Monday, June 25th, 2007Daily ArchiveJune 25, 2007

MENJIWAI TANZIM HARAKIPosted by ana alFath under doin' da'waNo CommentsSuatu Muhasabah Pada Pendokong Gerakan Islam” Hendaklah engkau beriltizam dengan jamaah muslimin dan imam mereka”(Hadis dari Huzaifah Al-Yaman)1.0 Premis dasar.Tugas yang paling mulia dan paling agung sekali di dunia ialah tugas menyeru manusia kepada Allah s.w.t. Menjadi dai’ merupakan tugas yang bermatlamat untuk mengembalikan manusia di dunia ini kepada sistem alam yang sesuai dengan fitrah manusia. Tugas ini memerlukan kepada mentaliti pembinaan serta kaedah-kaedah yang khusus untuk memproses pembinaan ini. Tugas ini memerlukan kita membaiki diri kita dan menyeru orang lain agar menerima jalan mulia ini.Setiap binaan memerlukan kepada penyusunan yang rapi, oleh kerana proses pembinaan dakwah itu merangkumi seluruh peringkat, maka ianya memerlukan kepada banyak perancangan meliputi pembinaan peribadi, pembinaan keluarga, pembinaan masyarakat dan institusinya, pembinaan semula dunia Islam dan untuk membentuk semula dunia ini secara keseluruhannya.Kefahaman mengenai jihad dalam konteks haraki amat di perlukan bagi menyemarakkan lagi maksud tanzim haraki. Walaupun jelas maksud jihad dengan maknanya ialah berperang di jalan Allah. Manakala makna yang umum adalah hidup kita dari awal hingga ke akhirnya adalah jihad yang memiliki tahap-tahap dan pusingan, dan setiap pusingan melayakkan pusingan yang lain pula. Imam Ibn Al-Qayyim r.ah. ketika membicarakan maksud jihad ini memulakan dengan berjihad terhadap jiwa dan nafsu untuk mengenali kebenaran kemudian berjihad untuk beramal dengannya, dan jihad tahap kedua pula adalah iaitu bersabar tehadap bebanannya serta cabaran yang merintangan tugas dakwah ini.2.0 KEWAJIBAN BERINTIMA’ KEPADA JAMAAHPerjuangan Islam dilangsungkan secara berjamaah. Tiada siapa yang boleh menafikan penegasan ini justeru ia sabit melalui nas yang diwahyukan oleh Allah swt. juga sirah perjuangan baginda saw. Firman Allah swt. yang bermaksud :“Sesungguhnya Allah suka ( redho ) terhadap orang –orang yang berjuang di jalanNya sebagai satu saff, seolah – olah mereka adalah satu binaan yang kukuh , tersusun rapi“. (Surah As Saff : 4)Para Ulama’ turut berhujjah dengan menggunakan kaedah feqh bagi menjelaskan kewajipan muslim memberi intima’ terhadap jamaah, setelah dilihat bahawa Jamaah adalah merupakan satu wasilah penting untuk mengembalikan Khilafah Islamiyyah yang runtuh. Fungsi jamaah akan menyatukan ummah dengan kepimpinan dan gerak kerja amal Islami yang sistematik. Tanpa jamaah (organisasi berkepimpinan), ummah tidak mungkin dapat diikat dengan pengarahan terancang dan strategik untuk melahirkan satu gerakan dan kebangkitan bagi memperjuangkan Islam, sedangkan mendaulatkan syariat dan mendirikan Khilafah Islamiyyah itu adalah wajib. Maka menubuhkan jamaah dan memberikan intima’ kepadanya dihukum wajib berasaskan kaedah feqh :

“Suatu yang tidak sempurna kewajipan melainkan dengannya, maka sesuatu itu menjadi wajib“.Begitu juga dengan Firman Allah swt. yang bermaksud :“…. dan hendaklah ada dikalangan kamu satu golongan yang menyeru ke arah kebaikan dan menegakkan yang makruf dan mencegah kemungkaran dan mereka adalah golongan yang beroleh kemenangan“. (Surah Aali Imran: Ayat 104)Al Imam Allusi Rhm di dalam Ruuhul Ma’ani ketika menafsirkan ayat ini, menegaskan pengertian ummah di dalam ayat ini ialah individu yang bergandingan (membentuk satu jamaah) melaksanakan

MENJIWAI TANZIM HARAKIWednesday, August 22, 2007

3:10 PM

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di dalam ayat ini ialah individu yang bergandingan (membentuk satu jamaah) melaksanakan tanggungjawab tersebut. Ibnu Katheer Rhm menyebut: ….dan maksud dari ayat ini ialah, bahawa hendaklah ada satu golongan (firqah / jamaah) daripada ummah ini melaksanakan tanggungjawab tersebut. Ayat di atas, sungguhpun menggunakan perkataan ummah , ini tidak bermakna Allah melepaskan tanggungjawab terbuka kepada ummah tanpa wujud satu gerakkerja yang terancang dikalangan ummah untuk melaksanakan tanggungjawab tersebut. Gerakkerja terancang dan sistematik, adalah satu keperluan asasi dan bersifat prinsip untuk menjayakan perlaksanaan tanggungjawab yang termaktub di dalam ayat di atas:1. Dakwah Islamiyyah.2. Perlaksanaan Syariat ( Amar Makruf ).3. Mencegah kemungkaranSaiyidina Ali karramallahu wajhah pernah menegaskan:

“Kebenaran tanpa tanzim (penyusunan terancang/ sistematik) akan dikalahkan oleh kebathilan yang mempunyai perancangan penuh sistematik” .Gerakkerja terancang inilah memerlukan satu pembentukan Jamaah yang Munazzamah, mempunyai kepimpinan yang berwibawa dan diikat dengan intima’ yang berasaskan ketaatan kepada jamaah dan pimpinannya yang memperjuangkan Islam.Saiyidina Omar Al Khattab rha. menyebut:

.“Tiada Islam tanpa Jamaah dan tiada Jamaah tanpa Kepimpinan dan tiada Kepimpinan tanpa Taat” .Lebih terasa keperluan Jamaah ini setelah kejatuhan Khilafah Islamiyyah terakhir pada tahun 1924 yang lalu, ulamak yang memahami tanggungjawab untuk mengembalikan semula Khilafah Islamiyyah yang runtuh telah merancang dan membentuk Jamaah Islamiyyah atau Harakah Islamiyyah sebagai wadah ummah untuk berjuang dengan teliti dan strategi guna mengembalikan Khilafah tersebut .Bermula 1928 apabila tertubuhnya Gerakan Ikhwan Muslimin di Mesir yang ditubuhkan oleh Imam Hassan Al Banna, maka kesedaran berjamaah ini mula tersebar keseluruh pelusuk dunia. Akhirnya pelbagai Gerakan Islam muncul di serata dunia, yang berjuang dengan matlamat yang sama kearah mendaulatkan Syariat Allah dan mengembalikan semula Khilafah yang telah runtuh. Bahkan di Mesir sendiri wujud pelbagai Jamaah Islam dengan pelbagai pendekatan dan penampilan .3.0 Komponen Utama Tanzim Haraki.Rumusan yang dibuat oleh pelbagai ulama’ haraki seperti asas yang telah dibina oleh Imam As-Shahid Hassan Al-Banna, Abu A’la Al-maududi, Ust. Mustaffa mashur, Ust. Said Hawwa, Abu Hassan Ali An-Nadwy, Dr. Abdul Karim Zaidan dan lain-lain tokoh dapat disimpulkan kepada beberapa faktor iaitu;-3.1 Memahami matlamat utama dalam melaksanakan kerja dakwah.Matlamat utama dalam tariqud dakwah ini adalah memahami jalan menuju kepada Allah s.w.t., jalan keredhoan dan jalan ke syurga. Jalan yang sama yang pernah dilalui oleh para sahabat, para Rasul. Di atas jalan ini para juru dakwah berusaha untuk sampai ke matlamat yang paling tinggi. Matlamatnya ialah Allah, sasaran untuk mengukuh agama Allah di muka bumi, menegakkan daulah Islamiah ”Hingga tidak ada fitnah, dan jadilah agama semuanya untuk Allah s.w.t”, jalan yang telah ditempoh oleh baginda Rasululah s.a.w. adalah sebaik-baik ikutan. Ahli-ahli dalam jamaah diwajibkan bekerja dan mengorbankan segala sesuatu yang berharga demi mencapai matlamat tersebut. Oleh itu penglibatan dan tanggungjawab serta iltizam di jalan ini, sabar dengan kepayahan dan perjalanan walaupun jauh, sekali-kali tidak akan menyimpang ke jalan lain dengan izin Allah dan sekali-kali tidak akan rela dengan jalan lain.Selain daripada matlamat utama tersebut, sebuah jamaah wajib mempunyai matlamat jangka panjang dan pendek yang ahli-ahli perlu tahu supaya bahtera dapat dipandu ke arah sasaran yang betul. Kesyumulan Islam itu adalah intipati utama yang akan diperjuangkan oleh jamaah ini. Jamaah mesti membuat kajian sosial untuk mengetahui amal Islami masakini yang terabai dari umat, serta mencari formula bagaimana untuk membetulkan kepincangan ini.3.2 Pembinaan peribadi juru dakwah.Jamaah seharusnya mempunyai perancangan untuk pembinaan watak para da’i yang akan melaksanakan tanggungjawab besar membawa risalah mulia. Sebagaimana rumusan bagi seorang ahli ikhwan yang telah disebutkan ”Individu yang kita kehendaki ialah individu yang mempunyai aqidah yang sejahtera, ibadat yang sah, fikiran yang berilmu pengetahuan, mampu berusaha, kuat jasmaninya,

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sejahtera, ibadat yang sah, fikiran yang berilmu pengetahuan, mampu berusaha, kuat jasmaninya, sentiasa melalukan mujahadah dengan dirinya, menjaga waktu, mengatur urusan, bermanfaat kepada orang lain”. Wasilah untuk membentuk individu muslim terbahagi kepada tiga perkara yang seharusnya sepadu antara satu sama lain.i) Al-Murabbi (Pendidik)ii) Manhaj yang sesuai.iii) Biah (suasana keliling) yang solehah.Individu ini juga perlu dipersiapkan dengan ilmu dakwah kontemporari yang sesuai keadaan serta cabaran semasa. Wasilah dakwah yang tidak jumud dan beku menghadapi kerencaman umat yang pelbagai watak serta teknologi yang semakin canggih kini.3.3 Pembinaan keluarga jurudakwah.Pembinaan keluarga al-akh al-mujahid juga amat penting kerana ia menjadi teladan kepada mad’u (sasaran dakwah). Diantara perkara utama yang dipinta dalam membina keluarga kepada para juru dakwah ini ialah ”membimbing keluarganya supaya menghormati fikrahnya, menjaga adab-adab Islam dalam lahiriah rumahtanganya, bijak memilih isteri, bijak mendidik anak-anak dan orang yang di bawah jagaannya dan bertanggungjawab dengan mendidik mereka sejajar dengan prinsip Islam”3.4 Sistem berjamaah.Kehidupan berjamaah atau berorganisasi memerlukan satu kemahiran bertolak ansur antara hasrat dan cita-cita peribadi untuk dikongsi bersama dengan individu lain dalam jamaah. Jamaah bertangguhjawab untuk melakukan proses tajdid dalam masyarakat. Proses ini bermula dengan mencari anasir-anasir yang layak untuk ditabal menjadi qiyadah dalam jamaah, memperlengkapkan dan menentukan peranannya, kerana qiyadah ini bertanggungjawab untuk mewujudkan iman yang mendalam, melaksanakan proses taqwin yang teliti serta melakukan manhaj yang betul dalam jamaah. Oleh itu beberapa faktor yang perlu perlu diberi tumpuan dalam jamaah Islamiah ialah :-i) Memahami dan patuh kepada peraturan atau amalan jamaah.(amal jamai’e)ii) Berbaiah serta mentaati kepimpinan yang telah dilantik.iii) Ikut serta patuh kepada keputusan syura.iv) Mempunyai perencanaan jamaah yang teratur.4.0 Memahami Wasilah Dakwah.Wasilah bermaksud bentuk-bentuk dakwah, cara untuk menyampaikan dakwah kepada manusia. Terdapat pelbagai wasilah yang tradisional dan moden yang boleh diguna pakai untuk menyampaikan dakwah, antaranya adalah :i) Dakwah dengan lisan:Contohnya pengajaran/ pengajian di surau-surau atau masjid, Ceramah-ceramah, diskusi, dialog, muzakarah, forum yang disampaikan secara terus atau melalui media massa seperti radio dan TV. Sebahagian daripada ucapan ini dirakamkan dan boleh disiarkan pada bila-bila masa dengan teknologi terkini, VCD, CD, DVD, Tape dan teknologi moden kini.ii) Dakwah dengan tulisan:Menerbitkan risalah, majalah, pamplet dan lain-lain bahan, penerbitan buku, mengadakan pameran adalah sebahagian contoh dakwah melalui tulisan. Perbezaan dakwah melalui tulisan adalah kitab-kitab yang dikarang oleh Ulama’ terdahulu yang masih bermanfaat hingga kini, Kitab-kitab karangan Imam Al-Ghazali Ihya Ululmuddin, Sheikh Samad Al-Falemban,i Sairus Salikin, Imam An-Nawawi, Imam As-Shafie dan lain-lain lagi.iii) Dakwah dengan Tulisan dan Lisan:Iaitu majlis yang menghimpunkan kedua-dua wasilah tersebut seperti seminar, konvensyen, bengkel dan sebagainya. Bukan sekadar berucap tetapi juga menyediakan bahan untuk dirujuk apabila pulang kerumah nanti. Bahan-bahan ini boleh membantu memantapkan lagi ingatan penyampai semasa pembentangan tadi.iv) Dakwah bil hal (dengan akhlaq):Sebahagian daripada wasilah dakwah itu adalah keperibadian yang baik, seperti pakaian menutup aurat, bersih suasana persekitaran di rumah, sekolah, atau dalam berpakaian tadi dan dimana sahaja, melakukan amar maaruf dan nahi mungkar, termasuk dalam memiliki akhlaq yang mulia ini adalah berbuat baik pada kedua ibu dan bapa kita. Menghormati guru, menjaga hak-hak jiran dan banyak lagi contoh teladan dan akhlaq yang terpuji yang boleh kita lakukan.Bagi para pendakwah pendekatan dengan akhlaq yang mulia dengan berperibadi mulia adalah kekuatan

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contoh teladan dan akhlaq yang terpuji yang boleh kita lakukan.Bagi para pendakwah pendekatan dengan akhlaq yang mulia dengan berperibadi mulia adalah kekuatan yang perlu dimiliki oleh mereka. Ia berkait rapat dengan seluruh kegiatan hidupnya, sikap pada kerabatnya, jiran tetangganya, cara bergaul dan bermuamalah, cara berbicara dengan mereka dan kehidupan keluarganya. Contoh teladan ini adalah lebih besar pengaruhnya pada jiwa manusia daripada ucapan- ucapan.5.0 Ransangan Dakwah.Kita semua ingin hidup di dunia ini dengan mendapat keredhaan Allah, menunaikan amanah-Nya, dan akhirnya mendapat peluang untuk ke syurga-Nya. Kita semua tidak mampu menahan azab bakaran neraka dan kesepian hidup di alam kubur. Pun begitu, kita kerap terlalai, hidup penuh dengan kesibukan untuk memikirkan arah hidup yang benar, kelekaan keseronokkan hidup di dunia ini mudah memesong kita daripada petunjuk yang Allah telah berikan, terlalu banyak halangan yang diberikan, sehingga kita terlupa teguran Allah s.w.t pada kita semua ;Katakanlah (wahai Muhammad): “Jika bapa-bapa kamu, dan anak-anak kamu, dan saudara-saudara kamu, dan isteri-isteri (atau suami-suami) kamu, dan kaum keluarga kamu, dan harta benda yang kamu usahakan, dan perniagaan yang kamu bimbang akan merosot, dan rumah-rumah tempat tinggal yang kamu sukai, - (jika semuanya itu) menjadi perkara-perkara yang kamu cintai lebih daripada Allah dan RasulNya dan (daripada) berjihad untuk ugamaNya, maka tunggulah sehingga Allah mendatangkan keputusanNya (azab seksaNya); kerana Allah tidak akan memberi petunjuk kepada orang-orang yang fasik (derhaka). AT-TAUBAH: 24.Sesungguhnya syurga Allah itu mahal harganya kecuali mereka yang betul-betul memperjuangkan amanah Allah di muka bumi sementara ini.

Sesungguhnya syurga Allah itu mahal harganya kecuali mereka yang betul-betul memperjuangkan amanah Allah di muka bumi sementara ini.Adakah patut kamu menyangka bahawa kamu akan masuk syurga, padahal belum sampai kepada kamu (ujian dan cubaan) seperti yang telah berlaku kepada orang-orang yang terdahulu daripada kamu? Mereka telah ditimpa kepapaan (kemusnahan hartabenda) dan serangan penyakit, serta digoncangkan (oleh ancaman bahaya musuh), sehingga berkatalah Rasul dan orang-orang yang beriman yang ada bersamanya: Bilakah (datangnya) pertolongan Allah?” Ketahuilah sesungguhnya pertolongan Allah itu dekat (asalkan kamu bersabar dan berpegang teguh kepada ugama Allah). AL-BAQARAH: 214

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Wahai orang-orang yang beriman! Mahukah Aku tunjukkan sesuatu perniagaan yang boleh menyelamatkan kamu dari azab seksa yang tidak terperi sakitnya? Iaitu, kamu beriman kepada Allah dan rasulNya, serta kamu berjuang membela dan menegakkan agama Allah dengan harta benda dan diri kamu; yang demikian itulah yang lebih baik bagi kamu, jika kamu hendak mengetahui (hakikat yang sebenarnya).6.0 Proses pembinaan.Tugas kita sekarang adalah untuk memcari dan memeriksa calon-calon yang mampu dan berkelayakan untuk memproses binaan yang kita kehendaki itu. Sekiranya manusia yang kita kehendaki itu tidak ada, maka kita berkewajipan pula untuk menyedia dan melayakkannya. Tanggungjawab besar ini dibebankan kepada sebuah Jamaah Islam yang matlamat utamanya adalah dakwah illallah. Apa yang perlu kita lakukan adalah:i) Melahirkan muslim daripada akhlaq-akhlaq masyarakatnya dan daripada lingkungannya kepada akhlaq mukmin yang sejati.ii) Melatih seorang muslim yang bertanggungjawab dengan kata-katanya; setiap kata-katanya adalah bernilai dan membina.iii) Mentarbiyyah Muslim itu tadi dengan didikan yang sesuai dengan matlamatnya, serta memberi pengetahuan dengan matlamat yan hendak dicapainya.iv) Membina seorang Muslim sehingga ia mampu mengambil (membuat) keputusan yang bijaksana.v) Melatihnya supaya tunduk kepada keputusan syura walaupun bercanggah dengan pendapatnya sendiri.vi) Melatihnya supaya boleh berbincang dengan bijak serta mengajarnya bagaimana membentangkan pendapatnya dan berhujah.vii) Mengajarnya bagaimana mengambil pengajaran daripada kritikan-kritikan dan menukarkannya menjadi cadangan-cadangan yang membina.viii) Menjelaskan kepadanya perbezaan di antara pemikiran yang membina dan pemikiran yang meruntuhkan, kerana betapa mudahnya meruntuhkan dan sukarnya membina.

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meruntuhkan, kerana betapa mudahnya meruntuhkan dan sukarnya membina.ix) Mengajarnya bagimana untuk memajukan yang sedia ada, mewujudkan dan tidak ada, serta memperingatkannya bahawa mudahnya meruntuhkan yang sedia ada dan sukarnya membina yang tiada.x) Melatihnya bagaimana mengambil pengajaran daripada sesuatu yang berada di sekitarnya untuk sampai kepada matlamat pembinaannya.7.0 Langkah BergerakMengikut panduan Al-Muddatsir

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(al-Muddatsir: 1 – 7)Ayat 1:Wahai orang yang berselimut!Marilah kita keluar daripada kepompong hanya asyik melihat sahaja apa yang berlaku di sekeliling kita. Kepompong yang hanya memikirkan hidup kita, anak-pinak, dan makan-minum (serta rumah-kediaman) sahaja. Kepompong yang terleka dengan kesibukan dunia. Ayuh pecahkanlah kepompong itu! Mulakan langkah bergerakmu!Ayat 2:Bangunlah serta berilah peringatan dan amaran (kepada umat manusia) .Marilah kita mula menyebar risalah Allah. Memberi kebahagiaan sebenar kepada umat manusia. Menyampaikan panduan ilahi untuk hidup dengan lebih mulia dan berjaya (al-falah). Memberi peringatan kepada yang terleka.Ayat 3:Dan Tuhanmu, maka ucaplah dan ingatlah kebesaranNya!Marilah kita jadikan Allah keagungan kita – tiada kehendak lain selain daripada mendapat keredhaan-Nya – tiada puja-pujaan lain (kelekaan-kelekaan duniawi) selain daripada-Nya. Marilah kita memasyarakatkan semangat tersebut.Ayat 4 dan 5:Dan pakaianmu, maka hendaklah engkau bersihkan. Dan segala kejahatan, maka hendaklah engkau jauhi.Marilah kita bersihkan ‘pakaian’ dalaman dan ‘pakaian’ luar. Satu demi satu keburukan yang ada kita buang mengikut kemampuan. Satu demi satu amalan yang baik kita tambahkan. Bersihkanlah jiwa sentiasa. Buangkanlah amalan-amalan yang tidak sesuai.Ayat 6:Dan janganlah engkau memberi (sesuatu, dengan tujuan hendak) mendapat lebih banyak daripadanya.Marilah kita mengikhlaskan diri.Ayat 7:Dan bagi (menjalankan perintah) Tuhanmu, maka hendaklah engkau bersabar (terhadap tentangan musuh)!Kita akan menempuh banyak ketidakselesaan dalam membawa risalah ini. Biarlah kita mampu memandang semua mad’u kita sebagai orang yang perlu dibimbing dan disayangi. Sebarang kejahilan dan penentangan, marilah kita bersabar. Sesungguhnya Allah akan mengganjari mengikut nilai amalan seseorang (pembawa risalah atau penentang).8.0 Kewajiban Mengurus Dakwah Secara Haraki.Matlamat yang besar memerlukan kewujudan sebuah jamaah yang tersusun rapi Tidak boleh disempurnakan amalan atau kerja-kerja berdasarkan persendirian tanpa ada jamaah yang menyelengarakannya. Jamaah ini mesti menjadikan Al-Quran dan Islam sebagai landasan utama dalam membentuk matlamat, wasilah, strategi, pendekatan, ilmu, tarbiyyah, tanzim, sistem, peraturan dan lain-lain. Dato’ Dr. Siddiq Fadhil menghuraikan perencanaan program, seperti sedutan dari buku Minda Melayu baru dibawah :”Perencanaan atau planning adalah suatu proses menentukan matlamat, mengariskan kaedah-kaedah dan tindakan untuk mencapai matlamat yang telah ditentukan. Perencanaan juga disebut sebagai

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dan tindakan untuk mencapai matlamat yang telah ditentukan. Perencanaan juga disebut sebagai jambatan antara masa kini dengan masa depan , yang membawa erti persiapan masa kini untuk menghadapi apa yang akan terjadi di masa depan.”Dalam zaman yang penuh persaingan seperti sekarang ini, kecemerlangan dan keungulan hanya akan dapat dicapai dengan penyuburan budaya kerja berencana dan pemikiran strategik. Sehubungan dengan itu budaya ad-hoc seharusnya dihindari kerana ia bukan budaya yang terpancar dari ajaran Islam.9.0 Akhir kalam.Khazanah yang paling berharga bukan emas dan perak, bukan hasil mahsul, tetapi kekayaaan yang paling berharga adalah manusia. Sebaik-baik anugerah daripada manusia ialah zaman mudanya. Zaman muda adalah zaman kekuatan di antara dua kelemahan, kelemahan zaman kanak-kanak dan kelemahan zaman tuaTetapi generasi muda yang berharga adalah apabila generasi muda yang memenuhkan masa dengan mengambil nilai-nilai Islam dengan mengamalkan akhlaq Islam, mempunyai wawasan yang baik, mempunyai matlamat yang jelas, serta mempunyai cita-cita besar di mana mereka hidup dan mati untuk memperjuangkan kalimah Allah dan kehidupan yang penuh bersyariat.Disediakan oleh :Al-Akh Al-Faqir Ilallah Ahmad bin Kasim,Pengerusi Wadah Pencerdasan UmatNegeri Kedah Darul Aman.Untuk Muqayyam Qiyadah Kebangsaan 07 PKPIM,10 Jamadil awwal 1427 / 27 Mei 2007Maahad Tarbiyah Islamiah,Kg. Tengah Derang Pokok Sena.

