ummtaalib

Trials and tribulations Zaynab bint Jahsh said, The Prophet (sallallah alayhe wa sallam) got up from his sleep; his face was flushed and he said, There is no god but Allah. Woe to the Arabs, for a great evil which is nearly approaching them. Today a gap has been made in the wall of Gog and Magog like this (Sufyan illustrated this by forming the number of 90 or 100 with his fingers). Someone asked, Shall we be destroyed even though there are righteous people among us? The Prophet said, Yes, if evil increases. (Bukhari). Umm Salamah, the wife of the Prophet said, One night the Prophet got up and said, Subhan Allah! How many tribulations have come down tonight, and how many treasures have been disclosed! Go and wake the dwellers of these apartments (i e his wives) for prayer. A well-dressed soul in this world may be naked in the Hereafter. (Bukhari.) Usamah ibn Zayd said, Once the Prophet stood over one of the battlements of al-Madinah and asked the people, Do you see what I see? They said, No. He said, I see afflictions falling upon your houses as raindrops fall. (Bukhari, Muslim.) Abu Hurairah (radiallahu anhu) said, The Prophet said, Time will pass rapidly, knowledge will decrease, miserliness will become widespread in peoples hearts, afflictions will appear, and there will be much Harj. The people asked, O Messenger of Allah, what is Harj? He said, Killing, killing! (Bukhari) Al-Zubayr ibn Adi narrated, We went to Anas ibn Malik and complained about the wrong we were suffering at the hands of al-Hajjaj. Anas ibn Malik said, Be patient, For no time will come but that the time following it will be worse, until you meet your Lord. I heard the Prophet say that. (Bukhari.) Abu Hurairah said, The Prophet said, There will come a time of afflictions when one who sits will be better than one who stands; one who stands will be better than one who walks; and one who walks will be better than one who runs. Whoever exposes himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it. (Bukhari and Muslim.) Hudhayfah said, The Prophet told us two Hadith, one of which I have seen fulfilled, and I am waiting for the fulfilment of the other. The Prophet told us that honesty came down into mens hearts (from Allah); then they learnt it from the Quran, and then from the Sunnah. The Prophet told us that honesty would be taken away. He said, Man will be overtaken by sleep, during which honesty will be taken away from his heart, and only its trace will remain, like traces of a dark spot. Then man will be overtaken by slumber again, during which honesty will decrease still further, until its trace will resemble a blister such as is caused when an ember is dropped onto ones foot: it swells, but there is nothing inside. People will be carrying on with their trade, but there will hardly be any trustworthy persons. People will say, There is an honest man in such-and-such a tribe. Later they will say about some man, What a wise, polite and strong man he is! – although he will not have faith even the size of a mustard-seed in his heart. Indeed, there came a time when I did not mind dealing with any one of you, for if he were a Muslim his Islam would compel him to pay whatever he owed me, and if he were a Christian, the Muslim official would compel him to pay it. But now I do not deal with anyone except so-and-so and so-and-so. (Bukhari.) Ibn Umar said, The Prophet stood beside the pulpit, facing the east, and said, Afflictions will verily emerge from here, where the top of Satans head will appear. (Bukhari.) Abu Hurairah said that he had heard the Prophet say, The Hour will not come until a man passes by someones grave and says, Would that I were in his place! (Bukhari.) Abu Hurairah said, I heard the Prophet say, The Hour will not come until the buttocks of the women of Daws* move whist going around Dhu l-Khalasah. Dhu l-Khalasah was an idol worshipped by the tribe of Daws during the Jahiliyyah. (Hadith from Bukhari.) Abu Hurairah also said, The Prophet said, The Euphrates will disclose a golden treasure. Whoever is present at that time should not take anything of it. Abu Hurairah said, The Prophet said, The Hour will not come before the Euphrates uncovers a mountain of gold, for which people will fight. Ninety-nine out of every hundred will die, but every one among them will say that perhaps he will be the one who will survive (and thus possess the gold). (Muslim.) Abu Hurairah said, The Prophet said, The Hour will not come until the following events have come to pass: two large groups will fight the another, and there will be many casualties; they will both be following the same religious teaching. Nearly thirty Dajjals will appear, each of them falsely claiming to be a Messenger from Allah. Knowledge will disappear, earthquakes will increase, time will pass quickly, afflictions will appear, and Harj (ie killing) will increase. Wealth will increase, so that a wealthy man will worry lest no-one accept his Zakat, and when he offers it to anyone, that person will say, I am not in need of it. People will compete in constructing high buildings. When a man passes by someones grave, he will say, Would that I were in his place! The sun will rise from the west; when it rises and the people see it, they will believe, but, No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith … (Al-Anam 6:158) The Hour will come suddenly: when a man has milked his she-camel and taken away the milk, but he will not have time to drink it; before a man repairing a tank for his livestock will be able to put water in it for his animals; and before a man who has raised a morsel of food to his mouth will be able to eat it. (Bukhari.) Hudhayfah ibn al-Yaman said, Of all the people, I know most about every tribulation which is going to happen between now and the Hour. This is not because the Prophet told me something in confidence which he did not tell anyone else; it is because I was present among a group of people to whom he spoke about the tribulations (al-Fitan). The Prophet mentioned three tribulations which would hardly spare anybody, and some which would be like storms in summer; some would be great and some would be small. Everyone who was present at that gathering has passed away, except me. (Muslim.) Abu Hurairah said, I heard the Prophet say, If you live for a while, you will see people go out under the wrath of Allah and come back under His curse, and they will have in their hands whips like the tail of an ox. (Ahmad, Muslim.) Abu Hurairah said, The Prophet said, There are two types among the people of Hell whom I have not yet seen. The first are people who have whips like the tails of oxen, with which they beat people, and the second are women who are naked in spite of being dressed; they will be led astray and will lead others astray, and their heads will look like camels humps. These women will not enter Paradise; they will not even experience the faintest scent of it, even though the fragrance of Paradise can be perceived from such a great distance. Anas ibn Malik said, The Prophet was asked, O Messenger of Allah, (what will happen) when we stop enjoining good and forbidding evil? He said, When what happened to the Israelites happens among you: when fornication becomes widespread among your leaders, knowledge is in the hands of the lowest of you, and power passes into the hands of the least of you. (Ibn Majah.) Abu Hurairah said, The Prophet said, Woe to the Arabs from the great evil which is nearly approaching them: it will be like patches of dark night. A man will wake up as a believer, and be a kafir (unbeliever) by nightfall. People will sell their religion for a small amount of worldly goods. The one who clings to his religion on that day will be as one who is grasping an ember – or thorns. (Ahmad.) Abu Hurairah said, I heard the Prophet saying to Thawban, O Thawban, what will you do when the nations call one another to invade you as people call one another to come and eat from one bowl? Thawban said, May my father and my mother be sacrificed for you. O Messenger of Allah! Is it because we are so few The Prophet said, No, on that day you (Muslims) will be many, but Allah will put weakness (wahn) in your hearts. The people asked, What is that weakness, O Messenger of Allah? He said, It is love for this world and dislike of fighting. (Ahmad.) The Prophet said, There will be a tribulation in which one who is sleeping will be better than one who is lying down, one who is lying will be better than one who is sitting, one who is sitting will be better than on who is standing, one who is standing will be better than one who is walking, one who is walking will be better than one who is riding, and one who is riding will be better than one who is running; all of their dead will be in Hell. The Companion of the Prophet who narrated this Hadith said, O Messenger of Allah, when will that be? He said, That will be the days of Harj. He asked, When will the days of Harj be? The Prophet said, When a man will not trust the person to whom he is speaking. The Companion asked, What do you advise me to do if I live to see that? He said, Restrain yourself, and go back to your place of residence. The Companion then asked, O Messenger of Allah, what should I do if someone enters my neighbourhood to attack me? He said, Go into your house. The Companion asked, What if he enters my house? He said, Go into the place where you pray and do this – and he folded his arms, – and say My Lord is Allah, until you die. Abu Bakrah said, The Prophet said, There will be a tribulation during which one who is lying down will be better than one who is sitting, one who is sitting will be better than one who is standing, one who is standing will be better than one who is walking, and one who is walking will be better than one who is running. Someone asked, O Messenger of Allah, what do you advise me to do? He said, Whoever has camels, let him stay with them, and whoever has land, let him stay in his land. Someone asked, What about someone who does not have anything like that? He said, Then let him take his sword and strike its edge against a stone, then go as far away as possible. (Abu Dawud; similar Hadith in Muslim.) At the time of the Fitnah of Uthman ibn Affans Khilafah (Caliphate), Sad ibn Abi Waqqas said, I bear witness that the Prophet said, There will come a tribulation during which one who sits will be better than one who stands, one who stands will be better than one who walks, and one who walks will be better than one who runs. Someone asked, What do you advise if someone enters my house to kill me? He said, Be like the son of Adam (ie resign yourself). (Muslim, Tirmidhi.) Abu Musa al-Ashari said, The Prophet said, Before the Hour comes, there will be a tribulation like patches of dark night. A man will get up a believer and go to sleep a kafir, or will go to sleep a believer and get up a kafir. The one who sits will be better than one who stands, and one who walks will be better than one who runs. Break your bows, cut their strings, and strike your swords against stones. If someone comes to kill any of you, then be like the better of the two sons of Adam. (Abu Dawud.) Abu Dharr said, The Prophet was riding a donkey and sat me behind him. He said, O Abu Dharr, if the people were suffering from such severe hunger that you could not even get up from your bed to go to the mosque, what would you do? I said, Allah and His Messenger know best. He said, Be decent and restrain yourself. Then he said, O Abu Dharr, if the people were suffering from severe death (i e if a man were worth no more than a grave), what would you do? If the people were killing one another, until Hajarat al-Zayt (an area of Madinah) were submerged in blood, what would you do? I said, Allah and His Messenger know best. He said, Stay in your house and lock the door. I asked, What if I am not left alone? He said, Then be one of them. I said, Should I take up my sword? He said, If you did that, you would be joining them in their activities. No – if you fear that the brightness of the shining sword will disturb you, then cover your face with part of your clothing, and let him carry his own sin and your sin. (Ahmad.) Abd Allah ibn Amr said, We were on a journey with the Prophet … When the Prophets caller called for prayer, I went there. The Prophet was addressing the people, saying: O people, it has been the duty of every Prophet before me to guide his people to whatever he knew was good for them, and to warn them against whatever he knew was bad for them, but this Ummah has its time of peace and security at the beginning; at the end of its existence it will suffer trials and tribulations, one after the other. Tribulation will come, and the believer will say, This will finish me, but it will pass. Another tribulation will come, and he will say, This is it, but it will pass, and a third will come and go likewise. Whoever wishes to be rescued from Hell, and enter Paradise, let him die believing in Allah and the Last Day, and treat the people as he himself wishes to be treated. If anyone gives allegiance to an Imam, then let him obey him if he can (or on one occasion he said: as much as you can). Abd al-Rahman (one of the narrators of this Hadith) said, When I heard that, I put my head between my knees and said, But your cousin Muawiyah is ordering us to squander our wealth among ourselves in vanity, and to kill each other, although Allah has said, O ye who believe! Squander not your wealth among yourselves in vanity … (Al-Nisa 4:29) Abd Allah (another narrator) put his head in his hands and paused awhile, then he raised his head and said, Obey him in that which is obedience to Allah and disobey that which is disobedience to Allah. I asked him, Did you hear that from the Prophet? He said, Yes, I heard it with my ears and understood it in my heart. (Ahmad, Abu Dawud, al-Nasai, Ibn Majah.) Abd Allah ibn Amr said, I heard the Prophet say, If you see my Ummah fearing a tyrant so much that they dare not tell him that he is a tyrant, then there will be no hope for them. The Prophet said, Among my Ummah, some will be swallowed up by the earth, some bombarded with stones, and some transformed into animals. (Ahmad). FOOTNOTE: *Daws: a tribe in Yemen, Dhul-Khalasah: a house full of idols – it is so called because they believed that whoever worshipped it or went around it would be purified (khallasa). This Hadith means that the tribe of Daws will become apostates from Islam and will go back to idol worshipping; even their women will exert themselves in worshipping the idol and running around it, so that their flesh will quiver.

