the hijaab - you then become a part of the successful party of Allah. When you beautify and display your charms you are riding in the boat of Shaitaan and his friends and partners from among the hypocrites and the disbelievers and none worse could there be as friends. Don't you see how you are running from Allah and to the Shaitaan, trading filth for good? Run instead my sister to Allah and follow His way: So flee to Allah (from His Torment to His mercy). Verily I (Muhammad) am a plain warner to you from Him. [soorah Adh-Dhaariyaat 51:50] The hijaab is a high form of worship that is not subject to the opinions of people and their orientations and choices because the one who legislated it is the Most Wise Creator. In summary: In the way of seeking the pleasure of Allah and in hope of His Mercy and success in His Jannah and throw the statements of the devils among people and jinn against the wall! Hold tight to the legislation of Allah by your molars and follow the example of the striving and knowledgeable Mothers of the Believers and the female companions (radiallahu 'anhum ajma'een). In Conclusion Your body is on display in the market of Shaitaan seducing the hearts of men.The hairstyles, the tight clothing showing every detail of your figure, the short dresses showing off your legs and feet, and the showy, decorative and fragrant clothing all anger the Merciful and please the Shaitaan. Every day that passes while you are in this condition distances you further from Allah and brings you closer to Shaitaan. Each day curses and anger are directed toward you from the heavens until you repent. Every day brings you closer to the grave and the Angel of Death is ready to capture your soul. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Hellfire and admitted to Al-Jannah, is indeed successful. The life of this world is only the enjoyment of deception (a deceiving thing). [soorah Aale 'Imraan 3:185] Get on the train of repentance my sister, before it passes by your station. Deeply consider my sister, what is happening today before tomorrow comes. Think about it, my sister - Now, before it is too late! www.islaaminfo.co.za

Abu-ul-Hassan Siraj (mercy be upon him) said, “One day I set out for the performance of pilgrimage (Hajj) As I was making a circuit (Tawaaf) around the Holy Ka’ba, I happened to see a fair-faced woman. I said to myself, By God! I have never seen a woman with such beauty before. Perhaps she has all this beauty as she may not have suffered any grief or sorrow.” She heard this statement and said, “What did you say? By God! I am immersed in grief and my heart is afflicted with adversities and misfortunes and there is no one to share with me the pangs of grief.” I asked her, “What has happened to you?” She replied, “My husband slaughtered a goat. My two small children were playing with each other and another was in my lap. As I got up, one of the children said to the other, “Shall I tell you how our father slaughtered the goat?” The other replied in the affirmative. Consequently, he. laid his brother on the ground and killed him like a goat. He then ran away on account of fear, and climbed up a mountain where a wolf devoured him. His father went out in search of him and, during the course of his quest, he died due to the intensity of thirst. I left the infant to sit and went towards the door of the house. The infant then crawled to the fire upon which the earthen pot was hung. As soon as he touched it, it fell and scolded him. As result his body was burnt removing the flesh from the bones. I had one daughter left who was married. When she came to hear of this, she fell unconscious and died. It was I who was left alone.” Shocked by this I asked her, “How did you bear all these misfortunes?” She said, “A person who would ponder over patience and impatience, would see much difference between them. The reward for patience Is great and for impatience, there is no reward.” Then, she recited the following three couplets which read: “I endured because endurance is the best thing to rely upon. If any advantage could be obtained by impatience, I would have adopted it. I endured many a misfortune, misfortunes of such intensity that if they were to have fallen on a mountain, it would have been reduced to dust. I have exercised full control over my emotions and never shed a tear. Now they are falling in my heart.”

Hijri month: brother arshad has replied but just thought I'd inform you that we it was discusses and couple of widgets checked out however it was decided that it would create confusion due to various countries we live in and also for those of us who follow different countries sightings. New-Muslim name change: this also was discussed and since topics in that section are specifically for reverts we thought we would leave the name. Newly practicing born-Muslims would have basic info which those topics contain Sub-sections in General library: definitely needs to be done. After you suggested it I checked the topics and realised, yes, there's too many now and it will get worse as we keep adding. So now we have to work out how many sub-categories we can have as too many clutters up the page ) : InshaAllah we have to start work on this halal videos: has been discussed above Jazaakumullah sister Acacia and Brother Naqshband! InshaAllah Once request: if anyone finds links which do not work any more please inform us.