June 25, 2007

MANHAJ MALIZIYPosted by ana alFath under doin' da'waComments OffDunia saban hari menyaksikan umat Islam ditindas di merata-rata tempat, khususnya bagi mereka yang menetap di negara yang majoriti warganya adalah yang bukan beragama Islam. Pelbagai cemuhan dilontarkan dan tuduhan bahawa umat Islam adalah pengganas diutarakan seperti tiada pengakhirannya, lebih-lebih lagi selepas tercetusnya peristiwa 11 September 2001. Mengapakah umat Islam dianggap sedemikian? Bukankah istilah Islam itu sendiri maknanya kesejahteraan. Justeru, apakah sebenarnya yang bermain dalam fikiran mereka yang melontarkan pelbagai cemuhan seperti itu tentang Islam. Sesuatu perlulah dilaksanakan agar Islam itu sendiri difahami dengan sebetulnya dan tidak disalah tafsirkan, tidak kiralah oleh mereka yang tidak beragama Islam mahupun oleh penganut agama Islam sendiri yang semakin hilang keyakinan terhadap agama mereka. Pendekatan yang sesuai harus diaplikasikan kepada setiap golongan khususnya kepada masyarakat di negara kita agar mesej dapat disampaikan dengan berkesan.Berikutan, tokoh ilmuan terkenal negara, Dato’ Dr. Siddiq Fadzil telah mencadangkan satu bentuk pendekatan dakwah yang dapat digunapakai di Malaysia yang diberi nama Manhaj Maliziy. Kaedah dakwah ini difikirkan amat sesuai dilaksanakan kerana kaedahnya adalah berlandaskan pelbagai faktor dalam sesebuah masyrakat. Rentetan dari itu, satu seminar dakwah kebangsaan telah diadakan anjuran bersama Persatuan Kebangsaan Pelajar Islam Malaysia (PKPIM) dan Angkatan Belia Islam Malaysia, pada 3 Rabiulakhir 1428H bersamaan dengan 21 April 2007, bertempat di dewan besar, Kompleks Anjung Rahmat, dengan tujuan memberikan kefahaman yang lebih kepada masyarakat tentang pendekatan dakwah Manhaj Maliziy ini. Seminar ini menyaksikan himpunan perlbagai tokoh ilmuan negara bagi menerangkan pendekatan dakwah tersebut. Antaranya ialah Haji Ahmad Azam Abdul Rahman, Naib PresidenWADAH, Prof. Madya Dr. Abdul Halim El-Muhammady, Dr. Mohd. Farid Shahran, Prof. Madya Dr. Redzuan Othman dan pelopor pendekatan Manhaj Maliziy itu sendiri, Dato’ Dr. Siddiq Fadzil.Seminar dimulakan dengan penyampaian oleh Haji Ahmad Azam Abdul Rahman. Sebagai pembukaan, surah Ali Imran, ayat 110 dibaca yang membawa maksud:“Kamu adalah umat yang terbaik yang dilahirkan untuk manusia, menyuruh kepada yang ma’ruf dan

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“Kamu adalah umat yang terbaik yang dilahirkan untuk manusia, menyuruh kepada yang ma’ruf dan mencegah dari yang mungkar, dan beriman kepada Allah”.Beliau menegaskan perlunya wujud proses dakwah dalam setiap jenis lapisan masyarakat dan setiap daripadanya memerlukan cara pendekatan yang sesuai dan bertepatan. Hal ini berdasarkan surah An Nahl, ayat 125 yang membawa maksud:“Serulah (manusia) kepada jalanmu dengan hikmah dan pelajaran yang baik dan bantahlah mereka dengan cara yang baik. Sesungguhnya Tuhanmu Dialah yang lebih mengetahui tentang siapa yang tersesat dari jalanNya dan Dialah yang lebih mengetahui orang-orang yang mendapat petunjuk”.Perjuangan Islam yang ingin dilaksanakan bergantung juga pada suasana kehidupan sesebuah masyarakat. Janganlah pula dalam keadaan aman damai, dakwah bersenjata ingin diketengahkan. Pengalaman proses dakwah di negara lain, boleh diambil sebagai pengajaran tetapi tidak semestinya perlu diaplikasi secara bulat-bulat di negara kita. Pendekatannya haruslah sesuai. Sunan Ampel dan Falsafah Moh Limo antara contoh yang diketengahkan. Apa yang dilakukan oleh ulama tersebut ketika berdakwah kepada raja negaranya iaitu negara India, ialah dalam proses mengutarakan beberapa dasar pentadbiran kepada raja tersebut, beliau tidak terus menggunakan istilah-istilah Arab yang dilihatnya mungkin tidak sesuai dalam masyarakat yang masih kuat pegangannya pada agama Hindu yang menggunakan bahasa India. Sebaliknya, beliau mencadangkan beberapa dasar, menggunakan istilah dan bahasa India itu sendiri, tetapi masih mengandungi nilai-nilai mahmudah yang diterapkan dalam Islam. Impaknya, raja menerima cadangan tersebut dan masyarakat yang hidup aman damai dapat dibentuk. Pendekatan yang dilaksanakan oleh Sunan Kalijaga turut dibentangkan. Ulama tersebut, tidak terus menghapuskan amalan tradisi kaumnya yang ada sedikit sebanyak mengadungi alaman-amalan karut. Sebaliknya, beliau menggantikan amalan-amalankarut tersebut dengan amalan-amalan berteraskan Islam yang mengandungi nilai-nilai mahmudah yang diterapkan dalam Islam. Jadi samalah juga dengan negara kita Malaysia. Model dakwah dari negara luar misalnya, haruslah disaring dan disesuaikan dengansuasana keMalaysiaan, tidak semestinya diaplikasikan secara bulat-bulat dengan menolak tepi suasana negara Malaysia yang berbeza.Pembentangan kemudiannya diteruskan oleh Prof. Madya Dr. Abdul Halim El-Muhammady. Beliau banyak menekankan sifat peribadi yang diperlukan oleh seorang pendakwah untuk berdakwah dengan berkesan. Surah Al Hujurat, ayat 1 dibacakan sebagai pembukaan yang maksudnya:“Wahai orang-orang yang beriman! Janganlah kamu memandai-mandai (melakukan sesuatu perkara) sebelum (mendapat hukum atau kebenaran) Allah dan Rasul-Nya dan bertakwalah kamu kepada Allah; sesungguhnya Allah Maha Mendengar, lagi Maha Mengetahui”.Dalam kita berdakwah, tidak seharusnya wujud perasaan malu untuk mengakui kejahilan kita tentang sesuatu perkara. Sekiranya ditujukan sesuatu soalan yang jauh daripada pengetahuan kita, tidak salah untuk mengatakan kita tidak mengetahui jawapannya dan janganlah pula untuk tidak menanggung malu kononnya, kita mengeluarkan jawapan yang lagi menyesatkan. Beliau telah mengambil peribadi dan pendekatan yang dilakukan oleh Rasulullah S.A.W sebagai ikutan utama. Antara yang ditekankan ialah kekerapan berqiamullail. Hal ini berdasarkan surah Al Muzammil, ayat 1 hingga 4 yang membawa maksud:“Wahai orang yang berselimut! Bangunlah sembahyang tahajud pada waktu malam, selain dari sedikit masa (yang tak dapat tidak untuk berehat), iaitu separuh dari waktu malam atau kurangkan sedikit dari separuh itu, ataupun lebihkan (sedikit) daripadanya dan bacalah Al-Quran dengan tartil”.Dinyatakan bahawa, solat-solat malam sebenarnya boleh menentukan kepetahan dan keberkesanan kita berkata-kata apabila berdakwah. Allah S.W.T turut memerintahkan Rasulullah S.A.W supaya beribadat malam, membaca Al-Quran dengan baik, memuji dan membesarkan Allah, membersihkan diri dan meninggalkan segala keburukan zahir dan batin. Amalan-amalan ini seharusnya menjadi ikutan kita semua jika ingin menjadi pendakwah yang berkesan. Antara pendekatan dakwah Rasulullah S.A.W pula termasuklah berdakwah berdasarkan kefahaman ilmu dan berhujjah dengan fakta dan dalil ilmiah yang jelas, menunjuk contoh penghayatan ilmu dan idea dakwah yangdisampaikan dalam semua aspek yakni dalam kehidupan di rumah, dalam masyarakat dan pentadbiran serta hubungan luar negara, menggunakan bahasa yang baik dan cara yang menarik, berdakwah melalui ucapan, tulisan, dan tauladan dan menyampai dakwah mengikut keperluan sasarannya.Dr. Mohd Farid Shahran seterusnya mengambil alih pembentangan. Beliau membawa isitilah hikmah iaitu kebijaksanaan dan wasatiyyah iaitu kesederhanaan yang merupakan dua landasan utama pijakan

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iaitu kebijaksanaan dan wasatiyyah iaitu kesederhanaan yang merupakan dua landasan utama pijakan Manhaj Maliziy, kepada para hadirin dan menerangkan pentingnya kedua-duanya dalam berdakwah. Manhaj Malizzy merujuk kepada pendekatan ketidakbergantungan secara totok gerakan Islam kepada manhaj gerakan-gerakan Islam yang lain terutama gerakan-gerakan Islam pelopor seperti Ikhwan Muslimin di Timur Tengah dan Jamaat Islami di India dan Pakistan atau pendekatan syiah revolusioner dari Iran. Pendekatan ini juga menegaskan bahawa perlunya gerakan Islam yang mempunyai pendekatan tersendiri dengan mengambilkira persekitaran dan lingkungan yang tersendiri sekaligus menolak imitasi buta terhadap gerakan Islam luar yang mempunyai persekitaran sosiopilitik yang berbeza. Alam Melayu secara khususnya dan masyarakat Malaysia secara umumnya mempunyai cabaran-cabarannya yang tersendiri dan pastinya memerlukan formula dan model dakwah yang tersendiri, tanpa meminggirkan manhaj dakwah Nabi yang sejagat dan masih bersumberkan Al-Quran dan Al-Sunnah. Salah satu unsur wasatiyyah pula yang ingin dijelmakan melalui Manhaj Malizy ialah dengan menggabungkan orientasi salaf iaitu tradisi amalan Islam generasi awal Islam dan tajdid iaitu prinsip pembaharuan nilai-nilai keagamaan. Dengan kata lain, mengekalkan warisan lama disamping bersifat realistik dengan hal-hal semasa dan faktor persekitaran. Penjelmaan daripada prinsip ini juga ialah pembukaan seluas-luasnya ruang dakwah kepada umat Islam dari semua lapisan masyarakat tanpa mengira latar belakang selain tiada keseragaman ketat ditekankan dan tiada pendekatan ekstrem seperti cepat menghukum dan taksub kepada pemimpin. Malah kata beliau, perkembangan mazhab juga tidak lari daripada dipengaruhi oleh empat faktor kesederhanaan iaitu hikmah yang bermaksud mengetahui tempat letaknya sesuatu, keberanian yang boleh diertikan dengan sifat marah hanya apabila waktu yang diperlukan, kesederhanaan iaitu sederhana dalam memenuhi kehendak jasad dan keadilan yang boleh difahamkan sebagai natijah daripada ketiga-tiga sifat tersebut. Keempat-empat sifat tersebut semuanya berada pada tengah-tengah antara dua sifat. Hikmah iaitu antara jahil dengan mengetahui segala-galanya, keberanian iaitu antara terlalu takut dengan terlalu ekstrem, kesederhanan iaitu antara terus mengabaikan hak jasad dengan terlalu menuruti hawa nafsu dan keadilan iaitu antara bersifat kejam dengan terlalu berlembut.Seminar kemudiannya diakhiri dengan pembentangan oleh pelopor pendekatan Manhaj Maliziy itu sendiri, Dato’ Dr. Siddiq Fadzil. Pada awal pembentangan, beliau menerangkan begitu telitinya berkaitan dengan strategi, kaedah dah pendekatan dakwah atau dalam istilah arabnya disebut fiqh al-da’wah. Fiqh al-da’wah ini terhasil sebagaimana terhasilnya fiqh-fiqh lain, iaitu daripada interaksi antara nass (Al-Quran dan Al-Sunnah), faqih (mujtahid) dan reality (waqi’). Sebagai produk interaksi sedemikian, fiqh bersifat dinamik, berkembang dan seringkali beragam kerana meskipun nassnya sama, tetapi faqih dan realitinya berbeza. Kata kunci Qur’ani dalam ayat pendakwahan ialah hikmah atau diertikan sebagai kebijaksanaan. Hikmah terhasil daripada kefahaman yang tepat, sikap yang tepat dan cara pelayanan yang tepat. Hikmah juga adalah sifat Tuhan yang seringkali disebut berangkaian dengan kata-kata sifat lain dalam Al-Quran seperti ‘azizun hakim ( Maha Perkasa dan Maha Bijaksana) dan ‘alimun hakim ( Maha Berilmu dan Maha Bijaksana). Gaya pengungkapan ini mengisyaratkan makna bahawa manusia sebagai khalifah Allah yang seharusnya membayangkan sifat-sifat kebesaran-Nya, perlu bijaksana dalam segala tindak-tanduknya. Perkasa dan berilmu sahaja tidak mencukupi dan perlu dilengkapkan dengan kebijaksanaan. Jadi, untuk berdakwah dengan hikmah yang berkesan, nass-nass yang berkaitan dan seterusnya realiti, fakta dan angka yang berkaitan, meliputi sejarah, kebudayaan, iklim dan landskap sosio-politik setempat harus dikuasai. Kemudian, barulah dakwah dengan hikmah dapat dipenuhi menerusi aplikasi nass dengan benar dalam realiti tersebut. Dakwah yang dilakukan di Tanah Melayu diambil sebagai contoh. Ulama-ulama terdahulu melaksanakan dakwah dengan pengatar bahasa peribumi iaitu Bahasa Melayu dan dialek sukuan. Hal inilah dikatakan bersifat realistik. Demikian juga dengan cara dakwah kepada masyarakat persisir dan masyarakat pendalaman yang kedua-duanya mempunyai cara pemikiran yang berbeza. Masyarakat pesisir ialah masyarakat perdagangan yang bersifat kosmopolit, dinamik danterbuka. Jadi, pendakwahan dapat dilaksanakan dengan lebih cepat. Berbeza dengan masyarakat argaria di pedalaman yang tertutup, sebarang perubahan memerlukan masa dan oleh sebab yang demikian, pengislaman harus dilakukan secara lebih halus dan bertahap. Lebih-lebih lagi jikalau masyarakat yang ditangani ialah masyarakat yang berbudaya, yang mungkin sangat bangga dengan budaya warisan mereka.Intihanya, manhaj malaziy ini amat sesuailah dilaksanakan. Janganlah kita hanya terikat dengan satu cara pendakwahan sahaja yang pada pandangan kita sesuai untuk digunakan kepada setiap jenis lapisan

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cara pendakwahan sahaja yang pada pandangan kita sesuai untuk digunakan kepada setiap jenis lapisan masyarakat. Hakikatnya tidak. Allah mencipta manusia itu dengan pelbagai karenah dan sifat, bukan semuanya sama sahaja. Masing-masing mempunyai jenis pendekatan dakwah tersendiri yang boleh diterima. Hal ini tidak termasuk lagi dengan suasana kehidupan sesebuah masyarakat itu. Keadaan politik, pendidikan yang diterima, cara pemikiran dan bermacam-macam lagi ciri masyarakat setempat yang berbeza antara sebuah negara dengan negara yang lain. Jadi memang tidak boleh dinafikan lagilah bahawa perlunya bentuk pendekatan dakwah yang berbeza-beza diaplikasikan tetapi yang masih bersumberkan Al-Quran dan Al-Sunnah.Oleh:Azharul Amin

June 25, 2007

KENAPA ANDA BERDAKWAH ? -siri 2Posted by ana alFath under doin' da'waComments Off

“Asyik politik sahaja. Ke mana hilangnya Tarbiyah? Demonstrasi bukan main ramai yang turun, solat jemaah di masjid habuk pun tiada!”, rungut seorang perungut di kampus.“Tak habis-habis dengan isu Tarbiyah diri, syakhsiah dan peribadi. Di mana sensitiviti warga kampus dengan ancaman massa? Nak baiki diri sedangkan keliling penuh kemungkaran? Bagai membela anak di kandang harimau. Silap-silap, kita dan anak dua-dua dibaham sama”, keluh seorang pengeluh di kampus.Rungutan dan keluhan silih berganti. Dalam rentetan rasa tidak puas hati itu, tercetus pelbagai reaksi warga kampus terhadap dakwah mereka sendiri.Kerja dakwah di kampus memang mencabar. Tambahan pula cabaran itu berubah dari semasa ke semasa. Kumpulan dakwah yang gagal membaca perubahan lantas gagal mengubah strategi dan pendekatan, akan mengalami kelumpuhan sokongan dan perhatian warga kampus.Banyak persoalan yang dilontarkan kepada saya. Serba salah mahu menjawabnya, kerana saya takut saya akan cuba memaksa pengalaman silam kepada hari ini yang sudah jauh berbeza berbanding semalam.Mungkin serba sedikit perkongsian pengalaman sebagai bekas aktivis pelajar.. jika ada kebaikan yang dapat dikongsi bersama, mohon taufik dari Allah agar diperkembangkan ia.Persoalan berkaitan sensitiviti dan kerahsiaan tidaklah begitu signifikan kerana ia adalah ‘rahsia umum’ yang diketahui semua. Kelesuan gerakan pelajar berteraskan Islam melanda hampir kesemua kampus dan kelesuan itu adalah sebahagian daripada kelesuan gerakan Islam itu sendiri, khususnya semenjak tiga atau empat tahun kebelakangan ini.Namun, tidaklah komen-komen yang diberikan itu mendatangkan apa-apa manfaat, jika ia sekadar luahan rasa tidak puas hati dan mengumumkan kecederaan peribadi kepada ramai.Keterlibatan seseorang di dalam aktiviti Islam di kampus, mestilah secara PRO AKTIF. Maksud saya, memang tidak dinafikan, keterlibatan kita di dalam aktiviti seperti usrah, seminar, tamrin dan

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memang tidak dinafikan, keterlibatan kita di dalam aktiviti seperti usrah, seminar, tamrin dan sebagainya adalah ke arah untuk memperbaiki diri, tetapi melibatkan diri dalam dakwah semata-mata untuk MENERIMA, bukanlah ciri seorang mukmin yang cemerlang. Cemerlang is Better than Good or even Better than Best.Apabila kita menyertai kerja dakwah secara proaktif, maka kita tidak akan menghukum diri dengan masalah. Jika zaman anda adalah zaman gerak kerja dakwah itu cemerlang, maka terlibatlah secara pro aktif dengan menyumbangkan sebanyak mungkin idea dan tenaga untuk meningkatkan kecemerlangan itu.Namun jangan lupa kepada realiti kehidupan. Kita tidak sentiasa dapat apa yang kita suka, maka belajarlah untuk suka apa yang kita dapat. Jika ditakdirkan Allah, era keterlibatan kita di dalam kerja dakwah itu adalah era masalah, krisis, lesu dan bisu, maka tawarkanlah diri untuk menjadi sebahagian daripada penyelesaian.Zaman Tarbiyah dan Politik cemerlang, kita dapat peluang untuk belajar cara melaksanakan tugas secara optimum. Zaman Tarbiyah lesu dan Politik bisu, ambillah peluang untuk belajar menyelesaikan masalah. Ia sangat mematangkan kerana realiti di dalam kehidupan pasca campus memang tidak seindah kertas kerja dan seminar.Jika kita tidak berpuas hati dengan kumpulan yang kita sertai, kumpulan mana yang kita mahu pergi jika kesempurnaan yang dicari? Semua kumpulan yang ada adalah kumpulan manusia. Kalau manusialah nama ahlinya, kelebihan dan kekurangan adalah corak yang mesti wujud. Buat apa mengeluh dan berlari ke kanan, seketika ke kiri pula, kerana melarikan diri dari kekurangan? Tampilkan peranan… berhentilah daripada bersikap reaktif dan melarikan diri dari kekurangan. Jika anda terus berlari mengejar kesempurnaan, anda sebenarnya berlari di dalam satu pusingan yang akan berakhir di titik yang sama.Kekurangan dan kelemahan bukannya untuk dicela atau dibenci. Ia pelajaran dari Tuhan untuk kamu. Kamu sudah ada kehidupan tahun 2007 yang penuh kesempurnaan. Maka apa salahnya kumpulan dakwah kamu diuji dengan kekurangan? Setelah hidup penuh ganjaran pahala syukur atas kesempurnaan, gunakanlah gelanggang dakwah untuk mengutip pahala sabar dan tekun memperbaiki kelemahan.Sebab itulah dalam banyak tulisan saya, saya tegaskan, what happened to you is not as important as what happen IN YOU. Bagaimana anda memanfaatkan peluang dan bagaimana anda memanfaatkan masalah? Kedua-duanya adalah ‘musibah’ yang baik, yang Allah kurniakan sebagai guru kehidupan kita.Katakanlah (Wahai Muhammad): “Tidak sekali-kali akan menimpa kami sesuatu pun melainkan apa yYang telah ditetapkan Allah BAGI kami. Dia lah Pelindung yang menyelamatkan kami, dan (dengan kepercayaan itu) maka kepada Allah jualah hendaknya orang-orang yang beriman itu bertawakal” (At-Taubah : 51)Semua musibah sama ada berupa kurnia mahu pun bencana, adalah ketentuan Allah UNTUK kita. Bukannya hukuman KE ATAS kita. Namun, sikap kita dalam mendepani cabaran itulah yang menentukannya. Jangan lupa diri terhadap kejayaan dan jangan lemah semangat dengan kegagalan. Sesungguhnya kejayaan itu bukannya destinasi, ia adalah sebuah perjalanan. Maka di sepanjang perjalanan dakwah di kampus, raikanlah segala kemenangan kecil, biar pun ia hanya membetulkan senget tudung seorang gadis yang naif.Syabas kepada pemimpin pelajar yang gigih memimpin, syabas juga kepada pelajar yang gigih menentang AKU TIDAK PEDULISMA.Pujuklah dirimu wahai si pengeluh, agar menjadi salah satu antara dua. Sama ada menjadi penyumbang kecemerlangan, atau menjadi penawar diri kepada penyelesaian. Bagi yang berjuang sekadar di pinggiran, mengeluh sepanjang zaman, sesungguhnya Syurga tidak begitu mengalu-alukan penonton yang budiman.Erti Hidup Pada Memberi… be proactive!oleh:ABU SAIF @ www.saifulislam.com

June 25, 2007

KENAPA ANDA BERDAKWAH ? -siri 1Posted by ana alFath under doin' da'waComments Off

Da'wah.one (On 8-23-2007) Page 10

Posted by ana alFath under doin' da'waComments Off

Saya sering ditanya oleh adik-adik di kampus tentang dakwah, tentang jamaah, tentang kaedah memilih badan yang ingin disertai… dengan pelbagai format pertanyaan.Namun, adik-adik di kampus perlu berhenti sejenak dan menapak selangkah ke belakang. Jawab dahulu soalan yang paling penting, MENGAPA MAHU BERDAKWAH? Jawab dahulu soalan ini, sebelum pergi kepada soal organisasi dan jamaah.Ada orang mengambil keputusan untuk berdakwah, kerana persekitarannya penuh kerosakan dan maksiat. Pengikut aliran Nafsu Nafsi semakin tinggi, mengatasi pendukung Salafi Khalafi. Ketika segelintir rancak berbincang tentang kaedah melahirkan da’ie, siswi melahirkan anak luar nikah lebih meninggi. Sesuatu mesti dilakukan, lantas keputusan diambil, saya mesti berdakwah.Salahkah pemikiran seperti ini? Tentu tidak salah, tetapi ada kekurangannya di situ…Ada segelintir yang mengambil keputusan untuk berdakwah kerana hasil ilmu dan pengetahuannya, dia mendapat tahu bahawa dakwah itu wajib. Kewajipan dakwah itu sangat rasional. Fathi Yakan di dalam bukunya Apa Erti Saya Menganut Islam menegaskan tiga sudut yang membawa kepada kewajipan dakwah. Himpunan ayat al-Quran dan al-Hadith tentang kewajipan dakwah, sudah pun dihadam di dalam pelbagai siri usrah dan seminar. Dakwah itu wajib, maka ia mesti dilaksanakan.Apakah salah berpemikiran sebegini? Tentu sekali pemikiran ini adalah pemikiran yang lurus dan benar tentang dakwah. Tetapi di sana ada sesuatu yang kurang. Kurang itu mungkin tidak muncul semasa kita di kampus. Ia datang kemudian…Sama ada kita mengambil keputusan untuk berdakwah kerana persekitaran, atau kerana sedar akan kewajipan dakwah, kedua-dua motif dakwah ini letaknya di luar. Ia datang dari luar ke dalam diri. Apabila ia datang dari luar ke dalam, kita bergerak di medan dakwah hasil dorongan luar diri.“Apa nak jadi dengan masyarakat di kampus kita, kalau kita tidak berdakwah”, pesan seorang naqib kepada anak buahnya.“Takkanlah aku nak malas-malas dan mengabaikan dakwah. Ini bukan cakap naqib aku, tapi Allah yang cakap, Nabi yang cakap”, monolog seorang siswa yang baru menerima panggilan telefon memanggilnya hadir ke mesyuarat Program Minggu Dakwah tidak lama lagi.Ya, mata melihat kemungkaran. Otak tunduk kepada rasional dalil wajib dakwah. Tetapi sudahkah HATImerasainya?TAHU DAN MAHUJika kita berdakwah kerana keyakinan akal terhadap hujah dan dalil, akal kita menawarkan TAHU. Apabila kita duduk dalam ‘dunia akal ‘di kampus, ia sudah cukup untuk membantu diri kita terjun ke medan dakwah. Dunia realiti bukan dunia akal. Ia bukan dunia tahu, dunia kita adalah dunia MAHU.Sudah berkali-kali saya cuba buktikan, bahawa manusia tidak bertindak hanya berasaskan apa yang dirinya TAHU. Manusia bertindak berasaskan apa yang dia MAHU, dan mahu itu adalah soal hati.Bagaimanakah apa yang kita TAHU tentang dakwah itu boleh dikesan telah terserap ke dalam hati menjadi MAHU? Jawapannya tidak sukar, pada jalan dakwah itu kita mendapat KEPUASAN hidup.Bekas peserta kursus saya (rujuk artikel Apa Tajuk Bab 1 Dakwah Anda), mengatakan bahawa beliau bersyukur dapat hadir ke kursus tersebut dan merasa rugi di pihak kawan-kawannya yang tidak hadir. Dalam keadaan baju masih dedah sana sini, dan lidah masih bertindik, beliau berkata, “saya mahu sampaikan apa yang saya dapat dalam kursus ini kepada kawan-kawan saya!”Tidakkah beliau sudah menerima konsep dakwah? Hatinya sudah mahu, sebelum akalnya tahu…ANALOGI 3 PEKERJAAnalogikan sahaja kepada 3 pekerja. Pekerja pertama merampus-rampus dan merungut semasa mengecat dinding kerana tertekan dengan kerjanya itu. Pekerja kedua lebih tenang dan gembira

Da'wah.one (On 8-23-2007) Page 11

mengecat dinding kerana tertekan dengan kerjanya itu. Pekerja kedua lebih tenang dan gembira mengecat dinding kerana dia tahu, kerjanya itulah nanti yang bakal menjadi gaji. Bekerja untuk menerima imbuhan. Manakala pekerja ketiga sangat gembira dan mendapat kepuasan kerja, sebelum gaji diterima, kerana padanya perbuatan mengecat dinding bukan sekadar sebahagian kerja menyiapkan bangunan, tetapi beliau menganggap dirinya sebagai sebahagian dari kebahagiaan keluarga yang bakal duduk di rumah itu. Bukan hanya cat, tetapi yang disalut pada rumah itu adalah sebuah harapan agar ahli rumah itu nanti bahagia.Anda pendakwah kategori mana?Semasa berdepan dengan mesyuarat dan tekanan kerja dakwah, adakah anda merampus dan merungut-rungut? Bandingkan sahaja diri seperti ini dengan pengecat pertama. Buat sesuatu kerana terpaksa, tiada matlamat, dan penuh rungutan.Atau anda gembira dengan dakwah di kampus? Gembira kerana penglibatan anda bakal dikira di dalam jam kredit, dan boleh dimasukkan di dalam resume? Setiap kali di awal program, nama anda akan dialu-alukan oleh penceramah? Dapat berdamping dengan orang besar-besar yang datang? Dapat kawan?Macam-macam kita boleh dapat melalui kerja dakwah. Hati gembira apabila berdakwah untuk MENERIMA.Dakwah kategori ini, tarafnya hanya sekadar ko kurikulum. Aktiviti persatuan. Makna dakwah yang dilakukannya kepada sebuah kehidupan, tidak begitu difikirkan. Semasa miskin jam kredit dan semasa baru berkenalan dengan ‘pengaruh’, mungkin dorongan berdakwah untuk menerima sudah cukup kuat untuk mengajak kita turun ke medan dakwah.Tetapi jika anda berdakwah di kategori ketiga, anda berdakwah untuk mencari makna hidup. Dakwah bukan semata-mata untuk menerima pengiktirafan kampus, tetapi dakwah anda adalah untuk memberikan makna kepada diri dan rakan. Setelah diri merasa begitu bertuah terpilih menerima sentuhan Iman, terasa dalam diri untuk berkongsi tuah itu dengan saudara yang lain.Dakwah anda bukan hanya untuk kejayaan diri, tetapi juga untuk kejayaan orang lain. Bukan hanya berjaya mengubah cara fikir, cara pakai dan cara cakap, tetapi berjaya mengubah erti hidup dan bertemu jalan menuju Syurga!Akhirnya pendakwah ketiga, berdakwah kerana pada dakwah itulah dia bertemu kepuasan hidup. Pada dakwah itulah dia memberi makna kepada hidup. Keinginan untuk berdakwah, adalah kerana kemanisan iman dan penghargaan yang tinggi terhadap hidayah Tuhan, yang melimpah ruah di dalam hati, sebelum datang soal wajib dakwah dan panggilan dakwah terhadap kerosakan bi’ah (persekitaran).Dakwah ini adalah dakwah dalam ke luar. Bukan lagi dakwah luar ke dalam. Dakwah ini adalah dakwah untuk memberi, bukan sekadar menghitung terima.Kenapa soal ini penting?DUNIA KERJAYA DAN RUMAHTANGGAApabila adik-adik di kampus terjun ke medan kerjaya dan berumahtangga, mereka yang dahulunya aktif berdakwah akan kecundang satu demi satu.Mereka kecundang bukan kerana fikiran telah berubah.Dulu saya yakin dakwah itu wajib, tetapi kini di alam kerja dan rumahtangga, saya berjumpa dengan wajib yang lebih besar dan tinggi. Tidak ramai yang ‘gugur’ kerana berfikir begini.Mereka kecundang bukan kerana suasana persekitaran sudah kekurangan maksiat dan sebab dakwah. Malah maksiat makin banyak, makin menggila. Tetapi lagi banyak maksiat bertebaran, makin kurang pendakwah yang bertahan.Gugurnya da’ie dari jalan dakwah bukan kerana itu semua.Gugur itu hanya kerana 5 huruf yang sakti.S.I.B.U.K.Ya, jika sibuk dijadikan alasan, tidak akan ada sesiapa pun yang berani membantah. Jika dahulu kita sendiri, kini sudah bersuami atau beristeri. Anak-anak bakal menyusul. Dulu satu ibu dan satu bapa, satu keluarga dan satu saudara mara. Kini semua berganda dua. Hujung minggu hanya sehari atau dua.Tanpa disedari, sudah setahun tidak berusrah. Sudah setahun tidak berceramah, sudah setahun bercuti dari dakwah. Salahkah bercuti dari dakwah? Akal mungkin berkata ya, tetapi hati sedap menikmatinya.Jika dahulu, makna hidup dicari pada kawan yang mad’u dan diri yang da’ie, tetapi kini makna hidup beralih pada kerjaya, pada rumah tangga, pada semua selain dakwah.BAGAIMANA MENGATASINYA?Bagaimanakah adik-adik boleh selamat dan terkecuali dari fenomena warisan ini?

Da'wah.one (On 8-23-2007) Page 12

BAGAIMANA MENGATASINYA?Bagaimanakah adik-adik boleh selamat dan terkecuali dari fenomena warisan ini?Saya sendiri masih bertarung, selagi nyawa dikandung tubuh.Tetapi saya percaya, saya berdakwah bukan untuk menerima, tetapi kerana mahu memberi. Dan pada memberi itu, saya meng’erti’kan hidup, lantas terasa berbaloi mengorbankan Sabtu dan Ahad demi Sabtu dan Ahad, meninggalkan anak sendiri untuk bertemu anak orang lain, demi erti hidup yang pada MEMBERI.Kerana itulah saya masih terus bertahan, walaupun dalam seribu kepayahan.“Kenapa mahu berdakwah?”, tanyalah kepada diri.oleh:ABU SAIF @ www.saifulislam.com

.:. open ur heart .:."Dan apabila hamba-hambaKu bertanya kepadamu tentang Aku, maka sesungguhnya Aku dekat, Aku memperkenankan permintaan orang yang meminta, apabila ia meminta kepadaKu, oleh sebab itu, perkenanlah seruanKu dan berimanlah kepadaKu, supaya mereka menempuh jalan yang lurus" (Al-Baqarah:186)

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.: HARI AL-QUDS :.Hari Al-Quds Sedunia 21 Ogos 2005 Kenyataan Akhbar Tanggal 21 Ogos lalu, genaplah 39 tahun peristiwa pembakaran sebahagian besar Masjid Al-Aqsa, Palestin, yang didalangi pihak Zionis yang tidak bertanggungjawab sehingga mengundang kemarahan dan kecaman kalangan masyarakat dunia. Tarikh ini kemudiannya dijadikan simbolik perjuangan menegakkan keadilan dan keamanan di bumi Palestin serta dijadikan Hari Al-Quds sedunia.