Greater signs of the Hour AFTER the lesser signs of the Hour appear and increase, mankind will have reached a stage of great suffering. Then the awaited Mahdi will appear; he is the first of the greater, and clear, signs of the Hour. There will be no doubt about his existence, but this will only be clear to the knowledgeable people. The Mahdi will rule until the False Messiah (al-Masih al-Dajjal) appears, who will spread oppression and corruption. The only ones who will know him well and avoid his evil will be those who have great knowledge and Iman (faith). The false Messiah will remain for a while, destroying mankind completely, and the earth will witness the greatest Fitnah (tribulation) in its history. Then the Messiah Jesus (alayhe sallam) will descend, bringing justice from heaven. He will kill the Dajjal, and there will be years of safety and security. Then the appearance of Yajuj and Majuj (Gog and Magog) will take mankind by surprise, and corruption will overtake them again. In answer to Jesus faithful prayer to Allah (Subhanahu wa Taala), they will die, and safety, security, justice and stability will return. This state of affairs will continue for some years, until the death of Jesus. The Ulama differ concerning the order in which the other greater signs of the Hour will come about. They are: The destruction of the Kabah and the recovery of its treasure. The rising of the sun from the west. The emergence of the Beast from the earth. The smoke. A wind will take the souls of the believers. The Quran will be taken up into heaven. A fire will drive the people to their last gathering place. The Trumpet will be sounded: at the first sound everyone will feel terror; at the second sound all will be struck down; at the last sound all will be resurrected. The Mahdi THE Mahdi will come at the end of time; he is one of the Rightly-Guided Caliphs and Imams. He is not the Mahdi who is expected by the Shiah, who they claim will appear from a tunnel in Samarra. This claim of theirs has no basis in reality nor in any reliable source. They allege that his name is Muhammad ibn al-Hasan ibn al-Askari, and that he went into the tunnel when he was five years old. The matter we intend to discuss has been proven by Ahadith narrated from the Prophet (sallallahu alayhe wa sallam): that the Mahdi will appear at the end of time. I believe that he will appear before Jesus the son of Mary comes down, as the Ahadith indicate. Hajjaj said that he heard Ali say, The Prophet said, Even if there were only one day left for the world, Allah would send a man from among us to fill the world with justice, just as it had been filled with oppression and justice. (Ahmad). Ali said, The Prophet said, The Mahdi is one of us, from among the people of my household. In one night Allah will inspire him and prepare him to carry out his task successfully. (Ahmad and Ibn Majah.) Ali said, whilst looking at his son al-Hasan, This son of mine is a Sayyid (master), as the Prophet named him. Among his descendants there will be man named after your Prophet. He will resemble him in behaviour but not in looks. Then he told them the report which mentions that the earth will be filled with justice. (Abu Dawud.) Abu Dawud devoted a chapter of his Sunan to the subject of the Mahdi. At the beginning of this chapter he quoted the Hadith of Jabir ibn Samrah, in which the Prophet said, This religion will remain steadfast until twelve caliphs have ruled over you. (According to another report he said, This religion will remain strong until twelve caliphs have ruled over you.) Jabir said, The people cheered and shouted Allahu akbar! Then the Prophet whispered something. I asked my father What did he say? My father said, He said, All of them will be from Quraysh. Another report says that when the Prophet returned to his house, Quraysh came to him and asked, What will happen after that? He said, Then there will be tribulation and killing. Abu Dawud reported a Hadith from Abd Allah ibn Masud: The Prophet said, If there were only one day left for the world, that day would be lengthened until a man from among my descendants or from among the people of my household, was sent; his name will be the same as my name, and his fathers name will be the same as my fathers name. He will fill the earth with justice and fairness, just as it will have been filled with injustice and oppression. The world will not end until a man of my household, whose name is the same as mine, holds away. Abd Allah said, The Prophet said, A man from my household, whose name is like mine, will take power. (Tirmidhi.) In another report, from Abu Hurairah, the Prophet said, If there were only one day left for this world, Allah would lengthen it until he took power. Abu Said said, The Prophet said, The Mahdi will be one of my descendants; he will have a high forehead and a hooked nose. He will fill the earth with justice and fairness just as it was filled with injustice and oppression, and he will rule for seven years. (Abu Dawud.) Umm Salamah reported that the Prophet said, People will begin to differ after the death of a Khalifah. A man from the people of Madinah will flee to Makkah. Some of the people of Makkah will come to him and drag him out against his will; they will swear allegiance to him between al-Rukn and al-Maqam. An army will be sent against him from Syria; it will be swallowed up in the desert between Makkah and Madinah. When the people see this, groups of people from Syria and Iraq will come and swear allegiance to him. Then a man from Quraysh whose mother is from Kalb will appear and send an army against them, and will defeat them; this will be known as the Battle of Kalb. Whoever does not witness the spoils of this battle will miss much! The Mahdi will distribute the wealth, and will rule the people according to the Sunnah of the Prophet. Then he will die, and the Muslims will pray for him. (Abu Dawud.) Ali said, The Prophet said, A man named al-Harith ibn Hirath will come from Transoxania. His army will be led by a man named Mansur. He will pave the way for and establish the government of the family of Muhammad, just as Quraysh established the government of the Messenger of Allah. Every believer will be obliged to support him. (Abu Dawud.) Abd Allah ibn al-Harith ibn Juz al-Zubaydi said, The Prophet said, A people will come out of the East who will pave the way for the Mahdi. (Ibn Majah.) Abd Allah said, Whilst we were with the Prophet, some young men from Banu Hashim approached us. When the Prophet saw them, his eyes filled with tears and the colour of his face changed. I said, We can see something has changed in your face, and it upsets us. The Prophet said, We are the people of a Household for whom Allah has chosen the Hereafter rather than this world. The people of my Household (Ahl al-Bayt) will suffer a great deal after my death, and will be persecuted until a people carrying black banners will come out of the east. They will instruct the people to do good, but the people will refuse; they will fight until they are victorious, and the people do as they asked, but they will not accept it from them until they hand over power to a man from my household. Then the earth will be filled with fairness, just as it had been filled with injustice. If any of you live to see this, you should go to him even if you have to crawl across ice. This text refers to the rule of the Abbasids, as we have mentioned above in the text referring to the beginning of their rule in 132 AH. It also indicates that the Mahdi will appear after the Abbasids, and that he will be one of the Ahl al-Bayt, a descendant of Fatimah, the daughter of the Prophet, through Hasan, not Husayn, as mentioned in the Hadith from Ali ibn Abi Talib; and Allah knows best. Thwaban said, The Prophet said, Three men will be killed at the place where your treasure is. Each of them will be the son of a Khalifah, and none of them will get hold of the treasure. Then the black banners will come out of the East, and they will slaughter you in a way which has never been seen before. Then he said something which I do not remember; then, If you see him, go and give him your allegiance, even if you have to crawl over ice, because he is the Khalifah of Allah, the Mahdi. (Ibn Majah.) The treasure referred to in this text is the treasure of the Kabah. Towards the end of time, three of the sons of the Khalifahs will fight to get hold of it, until the Mahdi appears. He will appear from the East, not from the tunnel of Samarra, as the Shiah claim; they believe that he is in this tunnel now, and they are waiting for him to emerge at the end of time. There is no evidence for it in any book or Sahih tradition, and there is no benefit in believing this. The truth of the matter is that the Mahdi whose coming is promised at the end of time will appear from the East, and people will swear allegiance to him at the Kabah, as some Ahadith indicate. At the time of the Mahdi, there will be peace and prosperity, with abundant crops and wealth, strong rulers, and Islam will be well-established. Abu Said said, By Allah every ruler we have had has been worse than the previous one, and every year has been worse than the year before, but I heard the Prophet say, Among your rulers will be one who will give out wealth freely, without counting it. A man will come and ask him for money, and he will say Take; the man will spread his cloak out and the ruler will pour money into it. The Prophet spread out a thick cloak he had been wearing, to demonstrate the mans actions; then he gathered it up by its corners and said, Then the man will take it and leave. (Ahmad.)