Question 1. How any sects of the ummah has created till now as Prophet (saw) stated in a hadith that there will be 73 sects of his ummah? please mention the names. 2. Is ahle sunna wal jamaa is considered as one sect or four madhabs are considered 4 sect? as well as is ahle hadith are considered as different sect? are salafis and ahle hadith same? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1) At the outset, the Hadith referred to in your query is as follows: أخبرنا أبو العباس قاسم بن القاسم السياري بمرو ثنا أبو الموجه حدثنا أبو عمار : ثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة : أن رسول الله صلى الله عليه و سلم قال : افترقت اليهود على إحدى و سبعين فرقة أو اثنتين و سبعين فرقة و النصارى مثل ذلك و تفترق أمتي على ثلاث و سبعين فرقة (المستدرك) “Abu Hurayrah (RadiyAllahu Anhu) relates that Rasulullah (Sallallahu Alayhi Wasallam) said: ‘The Jews were divided into 71 or 72 sects as were the Christians. My Ummah will be divided into 73 sects.” (Al-Mustadrak) After Rasulullah (Sallallahu Alayhi Wasallam) left this world, many ikhtilafaat (differences) began to arise amongst the Ummah. Within a period of time, the Aqeedah (religious creed, belief) of some who were misled changed from the haq (truth) and in turn they misguided others. As a result, different groups were formed. Those which had differences amongst themselves branched out into several other groups. The prediction of Rasulullah (Sallallahu Alayhi Wasallam) became true. Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that 72 of these sects will go to the fire of jahannam whilst 1 will be admitted to paradise. The successful group will be the one who follows the Jama’ah. This group is the followers of Ahle-Sunnah wal-Jama’ah, which will be explained further below. Hereunder are some of the known main groups and their branches (in no particular order), most of which do not exist anymore. The following is taken from the kitab Al-Farq baynal Firaq” (The Difference Between the Differences) by ‘Abd-al-Qahir al-Baghdadi (Rahimahullah) (d. 429 AH). This book should be referred to for a further, detailed explanation on the abovementioned Hadith and the various groups with their sub-groups, including their founders and differences in beliefs. Firstly, the Rawaafid after the time of Ali (RadiyAllahu Anhu) were divided into 4 groups: Imaamiyyah, Zaydiyyah, Kaysaaniyyah, and Ghulah. These 4 groups had sub-groups: 1) Imaamiyyah-Divided into 15 sects: a) Muhammadiyyah b) Baqiriyyah c) Nawusiyyah d) Shamaytiyyah e) Ammariyyah f) Ismailiyyah g) Mubarakiyyah h) Musawiyyah i) Qatiyyah j) Hishamiyyah k) Zarariyyah l) Yunusiyyah m) Shaytaniyyah n) Kamiliyyah o) Athnaa Ashriyyah 2) Zaydiyyah-Divided into 3 sects: a) Jarudiyyah b) Sulaymaniyyah (also known as Jaririyyah) c) Butriyyah 3) Kaysaniyyah-Divided into 2 sects 4) Ghulah-Divided into 6 groups: a) Bayaniyyah b) Mughiriyyah c) Janahiyyah d) Mansuriyyah e) Khattabiyyah f) Haluliyyah The Khawaarij were divided into 20 sects: a) Al-Muhkamatul Ula b) Azaraqah c) Najadaat d) Safriyyah e) Ajaradah f) Khazimiyyah g) Shu’aybiyyah h) Khalfiyyah i) Ma’lumiyyah and Majhuliyyah j) Sultiyyah k) Hamziyyah l) Thaalabah m) Akhnasiyyah n) Shaybaniyyah o) Rashidiyyah p) Mukarramiyyah q) Ibadiyyah r) Hafsiyyah s) Harithiyyah t) Shabibiyyah The Qadariyyah-Mu’tazilah ‘anil Haq were divided into 18 sects: a) Waasiliyyah b) Umrawiyyah c) Hadhliyyah d) Nizamiyyah e) Aswariyyah f) Muammariyyah g) Bishriyyah h) Hishamiyyah i) Murdariyyah j) Jafaerriyyah k) Iskafiyyah l) Thamamiyyah m) Jahidhiyyah n) Shahamiyyah o) Khayyatiyyah p) Ka’biyyah q) Jabaiyyah r) Bahshamiyyah The Murjiah were divided into 5 sects: a) Yunusiyyah b) Ghassaniyyah c) Tawmaniyyah d) Thawbaniyyah e) Marisiyyah The Najariyyah were divided into 3 sects: a) Barghuthiyyah b) Za’fraaniyyah c) Mustadrakah Finally, the 73rd group is the Ahle-Sunnah wal-Jama’ah, which is the group on haq. Towards the end of the kitab, Abd-al-Qahir al-Baghdadi (Rahimahullah) defines the Ahle-Sunnah wal-Jama’ah as follows: Those who have completely mastered the principles of belief (Ash’aris and Maturidis), the mujtahid Imams of fiqh and their followers, the scholars of Hadith that steered clear of deviation, the scholars of Arabic grammar that steered away from deviation, the scholars of Tafsir that steered away from deviation, the Sufis, and the general masses of Muslims. Most define Ahle-Sunnah wal-Jama’ah as those who follow the Ash’ari and Maturidi schools of Aqeedah, which includes the followers of the 4 Imams of fiqh. Since every sect claims to be on the true path, the criterion to determine the true sect is as follows: a) Adherence to the Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) b) To believe in Rasulullah (Sallallahu Alayhi Wasallam) as the final Messenger c) To have love for every companion of Rasulullah (Sallallahu Alayhi Wasallam) d) To follow the Shari’ah through the guidance of any of the four Imams of fiqh-Imam Abu Hanifa, Imam Shafi’ee, Imam Malik, Imam Ahmed ibn Hanbal (Rahimahumullah) (Al-Farq baynal-Firaq, Maktabah Darul-Turath) 2) The second part of the query has been answered above. And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam.org