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.:. getaran jiwa .:.073 Al Muzzammil Ghamidi 45 views 28 JUN 07067 Al Mulk Ghamidi 30 views 28 JUN 07056 Al Waqia Ghamidi 15 views 28 JUN 07055 Al Rahman Ghamidi 14 views 28 JUN 07048 Al Fath Ghamidi 10 views

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The Story of Prophet Job (Ayoub) -peace be upon him-Jul 18,2007AuthorsImam Ibn KathirShort Description:The Story of Prophet Job (Ayoub) -peace be upon him- is a summary from Imam Bin Kathir book (The Stories of the Prophets).Ibn Ishaaq stated that he was a man of Rum. His names was Job Ibn Mose Ibn Razeh Ibn Esau Ibn Isaac Ibn

Abraham. Someone else said he was Job Ibn Mose, Ibn Rimil Ibn Esau Ibn Isaac Ibn Jacob. There have also been other statements in his l ineage. Ibn Asaker narrated that his mother was a daughter of Prophet Lot.It was said, also, that his father was one who believed in Abraham when he was cast into the fire.

The first opinion is the most plausible as he was a descendant of Abraham's offspring as Allah Almighty

declared:

"That was the reasoning about Us which We gave to Abraham (to use) against his people: We raise

whom We will degree after degree: for thy Lord is full of wisdom and knowledge. We gave him Isaac and

Jacob: all (three) We guided: and before him We guided Noah and before him We guided Noah and

among his progeny David Solomon Job Joseph Moses and Aaron: thus do We reward those who do good"

Quran 6:83-84

Allah the Almighty praised His worshipper Job in His Glorious Quran:

"Truly! We found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance to

Us" Quran 38:44

Job was repentant, remembering Allah with thankfulness, patience and steadfastness. This was the cause

of his rescue and the secret of Allah's praising him.

A group of angels were discussing Allah's other human creatures, how those who were humble earned

Allah's displease, while those who were arrogant incurred His displeasure. One of the angels remarked:

"The best creature on earth today is Job, a man of noble character who displays excellent patience and

always remembers his Generous Lord. He is an excellent model for the worshippers of Allah. In return,

his Lord has blessed him with a long life and plenty of riches, yet he is never haughty or selfish. His

family, his servants, as well as the needy and the poor share in his good fortune; he feeds and clothes

the poor and buys slaves to set them free. He makes those who receive his charity feel as if they are

favoring him, so kind and gentle is he." Iblis, overhearing all this, became annoyed. He planned to tempt Job to corruption and disbelief, so he

hastened to him. He tried to distract Job from his prayers by whispering to him about the good things in

life, but Job was a true believer and would not let evil thoughts tempt him. This disturbed Iblis more;

thus he began to hate Job even more.

Iblis complained to Allah about Job. He said that although he was continuously glorifying Allah, he was

not doing so out of his sincerity but to satisfy Allah so that his wealth should not be taken away. It was

all a show, all out of greed. "If You remove his wealth then You will find that his tongue will no longer

mention Your name and his praying will stop."

Allah told Iblis that Job was one of His most sincere devotees. He did not worship Him because of the

favors; his worship stemmed from his heart and had nothing to do with material things. But to prove Iblis

the depth of Job' s sincerity and patience, Allah allowed him to do whatever he and his helpers wished

with Job's wealth.

Iblis was very happy. He gathered his helpers and set about destroying Job's cattle, servants, and farms

until he was left with no possessions. Rubbing his hands in glee, Iblis appeared before Job in the guise of

a wise old man and said to him:

"All your wealth is lost. Some people say that it is because you gave too much charity and that you are

wasting your time with your continuous prayers to Allah. Others say that Allah has bought this upon you

in order to please your enemies. If Allah had the capacity to prevent harm, then He would have protected

your wealth"

True to his belief, Job replied:

"What Allah has taken away from me belongs to Him. I was only its trustee for a while. He gives to whom

He wills and withholds from whom He wills"

With these words, Job again prostrated to his Lord.

When Iblis saw this, he felt frustrated, so he again addressed Allah:

"I have stripped Job of all his possessions, but he still remains grateful to You. However, he is only hiding

The Story of Prophet Job (Ayoub) -peace be upon him-Wednesday, August 22, 2007

5:06 PM

Da'wah.one (On 8-23-2007) Page 15

"I have stripped Job of all his possessions, but he still remains grateful to You. However, he is only hiding

his disapointment, for he places great store by his many children. The real test of a parent is through him

children. You will then see how Job will reject You"

Allah granted Iblis authority, but warned him that it would not reduce Job's faith in his Lord nor his

patience.

Iblis again gathered his helpers and set about his evil deeds. He shook the foundation of the house in

which Job's children were living and sent the building crashing, killing all of them. Then he went to Job

disguised as a man who had come to sympathize with him. In a comforting tone he said to Job:

"The circumstances under which your children died were sad. Surely, your Lord is not rewarding you

properly for all your prayers?"

Having said this Iblis waited anxiously, hoping Job was now ready to reject Allah. But again Job

disapointed him by replying:

"Allah sometimes gives and sometimes takes. He is sometimes pleased and sometimes displeased with

our deeds. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain

thankful to my Creator"

Then Job prostrated to his Lord. At this Iblis was extremely vexed. Iblis again called on Allah:

"O my Lord, Job's wealth is gone, his children are dead, but he is still healthy in body, and as long as he

enjoys good health he will continue to worship You in the hope of regaining his wealth and producing

more children. Grant me authority over his body so that I may weaken it. He will surely neglect

worshipping You and with thus becomes disobedient"

Allah wanted to teach Iblis a lesson that Job was a devoted servant of his Lord, so He granted Iblis his

third request but placed a condition:

"I give you authority over his body but not over his soul, intellect, or heart, for in these places reside the

knowledge of Me and My religion"

Armed with this new authority, Iblis began to take revenge on Job's body and filled it with disease until it

was reduced to mere skin and bone and he suffered severe pain. But through all the suffering Job

remained string in his faith, patiently bearing all the hardships without complaining. Allah's righteous

servant did not despair or turn to others for help but remained hopeful of Allah's Mercy. Even close

relatives and friends deserted him. Only his kind loving wife stayed with him. In his hour of need,

she showered her kindness on him and cared for him. She remained his sole companion and comforter

through many years of his suffering. Ibn Asaker narrated:

"Job was a man having much wealth of all kinds: beasts, slaves, sheep, vast lands of Haran and many

children. All those favors were taken from him and he was physically afflicted as well. Never a single

organ was sound except his heart and tongue, with both of which he glorified Allah, the Almighty all the

time day and night. His disease lasted for a long time until his visitors felt disgusted with him. His friend

kept away from him, and people abstained from visiting him. No one felt sympathy for him except his

wife. She took good care of him, knowing his former charity and pity for her" Therefore, Iblis became desperate. He consulted his helpers but they could not advise him. They asked:

"How is it that your cleverness cannot work against Job, yet you succeeded in misleading Adam, the

father of man, out of paradise?"

Iblis went to Job's wife in the form of a man. "Where is your husband?" he asked her.

She pointed to an almost lifeless form crumpled on the bed and said: "There he is, suspended between

life and death."

Iblis reminded her of the days when Job had good health, wealth and children. Suddenly, the painful

memory of yeas of hardship overcame her, and she burst into tears. She said to Job:

"How long are you going to bear this torture from our Lord? Are we to remain without wealth, children or

friends forever? Why don't you call upon Allah to remove this suffering?"

Job sighed, and in a soft voice replied:

"Iblis must have whispered to you and made you dissatisfied. Tell me, how long did I enjoy good health

and riches?"

She replied, "For eighty years"

Then Job asked, "How long am I suffering like this?"

She said, "for seven years"

Then Job told her:

"In that case I am ashamed to call on my Lord to remove the hardship, for I have not suffered longer

than the years of good health and plenty. It seems your faith has weakened and you are dissatisfied with

the fate of Allah. If I ever regain health, I swear I will punish you with a hundred strokes! From this day

onward, I forbid myself to eat or drink anything from your hand. Leave me alone and let my Lord do with

me as He pleases."

Crying bitterly and with a heavy heart, she had no choice but to leave him and seek shelter elsewhere. In

Da'wah.one (On 8-23-2007) Page 16

Crying bitterly and with a heavy heart, she had no choice but to leave him and seek shelter elsewhere. In

his helpless state, Job turned to Allah, not to complain but to seek His mercy:

"Verily, distress has seized me, and You and the Most Merciful of all those who show Mercy. So We

answered his call, and We removed the distress that was on him, and We restored his family to him (that

he had lost) and the like thereof along with them - as a mercy from Ourselves and a Reminder for all who

worship Us"

Quran 21:83-84

Almighty Allah also instructed:

"Commemorate Our servant Job behold he cried to his Lord: "The Evil One has afflicted me with distress

and suffering"! (The command was given:) "Strike with thy foot: here is (water) wherein to wash cool

and refreshing and (water) to drink." And We gave him (back) his people and doubled their number as a

Grace from Ourselves and a thing for commemoration for all who have Understanding."

Quran 38:41-43

Job obeyed, and almost immediately his good health was restored. Meanwhile, his faithful wife could no

longer bear to be parted from her husband and returned to beg his forgiveness, desiring to serve him. On

entering he house, she was amazed at the sudden change: Job was again healthy! She embraced him

and thanked Allah for His mercy.

Job was now worried, for he had taken an oath to punish her with a hundred strokes if he regained

health, but he had no desire to hurt her. He knew if he did not fulfill the oath, he would be guilty of

breaking a promise to Allah. Therefore, in His wisdom and mercy, Allah came to the assistance of His

faithful servant, and advised him:

"And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.

Truly we found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance to Us"

Quran 38:44

Abu Huraira (ra) narrated that the Prophet Muhammed (pbuh) said:

"While Job was naked, taking a bath, a swarm of locusts fell on him, and he started collecting them in his

garment. His Lord called him: 'O Job! Have I not made you too rich to need what you see?' He said: 'Yes,

O Lord! But I cannot shun Your Blessings"

(Bukhari)

Pasted from <http://www.islamhouse.com/p/46265>

Da'wah.one (On 8-23-2007) Page 17

The Story of Abraham, Ishmael, Isaac and Jacob (peace be upon them)Jul 18,2007AuthorsImam Ibn KathirShort Description:The Story of Abraham, Ishmael, Isaac and Jacob (peace be upon them) is a summary from Imam Bin Kathir book (The Stories of the Prophets).When Abraham realized that no one else was gong to believe his call, he decided to emigrate. He left his

people and traveled with his wife and Lot to a city called Ur, then to another called Haran, and then to

Palestine.

Allah the Almighty told us: But Lut had faith in Him: he said: "I will leave home for the sake of my Lord:

for He is Exalted in Might and Wise. (29:26)

After Palestine Abraham traveled to Egypt, calling people to believe in Allah wherever he traveled judging

fairly between people, and guiding them to truth and righteousness.

Abu Hurairah narrated that Abraham (PBUH) did not tell a lie except on three occasions, twice for the

sake of Allah (Exalted and Almighty) when he said "I am indeed sick (at heart)!" (37: 89) and when he

said: " (I have not done this but) the big idol has done it." The (third was) that while Abraham and

Sarah (his wife) were going (on a journey), they passed by (the territory of) a tyrant. Someone said to

the tyrant: "This man (i.e. Abraham (PBUH) is accompanied by a very charming lady." So, he sent for

Abraham and asked him about Sarah saying: "Who is this lady?" Abraham said: "She is my sister."

Abraham went to Sarah and said: "O Sarah! There are no believers on the surface on the earth except

you and me. This man asked me about you and I have told him that you are my sister, do not contradict

my statement." The tyrant then called Sarah, and when she went to him, he tried to take hold her with

his hand, but (his hand got stiff and) he was confounded. He asked Sarah: "Pray to Allah for me and I

shall not harm you. So Sarah asked Allah to cure him and he got cured. He tried to take hold of her for

the second time, but (his hand got as stiff as or stiffer than before and) he was more confounded. He

again requested Sarah: "Pray to Allah for me and I shall not harm you." Sarah asked Allah again and he

became all right. He then called one of his guards (who had brought her) and said: "You have not

brought me a human being but have brought me a devil." The tyrant then gave Hajar as a maidservant

to Sarah. Sarah came back (to Abraham) while he was praying. Abraham, gesturing with his hand,

asked: "What has happened?" She relied: "Allah has spoiled the evil plot of the infidel (or immoral

person) and gave me Hajar for service." Abu Hurairah then addressed his listeners saying: "That (Hajar)

was your mother, O Bani Ma-is-Sama (i.e., the Arab, the descendants of Ishmael, Hajar's son)." Abraham's wife Sarah was sterile. She had been given an Egyptian woman, Hajar, as a

servant. Abraham had aged, and his hair was gray after many years spent in calling people to

Allah. Sarah thought that she and Abraham were lonely because she could not have a child. Therefore,

she offered her husband her servant Hajar in marriage. Hajar gave birth to her first son Ishmael (Isma'il)

when Abraham was an old man.

Abraham lived on earth worshipping Allah and calling people to monotheism, but he was journeying to

Allah, knowing that his days on earth were limited and that they would be followed by death, and finally

resurrection. The knowledge of life after death filled Abraham with peace, love, and certitude.

One day he begged Allah to show him how He brought the death back to life. Allah commanded Abraham

to take four birds, cut them up, mingle their body parts, divide them into four portions, and place them

on top of four different hills, then call back the birds in Allah's name. Immediately the mingled parts of

the birds separated to join their original bodies in different places, and the birds flew back to Abraham.

Almighty Allah revealed: Behold! Abraham said: "My Lord! show me how thou givest life to the dead. He

said: "Dost thou not then believe?" He said: "Yea! but to satisfy my own understanding." He said: "Take

four birds; tame them to turn to thee; put a portion of them on every hill and call to them; they will come

to thee (flying) with speed. Then know that Allah is Exalted in Power Wise."

SECTION 2 - The Story of Ishmael (PBUH)

One day, Abraham woke up and asked his wife Hajar to get her son and prepare for a long journey. In a

few days, Abraham started out with his wife Hajar and their son Ishmael. The child was still nursing and

not yet weaned.

The Story of Abraham, Ishmael, Isaac and Jacob (peace be upon them)Wednesday, August 22, 2007

5:07 PM

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not yet weaned.

Abraham walked through cultivated land, desert, and mountains until he reached the desert of the

Arabian Peninsula and came to an uncultivated valley having no fruit, no trees, no food, no water. The

valley had no sign of life. After Abraham had helped his wife and child to dismount, he left them with a

small amount of food and water which was hardly enough for two days. He turned around and walked

away. His wife hurried after him asking: "Where are you going, Abraham, leaving us in this barren

valley?". Abraham did not answer her, but continued walking. She repeated what she said, but he remained

silent. Finally, she understood he was not acting on his own initiative. She realized that Allah had

commanded him to do this. She asked him: "Did Allah command you to do so?" He replied: "Yes." Then

his great wife said: "We are not going to be lost, since Allah, Who has commanded you, is with us."

Abraham invoked Almighty Allah thus: "O our Lord! I have made some of my offspring to dwell in a valley

without cultivation by thy Sacred House; in order O our Lord that they may establish regular prayer: so

fill the hearts of some among men with love towards them and feed them with Fruits: so that they may

give thanks. O our Lord! truly Thou dost know what we conceal and what we reveal: for nothing

whatever is hidden from Allah whether on earth or in heaven." (14: 37-38)

Ibn 'Abbas narrated: "The first lady to use a girdle was the mother of Ishmael. She used a girdle so that

she might hide her tracks from Sarah (by dragging it). Abraham brought her and her son Ishmael, while

she was suckling him, to a place near the Kaba under a tree on the spot of Zamzam, at the highest place

in the mosque. During those days there was no body in Mecca, nor was there any water so he made

them sit over there and placed near them a leather bag containing some dates and a small water-skin

containing some water and set out homeward. Ishmael's mother followed him saying: "Oh

Abraham! Where are you going leaving us in this valley where there is no person whose company we

may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look

back at her. Then she asked him: "Has Allah ordered you to do so?" He said: "Yes." She said: "Then He

will not neglect us," and returned while Abraham proceeded onwards. On reaching the Thaniya where

they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah in saying the following

prayers: "O our Lord! I have made some of my offspring to dwell in a valley without cultivation by thy

Sacred House; in order O our Lord that they may establish regular prayer: so fill the hearts of some

among men with love towards them and feed them with Fruits: so that they may give thanks."

Ibn 'Abbas's narration continued: "Ishmael's mother went on suckling Ishmael and drinking from the

water (she had). When the water in the water-skin had all been used up, she became thirsty and her

child became thirsty. She started looking at him (i.e. Ishmael) tossing in agony. She left him, for she

could not endure looking at hi, and fund that the mountain of As-Safa was the nearest mountain to her

on that land. She stood on it and started looking at the valley keenly so that she might see somebody,

but she could not see anybody. Then she descended fro As-Safab and when she reached the valley, she

tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley

and reached the mountain of Al-Marwa. There she stood and started looking, expecting to see

somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven

times."

The Prophet Muhammad (as-PBUH) said: "This is the source of the tradition of the Sa'y the going of

people between them (i.e. As-Safe and Al-Marwa). When she reached Al-Marwa (for the last time) she

heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and

said: "O, (whoever you may be)! You have made me hear your voice; have you got something to help

me?" And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing)

till water flowed from that place. She started to make something like a basin around it, using her hand in

this way, and started filling her water-skin with water with her hands, and the water was flowing out

after she had scooped some of it."The Prophet (PBUH) added: "May Allah bestow mercy on Ishmael's mother! Had she let the Zamzam

(flow without trying to control it)(or had she not scooped from that water to fill her water-skin), Zamzam

would have been a stream flowing on the surface of the earth."

The Prophet (PBUH) continued: "Then she drank (water) and suckled her child. The angel said to her:

'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his

father, and Allah never neglects his people." The house (i.e. the Ka'ba) at that time was on a high place

resembling a hillock, and hen torrents came, they flowed to its right and left.

"She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her

and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in

the lower part of Mecca where they saw a bird that had the habit of flying around after and not leaving

it. They said: "This bird must be flying around water, though we know that there is no water in this

valley." They sent on or two messengers who discovered the source of water and returned to inform

them of the water. So, they all came (towards the water). Ishmael's mother was sitting near the

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them of the water. So, they all came (towards the water). Ishmael's mother was sitting near the

water. They asked her: "Do you allow us to stay with you?" She replied: "Yes, but you will have no right

to possess the water.;" They agreed to that. Ishmael's mother was pleased with the whole situation, as

she used to love to enjoy the company of people. So, the settled there, and later on the sent for their

families, who came and settled with them so that some families became permanent residents there. The

child (i.e. Ishmael) grew up and learned Arabic from them and (his virtues) caused them to love and

admire him as he grew up, and when he reached the age of puberty they made him marry a woman

amongst them"

The Prophet (PBUH) continued: "After Ishmael's mother had died, Abraham came after Ishmael's

marriage in order to see his family that he had left before, but he did not find Ishmael there. When she

asked Ishmael's wife about him she replied: "He has gone in search for our livelihood." Then he asked

her about their way of living and their condition, and she replied: "We are living in misery; we are living

in hardship and destitution,' complaining to him. He said, "When you husband returns, convey y

salutation to him and tell him to change the threshold of the gate (of his house)." "When Ishmael came, he seemed to have felt something unusual, so he asked his wife: "Has anyone

visited you?" She replied, "Yes, and old man of such-and-such description came and asked me about you,

and informed him, and he asked about our state of living, and /I told him we were living in hardship and

poverty." On that Ishmael said: "Did he advise you anything?" She replied: "Yes, he told me to convey

my salutation to you and to tell you to change the threshold of your gate.' Ishmael said: "It was my

father, and he has ordered me to divorce you. Go back to your family." So, Ishmael divorced her and

married another woman from among them (i.e. Jurhum). "Then Abraham stayed away from them for a period as long as Allah wished and called on them again

but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said: "He has

gone in search of our livelihood." Abraham asked her: "How are you getting on?" asking her about their

sustenance and living. She replied: "We are prosperous and well-off (i.e. we have everything in

abundance)." Then she thanked Allah. Abraham said: "What kind of food do you eat?" She said:

"Meat". He said: "What do you drink?" She said: "Water". He said: "O Allah! Bless their meat and

water."The Prophet (PBUH) added: "At that time they did not have grain, and if they had grain, he would have

also invoked Allah to bless it. If somebody has only two things as his sustenance, his health and

disposition will be badly affected, unless he lives in Mecca."

The Prophet (PBUH) continued: "Then Abraham said to Ishmael's wife" 'When your husband comes, give

my regards to him and tell him he should keep firm the threshold of his gate." When Ishmael came

back, he asked his wife: "Did anyone call on you?" She replied: "Yes, a good looking old man came to

me," so she praised him and added: "He asked about you and I informed him, he asked about our

livelihood and I told him that we were in good condition." Ishmael asked her: "Did he give you any piece

of advise?" She said: "Yes, he told me to give his regards to you and ordered that you should keep firm

the threshold of your gate." On that Ishmael said: "It was my father, and you are the threshold (of the

gate). He has ordered me to keep you with me." "Then Abraham stayed away from them for a period as long as Allah wished and called on them

afterwards. He saw Ishmael under a tree near Zam-Zam, sharpening his arrows. When he saw

Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son

does with his father). Abraham said: "O Ishmael! Allah has given me an order." Ishmael said: "Do what

your Lord has ordered you to do." Abraham asked: "Will you help me?" Ishmael said: "I will help

you." Abraham said: "Allah has ordered me to build a house here," pointing to a hillock higher than the

land surrounding it. "Then they raised the foundations of the House (i.e. the Ka'ba). Ishmael brought the stones while

Abraham built, and when the walls became high, Ishmael brought this stone and put it for Abraham, who

stood over it and carried on building. When Ishmael was handing the stones, and both of them were

saying: "Our Lord! Accept (this service) from us for thou art the All-Hearing the All-Knowing." (Surah 2:

127) Then both of them went on building and going round the Ka'ba saying: ""Our Lord! accept (this

service) from us for thou art the All-Hearing the All-Knowing." (Sahih Al-Bukhari) Ibn 'Abbas narrated a slightly different version: "When Abraham had differences with his wife (because of

her jealousy of Hajar, Ishmael's mother), he took Ishmael and his mother and went away. They had a

water-skin with them containing some water. Ishmael's mother used to drink water from the water-skin

so that her milk would increase for the child. When Abraham reached Mecca, he made her sit under a

tree and afterwards returned home. Ishmael's mother followed him, and when they reached Kada', she

called him from behind: "O Abraham! To whom are you leaving us?" He replied: "(I am leaving you) to

Allah's (care). She said: "I am satisfied to be with Allah". She returned to hr place and started drinking

water from the water-skin, and her milk increased for her child. "When the water had all been used up, she said to herself: "I had better go and look so that I may see

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"When the water had all been used up, she said to herself: "I had better go and look so that I may see

somebody." She ascended As-Safa Mountain and looked, hoping to see somebody but in vain. When she

came down to the valley, she ran till she reached Al-Marwa Mountain. She ran to and fro (between the

two mountains) many times. Then she said to herself: "I had better go and see the state of the

child." She went and found it in a state of one on the point of dying. She could not endure to watch it

dying and said (to herself): "If I go and look, I may find somebody." She went and ascended Al-Safa an

Al-Marwa. Again she said (to herself ): "I had better go back and see the state of the child." But

suddenly she heard a voice, and she said to that strange voice: "Help us if you can offer any help." Lo! It

was Gabriel (who had mad the voice). Gabriel hit the earth with his heel like this (Ibn' Abbas hit the

earth with his heel to illustrate it), and so the water gushed out. Ishmael's mother was astonished and

started digging."

Abu Al-Qasim, i.e. The Prophet (PBUH) said: "If she had left the water, (flow naturally without her

intervention), it would have been flowing on the surface of the earth."

Ibn Abbas continued narrating: "Ishmael's mother started drinking from the water, and her milk

increased for her child. Afterwards some people of the tribe of Jurhum saw some birds while passing

through the bottom of the valley and that astonished them. They said: "Birds can only be found at a

place is water." They sent a messenger, who searched the place and found water, and returned to

inform them about it. Then they all went to her and said: "O Ishmael's mother! Will you allow us to be

with you (or dwell with you)?" (And thus they stayed there). "Later on her boy reached the age of puberty and married a lady from them. Then an idea occurred to

Abraham, which he disclosed to his wife (Sarah) "I want to call on my dependants I left (at

Mecca)." When he went there he greeted Ishmael's wife and said: "Where is Ishmael?" She replied: "He

has gone out hunting." Abraham said to her: "When he comes tell him to change the threshold of his

gate." When Ishmael came, she told him the same, whereupon Ishmael said to her: "You are the

threshold, so go to your family (i.e. you are divorced). "Again Abraham thought of visiting his dependants whom he had left (at Mecca), and he told his wife

(Sarah) of his intentions. Abraham came to Ishmael's house and asked: "Where is Ishmael?" Ishmael's

wife replied: "He has gone out hunting," and added "Will you stay (for some time) and have something to

eat and drink?" Abraham asked: "What is your food and what is your drink?" She replied: "Our food is

meat and our drink is water". He said: "O Allah! Bless their meals and their drink."

Abu Al-Qasim, i.e. Prophet (PBUH) said: "Because of Abraham's invocation there are blessings (in

Mecca)"

Ibn Abbas continued: " Once again Abraham thought of visiting his family he had left (at Mecca), so he

told his wife (Sarah) of his decision. He went and found Ishmael behind the Zam-zam well, mending his

arrows. He said: "O Ishmael, your Lord has ordered me to build a house for Him." Ishmael said: "Obey

(the order of) your Lord." Abraham said: "Allah has ordered me that you should help me

therein." Ishmael said: "Then I will do so." So both of then rose and Abraham started building (the

Ka'ba) while Ishmael went on handing him the stones, and both of them were saying: ""Our Lord! Accept

(this service) from us for thou art the All-Hearing the All-Knowing." When the building became high and the old man (Abraham) could no longer lift the stones (to such a

high position) he stood over the stone o Al-Maqam and Ishmael carried on handing him the stones, and

both of the were saying: ""Our Lord! Accept (this service) from us for thou art the All-Hearing the All-

Knowing." Allah the Almighty told us of Abraham's affliction with his beloved son: (and he said after

rescue from the fire) "He said: "I will go to my Lord! He will surely guide me! O my Lord! grant me a

righteous (son)! So We gave him the good news of a boy ready to suffer and forbear. Then when (the

son) reached (the age of) (serious) work with him he said: "O my son! I see in vision that I offer thee in

sacrifice: now see what is thy view!" (The son) said: "O my father! do as thou art commanded: thou will

find me if Allah so wills one practicing Patience and Constancy! So when they had both submitted their

wills (to Allah) and He had laid Him prostrate on his forehead (for sacrifice). We called out to him "O

Abraham! Thou hast already fulfilled the vision!" thus indeed do We reward those who do right. For this

was obviously a trial And We ransomed him with a momentous sacrifice: And We left (this blessing) for

him among generations (to come) in later times: Peace and salutation to Abraham! Thus indeed do We

reward those who do right. For he was one of Our believing Servants." (Surah 37:99-11)

Time passed. One day Abraham was sitting outside his tent, thinking of his son Ishmael and Allah's

sacrifice. His heart was filled with awe and love for Allah for his countless blessings. A big tear dropped

from his eyes and reminded him of Ishmael.

In the meantime, three angles descended to the earth: Gabriel, Israphael, and Michael. They came in

human shape and saluted Abraham. Abraham rose and welcomed them. He took them inside his tent,

thinking they were strangers and guests. He seated them and made sure they were comfortable, then

excused himself to go to his people.

His wife Sarah arose when he entered. She had become old and white haired. Abraham said to her: "We

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His wife Sarah arose when he entered. She had become old and white haired. Abraham said to her: "We

have three strangers in the house." "Who are they?" she asked. "I do not know any of them," he

answered. "What food have we got?" Abraham asked. "Half a sheep," she replied. "Half a sheep!

Slaughter a fat calf for them; they are strangers and guests," he ordered while leaving.

The servants roasted and served the calf. Abraham invited the angels to eat so as to encourage

them. He continued, but when he glanced at his guests to assure they were eating, he noticed that none

of them touched their food. He said to them: "Are you not going to eat?" He resumed eating, but when

he glanced at them again he found that they were still not eating. Their hands did not reach out for the

food. He began to fear them.