From Ibn Kathir’s The Signs before the Day of Judgment. Answer: Ayat and Ahadith about the Hour Allah (Subhanahu wa Ta’ala) said: “They ask thee about the Hour, ‘When will be its appointed time? Wherein art thou (concerned) with the declaration thereof? With thy Lord is the Limit fixed therefor. Thou art but a Warner for such as fear it. The Day they will see it, (it will be) as if they had tarried but a single evening, or (at most till) the following morn!” (Al-Nazi’at 79: 42-46) “They ask thee about the (final) Hour – when will be its appointed time? Say: ‘The knowledge thereof is with my Lord (alone): none but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you.’ They ask thee as if thou wert eager in search thereof: say: ‘The knowledge thereof is with Allah (alone), but most men know not.'” (Al-A’raf 7:187) There are many Ayat and Ahadith concerning this subject: Allah said: “The Hour (of Judgment) is nigh, and the moon is cleft asunder.” (Al-Qamar 54:1) The Prophet (sallallahu alayhe wa sallam) said, whilst pointing with his index and middle fingers, “The time of my advent and the Hour are like these two fingers.” In another report he said, “The Hour almost came before me.” This indicates how close we are, relatively speaking, to the Hour. Allah said: “Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away.” (Al-Anbiya’ 21:1) “(Inevitable) cometh (to pass) the Command of Allah: seek, ye not then to hasten it.'” (Al-Nahl 16:1) “Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth.'” (Al-Shura 42:18) In Sahih al-Bukhari, there is a Hadith which states that a Bedouin asked the Prophet about the Hour. He said, “It will surely come to pass. What have you prepared for it?” The man said, “O Messenger of Allah, I have not prepared much in the way of prayer and good works, but I love Allah and His Messenger.” The Prophet said, “You will be with those you love.” The Muslims had never rejoiced as much they did when they heard this Hadith. Some Ahadith report that the Prophet was asked about the Hour. He looked towards a young boy and said, “If he lives, he will not grow very old before he sees your Last Hour coming to you.” By this he meant their death and entering the Hereafter, because everyone who dies enters the Hereafter; some people say that when a person has died, his judgment has begun. This Hadith with this meaning is “correct” (Sahih). Some heretics comment on this Hadith and give it an incorrect meaning. The exact timing of the Great Hour (al-Sa’at al’Uzma) is something which Allah alone knows and which He has not revealed to anyone, as is clear from the Hadith in which the Prophet said: “There are five things which nobody knows except Allah;” then he recited, “Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: Nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).” (Laqman 31:34) When Gabriel (Jibreel) (alayhe salam) came to the Prophet in the guise of a Bedouin, he asked him about Islam, Iman (faith) and Ihsan (excellence of faith); and the Prophet answered his questions. But when he asked him about the Hour, he said, “The one questioned about it knows no better than the questioner.” Jibreel said, “Tell me about its signs.” Then the Prophet described them, as we shall see later when we quote this Hadith and others in full. Hudhayfah said: “The Prophet stood up one day to speak to us, and told us everything that was going to happen until the Hour, and left nothing unsaid. Some of the listeners learnt it by heart, and some forgot it; these friends of mine learnt it. I do not remember it completely, but sometimes it springs to mind, just as one might remember and recognise the face of a man whom one had forgotten, when one sees him.” (Abu Dawud, Muslim.) Imam Ahmad reported via Abu Nudrah that Abu Sa’id said: “One day the Prophet led us in praying the afternoon prayer (Salat al’Asr). Then he stood and addressed us until sunset. He mentioned everything that was to happen until the Day of Resurrection, and left nothing unsaid. Some of us remembered it, and some of us forgot it. One of the things he said was: ‘O people, this world is full of attractive temptations. Allah has appointed you as vicegerents (Khalifah) in this world, and He will see how you will act. So guard yourselves against the temptations of this world and of women’ Towards the end of this speech, he said, ‘The sun is about to set, and what remains of this world, compared to what has passed, is like what remains of this day compared to what has passed.'” ‘Ali ibn Zayed ibn Jad’an al-Timi narrated some Gharib and Munkar Ahadith – which could bring into question the validity of this Hadith. But there are some reports which are similar to this Hadith, and which were transmitted with different isnads. Part of this Hadith is in SMuslim, through Abu Nudrah on the authority of Abu Sa’id. This Hadith refers to something which is beyond any doubt: what remains of this world, compared to what has passed, is very little. In spite of that, no-one can know exactly how much time is left except Allah, and no-one can know exactly how much time has passed, except Allah. GENERAL DESCRIPTION OF THE FITAN (TRIBULATIONS) Hudhayfah ibn al-Yaman said, “People used to ask the Prophet (sallallahu alayhe wa sallam) about good things, but I used to ask him about bad things because I was afraid that they might overtake me. I said, ‘O Messenger of Allah, we were lost in ignorance (Jahiliyyah) and evil, then Allah brought this good (i.e. Islam). Will some evil come after this good thing?’ He said, ‘Yes’ I asked, ‘And will some good come after that evil?’ He said, ‘Yes, but it will be tainted with some evil’ I asked, ‘How will it be tainted?’ He said, ‘There will be some people who will lead others on a path different from mine. You will see good and bad in them. I asked, ‘Will some evil come after that good?’ He said, ‘Some people will be standing and calling at the gates of Hell; whoever responds to their call, they will throw him into the Fire.’ I said, ‘O Messenger of Allah, describe them for us.’ He said, ‘They will be from our own people, and will speak our language.’ I asked, ‘What do you advise me to do if I should live to see that?’ He said, ‘Stick to the main body (jama’ah) of the Muslims and their leader (Imam). I asked, What if there is no main body and no leader?’ He said ‘Isolate yourself from all of these sects, even if you have to eat the roots of trees until death overcomes you while you are in that state.'” ‘Abd Allah ibn Mas’ud said: “The Prophet said, ‘Islam began as something strange, and it will revert to being strange as it was in the beginning, so good tidings for the strangers.’ Someone asked, ‘Who are the strangers?’ He said, ‘The ones who break away from their people (literally, ‘tribes’) for the sake of Islam.’ “This Hadith was narrated by Ibn Majah on the authority of Anas and Abu Hurairah. DIVISIONS WITHIN THE MAIN RELIGIOUS GROUPS Abu Hurairah reported that the Prophet (sallallahu alayhe wa sallam) said: “The Jews have split into seventy-one sects, and my Ummah will divide into seventy-three.” ‘Awf ibn Malik reported that the Prophet said: “The Jews split into seventy-one sects: one will enter Paradise and seventy will enter Hell. The Christians split into seventy-two sects: seventy-one will enter Hell and one will enter Paradise. By Him in Whose hand is my soul, my Ummah will split into seventy-three sects: one will enter Paradise and seventy-two will enter Hell.” Someone asked, “O Messenger of Allah, who will they be?” He replied, “The main body of the Muslims (al-Jama’ah).” ‘Awf ibn Malik is the only one who reported this Hadith, and its isnad is acceptable. Anas ibn Malik said, “I shall tell you a Hadith which I heard from the Messenger of Allah, and which no-one will tell you after me. I heard him say, ‘Among the signs of the Hour will be the disappearance of knowledge and the appearance of ignorance. Adultery will be prevalent and the drinking of wine will be common. The number of men will decrease and the number of women will increase until there will be fifty women to be looked after by one man.’ ” This Hadith was reported in the two Sahihs from the Hadith of ‘Abd Rabbihi. ‘Abd Allah said, “The Prophet said, ‘Just before the Hour, there will be days in which knowledge will disappear and ignorance will appear, and there will be much killing.’ ” (Ibn Majah; also narrated by Bukhari and Muslim, from the Hadith of al-A’mash.) Hudhayfah ibn al-Yaman said, “The Prophet said, ‘Islam will become worn out like clothes are, until there will be no-one who knows what fasting, prayer, charity and rituals are. The Qur’an will disappear in one night, and no Ayah will be left on earth. Some groups of old people will be left who will say, ‘We heard our fathers saying La ilaha illa Allah, so we repeated it.’ Silah asked Hudhayfah, “What will saying La ilaha illa Allah do for them when they do not know what prayer, fasting, ritual and charity are?” Hudhayfah ignored him; then Silah repeated his question three times, and each time Hudayfah ignored him. Finally he answered, “O Silah, it will save them from Hell”, and said it three times. (Ibn Majah) This indicates that in the last days, knowledge will be taken from the people, and even the Qur’an will disappear from the Mushafs and from people’s hearts. People will be left without knowledge. Only the old people will tell them that they used to hear people saying La ilaha illa Allah; and they will repeat it to feel close to Allah, so it will give them some blessing, even if they do not have any good deeds or beneficial knowledge. Knowledge will be taken away from men and ignorance will increase during the last days, and their ignorance and misguidance will increase until the end, as in the Hadith of the Prophet: “The Hour will not come upon anyone who says, ‘Allah, Allah’; it will only come upon the most evil of men.” THE EVILS WHICH WILL BEFALL THE MUSLIM UMMAH DURING THE LAST DAYS. ‘Abd Allah ibn ‘Umar said, “The Prophet (sallallahu alayhe wa sallam) came to us and said, ‘O Muhajirun, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realise that this has never happened without new diseases befalling the people which their forebears never suffered. If people should begin to cheat in weighing out goods, you should realise that this has never happened without drought and famine befalling the people, and their rulers oppressing them. If people should withhold Zakat, you should realise that this has never happened without the rain being stopped from falling; and were it not for the animals’ sake, it would never rain again. If people should break their covenant with Allah and His Messenger, you should realise that his has never happened without Allah sending an enemy against them to take some of their possessions by force. If the leaders do not govern according to the Book of Allah, you should realise that this has never happened without Allah making them into groups and making them fight one another.” (Ibn Majah). ‘Ali ibn Abi Talib said, “The Prophet said: ‘If my Ummah bears fifteen traits, tribulation will befall it.’ Someone asked, ‘What are they, O Messenger of Allah?’ He said, ‘When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a means of making a profit; when paying Zakat becomes a burden; when a man obeys his wife and disobeys his mother; and treats his friend kindly whilst shunning his father; when voices are raised in the mosques; when the leader of a people is the worst of them; when people treat a man with respect because they fear some evil he may do; when much wine is drunk; when men wear silk; when female singers and musical instruments become popular; when the last ones of this Ummah curse the first ones – then let them expect a red wind, or the earth to swallow them, or to be transformed into animals.'” (Tirmidhi) ‘Ali ibn Abi Talib said, “The Prophet led us in praying Salat al-Fajr (the morning prayer). When he had finished, a man called to him: ‘When will the Hour be? The Prophet reprimanded him and said ‘Be quiet!’ After a while he raised his eyes to the sky and said, ‘Glorified be the One Who raised it and is taking care of it.’ Then he lowered his gaze to the earth and said, ‘Glory be to the One Who has outspread it and has created it.’ Then the Prophet said, ‘Where is the one who asked me about the Hour?’ The man knelt down and said, ‘I asked you.’ The Prophet said, ‘The Hour will come when leaders are oppressors, when people believe in the stars and reject al-Qadar (the Divine Decree of destiny) when a trust becomes a way of making a profit, when people give to charity (Sadaqah) reluctantly, when adultery becomes widespread – when this happens, then your people will perish.'” ‘Imran ibn Husayn said, “The Psaid, ‘Some people othis Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.’ One of the Muslims asked, ‘When will that be, O Messenger of Allah?’ He said, ‘When singers and musical instruments will become popular, and much wine will be drunk.'” (Narrated by Tirmidhi) [Note: “The main body of the Muslims (al-Jama’ah) means the people of the Qur’an, Hadith, Fiqh and other sciences, who have agreed to follow the Traditions of the Prophet in all circumstances without introducing any changes or imposing their own confused ideas.]

The Importance of Making Mashwarah While emphasizing the importance of mashwarah, Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned the following: Mashwarah is extremely vital and important. Allah Ta’ala has promised that when you place your reliance on Him and sit to make mashwarah, then before the mashwarah concludes and you depart, you will be blessed with guidance from Allah Ta’ala. (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi) Ihyaauddeen.co.za

MASHWARAH ITS IMPORTANCE IN ISLAM Islam greatly exhorts the practice of Mashwara (mutual]consultation) in all matters of importance.Whether relating to individual issues, matters relating to the home, matters relating to the community or a country, Islam emphasizes the importance and great benefits of Mashwara. This meritorious practice of great benefit is strongly encouraged: 1. by the Quraan Majeed 2. by the Hadith Shareef 3. by the practical example of Rasulullah (sallallahu]alayhi]wasallam) 4. by the practice of the Sahaabah (Radiyallahu]anhum) and the Pious Elders of all eras MASHWARA AND ISTIKHARAH TWO INGREDIENTS FOR SUCCESS All Muslims must strive to bring alive this vital practice in all facets and matters of their individual and collective lives. Whenever any issue of importance arises; before making any decision, always resort to 1. MASHWARA and 2. ISTIKHARAH We have been informed by the most truthful of men, Sayyidina Rasulullah (sallallahu]alayhi]wasallam) in one of his gems of wisdom: “He who resorts to Istikharah will not be at a loss; and he who resorts to Mashwara will never regret.” QURANIC VERSES (Relevant Quranic Aayaat regarding the importance of Mashwara:) Aayah 1: “And make Mashwara (consult) with them in affairs (of importance). Then when you have firmly decided, have trust on Allah. Verily Allah loves those who have trust (in Him)”  Lessons from this aayah: 1. Rasulullah (sallallahu]alayhi]wasallam) was not really in need of the views and consultation of the Sahabah (radiyallahu]anhum), because he was educated and taught directly by Allah (Rabbul]Izzat) via the medium of Wahi. Allah Ta’ala could have guided him to the correct decision even without mutual consultation. Yet we find the Quran has instructed even Rasulullah (sallallahu]alayhi]wasallam) to resort to Mashwara with his companions. This alone speaks volumes on the importance of Mashwara. 2. What is the reason for Rasulullah (sallallahu]alayhi]wasallam) consulting and making Mashwara with his companions? In order to emphasize the importance of Mashwara, he practically carried it out and showed them the ways and etiquette of Mashwara. In this manner the importance and method of Mashwara was embedded in the minds of the Sahaba (radiyallahu]anhum) and thus this practice gained prominence and priority in the life of the Sahaba and those that followed their ways. 3. Islam has always advocated the policy of adopting the means first and then trusting upon Allah ] Tawakkul. “Tie the camel first, then trust upon Allah.” This is the true concept of Tawakkul from Quran and Hadith. It is this same principle as far as Mashwara is concerned; first adopt all the means: Consult, collect all the views and deliberate on the issue at hand from all angles, then take the decision and leave the rest to Allah (Rabbul]Izzat) ] thereafter trust on Him alone. 4. Although this aayah is directed to Rasulullah (sallallahu]alayhi]wasallam) in the first instance, it applies to all Muslims in general by way of implication. By directing Rasulullah (sallallahu]alayhi]wasallam) firstly towards this command, the emphasis on this matter is trebled in importance. 5. A very important Hukm (directive) of Mashwara is laid out in this aayah ] the final and binding decision lies with the Ameer. The aayah states: “…then when you have decided…” ] this implies that the decision lies with one person alone ] not the entire Shura Body. The Quran does not say “when all of you have decided” or “when the majority of you has decided” etc. This points out the invalidity of the system of democracy or majority rule. Islam espouses the system of Mashwara. Unfortunately Muslims all over the world blindly follow and upkeep the invalid system of democracy in almost all their affairs ] even as far as the affairs of the Masajid is concerned, the entire constitution and voting system is based on the principles of democracy to the letter! What a tragedy! Whereas Muslims should have been administering all their affairs on the basis of Mashwara and more than all the houses of Allah should at least have been administered in the way of the Quraan Majeed i.e. by Mashwara and not by the system of democracy. May Allah open the eyes of the Muslim Ummah to realize their folly. Aayah 2: In praise of the true Mu’mineen ] Believers, Allah (Rabbul]Izzat) extols a unique quality in their lives. What is this quality? It is the quality of Mashwara or Mutual Consultation. Says Allah Ta’ala: “And their affairs are decided upon by Shura between them” This is another glaring aayah of the Qur’an that emphasizes the importance of Shura in the life of a Muslim, whose affairs of life pivot around Mashwara. May Allah grant all Believers this great quality Source

Bid’ah According to the Four Madhhabs The concept of bid’ah has become a means by which the Muslim nation has become divided. There are some who call anything, which did not exist during the time of the Prophet (sallallahu alaihi was sallam), bid’ah and label those who adopt some of those practices as people of innovation (bid’ah) or misguidance (dalaalah). The question that must be asked is: “How have the Muslims been dealing with newly introduced matters starting from the time of the Companions (Sahaba) until recent times?” In order to provide an encompassing answer to this question, I gathered the views of the four schools of thought (Madhhabs) in this booklet (Hanafi, Maliki, Shafi’i and Hanbali madhhabs). From each Madhhab, I included statements of some of the famous scholars regarding the meaning and classification of bid’ah (innovation). Henceforth, I include the magnificent research concerning bid’ah of one of the greatest scholars of the 19th century: Al-Imam Abu Al-Hasanat Muhammed Abdul Hayy Al-Laknawi al-Hindi. In his research he demonstrated how the first three blessed generations responded to the newly innovated matters which cropped up during their time. He concludes his research by providing advice on how we should deal with bid’ah in our own time. I believe his advice contains therein a cure for the disease of corrupting the term bid’ah, perhaps inadvertently, to divide the Muslim community. Download: https://ia801500.us.archive.org/0/items/BidahAccordingToTheFourMadhhabs/Bidah according to the four Madhhabs.pdf darultahqiq

Please do not post rulings on the forum which you have "heard". The above is confusing as one enters the state of ihraam before entering the haram Readers please refer to following topic of hajj/umrah resources

Part Twenty The Justice and Compassion of Hazrat Sa’d (radhiyallahu ‘anhu) Hazrat Jareer (radhiyallahu ‘anhu) once passed by Hazrat ‘Umar (radhiyallahu ‘anhu) during the period when Hazrat Sa’d (radhiyallahu ‘anhu) was governor over Kufah. Seeing Hazrat Jareer (radhiyallahu ‘anhu), Hazrat ‘Umar (radhiyallahu ‘anhu) asked him regarding Hazrat Sa’d (radhiyallahu ‘anhu). Hazrat Jareer (radhiyallahu ‘anhu) gave the following reply: “I left him in his position of rule as the most noble of people in authority and power, and the person who is least hard-hearted. He is like a devoted mother to his subjects, working for them just as an ant works tirelessly for its colony. He is the person who is most firm against wrong and oppression, and he is among the most beloved of the Quraish to the people.” (Isaabah 3/64) Source: Whatisislam.co.za

Beneficial article on understanding the nafs: and this will answer your question insha-allah: Du'a: اَللّٰهُمَّ اَلْهِمْنِىْ رُشْدِىْ وَاَعِذْنِىْ مِنْ شَرِّ نَفْسِىْ Oh Allah, inspire me with guidance and protect me from the evil of myself ——– اللهم ات نفسي تقواها وزكها انت خير من زكاها انت وليها ومولاها Allahumma Aati Nafsi Taqwaahaa Wa-Zakkihaa, Anta Khayru Man Zakkaahaa, Anta Waliyyuhaa Wa-Mawlaahaa O Allah! Give my soul piety and my conscience purity. You are the Master of my soul and the Guardian of my conscience

please see this post specially the following: Ghussa / Anger Definition: Revenge in the form of erupting or exploding in anger, taken at some slight or personal injury. Danger and consequences: Uncontrolled anger leads to rage, quarrels, hatred, violence and a host of other evils. To be completely devoid of anger is the opposite extreme and manifests as cowardice, which also falls in the category of being despicable. It must be pointed out that anger is an essential instinctive quality. Thus anger developing in an individual is not in his control, but the individual has the option of giving expression to the anger or not. The ideal therefore is anger reacting only to the demands of the shariat.

The Outcome of Ingratitude Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: So long as a person regards himself unworthy of the favours he enjoys and recognizes the favours to be a sheer grace and bounty from the side of Allah Ta’ala upon him, he will continue to receive from the favours of Allah Ta’ala and he will not be deprived of the Divine Grace. However, as soon as he regards himself to be deserving of the favours of Allah Ta’ala, then this will be regarded as ingratitude and ungratefulness. When one falls into ingratitude, the favours that he is enjoying will be snatched away from him. The outcome of ingratitude is extremely serious. (Malfoozaat Hakeemul Ummat 5/332) Ihyaauddeen.co.za

Guidelines on Preparing a will and testament Islamically Answered by Shaykh Muhammad ibn Adam al-Kawthari Can you please provide me with general guidelines that would help me prepare my last Will and testament according to Islamic law? Answer: In the name of Allah, Most Compassionate, Most Merciful, Writing and preparing a Will is undoubtedly very important, especially in non-Muslim countries, insuring that upon death, one’s wealth and assets are distributed according to Shariah. There are a number of Islamic texts, both in the Qur’an and Sunnah, which point to the importance of Will-making, for example: Sayyiduna Abd Allah ibn Umar (Allah be pleased with them both) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “It is not befitting for a Muslim who has something to make a Will of, to remain for two nights without having one’s last Will and testament written and kept ready with one.” (Sahih al-Bukhari, no: 2587) The narrator of this Hadith (Abd Allah ibn Umar ibn al-Khattab) stated after hearing this from the Messenger of Allah (Allah bless him & give him peace): “I did not let even one night pass by except that my Will would be kept by me.” (Musnad Ahmad, 2/4) Making a Will becomes even more important in non-Muslim countries, such as the United Kingdom and US. The reason being is that, failing to leave a valid written Will can result in the law of the land deciding on how your estate is to be distributed, which obviously will not be in accordance with Shariah (Islamic law). Therefore, it is essential that all Muslims leave a valid written Will. Those who have, as yet, not made a Will should haste and prepare a Will. Writing a Will is not only for old people, rather all those who have reached puberty should quickly get their Will prepared, for there is no guarantee of when one will die. Below are simple and brief guidelines with regards to preparing and writing a Will in the West: The first and foremost aspect worth noticing here is that many Muslims are mistaken in believing that, writing a Will means distributing one’s wealth and estate amongst the inheritors during one’s lifetime. This is incorrect, as making a Will does not mean one must divide one’s wealth amongst the various inheritors in one’s life; rather, one must merely stipulate in the Will that “upon my death, my executors will distribute my wealth according to Shariah”. One may also state that this will be determined by a local Muslim scholar or Mufti, who will be contacted and appointed by my executors upon my death. The reason behind this is that the inheritance portions have been determined and allotted by Allah Most High in the Qur’an. These portions vary according to who is alive at the time of one’s death. Death with leaving parents behind will differ from passing away after the parents have passed away, in that the inheritance portions will be different in both cases. As such, one cannot determine in one’s lifetime as to how much percentage of one’s wealth will be exactly allocated to each individual, for one is unaware who will be alive at the time of one’s death. Even the death of one person can make a big difference in the division and distribution of the estate. The beauty of Shariah is its simplicity and certainty. When you are writing your Islamic Will, you do not have to try and figure out which of your relatives will still be alive when you die in order to make sure that they will receive something. Whoever administers your estate will ascertain (in collaboration with a knowledgeable scholar) which of your relatives are still alive and what fixed shares they are automatically entitled to inherit by applying the criteria of Shariah. Moreover, it is unlawful and invalid to make a bequest (Wasiyya) in favour of an individual who automatically is entitled to receiving a share of the estate, such as one’s spouse, children and parents, etc. The Messenger of Allah (Allah bless him & give him peace) said in his historic sermon (khutba) of his farewell hajj (haj al-Wada’): “Verily Allah has given each rightful person their right, thus there is no bequest in favour of a inheritor.” (Sunan Tirmidhi, no: 2120, narrated by Sayyiduna Abu Umama al-Bahili) The meaning of this Hadith is that Allah Almighty has already fixed and allotted the shares of those who are entitled to inherit from one’s estate. As such, if one was to make a Will in their favour, one will be going against the shares fixed for them in the Qur’an and Sunnah. However, if one wished to make a bequest/Will for a non-relative, or for a charity, then this would be allowed (and rewarded), but only up to a third of one’s total wealth. The remaining two thirds will be left to be distributed amongst the relatives according to the fixed shares prescribed by Allah Most High. If one does not make a bequest of up to one third of the estate, then all of the estate will be divided between the surviving relatives. The Messenger of Allah (Allah bless him & give him peace) forbade from making a bequest of giving one’s wealth in charity which is more than one third, and regarding a third also, he stated: “And a third is also more (although permissible)”. (Sunan Tirmidhi, no: 2116) The second point to remember here, which is very important, is that one must distinguish between a bequest/Will (wasiyya) and a gift (hiba). Many people fail to differentiate between the two, thus a grave error is committed. What a person gives to another in one’s lifetime is considered a “gift” whilst attributing the giving of something after one’s death is a “bequest or Will (Wasiyya)”. For example, if I give my house to a friend whilst I am alive, then that will be a gift, but if I was to say that my friend will take ownership of my house after I pass away, then that is a bequest. At times, one would like to distribute one’s estate amongst the children whilst one is alive. This will be valid provided it is given as a gift and not a bequest, because to make a bequest (or Will) for a relative who already qualifies to inherit is invalid, as mentioned previously. As such, if one desires to distribute the estate amongst the children whilst one is alive, then it does not have to be in accordance with the Shariah laws of inheritance, for it is merely a gift. However, the question arises as to whether it is necessary to distribute the estate equally between the children? The answer to this is that it is permissible to give the male children twofold of that given to the female children, as it would have been distributed as inheritance. It is also permissible to give all the children, male and female, equal shares. However, to give less than this to the daughters or to completely deprive them of any share, or to be unjust in the distribution of the wealth among the sons, without a valid Shar’i reason, is considered to be blameworthy and sinful. One will be sinful for favouring one child over the other, although the gift will stand as valid. Yes, if there is an Islamically valid reason, such as one child being extremely disobedient or involved in open sinning, it would be permitted to give him/her less. (See: Radd al-Muhtar) A point worth noting here is that Islamically a gift is only valid and complete when the one to whom the gift is given, takes full ownership and possession of the item. Merely, registering it on one’s name is of no consequence in Shariah, hence the gift will be considered invalid. The possession in houses and properties will be established by the giving of keys, removing of furniture, and leaving no obstacles for the one whom the gift is given to come and reside in the property. Many times it is observed that the father only verbally says that this is your house, but he himself resides in the house and it is considered to be his. This will not be a valid gift. A gift is such that if the son was to say to the father: you must move out, he moves out without any hesitation, and it is completely understood to be the son’s house. Thirdly, there is the issue of the husband and wife. If the house is solely owned by the husband, then upon his death, it would be distributed among all the inheritors. Many times it is observed that years pass by after the husband’s death and the inheritance is not distributed. The deceased’s wife and some children keep residing in the house without even thinking about distributing it. This is a grave sin committed by all those who overlook this great injunction of Shariah. If the house was jointly owned by the couple, then in the event of one of the spouse’s death, half of the house will remain in the ownership of the other spouse, and the remaining half will be distributed. Thus, it would be wise for the couple to have joint ownership of the house. This also should be made clear to all the children, for being negligent in this regard brings about disputes and problems. Note that if the inheritors give their consent in their mother or father residing in the house, then this is permissible. However, what is necessary is that the shares are distributed, and then they may give their consent in allowing their mother or father to reside. However, one must be extremely precautious here, for all the inheritors must consent to this from their heart and must not be pressurised into it. If even one inheritor disagrees, his/her share will have to be given to him/her. The fourth point to note with regards to inheritance is that at times the deceased makes a unlawful and invalid bequest, such as saying that, my eldest son will take such and such property, the other such and such, my daughter will take the house, etc. In this case, it will be unlawful (Haram) and a grave sin for the relatives to distribute the inheritance according to the bequest made by the deceased. The estate must be distributed in accordance with the Qur’an and Sunnah. Finally, one must make sure that one’s Will meets the requirements of the law of the land, for failing to do this may well render one’s Will invalid. So in order to ensure that one’s assets are distributed in accordance with the Shariah after one’s death, one must write a Will, and that “Will” must comply with the requirements of the country one is residing in. Therefore, it is advisable that one seeks the advice of an expert practicing Muslim solicitor. Having understood the above general guidelines regarding Will-making, let us now look at how an Islamic Will is written. Normally when making a Will, one would stipulate the following: Revoking of all previous Wills. Naming the executors of the Will. Payment of funeral and burial expenses. Payment of all debts connected to the servants of Allah: After one’s death, paying off one’s debts is given primary consideration. Thus, one’s leftover wealth will first be utilized in repaying the debts, and then the remainder, if any, will be distributed amongst the inheritors according to the Shariah. Note that this is with regards to debts payable to the servants of Allah (and not with regards to liabilities due by Shariah, such as unpaid Zakat, etc). Also, there is no condition here of it being from only one third of one’s wealth. Payment of any bequest (Wasiyya): This refers to any religious liabilities, such as unpaid Zakat, Fidya for Salat, etc, and also anything that one would like to give in charity. However, the condition here is that this is only permissible from one third of one’s wealth. It is worth remembering here that along with one’s written Will, one should have a separate document stipulating the number of unperformed prayers, missed fasts, unpaid Zakat, unperformed Hajj, any other religious obligations and debts payable to the servants of Allah. One must strive in accomplishing these obligations in one’s life, and make the necessary amendments to the document whenever an obligation is fulfilled. For example: One had 500 unperformed prayers. In such a case one should stipulate this in the document. Thereafter, whenever, a prayer is made up, it should be deducted from the total of 500. This “important” document should be attached with the Will in order to let the relatives know of one’s obligations and liabilities after one’s death. Distribution of the remaining two thirds of one’s estate (or full, if one does not include no. 5) among the inheritors in accordance with Sunni Islamic law, and in consultation with a qualified local scholar or Mufti. Signing of the document by both the Will-maker and the relevant witnesses. Finally, the responsibility of the relatives is that they haste in distributing the estate of the deceased as quick as humanely possible. Being negligent in this regard will be highly sinful. All the inheritors will be jointly responsible for this distribution. Also, when totalling the deceased’s assets, the inheritors must include every big and small item left behind by the deceased at the time he/she passed away, which includes Properties, house, car, financial instruments, cash, gold, silver, clothes, furniture, etc. At times, people overlook small items and give them away in charity without the prior consent of all the inheritors, which is unlawful (haram). The permission and full consent of all the inheritors must be sought before giving away any item to anybody. I hope the above has been helpful in simplifying the laws governing the great responsibility of Will-making and inheritance. May Allah Almighty forgive our shortcomings and keep us steadfast on his Deen, Ameen. And Allah knows best. Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK Source