Abraham's fears increased. The angels, however, were reading his inner thoughts and one of them said:

"Do not fear." Abraham raised his head and replied: "Indeed I am in fear. I have asked you to eat food

but you do not stretch out your hands to eat. Do you intend me evil?"

One of the angels smiled and said: "We do not eat. We are Allah's angles." One of them then turned

towards his wife and conveyed the glad tidings about Isaac (Ishaaq).

Almighty Allah revealed: "There came Our Messengers to Abraham with glad tidings. They said "Peace!"

He answered "Peace!" and hastened to entertain them with a roasted calf. But when he saw their hands

went not towards the (meal) he felt some mistrust of them and conceived a fear of them. They said:

"Fear not: we have been sent against the people of Lut." And his wife was standing (there) and she

laughed: but We gave her glad tidings of Isaac and after him of Jacob. She said: "Alas for me! Shall I

bear a child seeing I am an old woman and my husband here is an old man? That would indeed be a

wonderful thing!" hey said: "Dost thou wonder at Allah's decree? The grace of Allah and His blessings on

you O ye people of the house! for He is indeed worthy of all praise full of all glory!" (Surah 11: 69-73). SECTION THREE - The story of Isaac (Ishaaq) and Jacob (Yaqub) (Peace be upon them)

The Qur'an does not give details of Isaac's life (PBUH), but reliable Qur' anic commentators mentioned that when Abraham felt that his life was drawing to a close, he wished to see Isaac married. He did not want Isaac to marry one of the Canaanites, who were pagans, so he sent a trustworthy servant to Haran in Iraq to choose a bride for Isaac. The servant's choice fell on Rebekah Bint Bethuel, Ibn Nahor, who was a brother of Abraham. Isaac married her and she gave birth to a set of twins, Esau (Al-Eis) and Jacob (Yaqub).Ill feelings developed between the two brothers when they grew into manhood. Esau disliked the fact

that Jacob was favored by his father and by Allah with prophet hood. This ill-feeling became so serious

that Esau threatened to kill his brother. Fearing of his life, Jacob fled the country.

The People of the Book said that when Isaac was forty years old, he married Rebekah, Bint Bethuel,

during his father's life. They said she was sterile, so Isaac prayed to Allah and then she became

pregnant. She gave birth to two twin boys. The first one was called Esau whom the Arabs called Al-Eis.

He became the father of Rum. The second one was called Jacob, which means Israel (belonging to the

people pf Israel).

The People of the Book claimed that when Isaac (PBUH) grew old, his eye-sight had weakened, he had a

desire for food, so he asked his son Esau to go hunting and bring him some cooked game. Esau asked

him to bless the food and pray for him. Esau, a hunter, went out to get his father the meat. Rebekah,

overhearing this, ordered her son Jacob to slaughter two goats of his best flock and cook them as his

father liked and bring it to him before his brother returned. She dressed Jacob in his brother's clothes

and put goat skin on his arms and neck, for Esau was hairy while Jacob was not. When he approached his father with the food, his father asked: "Who are you?" Jacob answered "I am

your son". When his father finished eating, he prayed for his on to be the more blessed brother and to

prevail over them and all people, and for Allah to sustain him and his children.

When he left his father, his brother Esau, who had carried out his father's command, entered. Isaac

asked him: "What is this my son?" He answered: "This is the food you like." Isaac said: "Did you bring it

an hour ago and asked me to pray for you?" Esau answered: "No, I swear I did not," and he knew his

brother had preceded him in this matter and he was sick at heart.

The People of the Book said that Esau threatened to kill his brother when their father was dead. They

also that he asked his father to pray for him that Allah make the earth good for his offspring and multiply

his sustenance and fruits.

When their mother knew that Esau threatened his brother Jacob, she commanded her son Jacob to go to

her brother Laban in the land of Haran and abide with him for a time until his brother's anger had

abated, and to marry one of Laban's daughters. She told her husband Isaac to command him with that

advise and pray for him, and he did.

Jacob (PBUH) left his family. When night came he found a place to rest. He took a stone and put it

under his head and slept. He dreamed of a ladder from heaven to earth. Angels were ascending and

descending and the Lord addressed him and said to him: "I will bless you and your offspring and make

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descending and the Lord addressed him and said to him: "I will bless you and your offspring and make

this land for you and for those who come after you."

When he awoke he felt joyful from what he had seen in his dream and vowed, for Allah's sake, that if he

returned to his family safely, he would build here a temple for Allah the Almighty. He also vowed to give

one tenth of his property for the sake of Allah. He poured oil on the stone so as to recognize it and

called the place "Ayle's House" (Bethel), which means "House of Allah". It was to be the location of

Jerusalem later.

The People of the Book also said that when Jacob came to his maternal uncle in the land of Haran, his

uncle had two daughters. The elder one was called Leah (Lia) and the younger one was called Rachel

(Rahil). The later was the better and the lovelier of the two. His uncle agreed to marry his daughter to

him on the condition that Jacob pasture his sheep for seven years.

After a period of time, his uncle prepared a feats and gathered people for the wedding. He married

Leah, his elder daughter, to hi at night. She was weak-sighted and ugly. When morning came, Jacob

discovered that she was Leah and he complained to his uncle: "You deceived me; I was engaged to

Rachel and you married me to Leah." His uncle said: "It is not our tradition to marry the younger

daughter before the elder daughter. However, if you love her sister, work another seven years and I will

marry you to both of them." Jacob worked for seven years and then married Rachel. It was acceptable in their time, as described in

the Torah, for a man to marry two sisters. Laban gave a female slave to each daughter. Leah's slave was

called Zilpah and Rachel's slave was called Bilha.

Almighty Allah compensated Leah's weakness by giving her sons. The first was named Reuben (Robel),

after whom there was Simeon (Shamun), Levi (Lawi) and Judah (Yahudh). Rachel felt jealous of Leah's

having sons, she was barren. She gave her slave Bilha to her servant and he had relations with her until

she became pregnant. She gave birth to a son and named him Naphtali.

Leah was vexed that Rachel's slave had given birth to a son, so she in turn, gave her slave Zilpah to

Jacob (PBUH). Zilpah gave birth to two son, Gad and Asher. Then Leah got pregnant and gave birth to

her fifth son, Isssachar, and later she gave birth to a sixth son, Zebulun. After this Leah gave birth to a

daughter named Dinah. Thus, Leah had seven sons from Jacob.

The Rachel prayed to Allah to give her a son from Jacob. Allah heard her call and responded to her

prayer. She gave birth to a son, great, honorable and beautiful. She named him Joseph (Yusuf).

All of this happened when they were in the land of Haran and Jacob (PBUH) was pasturing his uncle's

sheep, which he did for a period of twenty years.

Jacob then asked his uncle Laban to let him go and visit his family. His uncle said to him: "I have been

blessed because of you; ask for whatever money you need." Jacob said: "Give me each spotted and

speckled goat born this year and each black lamb."

But at Laban's command his sons removed their father's goats that were striped, spotted or speckled,

and the black lambs, lest others should be born with those traits. They walked for three days with their

father's goats and sheep while Jacob tended the remaining flock.

The People of the Book said that Jacob (PBUH) took fresh rods of poplar, almond and plane. He peeled

streaks in them and cast them into the water troughs for the goats to look at. The young inside their

abdomens were terrified and moved and they were born striped, spotted or speckled. When the sheep

were breeding, he set their faces towards the balk sheep in Laban' s flock and put the rods among

them. Their lambs were born black. This was considered an example of supernatural powers, a

miracle. His uncle and his sons faces changed as if they (the sheep and goats) had been stolen from the. Allah the Almighty inspired Jacob to return to the country of his father and people, and He promised to

stand by him. Jacob told his family that, and they responded and obeyed him. Jacob did not tell Laban

of his plans, however, and left without bidding farewell.

Upon leaving, Rachel stole her father's idols. After Jacob and his people had fled for his country, Laban

and his people followed them. When Laban met with Jacob, he blamed him for leaving him without his

knowledge. He would have like to know so that he could have made them leave with celebration and

joy, with drums and songs, and so that he could have bidden his daughters and sons farewell. And why

had they taken his idols with hem?

Jacob had no knowledge of his idols, so he denied he had taken them from him. The Laban entered the

tents of his daughters and slaves to search, but he found nothing, for Rachel had put the idols in the

camel saddle under her. She did not get up, apologizing she had her menses. Thus he could not

perceive what they had done.

Then they sat on a hill called Galeed and made a covenant there. Jacob would not ill-treat Laban's

daughters nor marry others. Neither Laban nor Jacob would pass the hill into the other's country. They

cooked food and their people ate with them. Each bade the other farewells they departed each returning

his own country.

When Jacob approached the land of Seir, the angles greeted him. He sent a messenger ahead with

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When Jacob approached the land of Seir, the angles greeted him. He sent a messenger ahead with

greetings to his brother Esau, asking forgiveness and humbling himself before him. The messenger

returned greetings and told Jacob that Esau was riding towards him with four hundred men.

This made Jacob afraid and he entreated and prayed to All Almighty. He prostrated in humiliation and

asked Him to fulfill His promise which He had made before. He asked him to stop the evil of his brother

Esau. Then Jacob (PBUH) prepare a great present for his brother: two hundred female goats and twenty

male goats, two hundred ewes and twenty rams, thirty milch camels, forty cows and ten bulls, twenty

female donkeys and ten male donkeys.

He commanded his slaves to take the animals, each drove by itself, and pass on ahead of him with a

space between the droves. He instructed them: "When you meet my brother Esau he will ask you, 'To

whom do you belong? Where are you going?' You shall say 'They belong to your servant Jacob; they are

a present to my master Esau. Moreover, he is behind us."

Jacob stayed behind with his two wives, his slaves and his children for two nights, then continued

walking by night and resting by day.

When the dawn of the second day came one of the angles appeared in the shape of a man. Jacob began

to wrestle wit him. They were neck and neck until the angel injured his thigh and Jacob became

lame. When the day was breaking, the angle said to him: "What is your name?" He answered: "Jacob"

The angle said: "After today you shall not b called (anything) but Israel." Jacob asked: "And who are

you? What is your name?" He vanished. Then Jacob knew that he was one of the angels. Jacob was

lame, and for this reason the children of Israel do not eat the thigh muscle on the hip socket. Jacob raised his eyes and saw his brother Esau coming. Jacob prostrated seven times before him, for it

was their salutation in that time. It was lawful for them just as the angels had prostrated in salutation to

Adam.

When Esau saw him, he ran towards him, and embraced and kissed him and wept. When Esau raised his

eyes and saw the women and children he asked, "Who are these with you?" Jacob answered: "Thos

whom Allah has given me, your servant." Leah, Rachel, their slaves, and all the children approached and

prostrated before him. Jacob asked Esau to accept his gift and insisted until he did so.

Esau returned and wet in advance before him. Jacob and his family followed with the flocks and hers

and slaves to the mountains (Seir).

When he came to Succoth (Sahur), he built a house for himself and shades for his beasts. Then he

passed by Jerusalem, the village of Shechem, and camped before the village. He bought a farm from

Shechem Ibn Hamor with one hundred goats and built an altar, which he recalled Ayl, as stands today

and later Solomon Son of David (PBUT) rebuilt it. It is in the place of the stone which eh had earlier

anointed with oil, as was mentioned before.

The People of the Book tell a story of Dinah, daughter of Jacob and Leah. Shechem Ibn Hamor seized her

and lay with her by force. Then he asked her father and brothers to let him marry her. Her brothers

said: "Circumcise, all of you, and we will give our daughters to you, and we will take your daughters for

ourselves; but we do not marry with uncircumcised people." They (the men of the city) agreed to that,

and all of them were circumcised. When the third day came and the pain from the circumcision had

increased, Jacob's sons approached and killed them till the last one. They killed Shechem and his father

for the evil they had committed against them and for their worship of idols. That is why Jacob's sons

killed them and seized their money as spoils. Then Rachel got pregnant and gave birth to a son, Banjamin, but she had a hard labor and died after

delivery. Jacob buried her in Ephrath (Afrath). The tomb of Rachel is there till the present day.

Jacob's sons were twelve men. From Leah there were Rueben (Robil), Simeon (Shamun), Levi (Lawi),

Judah (Yahudh), Issachar (Isakher), and Zebulun (Zablun). From Rachel there were Joseph (PBUH) and

Benjamin. From Rachel's slave there were Dan and Naphtali (Neftali), and from Leah's slave there were

Gad and Asher.

Jacob came to hi father Isaac and settled wit him in the village of Hebron which lies in the land of

Canaan where Abraham had lived. Then Isaac fell ill and died when he was one hundred eighty years

old. His sons Esau and Jacob, buried him with his father Abraham Al-Khalil in a cave which he had

bought. It was aid that Abraham died at the age of one hundred seventy-five.

All the Almighty declared in the Glorious Qur'an: "And who turns away from the religion of Abraham but

such as debase their souls with folly? Him We chose and rendered pure in this world: and he will be in

the Hereafter in the ranks of the righteous. Behold! his Lord said to him: "Bow (thy will to me)" He said:

"I bow (my will) to the Lord and Cherisher of the universe. And this was the legacy that Abraham left to

his sons and so did Jacob; "O my sons! Allah hath chosen the faith for you; then die not except in the

faith of Islam." Were ye witnesses when death appeared before Jacob? Behold he said to his sons:

"What will ye worship after me?" They said: "We shall worship thy Allah and the Allah of thy fathers of

Abraham Isma`il and Isaac the one (true) Allah to Him we bow (in Islam)." That was a People that hath

passed away. They shall reap the fruit of what they did and ye of what ye do! of their merits there is no

Da'wah.one (On 8-23-2007) Page 24

passed away. They shall reap the fruit of what they did and ye of what ye do! of their merits there is no

question in your case! They say: "Become Jews or Christians if ye would be guided (to salvation)." Say

thou: "Nay! (I would rather) the religion of Abraham the true and he joined not gods with Allah." Say ye:

"We believe in Allah and the revelation given to us and to Abraham Isma`il Isaac Jacob and the Tribes

and that given to Moses and Jesus and that given to (all) Prophets from their Lord we make no difference

between one and another of them and we bow to Allah (in Islam)." So if they believe as ye believe they

are indeed on the right path; but if they turn back it is they who are in schism; but Allah will suffice thee

as against them and He is the All-Hearing the All- Knowing. (Our religion is) the baptism of Allah; and

who can baptize better than Allah? and it is He whom we worship. Say: Will ye dispute with us about

Allah seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours;

and that we are sincere (in our faith) in Him? Or do ye say that Abraham Isma`il Isaac Jacob and the

Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those

who conceal the testimony they have from Allah? But Allah is not unmindful of what ye do!" (Surah 2:

130-140)

In another surah Almighty Allah declared: "Ye people of the Book! why dispute ye about Abraham when

the Law and the Gospel were not revealed till after him? Have ye no understanding? Ah! ye are those

who fell to disputing (even) in matters of which ye had some knowledge! but why dispute ye in matters

of which ye have no knowledge? It is Allah Who knows and ye who know not! Abraham was not a Jew

nor yet a Christian but he was true in faith and bowed his will to Allah's (which is Islam) and he joined

not gods with Allah. Without doubt among men the nearest of kin to Abraham are those who follow him

as are also this Apostle and those who believe; and Allah is the Protector of those who have

faith." (Surah 3: 65-68)Allah the Exalted also confirmed: "But verily thy Lord to those who do wrong in ignorance but who

thereafter repent and make amends thy Lord after all this is Oft-Forgiving Most Merciful. Abraham was

indeed a model devoutly obedient to Allah (and) true in faith and he joined not gods with Allah: He

showed his gratitude for the favors of Allah Who chose him and guided him to a straight way. And We

gave him good in this world and he will be in the Hereafter in the ranks of the righteous. So We have

taught thee the inspired (message) "Follow the ways of Abraham the true in faith and he joined not gods

with Allah." (surah 16: 119-123)

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How to Seek Laylat-ul-QadrJul 18,2007AuthorsMuhammad al-JibalySourceswww.islaam.comShort Description:Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani

(and other scholars)" Compiled by Muhammad al-Jibali

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of

good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he

should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him,

all of his previous sins will be forgiven.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall.

This is indicated in many hadeeths, such as the following:

Abu Tharr (radhiallahu `anhu) relates:

"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in

qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in

prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night,

he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray

with us the whole night?' He replied:

'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for

him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who

authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-

Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray

with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I

would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet

(sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded

that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:

"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation

(of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and

it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he

is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications

It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha)

reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I

knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say:

"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love

forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by

Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is

likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts

solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported:

"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he

stayed away from his wives in order to have more time for worship), spend the whole night awake (in

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stayed away from his wives in order to have more time for worship), spend the whole night awake (in

prayer), and wake up his family." [Al-Bukhari and Muslim]

And she said:

"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on

other nights." [Muslim]

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Da'wah.one (On 8-23-2007) Page 27

What You Can Do In One MinuteJul 05,2007AuthorsMuhammad Bin Ibrahem al-HamadTranslatorsKessai El-KarimShort Description:The time is the life of a person and it should be preserved and spent properly. Therefore, a wise person is he who preserves his time and does not waste it in useless things and idle talk..All perfect praise be to Allaah, and may Allaah exalt the mention of the Prophet Muhammad as well as

that of his family and all his companions.

The time is the life of a person and it should be preserved and spent properly. Therefore, a wise person

is he who preserves his time and does not waste it in useless things and idle talk. Rather, one should

spend his time in good endeavours and in performing righteous deeds which should please Allaah, the

Exalted, and which should benefit people. Hence, in every minute of your life, you may do something

which will increase your status (in the Hereafter) and bring happiness to your nation.

Therefore, if you are keen to achieve glory and bring happiness to your people, you should not waste

your time in resting and playing.

Indeed, in one minute, one may do much good and obtain a great reward. One single minute could

extend your life, increase your acts of obedience, your understanding, your memorization (of the Quran),

and your good deeds. If you know how to spend one minute, it can be added to the book of your good

deeds (on the Day of Judgement).

The following are some investments which you can do in one minute:

1- In one minute, you can recite chapter Al-Faatihah (the opening chapter of the Quran) 7 times silently.

Some scholars, may Allaah have mercy upon them, stated that a person gets more than 1400 good

deeds for reciting it once. If one recites it 7 times, one gets 9800 good deeds in one minute.

2- In one minute, you can recite chapter 112 [Al-Ikhlaas] silently 20 times; reciting it once equals reciting

one-third of the Quran. If one recites it 20 times, then this equals reciting the whole Quran 7 times. If

you recite this chapter every day for one minute, this means reciting it 600 times in one month, and 7200

times in one year. This equals the reward of reciting the whole Quran 2400 times.

3- In one minute, you can read a part of the Quran.

4- In one minute, you can memorize a small verse of the Quran.

5- In one minute, you can say ''Laa ilaaha illa Allaah wahdahu laa shareeka lah, lahul mulku wa lahul

hamdu wa huwa 'ala kulli chay'in qadeer'' (None has the right to be worshipped except Allaah Alone, He

has neither partners nor associates, to Him belongs sovereignty and praise and He is over all things

wholly capable) 20 times; its reward is setting 8 slaves free for the sake of Allaah from the children of

Ismaa'eel (Ishmael), may Allaah exalt his mention.

6- In one minute, you can say ''Subhaana Allaah wa bihamdihi'' (How perfect Allaah is and all praise be to

Him) 100 times, and whoever says this, his sins will be forgiven even if they were like the foams of the

sea.

7- In one minute, you can say ''Subhaana Allaah wa bihamdihi, Subhaana Allaah Al-Adheem'' (How

perfect Allaah is and all praise be to Him, how perfect Allaah is, The Supreme) 50 times, and these are

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perfect Allaah is and all praise be to Him, how perfect Allaah is, The Supreme) 50 times, and these are

two expressions which are easy to say, but they are very heavy on the scale of good deeds, and they are

beloved to Allaah. [Al-Bukhaari and Muslim].

8- The Prophet, sallallaahu 'alayhi wa sallam, said: ''If I were to say: ''Subhaana Allaah, wal hamdu

lillaah, wa laa ilaaha illa Allaah, wallaahu Akbar''(How perfect Allaah is, all praise be to Allaah, None has

the right to be worshipped except Allaah, and Allaah is the greatest.) it is better for me than the whole

world.'' [Muslim]. In one minute, you can say all the above words 18 times, and these words are the

most beloved words to Allaah, and the best of all speeches, and their weight on the scale of good deeds

is very heavy, as reported in authentic narrations.

9- In one minute, you can say ''la hawla wa laa quwwata illa billaah'' (there is neither might nor power

except by Allaah) more than 40 times. This is a treasure among the treasures of Paradise, as reported by

Al-Bukhaari and Muslim, may Allaah have mercy upon them. It is also one of the major reasons of

bearing difficulties and hardship.

10- In one minute, you can say ''Laa ilaaha illa Allaah'' (None has the right to be worshipped but Allaah)

approximately 50 times, and it is the greatest word, as it is the word of Tawheed (Oneness of Allaah), a

good word, and a firm statement, and whoever says this expression as his last words before breathing

his last, he will enter Paradise; the above expression also has other virtues.

11- In one minute, you can say: ''Subhaanah Allaah wa bihamdihi, 'adada khalqihi, wa ridha nafsihi, wa

zinata 'arshihi, wa midaada kalimaatihi'' (How perfect Allaah is and all praise be to Allaah, by the number

of His Creation and His Pleasure, and by the weight of His Throne, and the ink of His Words) more than

15 times. This statement equals multiplied rewards of ordinary legislated mention of Allaah, as confirmed

by the Prophet, sallallaahu 'alayhi wa sallam.

12- In one minute, you can say ''Astaghfiru Allaah'' (I seek forgiveness of Allaah) more than 100 times.

The virtue of seeking forgiveness is well-known, it is a reason of obtaining forgiveness, entering Paradise,

having good provisions, increasing one's strength, repelling harm, having affairs facilitated, the descent

of rain, and increasing in wealth and children.

13- In one minute, you can give a short summarized speech which could be very beneficial for the

listeners.

14- In one minute, you can exalt the mention of the Prophet, sallallaahu 'alayhi wa sallam, by saying

''Sala Allaahu 'Alayhi wa sallam'' (may Allaah exalt his mention) 50 times, for which Allaah will exalt your

mention 500 times, because one exaltation is multiplied tenfold.

15- In one minute, you can think about the creation of the heavens and the earth, as a result you will

be considered among the people of understanding whom Allaah mentioned in the Quran.

16- In one minute, you can think about being grateful to Allaah, loving Him, fearing Him, hoping for Him

(His Mercy) and longing to meet Him; by doing so, you would have achieved great acts of worship while

you may be lying down on your bed or walking in the street.

17- In one minute, you can read more than two pages from a beneficial book which is easy to

understand.

18- In one minute, you can keep ties with your kinship by phoning them.

19- In one minute, you can supplicate with general supplications.

20- In one minute, you can greet (by saying Salaam to) a number of people and shake hands with them.

21- In one minute, you can forbid evil.

22- In one minute, you can enjoin good.

Da'wah.one (On 8-23-2007) Page 29

23- In one minute, you can advise a brother.

24- In one minute, you can intercede in doing good for a person.

25- In one minute, you can comfort a distressed person.

26- In one minute, you can take off an obstacle from the road.

27- By benefiting from one minute, you will preserve and benefit from other times.

Therefore, according to your sincerity and being conscious that Allaah is always watching you, your good

deeds and reward may be multiplied.

You should know that most of the actions do not necessitate anything from you, you do not need to be in

a state of purity and they do not cause you any hardship.

You may do the above deeds while walking on the road, or being in a car, or while lying down, or sitting,

or waiting for someone. In addition to this, these actions are the best reasons for achieving happiness,

being content and overcoming problems and difficulties.

Finally, I suggest that you keep this paper in your pocket in order to remember these actions and to read

it over to your Muslim brothers. By doing so, you will help them to benefit from their time and you should

not underestimate any good deed. Indeed the person who enjoins others to do good is as if he did those

good actions himself [he will get their reward without diminishing anything from their own reward].

I ask Allaah to safeguard you and protect you.

All perfect praise be to Allaah and may Allaah exalt the mention of His Prophet Muhammad, as well as

that of his family and companions.

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Three Common Mistakes made after PrayerApr 05,2007Short Description:Three Common Mistakes made after Prayer are part of the great book of shaikh Mash-hoor Hasan Salmaan (Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen)......Source: Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen

1. Greeting and Shaking Hands after Prayer: [1]

Abu Hurairah (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu 'alayhi wa sallam) said: "If one

of you meets his brother, then he should greet him with Salaam. Then if a tree or a wallor a rock should

come between the two of them and then he meets him again, he should greet him with Salaam again."

[2]

In this hadeeth, the Prophet (sallAllaahu 'alayhi wa sallam) has commanded the Muslims, when any of

them encounters his Muslim brother to greet him with Salaam. This is because of what the greeting

consists of from the growth of unity, eradication of hatred and the bringing about of love. The command

in this hadeeth is only a recommendation, meaning it is strongly advised and encouraged, and not

obligatory.

And there is no distinction in this matter between one that is in a masjid or outside of it. Rather,the

authentic Sunnah indicates the prescription of greeting those who are present in the masjid with Salaam,

regardless if they are in prayer or not.

Ibn 'Umar (radyAllaahu ‘anhu) reported: "That the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) went to Qubaa (masjid) to pray and the Ansaar came to him while he was in prayer and greeted him with Salaam. So I said to Bilaal (radyAllaahu ‘anhu): 'How did you see the Prophet (sallAllaahu 'alayhi wa sallam) respond to their greeting, when he was greeted with Salaam whilst praying?' He (Bilaal) said: 'He said like this' -and he (radyAllaahu ‘anhu) stretched out his palm. And Ja'far Ibn 'Awn stretched out his

palm and put the inner part of his palm facing the bottom and the backside of it facing the top." [3]

Imaam Ahmad and Ishaaq Ibn Raahawaih both formulated their opinions according to this hadeeth.

Thus, Al-Marwazee (rahimahullaah) said: "I said (to Ahmad): 'Can one greet the people with Salaam while they are praying?' he said: 'Yes' and then mentioned the story of Ibn'Umar when he asked Bilaal. So then I asked him: 'How did he respond?' He said: 'He used to gesture with his hand.'' Ishaaq said: 'It is as he said it is.'" [4] This is the opinion that Ibn Al-'Arabee preferred, where he said: "The gesturing of

the hand during prayer can be done for responding to the greeting of Salaam and for a matter that occurs during the prayer. It can be also be done due to a necessity which calls away the attention of the one who is praying. If it is done in order to respond to a greeting, then there are authentic reports concerning that, such as the Prophet's action in Qubaa." [5]

The proof for the legislation of giving Salaam after finishing the prayer, in the masjid, is the famous

hadeeth of the man who prayed incorrectly. Abu Hurairah (radyAllaahu ‘anhu) reported that: "The

Messenger of Allaah (sallAllaahu 'alayhi wa sallam) entered the masjid and a man entered after him. He

prayed and then approached Allaah's Messenger (sallAllaahu 'alayhi wa sallam) and greeted him with

Salaam. So the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) returned his greeting and said: 'Go

back and pray, for indeed you have not prayed. 'So the man went back and prayed just as he had prayed

before, and then went to the Prophet (sallAllaahu 'alayhi wa sallam) and greeted him with Salaam - and

he did this three times altogether." [6]Shaikh Al-Albaanee (ha) said: "Sideeq Hasan Khaan uses this hadeeth as evidence for: 'If one should greet his brother with Salaam and then encounter him a short while later, then it is recommended for him to greet him with Salaam second and a third time.' " [7] And Al-Albaanee (ha) also said: "There is evidence in this hadeeth for the prescription of greeting those who are in the masjid with Salaam. What indicates this is the hadeeth in which the Ansaar greeted the Prophet (sallAllaahu 'alayhi wa sallam) with Salaam in Masjid Qubaa. In spite of all this, we can still find

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Prophet (sallAllaahu 'alayhi wa sallam) with Salaam in Masjid Qubaa. In spite of all this, we can still find some fanatics that don't attach any importance to this Sunnah. Thus, when they enter a masjid, none of them give Salaam to those present in it, due to their perceiving it as being makrooh. Perhaps, what we

have written here may serve as a reminder for them as well as for others. And the reminder benefits the believer." [8] In conclusion, the Salaam and the shaking of hands is to be done upon encountering for the first time

and while parting, even if it is for a short while, and regardless if one is in the masjid or outside of it.

However, what is unfortunate, is that nowadays whenever you greet someone with "As-Salaam 'Alaikum

wa Rahmatullaah" after prayer, upon your first encounter of him, he responds to you by saying:

"Taqqabal Allaah". And he deems to have fulfilled what Allaah has obligated upon him from returning the

greeting of Salaam. Thus, it is as if he has not heard Allaah's saying: "And when you are greeted with a

greeting, then respond with something better than it (the initial greeting) or simply return its equal.