Part Nineteen Hazrat Sa‘eed bin Musayyib (rahimahullah) narrates: A certain person was once speaking ill of Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Talhah (radhiyallahu ‘anhu) and Hazrat Zubair (radhiyallahu ‘anhu). Seeing that this person was speaking ill of the Sahaabah (radhiyallahu ‘anhum), Hazrat Sa’d (radhiyallahu ‘anhu) immediately tried to stop him saying, “Do not speak ill of my brothers!” However, the person refused to desist. Hazrat Sa’d (radhiyallahu ‘anhu) thus stood, performed two rakaats of salaah, and made du‘aa against this person who was speaking ill of the Sahaabah (radhiyallahu ‘anhum). Shortly thereafter, a camel arrived, pushing its way through the people. The camel seized this person and trapped him between its chest and the ground, crushing him to death. Hazrat Sa‘eed (rahimahullah) concludes saying, “I then saw the people walking behind Hazrat Sa’d (radhiyallahu ‘anhu) saying, ‘Congratulations, O Abu Ishaaq! Your du‘aa was accepted (in defense of the Sahaabah)!’” (Siyar min A’laam min Nubalaa 3/73) Source: Whatisislam.co.za

Ml. Dawood Seedat‏ @ml_dseedat While you plan to become a better believer one day, the angel of death plans to take your soul one day. Act upon your plan before He does

The Shar'ee ruling regarding women attending congregational or Eid Salaah Q: What is the Shar'ee ruling with regard to women attending the congregational Salaah in the Masaajid or being present for the Eid Salaah? A: In this regard, we have prepared a detailed article titled "The Shar'ee ruling regarding women attending congregational or Eid Salaah". The article can be found below: The era of Rasulullah (Sallallahu Alayhi Wasallam) was a mubaarak era. It was an era wherein Wahi (revelation of the Qur'an Majeed) was being received from Allah Ta'ala. New Shar’ee laws regarding various issues were constantly being revealed by Allah Ta’ala and there was a need for the Sahaabah (Radhiyallahu Anhum) to learn the laws of Deen relating to Salaah, fasting and other injunctions directly from Nabi (Sallallahu Alaihi Wasallam). Generally, Nabi (Sallallahu Alaihi Wasallam) would educate the Sahaabah (Radhiyallahu Anhum) after Salaah. Hence, women were permitted to attend the congregational Salaah in the Musjid in order to learn the laws of Deen. However, it should be borne in mind that the era of Rasulullah (Sallallahu Alayhi Wasallam) was the khairul quroon (the best of eras). The greatest honour of that era was to perform Salaah behind Rasulullah (Sallallahu Alaihi Wasallam). People were protected and safeguarded from fitnahs. The levels of Imaan, taqwa and piety were so high that all the Sahaabah (Radhiyallahu Anhum), whether men or women, were prepared to make any type of sacrifice for the cause of Deen. The ardent love that burned within the hearts of the Sahaabah (Radhiyallahu Anhum) for Rasulullah (Sallallahu Alayhi Wasallam) was unimaginable and unconceivable. Similarly, there can be no match or comparison for the unflinching commitment and submission they displayed before the command of Rasulullah (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded the men and women to segregate and prohibited them from intermingling, they immediately surrendered before the command of Allah Ta'ala and His Rasul (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded the women to dress in a shabbily, unattractive state and prohibited them from applying any perfume when leaving their homes for Salaah (so as not to be a means of fitnah in attracting the gazes of men towards themselves), they spontaneously submitted and obeyed. Nevertheless, as time passed and the laws of Deen were learnt, Rasulullah (Sallallahu Alaihi Wasallam) began encouraging women to perform their Salaah within the confines of their homes and discouraged them from attending the congregational Salaah. Shari'ah commanding women to remain within the confines of their homes The command of Shari'ah exclusive to women is that they should remain within the confines of their homes and should not leave their homes except at the time of need. Addressing the Azwaaj-e-Mutahharaat (the mubaarak wives of Rasulullah Sallallahu Alayhi Wasallam) and the women of this ummah, Allah Ta’ala says: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ﴿الأحزاب: ٣٣﴾ “Remain within your homes and do not leave your homes displaying your beauty and attraction in the manner it was displayed by the women in the former times of ignorance.” قد أذن لكن أن تخرجن لحاجتكن (صحيح مسلم رقم 2120) Adressing the women, Rasulullah (Sallallahu Alayhi Wasallam) had said, “Permission has been granted to you to leave your homes (only) at the time of need.” The ardent desire of Rasulullah (Sallallahu Alaihi Wasallam) for women to remain within the confines of their homes عن أنس قال جئن النساء إلى رسول الله صلى الله عليه وسلم فقلن يارسول الله ذهب الرجال بالفضل والجهاد في سبيل الله فما لنا عمل ندرك به عمل المجاهدين في سبيل الله فقال رسول الله صلى الله عليه وسلم من قعد - أو كلمة نحوها - منكن في بيتها فإنها تدرك عمل المجاهد في سبيل الله وهذا الحديث لا نعلم رواه عن ثابت إلا روح بن المسيب وهو رجل من أهل البصرة مشهور (مسند البزار رقم 6962) It is reported from Hazrat Anas (Radhiyallahu Anhu) that a group of women once came to Rasulullah (Sallallahu Alaihi Wasallam) and complained, “O Messenger of Allah, the men have excelled and surpassed the women through the abundant virtues that they acquire (in your company) and through striving in the path of Allah in jihad. Is there any action by means of which we can receive the same rewards of those fighting in the path of Allah?” Nabi (Sallallahu Alaihi Wasallam) responded saying, “Those among you who remain within the confines of their home (worshipping Allah Ta’ala), they will acquire the reward of those striving in the path of Allah Ta’ala.” عن عبد الله عن النبي صلى الله عليه وسلم قال إن المرأة عورة فإذا خرجت استشرفها الشيطان وأقرب ما تكون من وجه ربها وهي في قعر بيتها (مسند البزار رقم 1820) It is reported from Hazrat Abdullah bin Mas’ood (Radhiyallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said, “A woman should be concealed (from the eyes of strange men). When she exits from her home, Shaitaan stares at her (i.e. he causes men to cast lustful glances towards her and he strives to mislead her by commiting sin). The time when she is closest to her Lord is when she is concealed within her home.” Rasulullah (Sallallahu Alaihi Wasallam) encouraging women to perform Salaah within the confines of the home عن عبد الله عن النبي صلى الله عليه وسلم قال صلاة المرأة في بيتها أفضل من صلاتها في حجرتها وصلاتها في مخدعها أفضل من صلاتها في بيتها (سنن ابي داود رقم 570) It is reported from Hazrat Abdullah bin Ma’sood (Radhiyallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said, “The Salaah of a woman in her bedroom is more rewarding than her Salaah in the communal room of her house, and the Salaah she performs in the inner most portion of the bedroom (i.e. a small room within the bedroom or a corner of her bedroom) is greater and more rewarding than her Salaah in her bedroom.” [1] عن عبد الله بن سويد الأنصاري عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت الى النبي صلى الله عليه وسلم فقالت يا رسول الله إني أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير من صلاتك في مسجدي قال فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه وكانت تصلي فيه حتى لقيت الله جل وعلا (صحيح ابن حبان رقم 2217) Hazrat Ummu Humaid (Radhiallahu Anha), the wife of Hazrat Abu Humaid As-Saa’idi (Radhiallahu Anhu), once came to Rasulullah (Sallallahu Alaihi Wasallam) and said, “O Rasulullah (Sallallahu Alaihi Wasallam), I long to perform Salaah behind you.” Rasulullah (Sallallahu Alaihi Wasallam) replied, "I am aware that you long and desire to perform Salaah behind me. However, your Salaah in your bedroom is more rewarding than your Salaah in any other part of your home. Your Salaah in any other part of your home is more rewarding than your Salaah in your courtyard. Your Salaah in your courtyard is more rewarding than your Salaah in the Musjid of your locality. Your Salaah in the musjid of your locality is more rewarding than your Salaah in my Musjid (i.e. Musjid Nabawi)." Hazrat Ummu Humaid (Radhiallahu Anha) (in obedience and compliance with the mubaarak desire of Rasulullah (Sallallahu Alaihi Wasallam)) instructed that a small place be reserved for her Salaah in the innermost and darkest portion of her bedroom, and she would devotedly perform all her Salaah there until the end of her life. وعن أبي عمرو الشيباني أنه رأى عبد الله يخرج النساء من المسجد يوم الجمعة ويقول اخرجن إلى بيوتكن خير لكن رواه الطبراني في الكبير بإسناد لا بأس به (الترغيب والترهيب 1/228) It is reported from Abu Amr Ash-Shaybaani that he had seen Hazrat Abdullah bin Mas’ood (Radhiyallahu Anhu) removing the women from the Musjid on the day of Jumu’ah while instructing them in the following manner, “O women! Return to your homes, for indeed remaining within your homes is better for you.” The verdict of Hazrat Umar (Radhiyallahu Anhu) Though women were allowed to attend the congregational Salaah and the Eid Salaah in the Mubaarak era of Rasulullah (Sallallahu Alaihi Wasallam), it was the burning desire of Rasulullah (Sallallahu Alaihi Wasallam) that women perform their Salaah within the confines of their homes, thereby remaining completely concealed from the eyes of strange men. Hence we find that Rasulullah (Sallallahu Alaihi Wasallam) expressed this desire in the aforementioned Ahaadith. Subsequently, during the era of the Khilaafat of Hazrat Umar (Radhiyallahu Anhu), this permission for women to attend the congregational Salaah was revoked on account of the fitnah witnessed due to women attending the congregational Salaah. All the Sahaabah (Radhiyallahu Anhum) concurred with the verdict of Hazrat Umar (Radhiyallahu Anhu). The following Hadith of Hazrat Aaisha (Radhiyallahu Anha) sufficiently explains the necessity of revoking the previous permission which existed in the Mubaarak era of Rasullah (Sallallahu Alayhi Wasallam). عن عمرة بنت عبد الرحمن أنها أخبرته أن عائشة زوج النبى صلى الله عليه وسلم قالت لو أدرك رسول الله صلى الله عليه وسلم ما أحدث النساء لمنعهن المسجد كما منع نساء بنى إسرائيل قال يحيى فقلت لعمرة أمنع نساء بنى إسرائيل قالت نعم (سنن ابي داود رقم 569) It is reported by Hazrat Amrah (Rahimahallah) that Hazrat Aaisha (Radhiyallahu Anha) said, “Had Rasulullah (Sallallahu Alaihi Wasallam) been alive today and witnessed the fitnah caused through the women leaving their homes and attending the congregational Salaah, Rasulullah (Sallallahu Alaihi Wasallam) would have surely prohibited them exactly as the women of the Banu Israa’eel had been prohibited from attending the congregational Salaah.” When this was the condition in the era of the Sahaabah (Radhiyallahu Anhum) that due to the increase in fitnah women were prohibited from attending the congregational Salaah in the Masaajid, then one can well imagine the need for not allowing women to participate in the congregational prayer in this time and age, where fitnah is rampant, overwhelming and widespread to such an extent that controlling the fitnah has become impossible. And Allah Ta'ala (الله تعالى) knows best. [1] صلوة المرأة في بيتها أي الداخلاني لكمال سترها أفضل من صلاتها في حجرتها أي صحن الدار قال ابن الملك أراد بالحجرة ما تكون أبواب البيوت إليها وهي أدني حالا من البيت وصلاتها في مخدعها بضم الميم وتفتح وتكسر مع فتح الدال في الكل وهو البيت الصغير الذي يكون داخل البيت الكبير يحفظ فيه الأمتعة النفيسة من الخدع وهو إخفاء الشيء أي في خزانتها أفضل من صلاتها في بيتها لأن مبني أمرها علي التستر (بذل المجهود في حل أبي داود 1/ 320) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Time: An Irrecoverable Bounty By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Once, I was reading an article wherein the author had stated that from among all the favours of Allāh ta‘ālā, for every one of them there can possibly be something that may substitute it, to some extent if not fully, apart from the favour of time, for once passed, no amount of effort can bring it back neither can anything substitute it. Take the example of the favour of sight. When lost, its restoration is not totally inconceivable. Even in the state of blindness, perception, to some extent, is possible with the help of other physical senses. So a bounty whose value excels that of others in every respect deserves to be expended carefully and in worthwhile activities. Yet we witness that carelessness shown by people in the bounty of time is more than in any other favour of Allāh ta‘ālā. Every moment that passes by takes away a portion of our lives. The more we grow in age the less becomes our expectancy of living further in this world. Time is the only possession of this life, which decreases constantly and with precise regularity, yet in a very unnoticeable manner. An Urdu poet has stated that the passing of time in every man’s life is as quiet and (yet) as certain as the melting of ice. So it is of extreme importance that we utilise our time in fruitful and rewarding pursuits and not waste it away as we usually tend to do. Let us learn to value time in the forthcoming holidays, and then, if Allāh ta‘ālā wills, we will gradually become accustomed to it and maintain the attitude throughout the year. The easiest method of preventing yourself from wasting time as well as gaining most from it is to prepare a timetable for yourself. This is not dissimilar to making a budget in the domain of economics. If one wishes to increase in one’s savings one will have to make a budget, thereby defining the limits of expenditure. On the contrary, if a person walks around with his entire income in his pocket, without any allocation of money, and continues to spend as the need arises, far from saving up any further, he will end up resorting to and depleting the original savings. So as we manage our finances for economical reasons so should we manage our time and maintain the same economical attitude here too. Now as far as wasting time is concerned, there isn’t obviously a single way to do that. People will naturally waste time according to their respective inclinations or dispositions. Some may resort to completely meaningless activities and others may prefer to just sit idle and laze around. Moreover, some may become victims of overindulgence or fall a prey to perpetual self-satisfaction. Whichever the case, what is important to remember here is that the worst form of wasting time is to indulge in sinning and displeasing Allāh ta‘ālā. The displeasure of Allāh ta‘ālā is caused by the mere wasting of time too, but sinning will call for His extreme anger and invite His wrath. This is another point, which we need to earnestly reflect upon. For some temporary enjoyment we readily sacrifice our eternal abode of pleasure. For some trivial materialistic pleasure we are prepared to displease our Creator, the One Who has provided us with a vast array of bounties and different forms of lawful satisfaction of desires. Indeed He is the One Who has given us this very strength and capability which we are using to commit sins. How can we possibly displease Him? My brothers, in reality, there is hardly any sacrifice in refraining from sins. Many of us feel that it is extremely difficult or almost impossible to abstain from sins. This is nothing but an illusion from Shaytān. Even the little discomfort we may experience in restraining ourselves from fulfilling unlawful desires is caused by Shaytān. We should make a habit of keeping ourselves aloof from all sinful areas. It would be difficult to control and subdue the desires once having slipped. For instance, one should always keep one’s gaze down when walking the streets, as it would be difficult to avert the gaze once it falls on the opposite gender. According to a Hadīth, the gaze is a poisonous arrow from among the arrows of Shaytān. One who safeguards his eyes only due to the fear of Allāh, (far from being painful) he will find the sweetness of Īmān in his heart. (At-Targhīb) To conclude, I would like to emphasise that in the coming holidays, and afterwards, we should manage our time and desist from wasting it, and in particular, refrain from committing sins and thereby displeasing Allāh ta‘ālā. (Extracted from ‘Time - A Valuable Asset’ published by the Islāmic Da‘wah Academy)