Verily, Allaah takes account over all things." [9] Some of these people even initiate the greeting by replacing the Salaam with the words "Taqabbal

Allaah", and Allaah says: "Their greeting on the day they will meet Him will be Salaam." [10]

Also the Prophet (sallAllaahu 'alayhi wa sallam) said: "Spread the greeting of Salaam amongst

yourselves." [11] And he did not say: "Say:Taqqabal Allaah"!!

And we do not know of anyone among the Sahaabah or the pious predecessors that, upon completion of

the prayer, would turn to their right and left, shaking hands with those who were around him,

congratulating them with the acceptance of the prayer. And if anyone of them had done that, then

indeed it would have been conveyed to us in some report, even with a weak chain of narration. And our

scholars would have quoted them for us, for they are the ones that are deeply engrossed with knowledge

on every subject and submerged with its profundity. And they are the ones who derive the rulings from

the ahaadeeth. Furthermore, they (all the scholars together) are not neglectful of any aspect of the

Sunnah, whether it occurred in speech, action, silent approval or in a description. [12]

How could this be so, when our scholars of today have reported that this form of shaking hands, under

those circumstances, is an innovation?!

Al-'Izz Ibn'Abd-is-Salaam said: "Shaking hands after the Fajr and 'Asr prayers is an innovation, unless it is

done by one who arrives before the prayer and shakes hands with those that are gathered there, for

indeed shaking hands is prescribed during the state of encountering. The Prophet (sallAllaahu 'alayhi wa sallam) would instead (of shaking hands), observe the remembrances that have been reported in the

ahaadeeth, after completing his prayer. He would seek Allaah's forgiveness three times and then stop!!

And it has been reported that he used to say: 'My Lord, protect me from Your punishment on the Day when Your servants will beresurrected." [13]

And all goodness lies in following the way of the Messenger of Allaah (sallAllaahu 'alayhi wa sallam)."

[14]

If this innovation was confined to only the Fajr and 'Asr prayers during the lifetime of this author, then

indeed it has grown, in our time, to the extent that it o ccurs after every one of the prayers! And there is

no might or power except by the Will of Allaah!

Al-Lucknowee said: "In our time, this has spread throughout many lands, especially the land of Dakkan, which adheres to much innovations and afflictions. There are two matters that everyone must refrain from doing:

The First: When the people enter the masjids at the time of Fajr prayer, they do not greet one another with Salaam. Rather, they enter, pray the Sunnah prayer, then the obligatory prayer and then they greet one another with Salaam, after having completed the prayer and fulfilled its duties. This is reprehensible, for indeed the Salaamis only that which is given upon encountering and meeting one another, as has been confirmed in the reports, not while the people have already been sitting in a gathering, prior to

that.

The Second: They shake hands with one another after completing the Fajr and 'Asr prayers and the two 'Eed and Jumu'ah prayers. This is in spite of the prescription that shaking hands is to be done upon first meeting one another." [15]

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meeting one another." [15] Then he stated after mentioning the difference of opinion concerning the shaking of hands after the

prayer: "From those that forbade it was Ibn Hajr Al-Haithamee Ash-Shaafi'ee (rahimahullaah and Qutb-

ud-Deen Ibn 'Alaa-ud-Deen Al-Makkee al-Hanafee (rahimahullaah). Also Al-Faadil Ar-Roomee in his book

Majaalis-ul-Abraarhas placed it among the reprehensible acts of innovation, such that he said: 'Shaking hands is good when done in the state of encountering. As for when it is done in a state other than that of

encountering, such as its being done (specifically) after the Jumu'ah and 'Eed prayers, as is the custom in our time, then there is no mention of it in the hadeeth. Thus it rem ains without any evidence. And we have already expounded before, that anything that does no have evidence to support it, is to be rejected. And blindly following in the practice of it is not permissible.'" [16]He (rahimahullaah) also said: "The scholars of Fiqh from the Hanafee, Shaafi'ee and Maalikee madhhabs have all indicated that it is abhorred and that it is an innovation. It is stated in Al-Multaqit: 'Shaking hands (specifically) after prayer is detestable under every condition, because the Sahaabah never shook hands after the prayer and because it is from the practices of the Raafidah. Ibn Hajr (Al-Haithamee), from the Shaafi'ee scholars, said: 'What the people do after completing the five daily prayers, such as

shaking hands, is detested. There is no source for it in the Religion.' " [17]

Then he (rahimahullaah) declared his conclusion and his preference in this matter, bysaying: "As for what

I hold, then: Indeed they (the scholars) all agreed that this form of shaking hands has no basis in the

Religion. Then they differed as to whether it was detested or allowed. So when a matter lingers between

the ruling of makrooh (detested) and mubaah(allowed), it necessitates that it's ruling should be that it

must be restricted. This is because stopping a harm takes precedence over bringing about good. [18] So

how can it not take precedence over doing an allowed (mubaah) matter, when those that call to the

shaking of hands, in our time, think that it is a good thing and repudiate severely anyone that forbids it

and persist intensely on practicing it? And it is well known that persisting and going to excessiveness in

matters that are recommended, takes those matters to the level of detestability. So how is it inregards to

this matter, when there is a persisting being done upon an innovation that has no basis to it in the

Religion?! Thus, according to this, there is no doubt that it is detested. And this was the aim behind those

that ruled in favor of its detestability along with its ruling being reported from the explanations of the

scholars of the past. Thus, it can not be opposed by the reports found in the books such as Jam'-ul-

Barakaat, As-Siraaj-ul-Muneer and Mataalib-ul-Mu'mineen, since their authors' little concern for the

authenticity of the narrations held within them, is a well known matter amongst the majority of the

scholars. And it is amazing to see how the author of the book Khazaanat-ur-Riwaayahhas included in his

work that the Prophet (sallAllaahu 'alayhi wa sallam) said: 'Shake hands after the Fajr prayer, Allaah will

record ten good deeds for you due to it.' And that he (sallAllaahu 'alayhi wa sallam) said: 'Shake hands

after the 'Asr prayer, you will be rewarded with mercy and forgiveness.' And it is not hard to understand

that these two hadeeths and their likes are fabricated lies, which those that aspire to institute shaking

hands (specifically after the prayer) have forged. Indeed to Allaah do we belong and indeed to Him We

will return." [19]

Lastly, it must be noted that it is not permissible for a Muslim to interrupt the tasbeeh of his Muslim

brother, unless there is a legitimate reason for it. Nor (is it permissible) what we have witnessed from the

pestering of many Muslims, when they are observing the legislated remembrances after the

congregational prayers, that they are confronted suddenly by hands that are extended in their direction

from the left and the right for shaking, due to what it brings about from vexation and annoyance. This

act is not permissible, not due to the aspect of shaking hands, but rather because it disrupts the people

from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr).

So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor

and to reject accepting the hand that is extended out to you, for indeed this is from rudeness. And Islam

does not tolerate such behavior. Rather, you should take hold of his hand with gentleness and kindness,

and inform him of the innovative status of this type of handshake, which the people have introduced. And

how many people have taken heed from a lesson and were receptive of the advice? Surely, it is only

ignorance that has caused him to fall into the opposition of the Sunnah. Thus, it is for the scholars and

their students to explain this to the people in a good manner. And perhaps it is the case that a man or a

student of knowledge may desire to forbid an evil, but he is not able to conduct the correct and proper

manner of doing it. And so he falls into an evil, which is greater than the evil he desired to forsake in the

first place. So observe gentleness O Callers of Islam!! And cause the people to love you, by showing

them that you possess good manners. In this way, you will be able to reach into their hearts. And you

will find that they will lend you attentive ears and that they will have conscious hearts. For indeed, it is

from the inner nature of mankind to run away from harshness and severity. [20]

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from the inner nature of mankind to run away from harshness and severity. [20]

2. Prostrating to Supplicate after the Prayer is Over:

There has come to pass a custom of the people, in which they prostrate themselves in supplication, after

the prayer is over. And it is not known if this extra prostration has any basis to it, for it has not been

reported on the Prophet (sallAllaahu 'alayhi wa sallam) or any of his companions. Rather, it is best to

supplicate during one's prayer, based on the established reports regarding that. This is what the author

of the book An-Nutmahhas stated. And Abu Shaamah quotes him, saying: "The act of the prostrating -

which serves as a way of getting close to Allaah -duringprayer, does not necessitate that it serves the same purpose outside of prayer, as is the case with bowing."[21] Al-'Izz Ibn'Abd-is-Salaam (rahimahullaah) said: "The Divine Law does not mention that one can attain nearness to Allah with a particularized prostration. And there is no purpose in doing that, for indeed, the nearness that is gained from it, has causes, conditions, time constraints and foundations, of which it would notbe valid in their absence. So just as one does not draw close to Allaah by stopping at 'Arafah and Muzdalifah, casting the pebbles and walking around As-Safaa and Al-Marwa, without having

slaughtered a sacrifice in its due time along with its causes and conditions, then similarly, one does not draw close to Allaah with a particularized prostration. And this is in spite of it's being an act of worship, unless there is a valid reason to do it. Likewise, one can not draw close to Allaah by observing fast and prayer at every place and during every time." [22] In conclusion: This Religion does not mention anything about drawing closer to Allaah with the

prostration, except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-

sahw), thankfulness or when reciting an ayah of prostration.

Abul-Mu'aalee, the Imaam of the Haramain, Al-Ghazaalee and others have forsaken these two

prostrations. In fact, Al-Ghazaalee said: "No one held the opinion that the prostration, by itself, required a separate vow." [23] The origin of this innovation comes from what some of the Sufis held in that it is preferable for every one

that is praying to do that after the prayer is over, in order to coerce oneself, due to the heart's

forgetfulness while in prayer. This is since no heart is void of forgetfulness during prayer, even if it is just

for a moment. And they held that forgetfulness for the most part came from the Devil. Thus one should

not reprimand himself, except with an attribute that the Devil cannot approach the servant in.

And there is no doubt that the Devil is the one that has indeed whispered this innovation to them, by

causing them to have love for innovating into the Religion. And since the essence of the prayer is to

strictly follow (what is stated in the texts), the scholars have ruled that this is an innovation.

3. Making Tasbeeh and Du'aa in Congregation while Disturbing those Praying:

It is not from the Sunnah for people to sit together after the prayer in order to recite some

remembrances (dhikr) or supplications (du'aa) - those that have been reported or those that have not

been reported - by raising the voice and joining in unison. This act has become the normal custom in

some lands, even to the point that this tradition has become accepted, by the people, as being one of the

trademarks of the Religion. It is such that anyone who abandons it or forbids others from doing it is

renounced, whereas renouncing that it be abandoned is what is truly evil.

The author of As-Sunan wal-Mubtadi'aat said: "Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation. Likewise, their saying after the supplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation. Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim. Reciting Al-

Faatihahan extra time in honor of the Prophet is an innovation. The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation. Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation." [24] Ash-Shaatibee (rahimahullaah) said: "The Prophet (sallAllaahu 'alayhi wa sallam) did not used to say the

supplication and the remembrances out loud immediately after prayer, all the time. Nor did he openly

demonstrate doing it to the people, other than a time when it was done for the purpose of educating.

This is because if he ha d done it and openly displayed it all of the time, it would have been from the

Sunnahand the scholars would not have said that it is not from the Sunnah to do it, since its

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Sunnahand the scholars would not have said that it is not from the Sunnah to do it, since its

particularities, according to what they have stated, consist of its continuity an dits being done out loud

amidst the congregation of people. And it should not be said: 'Had his supplication been done silently, it

would nothave been memorized from him', for we will respond: 'Whoever is accustomed to doing it silently, then it will definitely be exhibited from him, either because of its habit or because of his efforts to warn about its becoming obligatory." [25] This is as has been reported in Saheeh Al-Bukhaaree on Ibn 'Abbaas that he (radyAllaahu ‘anhu)) said:

"Indeed, raising the voice whilst reciting dhikr, when the people would finish performing the congregational prayers, was done at the time of the Prophet (sallAllaahu 'alayhi wa sallam)." [26] Imaam An-Nawawee (rahimahullaah) said: "Ash-Shaafi'ee understood this hadeeth to mean that they would raise their voices with it for a short period of time, for the purpose of honoring the attribute of dhikr. It did not mean that they would say it out loud all the time. The best opinion is that the Imaam and the ones following him in prayer should recite the dhikrin low voices (after prayer), unless there is aneed to educate others (by saying it loudly)." [27] Ibn Bataal said: "It is stated in Al-'Utbiyyahthat Maalik (rahimahullaah) considered that to be an innovation." [28] Ash-Shaatibee (rahimahullaah) said: "It is concluded that making du'aain the form of congregation, all the time, was not from the actions of the Messenger of Allaah rnor from his statements or silent approvals." [29] Ibn Al-Qayyim (rahimahullaah) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (sallAllaahu 'alayhi wa sallam) guidance at all. Nor has this action been reported on him whether through a saheeh or hasan chain of narration. And as for specifying that to be done in the Fajr and 'Asr prayers, then he never did this nor did any of his Khaleefahs. Nor did his ummah direct towards its implementation. Rather, it was s

imply an opinion that was put into practice, by those that held that it was to take the place after the two prayers. And as for the supplications that are connected with the prayer, then indeed he (sallAllaahu 'alayhi wa sallam) used to say them while in his prayer and he commanded others to do that also. This is what is most befitting based on the condition of the one praying, for indeed when one prays, he is facing his Lord and conversing privately with Him, so long as he remains in prayer. But when he recites the tasleem, that private counsel comes to an end and his position of being in the presence of his Lord and his nearness to Him ceases. So how is it that he can abandon asking Him while he is in the state of private counsel with Him, nearness to Him and responsiveness, and then ask Him when he finishes from performing his prayer?! There is no doubt that the opposite of this condition is better for the one praying." [30] One should make Istighfaar (i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed,

and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should

observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed,

gathering to perform that (dhikr after prayer), participating in it and raising the voice out loud whilst

doing it, are all innovations. The fact that it has become a habit seems insignificant to the people. And if

anyone should call them to apply these similar characteristics to any other of the acts of worship, such as

the prayer for entering the masjid (two raka'aat) for example, then they would renounce him, in the

utmost manner. [31]

Also from its types is what has been innovated from making dhikr after each of the two Salaams at the

end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rhythm. For

indeed that is from the innovations.

Footnotes:

1. A section of his book Al-Fasl-ul-Mubeen fee Akhtaa il-Musalleen

2. Reported by Abu Dawood in his Sunan (no. 5200) with anauthentic chain. All of its narrators are

reliable. See Silsilat-ul-Ahaadeeth As-Saheehah no. 186Reported by Abu Dawood in his Sunan (no. 5200)

with anauthentic chain. All of its narrators are reliable. See Silsilat-ul-Ahaadeeth As-Saheehah (no. 186)

3. Reported by Abu Dawood in his Sunan (no.927) and Ahmad in his Musnad (no. 2/30) with an authentic

chain of narration according to the conditions of Al-Bukhaaree and Muslim. See As-Saheehah (no. 185)

4. Masaa'il Al-Marwazee (pg. 22)

5. 'Aaridat-ul-Ahwadhee Sharh Sunan At-Tirmidhee (2/162)

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5. 'Aaridat-ul-Ahwadhee Sharh Sunan At-Tirmidhee (2/162)

6. Reported by Al-Bukhaaree and Muslim

7. Nazl-ul-Abraar (pg. 350-351)

8. Silsilat-ul-Ahaadeeth As-Saheehah (1/314)

9. Surat-un-Nisaa: 86

10. Surat-ul-Ahzaab: 44

11. Reported by Muslim in his Saheeh (no. 54) and Ahmad in Al-Musnad (2/391, 442, 447) and others

12. See Tamaam-ul-Kalaam FeeBida'iyyat-il-Musaafaha Ba'ada As-Salaam (pg. 24-25)

13. The use of the author's (Al-'Izz) words: "It has been reported" indicates that the hadeeth is weak.

However, it is not so, thus it would have been better for him to have said: "It is established". The

hadeeth is found in Saheeh Muslim (no. 62), Sunan At-Tirmidhee and Musnad Ahmad.

14. Fataawaa Al-'Izz Ibn'Abd-is-Salaam (pg. 46-47); Also see Al-Majmoo' (3/488)

15. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg. 264). From his words it is understood

that there is no harm in the shaking of hands between two or more people that did not meet each other,

prior to that. Al-Albaanee said in As-Saheehah (1/23): "As for shaking the hands specifically after the

congregational prayers, then this is an innovation of which there is no doubt, unless it occurs between

two people that did not encounter each other, prior to that. In this case, it would be recommended for

them to shake hands."

16. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg.264). Also see Ad-Deen-ul-Khaalis (4/314)

and Al-Madkhal (2/84)

17. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg. 264)

18. Editor's Note: This is since stopping a harm will bring about good, whereas bringing about good does

not necessarily stop a harm.

19. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg.265)

20. See Tamaam-ul-Kalaam Fee Bida'iyyat-il-Musaafaha Ba'ada As-Salaam (pg. 23)

21. Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 58)

22. Musaajala 'Ilmiyyah (pg. 7-8)

23. See Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 57-58), Al-Wajeez (2/234) and Al-Masjid feel-

Islaam (pg. 227-228)

24. As-Sunan wal-Mubtadi'aat (pg. 70)

25. Al-'Itisaam (1/351)

26. Saheeh Al-Bukhaaree (no. 841) and Sunan Abu Dawood (no. 1002)

27. As is reported fromhim in Fath-ul-Baaree (2/326)

28. ibid

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29. Al-'Itisaam(1/352)

30. Al-'Itisaam(1/352)

31. See Fataawaa Muhammad Rasheed Ridaa (4/1358-1359)

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Choosing a School and Friends for your ChildApr 02,2007Short Description:Choosing a School and Friends for your Child...From the publication: "Raising Children in Light of the Qur'aan and Sunnah" by 'AbdusSalaam Al-

Sulaymaan. The book was intorduced and commended by Shaikh Saalih Al-Fawzaan.

5. Choosing a School:

The father should strive to carefully choose a good school for his child, thus selecting the one that is of

the finest quality and not necessarily the one that is closest to him. He should also ask those involved in

the field of teaching and educating, who are sincere and honest, as to which of the schools is the best.

School has a deep impact on a student since it is there that he spends a quarter of his day – which is in

fact the best time of the day. In the school he learns and is educated, and that is the place where he

finds friends and companions.

So based on this, the father must keep a close connection with the school by going to visit it, staying in

contact with it by phone and asking about the state of his son or daughter. He should be concerned with

asking about his child‟s character, behavior and friends before asking about his grades.

He should also follow up on his child‟s educational development and studies, and check his notes and

homework and be aware of the remarks the teacher makes to his child‟s work so that he may correct it.

So your concern with your child‟s studies and your solid relationship with his school, his teachers, his

schoolwork, and his levels of education is a good that will assist in his well-being and learning, by the will

of Allaah.

6. Choosing a Friend:

From the things in which there is no doubt is that a friend has a profound effect on an individual –

whether positive or negative. Sufficient to clarify this point is the statement of the Prophet (sallAllaahu

„alayhi wa sallam) when he said: “The example of the righteous companion and the evil companion is like

that of a seller of musk and a blacksmith.” [Reported by Al-Bukhaaree and Muslim]

The Prophet (sallAllaahu „alayhi wa sallam) also said: “A man is upon the religion of his close friend, so

let each of you look into whom he takes as a close friend.” [Reported by Abu Dawood]

Therefore, O father, it is incumbent upon you to look for a good friend and a sincere companion for your

child before he chooses one on his own, for he may choose the wrong ones and then grow attached to

them, after which it will be hard for you to separate them.

There are many accounts, too numerous to be recorded, in which children were raised in good

environments and in conservative households but ended up mixing with bad companions on the pretext

that they were going on a trip or an outing with them or using the excuse that they wanted to play with

them or have fun with them or study with them. And the end result of this was that they had a negative

effect on them.

In these days it is extremely difficult for a father to raise his child in exclusion of friends. Trials and

temptations constantly surround the youth from all directions.

Bad friends can either be people who are engulfed in their desires or in misconceptions. If they are those

who are given into whims and desires, they will lead your child towards mischief and a digression from

good character. As for those who follow misconceptions, they will lead your child towards innovations and

opposing the guidance of the pious predecessors (Salaf as-Saalih). Perhaps he may even fall into the acts

of declaring Muslims disbelievers and innovators. This particularly applies to the members of those

methodologies that are foreign to this country (i.e. Saudi Arabia), as has occurred to some of our youth,

may Allaah guide them and return them back to the truth. In conclusion, I ask Allaah to rectify for all of us our intentions and offspring, and that He forgive our

parents, granting them the best of rewards on our behalf. I ask Allaah to assist us in being dutiful to

them during their lives as well as after their deaths.

I also ask Allaah to aid us in raising our children upon the Qur‟aan and the Sunnah and to make them

righteous offspring and an enjoyment to our eyes in this life by, through their uprightness, and after

death, through their righteous deeds.

May the peace and praises of Allaah be upon our prophet Muhammad.

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Guidelines for the Husband in Interacting with his WifeApr 02,2007Short Description:There must be certain etiquettes placed in order to control and regulate the family relations......The family is that brick which forms the foundation of a society. It is composed of individuals that have

permanent relations established between them. Most importantly, it possesses almost a majority of the

different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations.

This is such that it can be maintained in the best possible manner, and so that it can generate and

produce its proper fruits. Family relations consist of the relationship between the spouses from one

perspective, the relationship between the parents and the children from a second perspective, and the

relationship between the children themselves from a third perspective.

Etiquettes of the husband:

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the

responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care

of the household affairs. So therefore, it is from good manners that the husband extend a helping hand

to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or

similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing

kind manners (to her), according to the full extent of the meaning contained in these (last) two

expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind

in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the

daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed

characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad

results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of

his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing

is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be

this way unless the couple begins demolishing all the obstacles and impediments that stand between

them. For example, the husband should not feel timid and restrain himself from drinking out of the same

cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his

wife that does not comply with his natural disposition and preferences. If these aspects are not in

opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at

that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones

personality that conflicts with the others personality. And he should also remember that if there are some

characteristics that he doesn't find pleasing in his wife, then indeed she has other characteristics, which

will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by

kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days

of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and

reprimanding will worsen the relationship between the two of you, and it will pose a threat to your

marital life. So overlook your wife's easy ability to make mistakes, and make her falling into them seem

like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from

being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to

the Religion, which your wife has committed, whether it is in the home or outside it. This should be the

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the Religion, which your wife has committed, whether it is in the home or outside it. This should be the

main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result

comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and

determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle

into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of

the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others,

even if they are your own children. For indeed that is an act that goes against correct behavior and it will

lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at

bedtime. And do not boycott her except that it is done within the household. And avoid using foul

language, insulting her, beating her and describing her with repulsive names. For these matters do not

befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your

love for her. However it is on the condition that you do not go to great extremes in this jealousy. For

then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while

they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do

not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for

that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn't mean that you can exploit what Allaah has bestowed upon you

from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife's family is showing respect and kindness to her. And this

applies even after her death, on the condition that it is not accompanied by an act forbidden in the

Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect

for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage

agreement is a matter possessing the highest of importance and priority. So do not neglect that after

getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of

words and expressions for your speech. And do not reprimand her in front of others or in front of your

children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you

from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard,

the environment she was raised up in. Rural service is not like urban service, and the service of a strong

woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman's service to her husband that negates his assisting her

in that regard, if he should find the free time. Rather, this is from the good manners of living between

the spouses.

This discussion will continue in an upcoming issue, if Allaah wills.

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How to End Racism!Feb 17,2007Short Description:How to End Racism!...An article of One Minute Messages, written by Brother Abdarraouf Shakir

How to End Racism Recent events remind us that racism remains rampant. Yet we can easily end racism

through understanding and education.

People must realize that God created all humans from one couple, thus making the entire human race

one large extended family. God says:

“O mankind! Be careful of your duty to your Lord who created you from a single soul (Adam), and from

him (Adam) He created his wife (Eve); and from the two of them He spread abroad a multitude of men

and women…” (Qur‟an 4:1).

Furthermore, we must understand that no race is superior to another. We appreciate a garden having

many different flowers because we realize that each adds something to the beauty of the entire

arrangement. This is why we do not object to the color of any flower. In a similar way we can see the

world as a garden decorated with people of different colors. Let us appreciate that each variety of people

contributes something to the spice of life in this world. God says:

“O mankind! We have created you male and female, and have made you nations and tribes that you may

know each other. Verily, the noblest of you in the sight of Allah[1], is the most pious (righteous) of you.”

(Qur‟an 49:13) The noblest are the most obedient to God. Such persons may belong to any race or

country. What really matters is their conduct and behavior. The prophet Muhammad[2] publicly declared

that Arabs are not superior to non-Arabs, and one color is not superior to another. In a day when light-

skinned people could not imagine a black person as their leader, the prophet appointed a black person,

Usaamah, the son of Zaid, as a leader.As a result of following these teachings, many people have banished racism from their thoughts and

actions. You can still see racial harmony today in the mosques of cosmopolitan cities. You will find people

of various colors worshipping together, all with equal status before God. Rich or poor, black or white,

king or pauper all line up side by side to worship. No special preference is given to anyone based on color

or social status. The leader in a mosque is appointed for his learning in the religious sciences, regardless

of skin color. There is no such concept as a „black mosque‟ or „white mosque‟. Islam removes such

destructive concepts.

[1] Allah is the name of God used by Arabic-Speaking Christians and Jews, and all Muslims.

[2] May peace, and the blessings of Allah, be on His messengers Muhammad, Jesus, Moses and others.

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The History of ChristmasFeb 08,2007Short Description:The History of Christmas...In ancient pagan times, the last day of winter in the Northern Hemisphere was celebrated as the night

that the Great Mother Goddess gives birth to the baby Sun God. It is also called Yule, the day a huge log

is added to a bonfire, around which everyone would dance and sing to awaken the sun from its long

winter sleep.

In Roman times, it became the celebrations honouring Saturnus (the harvest god) and Mithras (the

ancient god of light), a form of sun worship that had come to Rome from Syria a century before with the

cult of Sol Invictus. It announced that winter is not forever, that life continues, and an invitation to stay

in good spirit.

The last day of winter in the Northern Hemisphere occurs between the 20th and 22 December. The

Roman celebrated Saturnalia between 17 and 24 December.

The Early Christians

To avoid persecution during the Roman pagan festival, early Christians decked their homes with

Saturnalia holly. As Christian numbers increased and their customs prevailed, the celebrations took on a

Christian observance. But the early church actually did not celebrate the birth of Christ in December until

Telesphorus, who was the second Bishop of Rome from 125 to 136AD, declared that Church services

should be held during this time to celebrate "The Nativity of our Lord and Saviour." However, since no-

one was quite sure in which month Christ was born, Nativity was often held in September, which was

during the Jewish Feast of Trumpets (modern-day Rosh Hashanah). In fact, for more than 300 years,

people observed the birth of Jesus on various dates.In the year 274AD, solstice fell on 25th December. Roman Emperor Aurelian proclaimed the date as

"Natalis Solis Invicti," the festival of the birth of the invincible sun. In 320 AD, Pope Julius I specified the

25th of December as the official date of the birth of Jesus Christ.

Christmas official, but not generally observed

In 325AD, Constantine the Great, the first Christian Roman emperor, introduced Christmas as an

immovable feast on 25 December. He also introduced Sunday as a holy day in a new 7-day week, and

introduced movable feasts (Easter). In 354AD, Bishop Liberius of Rome officially ordered his members to

celebrate the birth of Jesus on 25 December.

However, even though Constantine officiated 25 December as the birthday of Christ, Christians,

recognising the date as a pagan festival, did not share in the emperor's good meaning. Christmas

failed to gain universal recognition among Christians until quite recently. In England, Oliver

Cromwell banned Christmas festivities between 1649 and 1660 through the so-called Blue Laws, believing

that Christmas should be a solemn day.

When many Protestants escaped persecution by fleeing to the colonies all over the world, interest in

joyous Christmas celebrations was rekindled there. Still, Christmas was not even a legal holiday until the

1800s. And, keep in mind, there was no Father Christmas (Santa Claus) figure at that time.

Christmas becomes popular

The popularity of Christmas was spurred on in 1820 by Washington Irving's book The Keeping of

Christmas at Bracebridge Hall. In 1834, Britain's Queen Victoria brought her German husband, Prince

Albert, into Windsor Castle, introducing the tradition of the Christmas tree and carols that were held in

Europe to the British Empire. A week before Christmas in 1834, Charles Dickens published A Christmas

Carol (in which he wrote that Scrooge required Cratchit to work, and that the US Congress met on

Christmas Day). It was so popular that neither the churches nor the governments could not ignore the

importance of Christmas celebrations. In 1836, Alabama became the first state in the US to declare

Christmas a legal holiday. In 1837, T.H. Hervey's The Book of Christmas also became a best seller. In

1860, American illustrator Thomas Nast borrowed from the European stories about Saint Nicholas, the

patron saint of children, to create Father Christmas (Santa Claus). In 1907, Oklahoma became the

last US state to declare Christmas a legal holiday. Year by year, countries all over the world started to

recognise Christmas as the day for celebrating the birth of Jesus.