Sublime “Holiday Spots” A man was on his way to a neighboring village when an angel suddenly appeared before him. ‘What takes you to this village?’ Enquired the angel. ‘To visit a brother whom I love for the sake of Allah,’ was the sincere reply. The angel questioned further, ‘do you have any other motive?’ The man replied ‘No’, upon which the angel exclaimed, ‘I am the messenger of Allah and I assure you that Allah loves you as you love your brother.’ (Sahih Muslim, Hadith: 6495) At the same time, another angel is deputed to proclaim the following message to him: “You have done well, your foot steps have been profitable, and you have prepared an abode for yourself in Paradise.” (Sunan Tirmidhi, Hadith: 2008) Allah Ta’ala Himself announces: “My love is incumbent for the one who loves, visits, or spends on others purely for my sake.” (Musnad Ahmad, vol.5 pg.233) Value and Demand The reason for such abundant rewards could be understood in light of the business principle: Commodities are valued according to demand and availability. The scarcer a product, the higher the demand and therefore the greater the returns. The same concept is found in certain aspects of Shari’ah. Those deeds that are seemingly insignificant and seldom practiced generally yield a higher reward. People meet daily in the world for various motives, but the practice of loving/meeting someone purely for the sake of Allah is totally foreign to us. Of the many disastrous ill effects of the present day society is the concept of self-centeredness, where each person cares for himself whilst remaining totally oblivious of the presence and needs of those around him. Presently, there are many such un-noticed Muslim brothers and sisters that are secluded in old aged homes, hospitals, rehabilitation centers and orphanages etc, who await some kindhearted soul to lift their spirits by paying them a visit. Occasional visits to such places would do us more benefits than harm. Visiting Allah One who visits the sick is, so to say , visiting Allah Ta’ala. Rasulullah (sallallahu ‘alayhi wasallam) said: “Allah Ta’ala will say to man (on the day of Qiyamah), O my slave, I was sick and you refused to visit me. ’Man will exclaim, O Allah, how could that be possible whereas You are the Lord of the Worlds? ‘Allah will reply, A certain slave of mine was sick, had you visited him, you would have found Me by him” (Sahih Muslim, Hadith: 6501) If the merit for visiting an ordinary Muslim is such, can one imagine the rewards for visiting those with whom one shares a special bond? Imagine the honor of joining ties with Allah! One who maintains family ties is promised the privilege of Almighty Allah joining ties with him, i.e. by means of showing His special mercy, etc. On the contrary, Allah Ta’ala severs ties with those who break family ties. (Sahih Bukhari, Hadith: 7502) The Wrong Alternative Nowadays, people choose to spend their spare time frequenting places that are totally immoral and filled with vice and sin, like: the cinemas, casinos, shows, entertainment halls, beaches, parties etc. The mere presence of a Muslim at such places in the company of immodest people is extremely detrimental to his Iman. On the contrary, ask yourself the question: when last did you visits your relatives, your local ‘Alim, an elder of the community, or any fellow Muslim brother purely for the pleasure of Allah? Visiting the sick, the elderly, the needy, one’s relatives, neighbours or any other Muslim for the sake of Allah was a salient feature in the life of Rasulullah (sallallahu ‘alayhi wasallam). He would even visit such non-muslims, like the jewish lad who was ill. This had assisted in bonding the Ummah as well as its expansion. Today too, especially during the present holiday season, we can achieve all that and more by implementing this important and neglected Sunnah of our beloved Master (sallallahu ‘alayhi wasallam) Instead of emulating the rest of the world who celebrate the year-end with as much sin as possible, thereby drawing the wrath of our Creator upon mankind. May Allah Ta’ala protect the Ummah from all fitnah. al-miftah

The Path of Protecting One’s Deen and Honour – the Path of Abstaining from Doubtful Areas الحلال بين والحرام بين وبينهما مشبهات لا يعلمها كثير من الناس فمن اتقى المشبهات استبرأ لدينه وعرضه إلخ Halaal is clear and haraam is clear, and between halaal and haraam are such things which are doubtful and many people do not know it. The one who abstains from these doubtful things will protect his Deen and his honour. Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once quoted the above Hadith and thereafter explained: The essence of this Hadith is for one to obtain the quality of Taqwa. If anything is unclear and doubtful, and some Ulama regard it to be permissible while other Ulama rule it to be impermissible, then it is best for one to refrain from it and leave it out without becoming involved in an argument with any person. This is also understood from another Hadith in which Rasulullah (sallallahu alaihi wasallam) said, “Leave out those things regarding which you are doubtful, and choose those things regarding which you have no doubt.” (Suhbat Baa Awliyaa pg. 97)

Part Eighteen Allah Ta‘ala had blessed Hazrat Sa’d (radhiyallahu ‘anhu) by allowing the conquer of ‘Iraq to take place at his hands. It was the armies under his command that defeated the Romans in Qaadisiyyah. However, Hazrat Sa’d (radhiyallahu ‘anhu) could not personally lead the army in this specific battle, as he was ill and sores had broken out across his entire body, and so he informed the people of his illness and excused himself from joining them in fighting against the kuffaar. After the battle was over, a person, despite knowing the predicament of Hazrat Sa’d (radhiyallahu ‘anhu), began to criticize him and tried to spur people against him through reciting the following poetry: ألم تر أن الله أنزل نصره وسعد بباب القادسية معصم Do you not see that Allah Ta‘ala has sent down His assistance, while Hazrat Sa’d (radhiyallahu ‘anhu) is safely guarded (through not fighting) at the door of Qaadisiyyah? فأبنا وقد آمت نساء كثيرة ونسوة سعد ليس فيهن أيم We are returning while many of our wives have become widows, and there is no widow among the wives of Hazrat Sa’d (radhiyallahu ‘anhu). When Hazrat Sa’d (radhiyallahu ‘anhu) heard the poetry in which this person was falsely accusing him of being cowardly and refraining from fighting without any excuse, he made du‘aa saying, “O Allah! Cut his tongue and hand on my behalf!” Soon thereafter, an arrow struck his mouth, rendering him dumb, after which his hand was cut off while fighting. This person was later on killed by the disbelievers. (Siyar A’laam min Nubalaa 3/72, Majma‘uz Zawaa’id #14856) Source: Whatisislam.co.za

Obedience To One’s Deceased Parents Sayyiduna Abu Usaid Malik bin Rabi'ah As-Sa'idi Radhiyallahu Anhu reports: We were sitting with Messenger of Allah Sallallahu Alayhi wa Sallam when a man of Banu Salamah came to him and asked, "O Messenger of Allah! Does there remain any form of obedience which I may show to my parents after their death?" He Sallallahu Alayhi wa Sallam replied, "Yes, to pray for them, to supplicate for their forgiveness, to fulfill their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and honour their friends." [Abu Dawud] __________________________________ When a parent passes away remember that you have begun a new phase of birr (dutifulness) to that parent. Birr after death is the truest and most sincere forms of birr because birr during their lifetime could be tainted with doing for show, or being polite (as opposed to sincere) and expecting praise from the parents or others. As for after their death, then only Allah hears and sees you. A deceased parent is in greater need of his/her children - even more than when the parent was alive. What children do for the parents during the parent's lifetime is for the worldly needs. But after death only Allah knows what good and bad is in store for the deceased in the grave. Dua for rahmah (mercy) and asking Allah to shower the deceased with His mercy is invaluable for the deceased. Through the child's Dua, Allah - through His grace and mercy - enlightens the grave removing the darkness and expands the grave thus removing the suffering. And Allah makes the grave a garden from the gardens of Paradise. Therefore, always remember your deceased parent/s, and always ask Allah to shower them with His mercy, enlighten their grave and expand it. For example as you are about have a meal, think about the many wonderful meals your mother had prepared for you and how she took care of you all your life. Your heart will surely soften and at that point, let it drive you to offer a similar meal to an orphan, widow, divorced or needy person on behalf of your deceased parentand asking of Allah to reward them for it. Give charity on their behalf, recalling the many favours they did for you. Never forget parents. Irrespective of how harsh they may have been with you, only Allah knows the love they had in their hearts for you. Give charity on their behalf privately, wipe away the tears of orphans, widows and divorced (through charity) on behalf of your parents, quench the thirst of the thirsty on their behalf. (for example by having a well dug.) Go out of your way to be the best child to your parents for they have sacrificed much to raise you. This is the Dua mentioned in the Quran for one’s parents: رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا Rabb-ir-ham-huma kama rabbayaani sagheera Translation : My Lord, Bestow thy mercy on my parent/s as they cherished and raised me in my childhood. Lastly, let us teach our children this Dua for one day we all shall also need it. Jamiatul Ulama (KZN) Council of Muslim Theologians

Holiday @ Home A person’s home is their ultimate sanctuary and place of comfort. Hence, when a child feels threatened, his first instinct is to run home, as home is the place of safety. As our homes are our private places, meant for our comfort and happiness, we tend to spend both time and money on ‘doing up’ our homes until they meet our desired level of safety, comfortand beauty. This is easily witnessed in the large amounts of money that we spend on painting, tiling, installing alarm systems & electric fences, buying state-of-the-art appliances, furniture, linen, Italian flooring, granite counters, German bathroom fittings, air-conditioning, and the list goes on. In fact, some people are so particular in this regard that every room of the home has its own theme to which the curtains, carpet, BIC (built in cupboards), linen and even light switches and plug points have to match! After all the effort is undertaken and money is spent, the result is a home that is ‘tailor made’ to the exact ‘spec’ of the family living in it. Their home is exactly as they designed, providing peace, comfort and security. Some families will even ensure the home comes with a swimming pool for relaxation, fun and entertaining! In the light of the above, why is it deemed ‘sad’, ‘unfortunate’ and ‘depressing’ if a person enjoys his holiday from home? If we honestly ponder over the reality, not many hotels in the world boast the combined comforts that some enjoy at home, and even those hotels that do have the comforts charge a small fortune! Even after paying the price we find the pillows are notwhat we are used to, so we wake up with a stiff neck. The wall between the rooms are too thin, or the corridor is too busy, so the noise disturbs us and we cannot sleep comfortably. The shower curtain is too small so every time we shower, the entire floor is flooded. All the lifts are full, as its peak season, so it takes 20 minutes just to get to the lobby from our floor. If we feel for something as small as a cup of tea and are not prepared to pay the exorbitant room service rate, we are left with the option of making it ourselves in a plastic kettle that threatens to rattle its way of the counter as it boils, after which we have to resort to creamer in our tea instead of milk. Sometimes, due to flight schedules, we arrive at our hotel before the check-in timeand are forced to spend precious hours of our time waiting in the lobby, unable to even rest or freshen up after our long journey. And if we holiday at home, do we face even one of these inconveniences? The purpose of a holiday is to recharge and relax. With a change of mind-set, we will realize that for most of us, our home with its comforts is actually the place most conducive to achieving that purpose. Hence, it is not necessary for us to spend a small fortune and fly off to foreign destinations whenever its holiday time. May Allah Ta‘ala give us a true understanding of Deen and make our homes a place of peace, comfort and solace, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Waiting Period (idda) for Non-Menstruating Women Prior to Menopause Can you explain to me what the judgement is for the woman whose husband has divorced her, but she has no menstrual period nor is she in menopause? I would like to know specifically the length of time of her iddah. Is it three consecutive months? If you have any information please list your source. I have been told that her iddah is not over till she reaches the age of 64. Is this true? I would like to know the judgement from each of the four major madhabs. ANSWER In the name of Allah, Most Compassionate, Most Merciful, The waiting period (idda) for a female who does not experience menstruation due to childhood (saghira), who is on menopause (a’yisa) and who has reached the age of puberty (baliga) without experiencing menstruation, will be three consecutive Islamic months. Allah Most High Says: “Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same).” (Surah al-Talaq, V.4) If the women experienced menstruation for three days or more, and then her menstruation stopped, the original ruling for her is that she will have to wait until she starts menstruating again or she reaches the age of menopause (iyaas). This is according to the Hanafi and Shafi’i schools (Radd al-Muhtar, 3/508) According to the Maliki and Hanbali schools, the preferred opinion is that she will wait until one year is complete. (See: al-Fiqh al-Islami wa Adillatuh, 7185) The age of menopause according to the Hanafi Fuqaha is thirty years for a woman who never experienced menstruation, and fifty five years for the one who did experience menstruation, but stopped for some reason. However, due to immense difficulty and hardship incurred by acting upon this ruling, the fuqaha have given a dispensation, in that the Maliki opinion of one year can be followed. Imam Ibn Abidin, the great Hanafi jurist quotes al-Zahidi as saying: “Some of our scholars used to issue a Fatwa in this issue according to the opinion of Imam Malik, because of need.” (Radd al-Muhtar, 3/509) Many contemporary scholars have also given the same ruling. However, the following points need to be taken into consideration before acting upon this ruling: 1) The woman should first resort to medication. If all attempts fail, then she can act upon this ruling of one year. 2) This ruling should be passed by a Maliki judge. However, if this is difficult, then it will permissible even without the judgment. 3) If menstruation appears during this period of one year, then the Idda of three menstruations should be observed. (Imdad al-Fatawa, 2/431 & Ahsan al-Fatawa, 5/435) In conclusion, a woman who does not menstruate due to illness should first resort to medication. If all attempts fail, then she can re-marry after the period of one year is over. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Part Seventeen Allegations of Some People of Kufah: In the year 21 A.H., some people of Kufah came to Hazrat ‘Umar (radhiyallahu ‘anhu) and laid complaints against Hazrat Sa’d (radhiyallahu ‘anhu) who was their governor. Hazrat ‘Umar (radhiyallahu ‘anhu) thus dismissed him (from his position as governor, in order to quell the fitnah that the people were attempting to create), and appointed Hazrat ‘Ammaar bin Yaasir (radhiyallahu ‘anhu) in his place. When these people of Kufah complained about Hazrat Sa’d (radhiyallahu ‘anhu), they even complained that he was not performing salaah correctly! Hazrat ‘Umar (radhiyallahu ‘anhu) thus called for Hazrat Sa’d (radhiyallahu ‘anhu). When he arrived, Hazrat ‘Umar (radhiyallahu ‘anhu) addressed him with the utmost respect saying, “O Abu Ishaaq (this was the kunyah (filial title) of Hazrat Sa’d (radhiyallahu ‘anhu))! Indeed these people are claiming that you do not perform salaah correctly. Hazrat Sa’d (radhiyallahu ‘anhu) replied, “By Allah! As for myself, then I would perform for them the salaah which Rasulullah (sallallahu ‘alaihi wasallam) had taught us, without any deficiency.” Hazrat Sa’d (radhiyallahu ‘anhu) then gave an example of how he emulated the salaah of Rasulullah (sallallahu ‘alaihi wasallam) mentioning, “When I lead them in the ‘Esha Salaah, I lengthen the first two rakaats and shorten the second two rakaats.” Hazrat ‘Umar (radhiyallahu ‘anhu) replied, “O Abu Ishaaq! That is the exact opinion that I held regarding yourself!” Hazrat ‘Umar (radhiyallahu ‘anhu) thereafter sent Hazrat Sa’d (radhiyallahu ‘anhu) back to Kufah with a few people (in order to investigate the allegations against Hazrat Sa’d (radhiyallahu ‘anhu), so that his innocence may be proven and his name cleared). They thus went to every musjid of Kufah and asked the people regarding Hazrat Sa’d (radhiyallahu ‘anhu). When questioned, the people had nothing but praise for Hazrat Sa’d (radhiyallahu ‘anhu). Finally, they reached a musjid in the district of the Banu ‘Abs tribe. Here a man named Usaamah bin Qataadah, whose kunyah was Abu Sa’dah, stood and said, “Since you have asked me, then Hazrat Sa’d (radhiyallahu ‘anhu) does not go out in Jihaad with the army, he does not distribute wealth with equality, and he is not just in his verdicts and decisions.” Hearing these false allegations, Hazrat Sa’d (radhiyallahu ‘anhu) replied, “By Allah! I will make three du‘aas – O Allah! If this servant of yours is lying, and he has merely stood for fame and recognition, then lengthen his life, extend his poverty, and involve him in fitnah.” Thereafter, if Usaamah bin Qataadah was asked how he was, he would reply, “I am very old and I am entangled in fitnah. The curse of Hazrat Sa’d (radhiyallahu ‘anhu) afflicted me.” One of the narrators of this incident, ‘Abdul Malik, mentions, “I saw him (Usaamah bin Qataadah) afterwards. His eyebrows were drooping over his eyes due to old age, and he was interfering with the young slave girls by prodding and poking them in the street.” (Saheeh Bukhaari #755) Note: We see from the above narration that Usaamah bin Qataadah had laid false allegations against Hazrat Sa’d (radhiyallahu ‘anhu) and disgraced him before the people. However, Hazrat Sa’d (radhiyallahu ‘anhu) did not curse him unconditionally. Rather, he exercised caution and justice when cursing him. When cursing him, he suspended the curse on the person being worthy of it, asking Allah to only afflict him if he was deliberately lying. Usaamah bin Qataadah laid three allegations against Hazrat Sa’d (radhiyallahu ‘anhu). The first pertained to his personal self by accusing him of cowardice, and so Hazrat Sa’d (radhiyallahu ‘anhu) cursed him with a long life. The second accusation was regarding wealth, and so Hazrat Sa’d (radhiyallahu ‘anhu) cursed him with poverty. The third accusation was an accusation pertaining to Deen, as he said that Hazrat Sa’d (radhiyallahu ‘anhu) did not perform Salaah correctly, and so Hazrat Sa’d (radhiyallahu ‘anhu) cursed him in Deen by making du‘aa that he become entangled in fitnah. The above explanations have been taken from Fat-hul Baari 2/276-281. Hazrat ‘Umar (radhiyallahu ‘anhu) knew that Hazrat Sa’d (radhiyallahu ‘anhu) was innocent. However, to close the doors of fitnah, he replaced Hazrat Sa’d (radhiyallahu ‘anhu) with Hazrat ‘Ammaar bin Yaasir (radhiyallahu ‘anhu). Imaam Maalik (rahimahullah) has mentioned, “Hazrat ‘Umar (radhiyallahu ‘anhu) dismissed Hazrat Sa’d (radhiyallahu ‘anhu) whereas he was the most just of all the governors who would come after him until Qiyaamah.” Fat-hul Baari 2/281 Hence, shortly before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) formed a Shura (council) of six Sahaabah (radhiyallahu ‘anhum) who were worthy of the khilaafah after him. These six Sahaabah (radhiyallahu ‘anhum) were Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Talhah (radhiyallahu ‘anhu), Hazrat Zubair (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu). Hazrat ‘Umar (radhiyallahu ‘anhu) had explained that he selected these six Sahaabah (radhiyallahu ‘anhum) as Rasulullah (sallallahu ‘alaihi wasallam) was most pleased with them at the time of his demise. Hazrat ‘Umar (radhiyallahu ‘anhu) mentioned that these six Sahaabah (radhiyallahu ‘anhum) should decide among themselves as to who would be the Khalifah. He had also included his respected son, Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma), in the Shura, and gave instructions that he would not be appointed as Khalifah, but would assist them in nominating the Khalifah. At the time of including Hazrat Sa’d (radhiyallahu ‘anhu) in the Shura, Hazrat ‘Umar (radhiyallahu ‘anhu) declared the innocence of Hazrat Sa’d (radhiyallahu ‘anhu) saying, “The person who they appoint will be the Khalifah after me, even if Hazrat Sa’d (radhiyallahu ‘anhu) is appointed. If Hazrat Sa’d (radhiyallahu ‘anhu) is not appointed as Khalifah, then the Khalifah after me should ensure that he seeks assistance from Hazrat Sa’d (radhiyallahu ‘anhu), as I did not dismiss him from the governorship of Kufah due to any shortcoming or betrayal on his part.” Siyar A’laam min Nubalaa 3/74 Source: Whatisislam.co.za