Have a merry Christmas

Today, many of the pagan uses are reflected in Christmas. Jesus was born in March, yet his birth is

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Today, many of the pagan uses are reflected in Christmas. Jesus was born in March, yet his birth is

celebrated on 25 December, the time of solstice. The Christmas celebrations end the 12th day of

Christmas (6 January), the same amount of days that the return of the sun was celebrated by ancient

and Roman pagans. It thus is no surprise that Christian puritans - or even conservative Christians - often

are upset that Christmas "is not as religious as it was meant to be," forgetting that Christmas was not

celebrated at all until fairly recently.

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Ask Those Who KnowJan 25,2007Short Description:Question: Some who are seeking knowledge are very hasty in giving rulings in matters of halaal and haraam, and this is a common noticeable defect. What is your advice to such people? ......By Shaykh Muhammad Nasir-ud-Deen al-Albani

Translated by Jami`at Ihyaa Minhaaj as-Sunnah

Question: Some who are seeking knowledge are very hasty in giving rulings in matters of halaal and haraam, and this is a common noticeable defect. What is your advice to such people? Al-Albaanee‟s reply: “We have spoken on this issue long before, and we said that Allaah the Wise has

divided the Muslim community into two types of people: the Ahl adh-Dhikr, and those that depend on the

Ahl adh-Dhikr. As Allaah says to the ordinary people: “then ask those who possess the Message (Ahl adh-

Dhikr) if you do not know.” (Soorah 21:7 and 16:43)

The Ahl adh-Dhikr are, as we all know, are the Ahl al-Qur‟aan and the Ahl al-Hadeeth, those who know

the authentic from the unauthentic, the general from the specific, the abrogating from the abrogated,

and other such principles of Fiqh and Hadeeth.

Hence, it is not allowed for a Muslim to begin giving fatwaas on the basis of some hadeeth, simply

because he came across it in some book, although he does not know if it is saheeh according to the

criteria of the scholars of hadeeth. On the other hand, he knows that he is not sufficiently well-versed in

knowledge and competence in the Arabic language to explain the meanings and ideas behind the Kitaab

and Sunnah. Therefore, anyone who has not decided to undertake acquiring knowledge and persevere in

it for many years, until the people of knowledge testify that he can guide the people and direct them

towads good, it is not permissible for him to thank that he is an alim (scholar) simply because he has

read some ahadeeth and memorized some aayaat. We often hear of some of them who cannot even read

the Qur‟aan properly, nor the ahaadeeth of the Prophet (sallallahu `alaihi wa sallam). This is why I advise

the seekers of knowledge to study two fundamentals:

a) the principles of fiqh

b) the principles of hadeeth.

I have mentioned before that it is not easy for one to deduce the intended aim of the Lawgiver from any

text unless he consults as far as possible, all the texts of the Qur‟an and Sunnah. I will give a clear

example: Allaah says: “Forbidden for you are dead meat, blood…” (5:4). If a beginner who is studying

the Qur‟aan and has no knowledge of hadeeth is asked regarding dead fish, he will immediately bring this

aayah as proof to clearly forbid it since it prohibits dead meat. But were he to look into the ahaadeeth, he

would know that the Prophet, sallallahu `alaihi wa sallam, excepted two types of animals, fish and

locusts, from this prohibition, so he could rule accordingly. Briefly, the student must learn these two fundamental branches of learning to help to understand the

Qur‟aan and Sunnah as correctly as possible.”

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Usool al-Fiqh (The Principles of Fiqh)Nov 29,2006Short Description:Usool al-Fiqh (The Principles of Fiqh)......[Usoolil-Fiqhil-Muhimmah, which is part of Manhajus-Saalikeen wa Tawdeehul-Fiqh bid-Deen

(pp.101-112)]

All praise belongs to Allaah. So we praise Him for what He possess from His beautiful Names and lofty

and perfect Attributes; and for His Judgement and Decree which encompasses everything in existence;

and for His Divinely Prescribed Laws which encompass every field of legislation; and His Judgement

concerning rewards for the doers of good, and punishments for the criminals.

I testify that none has the right to be worshipped except Allaah alone, who has no partner in His Names.

Attributes or Judgement. And I testify that Muhammad is His Slave and Messenger; who clarified the

Judgement and the rulings, made clear the halaal (lawful) and the haraam (prohibited), and established

the fundamentals and expounded upon them - until the Religion was completed and establsihed firmly. O

Allaah extol and send the blessings of peace upon Muhammad, and upon his family, his Companions and

those that follow them, particularly the Scholars.To proceed: This is a brief essay concerning usoolul-fiqh (fundamentals of jurisprudence), uncomplicated

in wording, clear in meaning, and useful in learning its rulings for whosoever contemplates its meanings.

We ask Allaah that He benefits both its compiler and its reader. Indeed He is the Most Generous.

Chapter 1

Usoolul-Fiqh: it is the science concerning the comprehensive evidences of fiqh. Since fiqh consist of either

[i] masaa„il (issues) concerning which the ruling by one of the five rulings is sought, or [ii] it is the dalaa„il

(evidences) employed in extracting and determining these masaa„il (issues). So fiqh is actualy knowledge

of the masaa„il (issues) and the dalaa„il (evidences).

These dalaa„il (evidences) are of two types:-

Comprehensive evidences that encompass every ruling - from the beginning to the end of fiqh - of a

single kind; such as our saying: “al-amr lil-wujoob (a command is indicative of an obligation).” Or: “an-

nahee lit-tahreem (a forbiddance is indicative of a prohibition).” And other similar evidences. So these are

part of usoolul-fiqh

Detailed evidences that are to be understood in the light of the comprehensive evidences. So when such

is completed, then the ahkaam (rulings) can be resolved.

Thus, the ahkaam (rulings) are in need of their detailed evidences, and the detailed evidences are

themselves in need of comprehensive evidences. So by this, we recognise the need and the necessity of

knowing usoolul-fiqh, and that it aids in the understanding of fiqh itself, and that it is the foundations for

deducing and making ijtihaad in the ahkaam (rulings).

Chapter 2

The ahkaam (rulings) upon which fiqh revolve are five:-

Waajib (obligation): that for which the one who performs it is rewarded, whilst the one who abandons it

is punished.

Haraam (prohibition): this is the opposite of an obligation.

Masnoon (recommended): that for which the one who performs it is rewarded, whilst the one who leaves

it is not punished.

Makrooh (detested): this is the opposite of a recommendation.

Mubaah (permissible): this is where both (its doing or leaving) are equivalent.

Those rulings which are waajib (obligatory) are divided into two catagories: fard ‟ayn (individual

obligation), the doing of which is sought from every mukallaf (morally responsible), baaligh (mature)

‟aaqil (sane) person. The majority of the Sharee‟ah rulings enter into this catagory. The second is fard

kifaayah (collective obligation), the performance of which is sought from the morally responsible

collectively, but not from every individual specifcally; such as the learning of the various branches of

useful knowledge and useful industries; the adhaan; the commanding of good and forbidding of evil; and

other similar matters.These five rulings differ widely in accordance with its state, its levels and its effects.

Thus, whatever is of pure or of overwhelming maslah (benefit), then the Shaari‟ (Lawgiver) has

commanded its performance with either an obligation or a recommendation. Whatever is of pure, or of

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commanded its performance with either an obligation or a recommendation. Whatever is of pure, or of

overwhelming mafsadah (harm), then the Lawgiver has stopped its doing with either an absolute

prohibition or dislike. So this asl (fundamental principle) encompasses all matters commanded of

prohibited by the Lawgiver.

As for those matters which the Lawgiver has permitted and allowed, then at times they lead to that which

is good, and so are joined to those matters which have been commanded; and at other times they lead

to that which is evil, and so are joined to those matters which are prohibited. So this is a great asl that:

“al-wasaa„ilu lahaa ahkaamul-maqaasid (the means take on the same ruling as their aims).”

From this we learn that: “maa yatimmul-waajib illaa bihi fahuwa waajib (whatever is required to fulfill an

obligation is itself an obligation).” Likewise, whatever is required to fufill a masnoon (recomendation) is

itself recommened. Whatever leads to the establishment of a haraam (prohibition) is itself prohibited. And

whatever leads to the establishment of a makrooh (detested act) is itself detested.

Chapter 3

The adillah (evidences) that fiqh is derived from are four:-

The Book and the Sunnah, and these two are the foundation by which the mukallafoon (the morally

responsible) are addressed, and upon which is built their Religion. Then ijmaa‟ (consensus) and al-

qiyaasus-saheeh (sound and correct analogy), these two are derived from the Book and the Sunnah. So

fiqh - in its entirety - does not leave the realms of these four usool (fundamentals).

The majority of the important ahkaam(rulings) are indicated to by these four adillah (evidences). They

are indicated to by the nusoos (texts) from the Book and the Sunnah; and the Scholars have ijmaa‟

(consensus) about them, and they are indicated to by qiyaasus-saheeh (sound and correct analogy);

because of what they entail of benefit, if it is a command; or what they contain of harm, if it is a

forbiddance. Very few of the ahkaam have been differed over by the Scholars. In such cases the closest

of them to the truth is the one who correctly refers back to these four usool. Chapter 4

Concerning the Book and the Sunnah

As for the Book: It is al-Qur„aanul-‟Adheem (the Great Qur„aan), the Kalaam (Speech) of the Lord of the

worlds, which was sent down by the Trustworthy Spirit upon the heart of Muhammad the Messenger of

Allaah sallallaahu ‟alayhi wa sallam, that he may be from the warners to the whole of mankind - in the

clear arabic tongue - regarding all that they stand in need of with regards to what benefits them

concerning their Religion and their world. The Book of Allaah is that which is recited by the tongues,

written in the masaahif (copies), and preserved in the hearts; regarding which: “No falsehood can approach from before or from behind it, it was sent down from the All-Wise, the One

deserving of all praise.”

[Soorah Fussilat 41:42]

As for the Sunnah: It is the Prophet sallallaahu ‟alayhi wa sallam‟s aqwaal (sayings), af‟aal (actions), and

his taqreer (tacit approvals) of the sayings and actions of others.

The ahkaamush-shar‟iyyah (Sharee‟ah rulings) are sometimes taken from a definite text of the Book and

the Sunnah; which is defined as that text possessing a clear meaning, which may not have any other

meaning, except that single meaning. Sometimes it is taken from the dhaahir (apparent) meaning; which

is defined as that which is indicative of the meaning, in a general manner, both through wording and

meaning. Sometimes it is taken from the mantooq (explicit meaning); which is defined as being that

which is indicative of the ruling due to the wording of the text. Sometimes the ahkaamush-shar‟iyyah is

taken from the mafhoom (implied meaning); which is defined as that which is indicative of the ruling due

to being in agreement with the text; in cases where themafhoom is equal to, or stronger than the

mantooq. Or by divergent meaning if the mafhoomdiffers from the mantooq in its ruling; whereas the

mantooq is linked to a wasf (attribute) or a shart (condition), in the absence of which the ruling differs.

The dalaalah (indications) in the Book and the Sunnah are of three kinds:-

Dalaalah Mutaabiqah: this is where we apply the word to indicate all of its meanings.

Dalaalah Tadammun: when we employ the wording to indicate one of its meaning.

Dalaalah Iltizaam: where we employ the wording of the Book and the Sunnah to indicate the meaning

which is a necessary consequence of it; and which follows on and completes it; and what the matter

being judged with or being informed of cannot come about, except by it.

Chapter 5

The asl (fundamental principle) concerning commands in the Book and the Sunnah is that they are

indicative of a wujoob (obligation), except if there is an evidence to indicate to it being mustahabb

(recommended) of mubaah (permissible) The asl concerning prohibitions is that they are indicative of

tahreem (forbiddance), except if there is an evidence indicating it being makrooh (hated).

The asl governing kalaam (speech) is that it is to be taken upon its haqeeqah (literal sense). So it is not

to be turned away from it to its majaaz (figurative meaning) - if we accept this - except when it is

impossible to employ its haqeeqah (literal meaning) Al-Haqaa„iq (literal meanings) are of three types:

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impossible to employ its haqeeqah (literal meaning) Al-Haqaa„iq (literal meanings) are of three types:

[i] shar‟iyyah (that which is defined by the Sharee‟ah), [ii] lughawiyyah (that which is defined by

language) and [iii] ‟urfiyyah (that which is defined by customary usage).

So whatever ruling the Shaari‟ (Lawgiver) has defined, then it is obligatory to return it to the Sharee‟ah

definition. However, what the Lawgiver has ruled, but not defined, sufficing by its apparent linguistic

meaning, then it is obligatory to return it to its linguistic meaning. But whatever has not been defined,

neither in the Sharee‟ah, nor in the language; then it is obligatory to refer it back to the habits of the

people, and their customary usage. The Shaari‟ (Lawgiver) may clearly specify to return these matters to

‟urf (customary usage); such as commanding the good, living well with one‟s wife, and other similar

matters.So memorize these usool concerning which the faqeeh stands in need of in all his dealings of fiqh.

Chapter 6

From the texts of the Book and the Sunnah are those which are ‟aam (general); which is defined as that

word which is inclusive of many ajnaas (categories), anwaa‟ (types) and afraad (individuals). This

majority of the texts are of this nature. Other texts are khaass (specific), and are indicative of only some

categories, types and individuals. Thus, if there does not exist any contradiction between the ‟aam and

the khaass texts, then each of them are independently acted upon. However, if a contradiction is

presumed, then the ‟aam is specified and delineated by the khaas.From the texts are the mutlaq (absolute) and the muqayyad (restricted) ones. It is restricted by a

description or a reliable restriction. Thus, the mutlaq is restricted and qualified by the muqayyad.

And from the texts are the mujmal (comprehensive) and mubayyan (explicit). Whatever the Lawgiver has

made comprehensive in one place, yet made it explicit in another, then it is obligatory to return to what

the Lawgiver made mubayyan (explicit). Many of the rulings in the Qur„aan are mujmal (comprehensive)

in nature, but have been explicitly explained in the Sunnah. So it is obligatory to return to the bayaan

(explicit clarification) of the Messenger sallallaahu ‟alayhi wa sallam, since he is the clear explainer from

Allaah.Similar to this are the texts that are muhkam (equivocal and singular in meaning) and those that are

mutashaabih (unequivocal and open to more than one meaning). It is obligatory to understand the

mutashaabih in the light of those texts that are muhkam.

Amongst the texts are the naasikh (abrogating) and the mansookh (abrogated) The abrogated texts in

the Qur„aan and the Sunnah are few in number. Whenever there is the possibility of harmonising two

texts, with the possibility of each one being acted upon in its own particular circumstance, then it is

obligatory to do so. One may not turn to abrogation, except with a text from the Lawgiver, or an

apparent contradiction between two authentic texts concerning which there is no possible way to resolve

this contradiction such that each text is acted upon in its own particular circumstance. In this case, the

later text abrogates the earlier one. However, if it is impossible to determine which is the earlier text and

which is the later, we then turn to other means of tarjeeh (prefering one text over another). For example,

when there is an (apparent) contradiction between the Prophet sallallaahu ‟alayhi wa sallam‟s statement

and his action, then precedence is given to his saying. This is because his statement represents either a

command or a prohibition to his Ummah, whereas his action is, in this case, interpreted to be something

particular to him alone. So the khasaa„is (particular and unique rulings) pertaining to the Prophet

sallallaahu ‟alayhi wa sallam are actually based upon this asl (fundamental principle).

Likewise, when the Prophet sallallaahu ‟alayhi wa sallam does something as an act of ‟ibaadah (worship),

but he does not command its performance, then what is correct is that this action of his is indicative of it

being mustahabb (recommended). If he does something as an act of ‟aadah (custom or habit), then it is

indicative of it being mubaah (permissible).

Whatever the Prophet sallallaahu ‟alayhi wa sallam acknowledges of statements and actions, then the

ruling is one of ibaahah (permissibility), or other than it, according to the manner in which he

acknowledged such statements and actions.

Chapter 7

As for the ijmaa‟ (consensus): it is the agreement of the mujtahid Scholars upon a new judgement. So,

whenever we are certain about their ijmaa‟, then it is obligatory to turn to it, and it is not lawful to

oppose. It is necessary that any ijmaa‟ be rooted in the evidences of the Book and the Sunnah. As for

qiyaasus-saheeh (correct and sound analogy): it is linking a subsidiary branch with its root, due to a

common Illah (effective cause) between them. So whenever the Lawgiver indicates a matter, or describes

it with a particular wasf (characteristic); or the Scholars deduce that the ruling has been legislated

because of that particular wasf (characteristic), then if that particular wasf (characteristic) is found to

exist in another issue, which the Lawgiver has not legislated any particular ruling for - without their being

a difference between it and the texts - then it is obligatory to link the two in their ruling. This is because

the All-Wise Lawgiver does not differentiate between matters equivalent in their characteristics, just as

He does not join between dissimilar and opposing matters. This sound and correct qiyaas (analogy) is al-

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He does not join between dissimilar and opposing matters. This sound and correct qiyaas (analogy) is al-

Meezaan (the Balance) which Allaah sent down. And it is inclusive of justice, and it is that by which

justice is recognised.

Qiyaas is only resorted to when there exists no text. So this asl (fundamental principle) is turned to when

there exists no other source. And qiyaas supports the text. Thus, all that the texts that the Lawgiver has

given rulings to, then they are in agreement with qiyaas, not in opposition to it.

Chapter 8

The Scholars of usool have deduced from the Book and the Sunnah many usool (fundamental principles),

upon which they have built many rulings; by which they have also benefited themselves and benefited

others.

Amongst these usool (fundamental principles):

“Al-yaqeen laa yazoolu bish-shakk [certainty is not invalidated by doubt].”

Under this principle they have entered many ‟ibaadaat (acts of worship), mu‟aamalaat (social

interactions) and huqooq (rights). So whosoever entertains a doubt regarding any of that, should return

to the asl of certainty. They also deduce: “al-aslut-tahaarah fee kulli shay [The basis concerning all things

is that they are pure].” And: “al-aslul-ibaahah illaa ma dallad-daleelu ‟alaa najaasatihi aw tahreemihi [The

asl (basic principle) is permissibility of using anything, except when there exists an evidence indicative of

its impurity or prohibition].” And: “The asl is freedom from accountability concerning obligations towards

the creation, until a proof is established to the contrary.” And: “The asl is the continuation of

accountability concerning the obligations to the Creator, and to His servants, until there is certain proof of

freedom and discharging.”

And from them is that: “Al-mashaqah tajlibut-tayseer [difficulty brings about ease].”

Based upon this are all the rukhas (concessions) allowed during a journey, and a lightening of ‟Ibaadaat

(acts of worship), mu‟aamalaat (social transactions), and other matters.

And from it is their saying: “Laa waajib ma‟al-‟ajaz wa laa muharram ma‟ad-daroorah [there is no

obligation with inability, nor is there any prohibition with necessity].”

The Lawgiver has not made incumbent upon us what we are incapable of doing in totality. What the

Lawgiver has made obligatory, from the obligations, but the servant is incapable of performing it, then

that obligation is totally dropped. However, if he is capable of performing a part of it, then it is required

for him to fulfil what he is capable of, whilst the part he is incapable of is dropped. There are many many

examples of this.

Likewise, whatever the creation are in need of, then it has not been made haraam (prohibited) to them.

As for the khabaa„ith (evil matters), which have been made haraam, then if the servant is in need of that

(due to a necessity), then there is no sin in using it. This is because daroorah (necessity) allows those

matters which are fixed and prohibited. And daroorah is measured by its need, in order to lessen the evil.

Thus, daroorah permits the use of what is normally forbidden from food, drinks, clothing, and other than

them. And from them: “Al-umooru bi maqaasidiha [matters are judged by their motives].”

Entering into this are the ‟ibaadaat and the mu‟aamalaat. Likewise, the prohibition of employing forbidden

hiyaal (means and stratagems) is derived from this asl. Likewise, is directing those words which are

kinaayaat (not clear and unequivocal) to be sareeh (clear and equivocal) is based upon this asl. Its forms

are very many indeed.

And from them: “Yukhtaaru ‟alal-maslahatayn wa yartakab akhafal-mufsadatayn ‟indat-tazaahum [select

the higher of the two benefits, or incur the lesser of the two harms when faced with them both].”

Upon this great principle many issues are built. So when the benefit and harm are both in equal

proportion, then: “dar„ul-mafaasid uwla min jalbil-masaalih [repelling harm takes precedence over

procuring benefits].”

And from this is the principle: “Laa tutimmul-ahkaam illaa bi wujoodi shurootiha wa intifaa„ mawaani‟iha

[rulings are not complete except with the presence of their conditions and the negation of their

impediments].”

This is a tremendous principle, upon which is built - from the issues, rulings and other matters - many

things. So whenever a shart (condition) for ‟ibaadaat (acts of worship), or mu‟aamaalaat (social

transactions), or establishment of rights is not present, then the ruling is not correct, nor is it established.

Likewise, if its mawaani‟ (impediments) are present, then it is nor correct, nor is it legally valid.

The shuroot (conditions) for ‟ibaadaat and mu‟aamalaat are: all those matters upon which the validity of

such ‟ibaadaat and mu‟aamalaat rest. And these shuroot are known by a thorough and detailed study of

the Sharee‟ah. Due to this asl, the fuqahaa were able to enumerate the faraa„id (obligations) of the

various ‟ibaadaat, and its shuroot (conditions). Likewise, by it they were able to determine the various

shuroot (conditions) and mawaani‟ (impediments) for the mu‟aamalaat.

As regards al-hasr (collecting and enumerating): it is establishing a ruling for something, whilst negating

it from something else. By it, the fuqahaa are able to determine the shuroot of various things and

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it from something else. By it, the fuqahaa are able to determine the shuroot of various things and

matters, and that what is other than it, then the ruling is not affirmed for it.

And from it is their saying: “al-hukm yuduru ma‟a ‟illatihi thabootan wa ‟adaman [the ruling revolves

around its effective cause in both affirmation and negation].”

So when the ‟illatut-taamah (complete effect cause) - which it is known theat the Shaari‟ has linked the

ruling to it - is present, then the ruling is present; and when it is absent, then the ruling is not

established.

And from them is their saying: “al-aslu fil-‟ibaadaat al-hadhru illaa maa waradah ‟anish-shaari‟

tashree‟ahu, wal-aslu fil-‟aadaat al-ibaahaa illaa maa waradah ‟anish-shaari‟ tahreemahu [the basic

principle concerning acts of worship is prohibition, except what is related from the Lawgiver regarding its

legislation, and the basic principle regarding customs and habits is permissibility, except what is related

from the Lawgiver regarding its forbiddance].”

This is because al-‟ibaadah (worship) is what the Lawgiver has prescribed; either as an obligation, or a

recommendation. Thus, whatever steps out of this is not considered to be an act of worship. And

because Allaah created for us all that is upon the earth, so that we may benefit from all things and utilise

them, except those things that the Lawgiver has made haraam (unlawful) to us.

From them: “idhaa wajidat asbaabul-‟ibaadaat wal-huqooq thabatat wa wajibat illaa idhaa qaaranahl-

maani‟ [if the cause for acts of worship are present, they are confirmed and oblugatory, except if linked

by a prevention].”

And from them: “al-waajibaatu talzimul-mukallafeen [obligations obligate the morally responsible].”

So at-takleef is reached with: al-buloogh (attainment of maturity) and al-‟aql (sanity). However,

compensation for injury and harm is required from the makallafeen (morally responsible), and others. So

whenever a person reaches maturity and is sane, those general obligations then become required from

him to do. And those specific obligations also become required from him, providing he possesses those

qualities which necessitate that. The naasee (forgetful) and the jaahil (ignorant one) is not held

responsible from the point of view of sinning, nor from the point of view of compensating what is harmed

or injured. Chapter 9

The statement of a single Sahaabee(Companion) - who is defined as anyone who met the Prophet

sallallaahu ‟alayhi wa sallam, having eemaan (certainty of faith) in him, and dying upon eemaan - if it has

become widespread and not objected to, but rather it has been affirmed by the Sahaabah (Companions),

then it is a form of ijmaa‟ (consensus). If it is not known to have become widespread, nor is there known

to be anything in opposition to it, then according to the most correct opinion, it is a hujjah (proof).

However, if other Companions have disagreed or contradicted it, then it is not a proof.Chapter 10

An amr (command) for something, entails a nahee (prohibition) for its opposite. And a prohibition of

something, entails a command for its opposite. A prohibition of something necessitates that matter to be

null and void, except if there is a daleel (evidence) indicative of its validity. And a command which follows

a prohibition, returns it to what it was prior to this. And both an amrand a nahee necessitate immediate

compliance, but they do not require repetition, except when linked to a specific sabab (cause). So it

becomes waajib (obligatory) or mustahabb (recommended) to comply whenever that sabab (cause)

exists.Matters in which a choice is given are of varying types. So if the choice was given with the aim of

facilitating ease to the makallaf, then the choice is desirable and preferred. If the choice was given to

achieve a particular maslahah (benefit), then choosing that which is a greater benefit is obligatory.

Words indicative of generality are: kull, jaami‟, al-mufridul-mudaaf (the genitive form of a singular), the

indefinite when attached to a nahee (prohibition), a nafee (negation), an istifhaam (interrogative), or

ashart (condition).

And: “al-‟ibrah bi ‟umoomil-lafdh laa bi khusoosi-sabab [the lesson. or consideration is in the generality of

the wording, not in its specific cause of legislation].”

The khaass(specific) can mean the ‟aam (general); and visa versa, providing the existence of qaraa„in

(signs) are indicative of this.

The Khitaab (address) of the Lawgiver to any one of the Ummah, or His Speech in any specific issue,

actually includes all the Ummah, and all the specific issues, unless there is an evidence indicative of it

being khaass (specific). Likewise, the asl (basic principle) concerning the actions of the Prophet

sallallaahu „alayhi wa sallam is that his Ummah is to take him as a model and an example to follow,

except when there exists an evidence indicative of that being specific to him. If the Lawgiver negates an

act of worship or a social transaction, then this is indicative of it being invalid; or a negation of some

necessary aspect of it. Hence, it does not become totally invalid because of the negation of some of its

recommended aspects.Contracts are bound or cancelled by all that which is indicative of this, from both statements and actions.

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Contracts are bound or cancelled by all that which is indicative of this, from both statements and actions.

Masaa„il (issues) are of two types:- [i]: Those that have been agreed upon by the Scholars. So here it is

required to picture and to establish the evidence upon it, then to rule accordingly, after picturing and

deducing. [ii]: That in which the Scholars have differed. So here it is required to reply to the evidence of

the differing opinions. This is the right of the mujtahid (the one capable of employing ijtihaad) and the

mustadlil(the one able to employ inductive reasoning). As for the muqallid (blind follower), his duty is to

ask the People of Knowledge. And taqleed is: the acceptance of a saying of someone, without a proof. So the one capable of inductive

reasoning, then it is upon him to exercise ijtihaad and istidlaal. as for the one who is incapable, the it is

upon him to make taqleed and ask; as Allaah has mentioned both matters in His Saying:

“Ask the People of Knowledge if you do not know.”

[Soorah al-Anbiyaa 21:7].

And Allaah knows best.

And may Allah extol and send the blessings of peace upon Muhammad, the Messenger of Allaah, and

upon his Family, Companions and followers.

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How to Benefit from the QuraanNov 24,2006Short Description:How to Benefit from the Quraan .........

If you want to benefit from the Quraan, then gather your heart when you read and listen to it, pay close

attention, and be [mentally] present as one would be if he were in the presence of the One who spoke it

(??Allaah) Subhaanahu while he is speaking it (the Quraan), from Him [Allaah] to the slave. For indeed it

is a speech from Him to you through the tongue of His messenger.

[Allaah] Ta'aalah said: "Verily, therein is indeed a reminder for him who has a heart or gives ear while he

is heedful." [Qaaf/37]

And this is because: The complete effect [of the Quraan] will not occur unless the following are

combined :

[1] Something which possesses the ability to give a strong effect.

[2] A place that is susceptible [for the effect to take place].

[3] A condition for the effect to take place is met.

[4] A barrier which obstructs the effect from taking place is removed.

And the [aforementioned] verse incorporated all of these in the shortest, clearest and most substantial

phrase.

For His saying; "Verily, therein is indeed a reminder..." is a reference to what has already been

mentioned from the beginning of the Suraah to this point, and this is what possesses the ability to give a

strong effect (the Quraan).

His saying: "...for him who has a heart..." This is the place which is susceptible for the effect to take

place, and what is meant is: The heart which is alive, a heart which thinks and contemplates about

Allaah. As [Allaah] Ta'aalah said: "This is only a Reminder and a plain Qur'aan. That he or it (Muhammad

Sal-Allaahu 'alayhe Wa Sallam or the Qur'aan) may give warning to him who is living (a healthy minded

the believer)..."[Ya-Seen/69-70]

Meaning: One who has a heart that is alive, and His saying: "...or gives ear..." Meaning: He concentrated

and turned his sense of hearing to what is being said to him, and this is the condition that has to be met

for the speech to have an effect.

His saying: "...while he is heedful." Meaning that his heart is present and witnessing, not absent. Ibnu Qutaybah said: He listened to the book of Allaah, while his heart and mind were present, and he was not in a state of inattentiveness nor absentmindedness.And this is the indication to the barrier which prevents the effect from taking place, and it is the

absentmindedness of the heart and its absence from thinking, pondering and looking at what is being

said to him.

So if there is something that has an effect, which is the Quraan, and a place for that effect to take place,

which is the heart that is alive, and the condition is met, which is concentration, and the barrier is

removed, which is the preoccupation of the heart and its absence from the meaning of what is being said

to it, and its departure to something else, the effect will take place, and it is the benefit and the

reminder.

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How to Benefit from the QuraanWednesday, August 22, 2007

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QUR'AN AND SCIENTIFIC KNOWLEDGEANDA BRIEF BACKGROUND TO THE HOLY QUR'ANDr. A. Zahoor and Dr. Z. Haq(Copyright 1990, 1996, All Rights Reserved)

This page is useful for those Muslims as well as non-Muslims who wish to reflect upon select passages from the Holy Qur'an, clearly defining and referring to a variety of subjects on the space, time, planets, stars, anatomy, zoology, and other sciences. The manner and style of description are in the style of divine mercy so that it is comprehendible to all levels of people (the less educated and the well educated). Each can find a depth of the meaning to one's capability and comprehension and can benefit oneself and the humanity at large. In many places, the Qur'an uses such phrases as 'do they not think,' 'do they not ponder,' or 'reflect,' and asks the reader 'to enquire about certain statements to those who are knowledgeable.' The style of the Qur'an is to invite to reason and common sense. The more one researches on such statements the more deeper meaning one gets.

Books and E-BooksOn Muslim History and Civilization

Qur'an•Allah•Islam•Muslim•Creation of Universe•Plan for Creation•Origin of Man•Pairs in Sexes•Water•Mountains•Time•Space and Time•Astronomy and Space Travel•Anatomy•Sea•Pharaoh•Jinn•References•

The Qur'an was revealed in pure Arabic to Prophet Muhammad (SAW) over a period of twenty-three years ending in 632 A.D., the year he passed away. The first revelation was only five verses, the first five verses of Chapter 96. Among the very early revelations are Surah 73, 74, 80 and 97. The revelations were sent by Allah, Subhanahu wa Ta'ala (SWT), the creator and sustainer of the universe, and transmitted to him by the Archangel Jibril (as) (Gabriel). The revelations he received were sometimes a few verses, a part of a chapter or the whole chapter. Some revelations came down in response to an inquiry by the nonbelievers. The ordering of the Qur'an is not the same as the revelations. Archangel Jibril (as) taught the ordering of Ayat and Surahs (refer to Surah 75) as he transmitted the revelations to Prophet Muhammad (pbuh). The Qur'an speaks in the first person, i.e., Allah's commandments to its creation. The Qur'an also uses the royal "We" for Allah's commandments. The main theme of the Qur'an and all

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also uses the royal "We" for Allah's commandments. The main theme of the Qur'an and all previous revelations has been the absolute oneness of Allah, the creator and sustainer of the universe, who is without partner(s). Allah (Glory be to Him) did not beget nor was He begotten.

The Qur'anic verses address people in a variety of ways depending on the context. It says "O mankind" and "O people" in a general sense addressing to all people, and in other instances "O

believers" for those who have already accepted the message of Qur'an. The Qur'an is the direct Word of Allah and it does not contain a single alphabet from anyone, even Prophet Muhammad. The sayings of Prophet Muhammad are contained in separate

compilations known as Hadith, and include his deeds, lifestyle, and decisions on a variety of issues. The Qur'an and Hadith form the foundation of daily life of a practicing Muslim. The Qur'an has not changed by even an alphabet since its revelation fourteen centuries ago. Allah (SWT) has promised in the Qur'an that He will preserve it to the end of time. It is also for this reason there is no need for any new prophet or revelation (guidance) to come to humankind. The Qur'an is read in Arabic with great emphasis on the accuracy of recitation, including the recognition of diacritical marks and places where one pauses momentarily or stops. The Arabic word Surah is loosely translated as chapter and Ayah as verse for the English readers who are unfamiliar with Qura'nic concepts. The Ayah (plural Ayat) means a sign. Those who have read the meaning of the Qur'an thoroughly and have had time to reflect upon them appreciate the word ayah as it is truly a sign from Allah (SWT), the lord of the universe, the absolute, without any partners or associate. Allah is the personal name of God, the Lord of the universe, the owner of the day of judgement. The word Allah is not subject to gender (male or

female, such as god or goddess) or plurality (such as gods or goddesses). This word is found in Semitic languages, spoken by Prophets (I'sa) Jesus and (Musa) Moses, peace be upon them

both (as). According to the Qur'an, Allah sent Numerous Nabi (prophets) and Rasool (messengers), i.e., those prophets who were also given revelations or books from Allah. Among them are many

that are also mentioned in the old and new testaments, and others that are specifically mentioned in the Qur'an. The Prophet Muhammad (SAW) came about six centuries after Prophet I'sa (Jesus) and was the last prophet of Allah. He is the seal of the Prophets. The words Islam and Muslim are defined in the Qur'an, and Allah (SWT) states in the Qur'an that the religion of all Prophets was Islam and called them Muslims. Specifically, Prophet Abraham, among others, is called a Muslim in the Qur'an. The word Islam means total submission (to the will and commandments of Allah). It is derived from the root word SLM and salam means peace (shalom in Hebrew). A Muslim is one who submits to the will and commandments of Allah. The Qur'an is sent for both humankind and Jinns .

ALLAHSURAH 2, AYAT 255-56:255 Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save

what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

256 There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. SURAH 112:1 Say: He is Allah, the One!2 Allah, the eternally Besought of all!3 He begetteth not nor was begotten.

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2 Allah, the eternally Besought of all!3 He begetteth not nor was begotten.4 And there is none comparable unto Him.SURAH 59, AYAT 22-24:22 He is Allah, than whom there is no other God, the Knower of the invisible and the visible. He is the Beneficent, the Merciful.

23 He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).24 He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.

SURAH 64, AYAH 18:18 Knower of the invisible and the visible, the Mighty, the Wise. SURAH 17, AYAT 110-111:110 Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud voiced in thy worship nor yet silent therein, but follow a way between.111 And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And

magnify Him. SURAH 43, AYAT 84-85:84 And He it is Who in the heaven is God, and in the earth God. He is the Wise, the knower.85 And blessed be He unto Whom belongeth the Sovereignty of the heavens and the earth and all that is between them, and with Whom is knowledge of the Hour, and unto Whom ye will be returned. SURAH AL-A'RAF (7), AYAT 179-181:180 Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do.

181 And of those whom We created there is a nation who guide with the Truth and establish justice therewith.

SURAH 4, AYAT 171-172:171 O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His

word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three". Cease! (it is) better for you! Allah is only One God. Far is it removed from His transcendent majesty that he should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender.

172 The Messiah will never scorn to be a slave unto Allah, nor will the favored angels. Whoso scorneth His service and is proud, all such will He assemble unto Him;

SURAH 3, AYAH 84:84 Say (O Muhammad): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the Prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered.

SURAH 24, AYAH 35:35 Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is)

kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guideth unto His

light whom He will. And Allah speaketh to mankind in allegories, for Allah is knower of all

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things.

SURAH 103, AL-ASR:1 By the declining day,2 Lo! man is in a state of loss,3 Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.

CREATION OF THE UNIVERSESURAH 1, AYAH 1:1 In the name of Allah, the Beneficent, the Merciful.2 Praise be to Allah, Lord of the Worlds,SURAH 21, AYAH 30:30 Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe?

SURAH 22, AYAH 47:47 And they will bid thee hasten on the Doom, and Allah faileth not His promise, but lo! a Day with Allah is as a thousand years of what ye reckon.

SURAH 70, AYAT 3-4:3 From Allah, Lord of the Ascending Stairways4 (Whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years.

SURAH 25, AYAH 59:59 Who created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask any one informed concerning Him!

SURAH 7, AYAT 54-56:54 Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment Blessed be Allah, the Lord of the Worlds!

55 O mankind! Call upon your Lord humbly and in secret. Lo! He loveth not aggressors.56 Work not confusion in the earth after the fair ordering (thereof), and call on Him in fear and hope. Lo! the mercy of Allah is nigh unto the good.

SURAH 41, AYAT 9-12:9 Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds.

10 He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask;

11 Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient.

12 Then He ordained the seven heavens in two Days and inspired in each heaven its mandate; and we decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.SURAH 65, AYAH 12:12 Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge. SURAH 36, AYAT 38-40:38 And the sun runneth on unto a resting place for him. That is the measuring of the Mighty, the Wise.

39 And for the moon We have appointed mansions till she return like an old shrivelled palm leaf.

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leaf.

40 It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.

SURAH 25, AYAH 61:61 Blessed be He Who hath placed in the heaven mansions of the stars, and hath placed therein a great lamp and a moon giving light!

SURAH 21, AYAH 32:32 And We have made the sky a roof withheld (from them). Yet they turn away from its portents.

SURAH 31, AYAH 10:10 He hath created the heavens without supports that ye can see, and hath cast into the earth firm hills, so that it quake not with you; and He hath dispersed therein all kinds of

beasts. And We send down water from the sky and We cause (plants) of every goodly kind to grow therein.

SURAH 51, AYAT 47-49:47 We have built the heaven with might, and We it is who make the vast extent (thereof).48 And the earth have We laid out, how gracious was the Spreader (thereof)!49 And all things We have created by pairs, that haply ye may reflect.SURAH 24, AYAT 44-45:44 Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.

45 Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.SURAH 30, AYAT 8-9:8 Have they not pondered upon themselves? Allah created not the heavens and the earth, and that which is between them, save with truth and for a destined end. But truly many of mankind are disbelievers in the meeting with their Lord.9 Have they not traveled in the land and seen the nature of the consequence for those who were before them? They were stronger than these in power, and they dug the earth and built

upon it more than these have built. Messengers of their own came unto them with clear proofs (of Allah's Sovereignty). Surely Allah wronged them not, but they did wrong themselves.

ORIGIN OF MANSURAH 7, AYAT 189-190:189 He it is who did create you from a single soul, and therefrom did make his mate that he might take rest in her. And when he covered her she bore a light burden, and she passed (unnoticed) with it, but when it became heavy they cried unto Allah, their Lord, saying: If thou givest unto us aright we shall be of the thankful.

190 But when He gave unto them aright, they ascribed unto Him partners in respect of that which He had given them. High is He exalted above all that they associate (with Him).

191 Attribute they as partners to Allah those who created naught, but are themselves created,

SURAH 2, AYAT 30-32:30 And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: wilt Thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not.31 And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these, if ye are truthful.

32 They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.

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Thou, only Thou, art the Knower, the Wise.

SURAH 15, AYAT 28-29:28 And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered.

29 So, when I have made him and have breathed into him of My spirit, do ye fall down, prostrating yourselves unto him.

SURAH 35, AYAT 11-12:11 Allah created you from dust, then from a little fluid, then He made you pairs (the male and female). No female beareth or bringeth forth save with His knowledge. And no one groweth old who groweth old, nor is aught lessened of his life, but it is recorded in a Book. Lo! that is easy for Allah.

12 And two seas are not alike: this, fresh, sweet, food to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.

SURAH 23, AYAT 12-14:12 Verily We created man from a product of wet earth;13 Then placed him as a drop (of seed) in a safe lodging;14 Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it

another creation. So blessed be Allah, the Best of Creators!SURAH 86, AYAT 5-8:5 So let man consider from what he is created.6 He is created from a gushing fluid7 That issued from between the loins and ribs.8 Lo! He verily is Able to return him (unto life)SURAH 64, AYAH 3:3 He created the heavens and the earth with truth, and He shaped you and made good your shapes, and unto Him is the journeying.

SURAH 23, AYAT 78-80:78 He it is Who hath created for you ears and eyes and hearts. Small thanks give ye!79 And He it is Who hath sown you broadcast in the earth, and unto Him ye will be gathered.80 And He it is Who giveth life and causeth death, and His is the difference of night and day. Have ye then no sense?

SURAH 21, AYAH 7:7 And We sent not (as Our messengers) before thee other than men whom We inspired. Ask the followers of the Reminder if ye know not?

SURAH 3, AYAH 33:33 Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.

SURAH 75, AYAT 36-39:36 Thinketh man that he is to be left aimless?37 Was he not a drop of fluid which gushed forth?38 Then he became a clot; then (Allah) shaped and fashioned39 And made of him a pair, the male and female.40 Is not He (who doeth so) able to bring the dead to life?

PAIRS IN SEXESSURAH 36, AYAH 36:36 Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not!

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themselves, and of that which they know not!

SURAH 42, AYAT 11-12:11 The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the

Hearer, the Seer.12 His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things.

SURAH 55, AYAT 52-53:52 Wherein is every kind of fruit in pairs.53 Which is it, of the favors of your Lord, that ye deny?SURAH 13, AYAH 3:3 And He it is who spread out the earth and placed therein firm hills and flowing streams, and of all fruits be placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.

WATERSURAH 24, AYAH 45:45 Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things. SURAH 30, AYAH 48:48 Allah is He who sendeth the winds so that they raise clouds, and spreadeth them along the sky as pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them. And when He maketh it to fall on whom He will of His bondmen, lo! they rejoice;

SURAH 2, AYAH 22:22 Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better).SURAH 2, AYAH 164:164 Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between

heaven and earth: are signs (of Allah's sovereignty) for people who have sense.SURAH 18, AYAH 46:46 Wealth and children are an ornament of life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.

SURAH 23, AYAH 18:18 And We send down from the sky water in measure, and We give it lodging in the earth, and lo! We are able to withdraw it.

SURAH 54, AYAH 12:12 And caused the earth to gush forth springs, so that the waters met for a predestined purpose.

SURAH 67, AYAH 30:30 Say: Have ye thought: If (all) your water were to disappear into the earth, who then could bring you gushing water?

SURAH 25, AYAT 47-48:47 And He it is Who maketh night a covering for you, and sleep repose, and maketh day a resurrection.

48 And He it is Who sendeth the winds, glad tidings heralding His mercy, and We send down

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48 And He it is Who sendeth the winds, glad tidings heralding His mercy, and We send down purifying water from the sky.

SURAH 35, AYAH 12:12 And two seas are not alike: this, fresh, sweet, food to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.

SURAH 6, AYAH 59:59 And with Him are the keys of the invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the

darkness of the earth, naught of wet or dry but (it is noted) in a clear record.SURAH 45, AYAH 5:5 And the difference of night and day and the provision that Allah sendeth down from the sky and thereby quickeneth the earth after her death, and the ordering of the winds, are portents

for a people who have sense.

SPACE AND TIMESURAH 22, AYAH 47:47 And they will bid thee hasten on the Doom, and Allah faileth not His promise, but lo! a Day with Allah is as a thousand years of what ye reckon.

SURAH 70, AYAT 3-4:3 From Allah, Lord of the Ascending Stairways4 (Whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years.

SURAH 21, AYAT 30-33:30 Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe?

31 And We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way.

32 And We have made the sky a roof withheld (from them). Yet they turn away from its portents.

33 And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.

SURAH 55, AYAT 33-34:33 O company of jinn and men, if ye have power to penetrate (all) regions of the heavens and the earth; then penetrate (them)! Ye will never penetrate them save with (Our) sanction.

34 Which is it, of the favors of your Lord, that ye deny?SURAH 15, AYAH 44:44 It hath seven gates, and each gate hath an appointed portion. SURAH 23, AYAH 17:17 And We have created above you seven paths, and We are never unmindful of creation. SURAH 36, AYAT 36-44:36 Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not!

37 A token unto them is night. We strip it of the day, and lo! they are in darkness.38 And the sun runneth on unto a resting place for him. That is the measuring of the Mighty, the Wise.

39 And for the moon We have appointed mansions till she return like an old shrivelled palm leaf.

40 It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.

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each in an orbit.

41 And a token unto them is that We bear their offspring in the laden ship,42 And have created for them of the like thereof whereon they ride.43 And if We will, We drown them, and there is no help for them, neither can they be saved;44 Unless by mercy from Us and as comfort for a while.SURAH 6, AYAT 1-6:1 Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord.

2 He it is Who hath created you from clay, and hath decreed a term for you. A term is fixed with Him. Yet still ye doubt!

3 He is Allah in the heavens and in the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn.

4 Never came there unto them a revelation of the revelations of Allah but they did turn away from it.

5 And they denied the truth when it came unto them. But there will come unto them the tidings of that which they used to deride.

6 See they not how many a generation We destroyed before them, whom We had established in the earth more firmly than We have established you, and We shed on them abundant

showers from the sky, and made the rivers flow beneath them. Yet We destroyed them for their sins, and created after them another generation.

SURAH 29, AYAT 19-22:19 See they not how Allah produceth creation, then reproduceth it? Lo! for Allah that is easy.20 Say (O Muhammad): Travel in the land and see how He originated creation, then Allah bringeth forth the later growth. Lo! Allah is Able to do all things.

21 He punisheth whom He will and showeth mercy unto whom He will, and unto Him ye will be turned.

22 Ye cannot escape (from Him) in the earth or in the sky, and beside Allah there is for you no friend nor helper.

SURAH 30, AYAT 8-9:8 Have they not pondered upon themselves? Allah created not the heavens and the earth, and that which is between them, save with truth and for a destined end. But truly many of mankind are disbelievers in the meeting with their Lord.9 Have they not travelled in the land and seen the nature of the consequence for those who were before them? They were stronger than these in power, and they dug the earth and built

upon it more than these have built. Messengers of their own came unto them with clear proofs (of Allah's Sovereignty). Surely Allah wronged them not, but they did wrong themselves.

SURAH 15, AYAH 16:16 And verily in the heaven We have set mansions of the stars, and We have beautified it for beholders.

SURAH AL-NAHL (16), AYAT 12-13:12 And he hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are

portents for people who have sense.13 And whatsoever He hath created for you in the earth of divers hues, lo! therein is indeed a portent for people who take heed.

ASTRONOMY AND SPACE TRAVELSURAH 21, AYAH 33:33 And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.

SURAH 39, AYAH 5:

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SURAH 39, AYAH 5:5 He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver?SURAH 21, AYAH 30:30 Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe?

SURAH 55, AYAT 33-34:33 O company of jinn and men, if ye have power to penetrate (all) regions of the heavens and the earth; then penetrate (them)! Ye will never penetrate them save with (Our) sanction.

34 Which is it, of the favors of your Lord, that ye deny?

ANATOMYSURAH 96, AYAT 1-2:1 Read: In the name of thy Lord who createth,2 Createth man from something which clings.SURAH 23, AYAH 14:14 Then fashioned We the drop a thing that clings, then fashioned We the the thing which clings a chewed lump of flesh, then fashioned We the chewed flesh into bones, then clothed the bones with flesh, and then produced it another creation. So blessed be Allah, the Best of Creators!

SURAH 22, AYAT 5-6:5 O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely

and shapeless, that We may make (it) clean for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give

you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after

knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth).

6 That is because Allah, He is the Truth. Lo! He quickeneth the dead, and lo! He is Able to do all things;

SURAH 32, AYAH 9:9 Then He fashioned him and breathed into him of His spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!

SURAH 16, AYAH 66:rong>66 And lo! in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, coming from the contents of intestines and the blood, pure milk palatable to the drinkers.

PHARAOHSURAH 10, AYAT 90-92:90 And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in whom the Children of Israel believe, and I am of those who surrender (unto Him).

91 What! Now! When hitherto thou hast rebelled and been of the wrong-doers?92 But this day We save thee (Pharaoh) in thy body that thou mayest be a portent for those after thee. Lo! most of mankind are heedless of Our portents.

JINNThe Jinns are another creation of Allah, who were created from smokeless fire and existed before the creation of Adam (AS). They have their rules of conduct and have been given certain

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before the creation of Adam (AS). They have their rules of conduct and have been given certain special capabilities; several passages about them appear in Surah Al-Jinn (Chapter 72, The Jinn). Like humans, they are given the choice of doing good or evil, to believe in Allah and to obey His

commandments. It is for this reason, both mankind and Jinns will be accounted for on the judgement day.

SURAH AL-JINN (72), AYAT 1- 15:1 Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! it is a marvellous Qur'an,

2 Which guideth unto righteousness, so we believe in it and we ascribe unto our Lord no partner.

3 And (we believe) that He--exalted be the glory of our Lord!--hath taken neither wife nor son,

4 And that the foolish one among us used to speak concerning Allah an atrocious lie.5 And lo! we had supposed that humankind and jinn would not speak a lie concerning Allah--6 And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn so that they increased them in revolt (against Allah);

7 And indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead)

8 And (the Jinn who had listened to the Qur'an said): We had sought the heaven but had found it filled with strong warders and meteors.

9 And we used to sit on places (high) therein to listen. But he who listened now findeth a flame in wait for him;

10 And we know not whether harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them;

11 And among us there are righteous folk and among us there are far from that. We are sects having different rules.

12 And we know that we cannot escape from Allah in the earth, nor can we escape by flight.13 And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression.

14 And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully.15 And as for those who are unjust, they are firewood for hell.SURAH AR-RAHMAN (55), AYAH 17:14 He created man of clay like the potter's,15 And the Jinn did He create of smokeless fire.16 Which is it, of the favors of your Lord, that ye deny?SURAH AL-HIJR (15), AYAT 26-34:26 Verily We created man of potter's clay of black mud altered,27 And the jinn did We create aforetime of essential fire.28 And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered.

29 So, when I have made him and have breathed into him of My spirit, do ye fall down, prostrating yourselves unto him.

30 So the angels fell prostrate, all of them together31 Save Iblis. He refused to be among the prostrate.32 He said: O Iblis! What aileth thee that thou art not among the prostrate?33 He said: Why should I prostrate myself unto a mortal whom Thou hast created out of potter's clay of black mud altered?

34 He said: Then go thou forth from hence, for verily thou art outcast.

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34 He said: Then go thou forth from hence, for verily thou art outcast.SURAH AL-KAHF (18), AYAH 50: 50 And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the Jinn, so he rebelled against his Lord's command. Will ye

choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil doers!

SURAH AR-RAHMAN (55), AYAT 31-33: 31 We shall dispose of you, O ye two dependents (man and jinn).32 Which is it, of the favors of your Lord, that ye deny?33 O company of jinn and men, if ye have power to penetrate (all) regions of the heavens and the earth; then penetrate (them)! Ye will never penetrate them save with (Our) sanction.

SURAH AL-AN'AM(6), AYAT 128 AND 130-131:128 In the day when He will gather them together (He will say): O ye assembly of the jinn! Many of humankind did ye seduce. And their adherents among humankind will say: Our Lord!

We enjoyed one another, but now we have arrived at the appointed term which Thou appointedst for us. He will say: Fire is your home. Abide therein for ever, save him whom Allah willeth (to deliver). Lo! thy Lord is Wise, Aware. 130 O ye assembly of the jinn and humankind! Came there not unto you messengers of your own who recounted unto you My tokens and warned you of the meeting of this your Day?They will say: We testify against ourselves. And the life of the world beguiled them. And they testify against themselves that they were disbelievers.

131 This is because thy Lord destroyeth not the townships arbitrarily while their people are unconscious (of the wrong they do).

SURAH AZ-ZARIYAT (51), AYAH 56:56 I created the jinn and humankind only that they might worship Me.SURAH AL-ISRAA (17), AYAT 88-89:88 Say: Verily, though mankind and the Jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.

89 And verily We have displayed for mankind in this Qur'an all kinds of similitudes, but most of mankind refuse aught save disbelief.

SURAH AL-A'RAF (7), AYAH 179:179 Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle nay, but they are worse! These are the neglectful.

More in the E-book

REFERENCES"The Holy Qur'an," Text, Translation and Commentary by Abdullah Yusuf Ali, 1934. (Latest Publisher: Amana Publications, Beltsville, MD, USA; Title: "The Meaning of the Holy Qur'an," 1992) "The Meaning of the Glorious Koran," An Explanatory Translation by Mohammed Marmaduke Pickthall, a Mentor Book Publication. (Also available as: "The Meaning of the Glorious Koran,"

by Marmaduke Pickthall, Dorset Press, N.Y.; Published by several publishers since 1930). "The Bible, The Qur'an and Science (Le Bible, le Coran et la Science)," The Holy Scriptures Examined in the Light of Modern Knowledge, by Maurice Bucaille, English version published by North American Trust Publication, 1978. Pickthall writes in his foreward of 1930: "... The Qur'an cannot be translated. ... The book is here rendered almost

l iterally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an,

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l iterally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'an-and peradventure something of the charm in English. It can never take the place of the Qur'an in Arabic, nor is it meant to do so. ..."

For the serious readers of the meaning of the Qur'an in English, it is recommended that it should be read along

with a good commentary to comprehend the essential meaning and scope of verses. Either Yusuf Ali 's or Maududi's commentaries are a good starting point. The former presents the meaning Ayah (verse) by Ayah with footnotes and includes a detailed index of the topics mentioned in the Qur'an, while the latter presents commentaries for each Surah (chapter) of the Qur'an.

Pasted from <http://mail.google.com/mail/?view=page&name=htmlcompose&ver=1chdyj2lqwlxk>

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Elevation or Crucifixion of Jesus?Elevation or Crucifixion of Jesus?Imam Ibn Kathir

Stories of the Prophets Allah says:"And when Allah said: 'O Jesus! I will take you and lift you up to Me, and purify you of those who disbelieve, and will make those who followed you above those who disbelieved until the Day of Resurrection. Then to Me shall you all return, and I shall judge between you in that which you dispute.'" (3:54,55)Then He said in Surat An-Nisa':"For their breaking the covenant, and their disbelief in Allah 's Signs, and their slaying the Prophets unjustly, and for their saying: 'Our hearts are impermeable'. No, but Allah has set a seal upon them for their blasphemy, so little it is what they believe. And for their rejection to the Faith, and for their uttering against Mary a monstrous lie." (4:155,156)"And for their saying (in boast): 'We killed Messiah, Jesus the son of Mary, the Messenger of Allah'; but they killed him not nor crucified him. Only a likeness of that was shown to them. And those who differ therein are full of doubt with no certain knowledge, but only follow mere conjecture, for of a surety they killed him not. But Allah lifted him up to Him, and Allah is All-Mighty, All-Wise. And there is none of the people of the Book, but will believe in him before his death, and on the Day of Judgment, he will be a witness against them." (4:157-159)These Verses tell us that Prophet Jesus (peace be upon him) was lifted up to the heaven after his opponents from Jews complained and misled the king of that time, as they wanted to slay him and crucify him.Ibn Abu Hatim has narrated from Ibn Abbas saying: "'When Allah wanted to lift him up to heaven, Jesus came to his companions in the house. There were twelve people, with some from among his disciples. He had just a bath, and his head was still dribbling with water. He said to them: 'There are those among you who will disbelieve in me twelve times after he had believed in me! Then he said: 'Who will from among you take my likeness and be killed in my place, so will become in my rank?' A young youth came forwards. But Jesus said to him: 'Sit down! Then he repeated the same question, and the same youth stood up and came forwards, and said: 'I.' Jesus said: 'You are the one,' and then the likeness of Jesus was put on him, and Jesus was lifted up to the heaven from the window of his house.Jews came looking for him. They took the youth and killed him and then crucified him. Later they became three groups. One group, who are called Jacobites (Yaqubiyah), believe that it was God Himself among them who stayed with them as long as He wanted to, then went back to the heaven. Another group who are called Nestorian (Nasturiyah), believed that it was the son of God who was with them, and stayed among them as long as he wanted, then his father lifted him up. But the group of true believers said that he was the slave of Allah and His Messenger who stayed among them as long as he wanted, then his Lord Allah took him up to Him. The two disbeliever groups collided together against the believer group and killed them, and so real teachings of Islam taught by Jesus became obscure till Allah sent the Prophet Muhammad (peace be upon him).Hasan Basri and Ibn Ishaq said: The king who ordered the killing of Jesus, was David bin Naura. He commanded Jesus to be killed and hanged. They surrounded Jesus who was in a house inside Bait-ul-Maqdis. It was a Saturday night. When they were about to enter the house, his likeness was put on one of those who were present there with him. And Jesus was lifted up from the window of that house to the heaven. When the police entered the house they found the youth on whom the likeness of Jesus was put, so they took him and crucified him. Even they put a crown of thorns on his head to mock him. Those Christians who were not present there at that time, believed what Jews claimed, that they killed Jesus.

Tuesday, September 18, 2007

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Jesus.Allah said: "And there is none of the people of the Book, but will believe in him before his death, and on the Day of Judgment, he will be a witness against them." This refers to the time when Prophet Jesus (peace be upon him) will descend to the earth before the Day of Judgment, and kill the swine, break the Cross, impose the levy, and will not be pleased but with Islam."'Ibn Jarir has narrated from Wahb bin Munabbih, saying: Jesus came along with seventeen of his disciples to a house. Then police came and surrounded the house. However, when they entered the house, Allah put the likeness of Jesus on all of those who were there. They were confused, and said: "You have bewitched us. Either Jesus come to us, or we will kill of you." Jesus said to his companions: "Who can buy today a place in Jannah (Paradise)?" A man said: "I"' and went out, claiming: "I am Jesus." They took him and crucified him, and so they were deluded in their belief that they have killed Jesus, and so are the Christians. But Jesus was lifted up to Allah on that day.Ibn ̀ Asakir said: Mary lived after Jesus for five years, and then died at the age of fifty-three years.Hasan Basri said: Jesus was thirty-four years old when he was lifted to the heaven. Sa'id bin Musayyib said: He was thirty-three years old when he was raised up to the heaven. June 8th, 2006 Posted by hadiaroya | Islam 2 New-Muslims, Islam 2 non-Muslims, Q&A by non-Muslims, Dawah - Invite to Islam, Islam 4 Christians, Answering Bahaism | No Comments

PROVING THE EXISTENCE OF ALLAH (SWT)TO AN ATHEISTby Dr. Zakir NaikCONGRATULATING AN ATHEIST

Normally, when I meet an atheist, the first thing I like to do is to congratulate him and say, " My special congratulations to you", because most of the people who believe in God are doing blind belief - he is a Christian, because his father is a Christian; he is a Hindu, because his father is a Hindu; the majority of the people in the world are blindly following the religion of their fathers. An atheist, on the other hand, even though he may belong to a religious family, uses his intellect to deny the existence of God; what ever concept or qualities of God he may have learnt in his religion may not seem to be logical to him.

My Muslim brothers may question me, "Zakir, why are you congratulating an atheist?" The reason that I am congratulating an atheist is because he agrees with the first part of the Shahada i.e. the Islamic Creed, 'La ilaaha' - meaning 'there is no God'. So half my job is already done; now the only part left is 'il lallah' i.e. 'BUT ALLAH' which I shall do Insha Allah . With others (who are not atheists) I have to first remove from their minds the wrong concept of God they may have and then put the correct concept of one true God.

LOGICAL CONCEPT OF GOD

My first question to the atheist will be: "What is the definition of God?" For a person to say there is no God, he should know what is the meaning of God. If I hold a book and say that 'this is a pen', for the opposite person to say, 'it is not a pen', he should know what is the definition of a pen, even if he does not know nor is able to recognise or identify the object I am holding in my hand. For him to say this is not a pen, he should at least know what a pen means. Similarly for an atheist to say 'there is no God', he should at least know the concept of God. His concept of God would be derived from the surroundings in which he lives. The god that a large number of people worship has got human qualities - therefore he does not believe in such a god. Similarly a Muslim too does not and should not believe in such false gods.If a non-Muslim believes that Islam is a merciless religion with something to do with terrorism; a religion which does not give rights to women; a religion which contradicts science; in his limited sense that non-Muslim is correct to reject such Islam. The problem is he has a wrong picture of Islam. Even I reject such a false picture of Islam, but at the same time, it becomes my duty as a Muslim to present the correct picture of Islam to that non-Muslim i.e. Islam is a merciful religion, it gives equal rights to the women, it is not incompatible with logic, reason and science; if I present the correct facts about Islam, that non-Muslim may Inshallah accept Islam.

Similarly the atheist rejects the false gods and the duty of every Muslim is to present the correct concept of God which he shall Insha Allah not refuse. (You may refer to my article, 'Concept of God in Islam', for more details)

QUR'AN AND MODERN SCIENCE

The methods of proving the existence of God with usage of the material provided in the 'Concept of God in Islam' to an atheist may satisfy some but not all. Many atheists demand a scientific proof for the existence of God. I agree that today is the age of science

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in Islam' to an atheist may satisfy some but not all. Many atheists demand a scientific proof for the existence of God. I agree that today is the age of science and technology. Let us use scientific knowledge to kill two birds with one stone, i.e. to prove the existence of God and simultaneously prove that the Qur'an is a revelation of God.If a new object or a machine, which no one in the world has ever seen or heard of before, is shown to an atheist or any person and then a question is asked, " Who is the first person who will be able to provide details of the mechanism of this unknown object? After little bit of thinking, he will reply, 'the creator of that object.' Some may say 'the producer' while others may say 'the manufacturer.' What ever answer the person gives, keep it in your mind, the answer will always be either the creator, the producer, the manufacturer or some what of the same meaning, i.e. the person who has made it or created it. Don't grapple with words, whatever answer he gives, the meaning will be same, therefore accept it.

SCIENTIFIC FACTS MENTIONED IN THE QUR'AN: for details on this subject please refer to my book, 'THE QUR'AN AND MODERN SCIENCE – COMPATIBLE OR INCOMPATIBLE?

THEORY OF PROBABILITY

In mathematics there is a theory known as 'Theory of Probability'. If you have two options, out of which one is right, and one is wrong, the chances that you will chose the right one is half, i.e. one out of the two will be correct. You have 50% chances of being correct. Similarly if you toss a coin the chances that your guess will be correct is 50% (1 out of 2) i.e. 1/2. If you toss a coin the second time, the chances that you will be correct in the second toss is again 50% i.e. half. But the chances that you will be correct in both the tosses is half multiplied by half (1/2 x 1/2) which is equal to 1/4 i.e. 50% of 50% which is equal to 25%. If you toss a coin the third time, chances that you will be correct all three times is (1/2 x 1/2 x 1/2) that is 1/8 or 50% of 50% of 50% that is 12½%.A dice has got six sides. If you throw a dice and guess any number between 1 to 6, the chances that your guess will be correct is 1/6. If you throw the dice the second time, the chances that your guess will be correct in both the throws is (1/6 x 1/6) which is equal to 1/36. If you throw the dice the third time, the chances that all your three guesses are correct is (1/6 x 1/6 x 1/6) is equal to 1/216 that is less than 0.5 %.

Let us apply this theory of probability to the Qur'an, and assume that a person has guessed all the information that is mentioned in the Qur'an which was unknown at that time. Let us discuss the probability of all the guesses being simultaneously correct.At the time when the Qur'an was revealed, people thought the world was flat, there are several other options for the shape of the earth. It could be triangular, it could be quadrangular, pentagonal, hexagonal, heptagonal, octagonal, spherical, etc. Lets assume there are about 30 different options for the shape of the earth. The Qur'an rightly says it is spherical, if it was a guess the chances of the guess being correct is 1/30.

The light of the moon can be its own light or a reflected light. The Qur'an rightly says it is a reflected light. If it is a guess, the chances that it will be correct is 1/2 and the probability that both the guesses i.e the earth is spherical and the light of the moon is reflected light is 1/30 x 1/2 = 1/60.Further, the Qur'an also mentions every living thing is made of water. Every living thing can be made up of either wood, stone, copper, aluminum, steel, silver, gold, oxygen, nitrogen, hydrogen, oil, water, cement, concrete, etc. The options are say about 10,000. The Qur'an rightly says that everything is made up of water. If it is a guess, the chances that it will be correct is 1/10,000 and the probability of all the three guesses i.e. the earth is spherical, light of moon is reflected light and everything is created from water being correct is 1/30 x 1/2 x 1/10,000 = 1/60,000 which is equal to about .0017%.

The Qur'an speaks about hundreds of things that were not known to men at the time of its revelation. Only in three options the result is .0017%. I leave it upto you, to work out the probability if all the hundreds of the unknown facts were guesses, the chances of all of them being correct guesses simultaneously and there being not a single wrong guess. It is beyond human capacity to make all correct guesses without a single mistake, which itself is sufficient to prove to a logical person that the origin of the Qur'an is Divine.

CREATOR IS THE AUTHOR OF THE QUR'AN

The only logical answer to the question as to who could have mentioned all these scientific facts 1400 years ago before they were discovered, is exactly the same answer initially given by the atheist or any person, to the question who will be the first person who will be able to tell the mechanism of the unknown object. It is the 'CREATOR', the producer, the Manufacturer of the whole universe and its contents. In the English language He is 'God', or more appropriate in the Arabic language, 'ALLAH'.

QUR'AN IS A BOOK OF SIGNS AND NOT SCIENCE

Let me remind you that the Qur'an is not a book of Science, 'S-C-I-E-N-C-E' but a book of Signs 'S-I-G-N-S' i.e. a book of ayaats. The Qur'an contains more than 6,000 ayaats, i.e. 'signs', out of which more than a thousand speak about Science. I am not trying to prove that the Qur'an is the word of God using scientific

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thousand speak about Science. I am not trying to prove that the Qur'an is the word of God using scientific knowledge as a yard stick because any yardstick is supposed to be more superior than what is being checked or verified. For us Muslims the Qur'an is the Furqan i.e. criteria to judge right from wrong and the ultimate yardstick which is more superior to scientific knowledge.

But for an educated man who is an atheist, scientific knowledge is the ultimate test which he believes in. We do know that science many a times takes 'U' turns, therefore I have restricted the examples only to scientific facts which have sufficient proof and evidence and not scientific theories based on assumptions. Using the ultimate yardstick of the atheist, I am trying to prove to him that the Qur'an is the word of God and it contains the scientific knowledge which is his yardstick which was discovered recently, while the Qur'an was revealed 1400 year ago. At the end of the discussion, we both come to the same conclusion that God though superior to science, is not incompatible with it.

SCIENCE IS ELIMINATING MODELS OF GOD BUT NOT GOD

Francis Bacon, the famous philosopher, has rightly said that a little knowledge of science makes man an atheist, but an in-depth study of science makes him a believer in God. Scientists today are eliminating models of God, but they are not eliminating God. If you translate this into Arabic, it is La illaha illal la, There is no god, (god with a small 'g' that is fake god) but God (with a capital 'G').Surah Fussilat:"Soon We will show them our signs in the (farthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?"[Al-Quran 41:53]

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Top | Prev | NextKitaab At-Tawheed, Chapter: 2Fear of Shirk

" Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives other than that to whom He pleases; and whoever sets up partners with Allah [in worship], he has indeed invented an enormous wrong" (Qur'an 4:48)

Allah , says:

Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah to His creation which it entails. Allah informs us in this verse that He will not forgive the one who commits Shirk and dies as a Mushrik,1 but as for the one who dies believing in the Oneness of Allah , although he may have committed some sins, Allah has promised him forgiveness in accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his association of partners with Allah , he has rejected Him and belied Him and committed a sin the like of which there is no other.

1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.2. Whoever dies believing in the Oneness of Allah, although he may have committed major sins, may be forgiven if Allah, Most Glorified, Most High Wills.3. In the verse is a reply to the khawarij,2 who charged those guilty of major sins with disbelief, and to the mu'tazilah,3 who believed that those guilty of major sins would spend eternity in the Fire. 4. Confirmation of the Divine Will which is one of His Attributes.

Benefits Derived From This Verse

Relevance of This Verse to the Subject of TawheedThat it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to all. ..ooOOoo..

" And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security, and keep me and my sons away from worshipping idols" (Qur'an 13:35)

Allah , says:

Allah , Most Glorified, Most High, informs us that Ibrahim (as ) supplicated Allah to make Makkah a place of safety and stability, because fear and chaos prevent people from performing their religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his family from idol worship, for he knew the danger of that and he knew how easily people can be seduced by it.

1. The virtue of Makkah over other cities.2. Ibrahim's prayer for the security and stability of Makkah.3. Evidence of the benefit of supplication.4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.5. The desirability of one's supplicating on behalf of his family.6. The forbiddance of worshipping idols.

Benefits Derived From This Verse

Relevance of This Verse to the Subject of TawheedThat it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater. ..ooOOoo..It is reported that the Prophet

said: "Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa."4

The Prophet

informs us in this Hadith that he fears for us, and that what he fears most for us is minor Shirk. This shows how kind-hearted and compassionate the Prophet

was towards his Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially since it can afflict them without them even knowing it. This is why the Prophet

warned them to beware of it.

1. The care and concern shown by the Messenger of Allah Benefits Derived From This Hadith

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1. The care and concern shown by the Messenger of Allah

for his Ummah.2. The division of Shirk into two categories: Major and minor.3. That riyaa` is considered Shirk.4. The obligation of asking the people of knowledge about matters which confuse them.

Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that Allah's Messenger

feared for his Companions that they might unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more obligated to fear both major and minor Shirk...ooOOoo..It is reported on the authority of Ibn Mas'ood (ra) that the Messenger of Allah

"Whoever died while supplicating another deity besides Allah , will enter the Fire." (Narrated by Bukhari)

said:

The Prophet

informs us in this Hadith that whoever adulterated that which should be purely for Allah (i.e. worship), by worshipping others besides Him, and died in this state, will have his abode in the Hell -fire.

1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide therein forever, but if it was minor Shirk, then Allah will punish him as much as He wishes, then he will be allowed to leave the Fire. 2. That a person will be judged upon his last act in this world.5

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that whoever died calling upon a deity other than Allah , will enter the Hell-fire, therefore it is incumbent upon us to fear Shirk...ooOOoo..It is reported by Muslim, on the authority of Jabir (ra), that Allah's Messenger

"Whoever meets Allah , without associating partners with Him, will enter Paradise; and whoever meets Him as one who associated anything with Him, will enter the Fire.

said:

The Prophet

informs us in this Hadith that whoever died without associating partners with Allah - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.

1. Confirmation of the existence of Paradise and Hell.2. That a person will be judged upon his last act in this world.3. Whoever died believing in the Oneness of Allah , will not dwell forever in the Hell-fire, but will find his eternal abode in Paradise.4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.

Benefits Derived From This Hadith

Relevance of the Hadith to the Subject of TawheedThat the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this obliges us to fear Shirk in all its manifestations.Footnotes1. Mushrik: One who commits Shirk. 2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.

3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who

committed major sins would dwell eternally in the Hell-fire. 4. Narrated by Imam Ahmad.

5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger

said: "...verily, he whose abode will be Paradise, his final deed will be of the deeds of the people of Paradise,

whatever he did (previously), and verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one narrator.

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Top | Prev | NextKitaab At-Tawheed, Chapter: 22What Has Been Said Concerning Sorcery

" They followed what the devils gave out against the power of Sulaiman: Sulaiman did not blaspheme, but the devils did blaspheme, teaching the people sorcery and such things as came down at Babylon to Haroot and Maroot. But neither of these taught anyone [such things] without saying: "We are but a trial; so do not blaspheme." They learnt from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them and they knew that the buyers [of magic] would have no share in the Hereafter. And miserable was the price for which they sold their souls, if only they knew!" (Qur'an 2:102)

Allah , says:

Allah , Most High, informs us in this verse that the Jews and Christians turned away from the Book of Allah and instead devoted themselves to the study of sorcery which the devils claimed was from the time of Sulaiman (as ) and they further falsely claimed that they had learnt it from Sulaiman (as ) himself; but Allah makes it clear that Prophet Sulaiman (as ) did not commit an act of disbelief as they claimed, but it was the devils who blasphemed by their teaching the people sorcery. Then He says that one of the objects of those who taught magic was to cause discord between men and their wives, but that there can be no result from the machinations of the magician unless Allah permits it and that whoever abandons his Religion in favour of magic will have no reward on the Day of Resurrection and wretched will be the lot which he has purchased for himself by his actions, if only he knew it.

1. That sorcery is one of the works of the devils.2. That Sulaiman was innocent of practising magic.3. That learning magic and teaching it are acts of disbelief.4. Proof that magic has no effect unless Allah Wills it.5. That there is no benefit in magic.6. The vileness and wretchedness of the sorceror.

Benefits Derived From This Verse

Relevance of This Verse to the Subject of the ChapterThat the verse proves that practising magic is an act of disbelief.Relevance of This Verse to the Subject of TawheedThat the verse warns against practising magic which cannot be performed without committing shirk, and shirk is a negation of Tawheed.

(a) The Arabic word sihr ( ) linguistically means: That which its cause is hidden. In Islamic terms, it means: The practice of writing spells on paper, or tying knots which effect the heart and the body until the person becomes ill and dies, or it means to cause a rift between a man and his wife.(b) According to Imam Ahmad, Malik and Abu Haneefah, magic is an act of disbelief.

Important Note

..ooOOoo..

" Do you not see those who were given a portion of the Book? They believe in Al-Jibt and At-Taghoot and they say to the unbelievers that they are better guided than the believers!" (Qur'an 4:51)

Allah says:

Allah directs the attention of the Muslims, in particular, the Messenger of Allah

to the practices of some of the People of the Book which deviate from the Truth such as their preferring magic and obedience to Satan to the Book of Allah and the knowledge and guidance it contains, and their lying assertion that the polytheists are better than the Muslims and closer to the Straight Path.

1. Evidence that some of the People of the Book were astray.2. The presence of magic among the People of the Book.3. That flattery, lies and hypocrisy are among the characteristics of the Jews.

Benefits Derived From This Verse

Relevance of This Verse to the Subject of the ChapterThat the verse proves the forbiddance of practising magic and censures those who do so.Relevance of This Verse to the Subject of TawheedThat it proves that engaging in magic is an act of disbelief, because its origin is in shirk.1

NoteMuhammad Ibn ̀ Abdul Wahhab said: "`Umar (ra) said: "Al-Jibt (here) means magic and At-Taaghoot

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Muhammad Ibn ̀ Abdul Wahhab said: "`Umar (ra) said: "Al-Jibt (here) means magic and At-Taaghootmeans the devil." Jabir said: "At-Tawagheet 2 are fortune-tellers to whom the devils used to descend, one to every neighbourhood."..ooOOoo..It is reported on the authority of Abu Hurairah (ra) that the Messenger of Allah

"Avoid the seven destroyers." They (the Companions) asked: "Oh, Messenger of Allah

! What are they?" He

replied: "Shirk (associating partners) with Allah , sorcery, taking the life which has been prohibited by Allah , except in truth (i.e. in accordance with Islamic Law), devouring usury, consuming the property of the orphans, running away on the day of battle and making false charges against the chaste, unmindful3 women." (Narrated by Bukhari and Muslim)

said:

Because sins are the cause of loss and destruction, the Messenger of Allah

1. Shirk (Associating partners with Allah swt ): This is because it ensnares a person in that which debases him - the worship of other created beings.2. Magic: This is because it leads to many sicknesses in society such as swindling of gullible people, superstition and ignorance, fraud and cheating people out of their money by lying and deception.3. Taking the life which Allah has forbidden: This is because willful murder leads to a state of chaos and disorder and breakdown of law and order, causing the people to exist in a state of fear and insecurity.4. Devouring Usury (Ribaa): This is because the presence of usury, or interest4 in society causes loss of the peoples wealth and property, as greedy and unscupulous money-lenders rook people of their honestly earned money, growing fat at the expense of hard-working people, with no benefit to the society but only to themselves.5. Usurping the property of the orphan: This is because such behavour constitutes injustice against one who is a minor, without any who can help him or support him except Allah .6. Running away from the enemy without cause or reason: This is because such an act of betrayal to ones Muslim brothers, weakening their forces and breaking their morale.7. Unjustly accusing chaste women of adultery: This is because it destroys their reputations and results in loss of trust in them and sows doubts concerning the paternity of their children.

has commanded his Ummah to avoid the following major sins which cause the destruction of their perpetrators in this life and in the Hereafter:

1. That sins cause destruction and loss to the perpetrator.2. The prohibiton of associating partners with Allah, for it is the greatest sin against Allah.3. The forbiddance of learning and teaching magic.4. The prohibition of taking a life which has not been sanctioned by Allah.5. The forbiddance of devouring usury.6. The prohibition of appropriating the property of the orphan.7. The forbiddance of running away from the field of battle unless there is a valid reason such as to deceive the enemy, or lend aid on another front etc.8. The prohibition of slandering chaste women, whether be maidens or married women.

Benefits Derived From This Verse

Relevance of This Hadith to the Subject of the ChapterThat the Hadith proves the prohibition of learning and teaching magic.Relevance of This Hadith to the Subject of TawheedThat magic is forbidden because it is based upon shirk...ooOOoo..It is reported from Jundub (ra) in a marfoo' 5 form: "The punishment for the magician is that he be struck (i.e. beheaded) by the sword." 6

Because magic is such a serious problem for society, indeed a sickness from which results all manner of corruption and evil, such as killing, stealing, cheating, fraud, discord between spouses etc., Allah has provided a drastic cure for it which is the execution by beheading of the magician so that society may be freed from the evil which results from his actions.

1. The prohibition of learning sorcery and of teaching it.2. That the punishment for practising magic is death by beheading.

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of the Chapter That the Hadith proves that the punishment for sorcery is beheading, which shows that it is forbidden.Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that learning and teaching magic is forbidden, because it is built upon a

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foundation of shirk...ooOOoo..It is narrated by Bukhari, on the authority of Bajalah Ibn ̀ Ubadah, that he said: "`Umar Ibn Al-Khattab (ra) wrote: "Execute every sorceror and sorceress." "So, continued Bajalah," we executed three sorcerors."And it is reported authentically from Hafsah (may Allah be pleased with her) that she ordered the execution of her slave for practising magic upon her, and she was executed. Such an event has also been reported from Jundub (ra). According to Imam Ahmad, execution of sorcerors is authentically reported from three Companions (i.e. `Umar, Hafsah and Jundub ra ).Relevance of These Narration to the Subject of the ChapterThe writer (Muhammad Ibn ̀ Abdul Wahhab) has mentioned these narrations in this chapter in order to make it clear that the opinion of the above-mentioned Companions was that the magician be killed.Footnotes1. This is because the magician places his faith not in Allah (swt), but in the devils among the jinn whom he

supplicates. 2. At-Tawagheet: Plural of At-Taghoot.

3. Unmindful: Innocent or naive.

4. There is no difference between these two terms; the idea propagated by some Muslim "modernists" that

ribaa means excessive interest rates, and that moderate interest is therefore permissible, is totally without foundation and is in contradiction with the Qur'an, the Sunnah and the confirmed practices of the Companions who were the best people after the Prophet

in understanding the Sunnah and who used to avoid even those permissible transactions that in any way

resembled ribaa. 5. Marfoo': A report from one of the Companions which suggests, without explicitly saying so, that he heard it

from the Prophet

, such as the above report of Jundub (ra), in the which he states the punishment for a certain crime, for it is not

possible that he would have used his own judgement in such a matter. 6. Narrated by At-Tirmizi, who said: "The correct saying is that it is mawqoof (i.e. a saying of Jundub)." - and

Allah (swt) knows best.

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Top | Prev | NextKitaab At-Tawheed, Chapter: 23Clarification of a Number of Types of SorceryImam Ahmad narrates, on the authority of Muhammad Ibn J'afar, on the authority of ̀ Awf Ibn Hayyaan Ibn Al-'Alaa`, who said: "Qutun Ibn Qabeesah informed us from his father that he heard the Prophet

say: "Verily, al-'iyaafah,1 at-tarq2 and at-tiyarah3 are all acts of sorcery.Because the Muslims at the beginning of Islam had recently come from the Jahiliyyah (Days of Ignorance), they still carried with them many of the customs and superstitions of that time; Islam ordained for them freedom from such ignorant superstition which Revelation and common sense reject and for which no practical evidence can be produced. Such beliefs and practices include: Al-'iyaafah, which is the belief that one's fortune is affected by the flights of birds, their species or their cries; at-tarq, which is to draw lines in the soil or sand and throwing stones in order to supposedly reveal secrets of the unseen; and at-tiyarah, which is to believe in omens and portents. The Messenger of Allah

has made plain that these three are acts of sorcery and it is confirmed that practising magic, learning it and teaching it are all prohibited and it is incumbent upon every Muslim to avoid it and to declare his innocence of any such beliefs and practices and their adherents.

1. Evidence that al-'iyaafah, at-tarq and at-tiyaarah.2. The prohibition of magic.

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of the ChapterThat it proves that the three above-mentioned practices are acts of sorcery.Relevance of This Hadith to the Subject of TawheedThat it proves that these three practices are acts of magic, and magic is built upon a foundation of Shirk...ooOOoo..It is reported on the authority of Ibn `Abbas (ra) that he said: "Allah's Messenger

"Whoever learns a part of astrology, has learnt a part of magic. Those who learn more accumulate more (sin)."

said:

Because knowledge of the unseen is for Allah Alone, the Prophet

negated all attempts to uncover it, including astrology, according to which belief, one may know the future by understanding the supposed influence produced by the movement of the stars and the planets on peoples' lives. And He

has made clear that learning such things is an act of sorcery, and that the more a person learns, the more he is guilty of sin.

1. Evidence that the study of astrology is a kind of magic.2. That magic is of more than one kind.

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of the Chapter That it proves that the study of astrology is a kind of magic.Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that the study of astrology is a type of sorcery and sorcery is founded upon Shirk.Important NoteAttempting to uncover the secrets of the physical unknown using practical methods such as the working of the Universe, biology, physics etc. are not considered acts of magic; rather, they are a fulfillment of the Command of Allah and His Prophet

to seek knowledge. ..ooOOoo..

"Whoever tied a knot and blew on it has committed an act of sorcery, and whoever commits an act of sorcery has committed an act of Shirk, and whoever wore an amulet will be left to its control."

An-Nasaa`i reports on the authority of Abu Hurairah (ra) that he said:

The Prophet

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control."The Prophet

tells us in this Hadith that anyone who makes knots in ropes and then blows upon them is guilty of practising magic; and He

makes it clear that he who practises magic has committed Shirk; likewise, anyone who wears an amulet or talisman, believing that it will protect him from harm, he will be abandoned to its protection, which is, of course, non-existent; whereas he who gives his heart to Allah and is filled with confidence in Him, Most High, and depends upon Him Alone, this will suffice him. And whoever depended upon Allah's creatures - sorcerors and others - he will attain only evil - in this life and in the Hereafter because he has placed his faith in other than Allah , while Allah is Sufficient for His slaves.

1. The forbiddance of practising magic.2. That blowing on knots is a form of magic.3. Evidence that the sorceror is a mushrik.4. The prohibition of wearing anything as a means of protection, or a provider, or a granter of wishes, etc.5. That whoever depends upon other than Allah is abandoned.6. That whoever depends upon Allah , this will suffice him.

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of the ChapterThat the Hadith proves that the wearing of amulets or the like and blowing upon knots are acts of sorcery.Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that magic is Shirk...ooOOoo..It is reported on the authority of Ibn Mas'ood (ra) that the Messenger of Allah

"Shall I not tell you what al-'adhdhah4 is? It is an-nameemah." 5 (Narrated by Muslim) said:

In order to focus the attention of his Companions on what he was saying, because of the great love and affection that he had for them, he used the form of a question, which he then proceeded to answer himself: He

asked them about al-'adhdhah; then he explained to them that it is an-nameemah, which means to carry tales about someone behind his back by quoting something he said about a person to that person, the result of which is to sow discord between those two people and to fill their hearts with enmity.

1. That asking questions is a part of the Islamic way of teaching.2. The prohibition of an-nameemah, and that it is a major sin.

Benefits Derived From This Hadith

Relevance of This Hadith to the Subject of the Chapter That the Hadith proves that an-nameemah is a kind of sorcery, because it produces the same effect as magic, or worse causing division among the people.Relevance of This Hadith to the Subject of TawheedThat the Hadith proves that an-nameemah is a kind of sorcery, and, as we have seen, sorcery is a form of Shirk.Important NoteThe person who is guilty of an-nameemah is not considered a disbeliever, nor is it ordered that he be killed, but the sorceror is guilty of kufr because he is depending upon other than Allah to supply his wants and needs, while the tale-bearer is not, but because of its similarity in some respects to sorcery, it is incumbent upon every Muslim to avoid it...ooOOoo..It is reported by Bukhari and Muslim, on the authority of Ibn `Umar (ra) that the Messenger of Allah

"Verily, some eloquence (can be so beautiful); it constitutes sorcery.said:

In this Hadith, the Prophet

has compared excessive eloquence and expressiveness with words to magic, for the eloquent man may on occasions succeed in making the false appear true or vice versa. He

distorts the truth by throwing dust in peoples' eyes, robbing some of their rights by deception and falsehood. The truth of this may be seen by anyone who visits a court of law and watches a lawyer at work.

1. The forbiddance of some eloquence, i.e. that which attempts to make truth appear as falsehood and vice versa.

Benefits Derived From This Hadith

Da'wah.one (On 8-23-2007) Page 76

falsehood and vice versa.2. The derogatory comparison of some eloquence with magic.

Relevance of This Hadith to the Subject of the Chapter That it defines some eloquence as comparable to sorcery because it deflects the heart as does sorcery.Relevance of This Hadith to the Subject of TawheedThat it compares excessive eloquence to sorcery, and as we have seen, sorcery is an act of Shirk.Important NoteIt is not to be understood from this Hadith that the capacity of expressiveness with words constitutes kufr, but that since some forms of eloquence result in corruption and usurpation of rights, they are in some ways comparable to sorcery, and therefore it is incumbent upon us to abstain from them.Footnotes1. Al-'Iyaafah: Foretelling events by the flight of birds.

2. At-Tarq: Drawing lines in the earth to predict events.

3. At-Tiyarah: Omens and portents. 4. Al-'Adhdhah: Literally, biting.

5. An-Nameemah: Tale-bearing, such as one's saying: "Such-and-such a person says you are untruthful." - even

though what that person says may be true, it is still considered to be carrying tales.

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