Jerusalem and the solution from an Islamic perspective The Muslims in Palestine are going through great trials. It is a duty upon us as an Ummah to find some solutions. There are many ways to assist and be of help but the most important is for us to turn to Allah sincerely and as a result, His help will come at the forefront. It is only who Allah can reverse difficult conditions in Palestine and all other war-torn countries. Unfortunately, we lack this greater realisation. We become very emotional in these times turning to social media to vent our anger and to partake in online protests. But the only way out from such difficulties lies in Qur’anic solutions and Prophetic guidance, not apps on our phones. Nabi صلي الله عليه وسلم has instructed us that when a problem befalls the Ummah, engage in Qunoote Nazilah. This is a prayer performed after Fajr. Now my question is, where is the Ummah at Fajr? Many of us are sleeping it away, how then can we even pray Qunoote Nazilah together? Our assumptions are that a protest in the day is more effective and then we wonder why the mercy of Allah is not descending! We can stand on the streets holding placards and banners, we can write letters after letters but if we continue to violate the laws of Allah, we will never be able to attract His mercy. Those who are involved in Tableegh are often criticised for wasting time speaking about the six points, rather than joining politics. Or those in Darul Ulooms are criticised for just teaching/studying, rather than taking a so called active role in assisting the Ummah. We need to understand that these works of Deen are a means of strengthening our Imaan. They are teaching us deen and how we must take our gaze away from the creation and turn it towards Allah. Had we all collectively followed this golden advice, surely Allah’s help would have descended. Nabi صلي الله عليه وسلم mentioned to the effect that a person with disheveled hair, dust covered body and with raised hands cries out to Allah Taala, but where will his pleas be heard when his body is nourished with haraam. In other words, how can one who is engaged in major sins expect the help of Allah to descend? Today as an Ummah we are exactly like this on a collective level. Sins have entered so stealthily in our lives, it can be difficult to even notice them. For example, many people do not take interest from the bank however, they accept their ebucks and loyalty points. This is from the bank’s pocket which is riddled with haram interest money. Therefore, it is not permissible for us to use, but do you see how easy it is to not notice and become involved in this haram? People pay for Umrah tickets with these rewards from the banks. Fine there may also be fatawa of permissibility regarding the rewards but in these matters, it is best to thread on the path of caution. Then there are those who take interest knowingly. Their cars, homes, even their businesses are running on it. Then we go on to wonder why Palestine is in the state that it is in and why our duas are not accepted? Read the tasfseer of the Qur’an. Allah has made it clear that the first two holiest sites in Islam, Makkah Mukarramah and Madina Munawwarah, will always be protected by Him. Even the Dajjal will not be able to enter. However, the protection of third holiest site in Islam, Masjid Al-Aqsa, is dependent on the amaal (i.e. actions) of the Ummah. Thus if we ever need an insight into the condition of the Ummah at large, all we need to do is look at Aqsa. If it is peace and under the Muslim rule, know that the Imaan of this Ummah is at a good stand. If it is drowned in problems, know that we have a lot of work to do. It is due to our sins that Aqsa is struggling today thus the solution lies with me, you and every individual in this Ummah. If we still think it lies in the United Nations office, then we still have not understood the basic lesson of the Kalima we read. That Allah does – with means, without means or against means. Everything happens by His will. All we need to do is to turn to Him. Once we all do that, He will shower his mercy by accepting our duas and this Ummah will return to the favourable condition it was once in. May Allah save Aqsa and Juresalem from the unworthy hands, Aameen. — Hazrat Ml. Dawood Seedat حفظه الله The above is an article taken from www.islaahiadvices.com

The Theory of Evolution DarulUloomTT.org Q. Can you kindly explain in detail what our view is as Muslims, concerning the theory of Evolution please. We are interested in showing our non-Muslims accomplices evidences from the Quran and from science itself that refutes evolution. A. The following is a beautiful article on this topic which has been written by a great scholar Shaikh Abdul Hamid. In it he has discussed the topic at length in a beautiful manner, which will be very easy for readers to understand. We hope that it will be helpful, Insha Allah. FALLACY OF EVOLUTION The theory of Evolution, or more precisely, Organic Evolution, is taught in our schools and colleges as an established fact and saturates our science; psychology, philosophy, history and, to some extent, even religion today. The sum and substance of the theory is that: (i) The animate species of nature are the result of a millennial evolutionary transformation from inanimate phenomenon of nature, which means that Man was not created by Almighty God but life on earth originated from lifeless matter in some mysterious way without any divine assistance and by means of ascending series of vegetable and animal organism – during incalculably long periods it prog-ressed and developed from one-celled organism to its highest state, the human being; (ii) Man is descended from brutes and to all intents and purposes he is a brute. Form ation of the human body and brain is the same as that of an animal. All human energy comes from animal instincts inhe rited by man from his animal ancestors; iii) There is no guiding light, no conscience, no moral principles, no sense of truth, justice, beauty, virtue and God-conscious-ness inborn and implanted in man. Human will-power is also not inborn but is derived from baser animal instincts. There is no God, no Soul, no after-life no revelation. Every prophet was only a social reformer. Nothing was revealed to him and conseq-uently every religion is a fake thing. In the words of Sir Julian Huxley, a prom-inent evolutionist “Evolution has no room for the Supernatural. The earth and its inhabitants were not created, they evolved.” (The New York Times, November 26, 1959) (iv) Man being a product of this long-process ed evolution, having no pre-destination and no life after death, is free to act on his own will; no social restrictions, no moral code, no religious guidance whatso ever is there to check this licencious freedom. This theory which strikes at the very root of religion and, tries to demolish the ideological basis of our faith permeates our educational institu tions, and our raw youth are made to go on repating that evolution, and not creation, is the true fact of our existence. The continuous indoctrination of this Godless mechanistic theory in the minds of our young scholar never acquainted with the opposite arguments, has led them away from Islam and has made them sceptics, delinquents, irreligious, immoral, sex-saturated and violent. Of course, there are honorable exceptions but they are due to healthy religious home influences. The alarming situation demands that this theory which does admit organisation, design, arrangement, plan and beauty in the universe, but unrea-sonably denies the existence of All-powerful Designer Planner, Beautifier God, Which agrees that man is made in the most wonderful fashion with a digestive system that converts masticated food into body nutrition, with a blood stream to distribute it, with a heart to pump the blood and lungs to purify it, with a nervous system to carry messages to and from the brain, with a brain to direct bodily functions and receive information from five senses, with eyes that see, ears that hear; but which illogic-ally refuses to admit that this body with absolute technologcal perfection was made by Supreme Almighty Maker; this theory which says that the unintelligent cells operating on blind-chance are automatically arranged into organs with definite shapes and patterns and that in the 266 days from conception to birth, the single fertillized egg-cell becomes a staggeringly complex organisation of some 200 million cells having increased the original weight a billion-fold with the purposive guidance of any Intelligent Power, the theory which, in short, tries to deprive existence of all purpose must be scrutin-ised in detail, cross-questioned and crossexamined. To begin with, it seems to be worthwhile to excavate the origins of this theory. The origin of cosmos had been an intellectual riddle to the thinkers and phillosophers for times immemorial, but the first landing on theoretical grounds could not be achieved until the eighteenth century. The first comprehensive idea of cosmological evolution was put forth by a philosopher, Immanuel Kant, in 1755, in his book Attempt to Conceive and to Explain the Origin of the Universe Mechanically, according to the Newtonian Laws. Kant was a thinker, whose inquisitive nature dissatisfied with Christian mythical orthodoxy, rebelled against the biblical exposition of origin of universe, which had quite illogically determined the time of all creation sometime in October 4004 B. C. On the one hand it was beyond his reason to accept this too short a span of time for this immense increase in human population and advancement of civilization, and on the other, the Church dogma that Jesus Christ (Peace be upon him) was from everlasting to everlasting had become for him too hard a nut to crack by his intellect. He, therefore, expounded that man (as also Jesus Christ) was the consequence of evolution from lifeless chemical elements comprising the strata of the earth He asserted that there was a time when there was no life, hence, no question of eternity of Jesus. He maintained that when a plant or an animal acquired a new characteristic from its environment, it could pass this on to its off-spring, resulting in changes that accounted for evolution. But this theory proved to be a cry in the wilderness and soon flowed away in the stream of time just like ashes thrown into a river. Forty years later the thread was picked up by Pierre Laplace. He revived Kant’s philosophic theory and tried to give it a scientific colour. His Exposition du Systems du Monde (1796) attempted to explain it in scientific terms and bitterly opposed the story of creation and refused any room for Godhead. He was so much allergic to the idea of Godhead that in the course of a discussion with Nepolean he went to the length of saying : “Sire, I have no need for that confounded hypothesis (the presence of God)”. Later on, a French Scientist Jean de Lamark, published his treatise Philosophic Zoologique in which he held that: ‘The primitive forms were developed out of lifeless matter by spontaneous generation. The resemblances of related groups of species are explained by inheritance from common stern-forms: their dissimil-arities are due to adaptation to different environments, and to variety in the action of modifiable organs. The human race has arisen in the same way, by transform-ation of a series of mammal ancestors, the nearest of which are apelike primates.”(Last words on Evolution Haeckle). He held that as an infant looks upon his elders and steadily learns how to walk or work, a similar desire was found in the baser forms of life at the early early stages of evolution, which consequently gave an impetus to them to develop further. He said that primitive giraffes did not have longer necks and soon, when ran short of vegetation on the surface of soil, the only foder available was the leaves of tree quite beyond their approach. Quite on the analogy of the infants, the desire to pluck leaves from higher trees resulted in the elongation of their necks, and their offsprings acquired the characteristic of longer necks. This he called the theory of “acquired characteristics.” Then came Charles Darwin, the atheist evolutionist. He propounded his own theory which was based partly on the findings of Lamarck and partly on those of his own He also played with the example of giraffes, but reached a different conclusion. According to him, the members of different species, when ran out of vegetation, comp eted with one another for life as a result of which only the fittest could survive. The survivors would pass on those advantageous variations which were instrumental in getting them upper hand over their rivals, to their offspring, which process eventually led to evolution of new forms of life. This process was given the name of natural selection. He was the first scientist to assert the descent of man from the ape. This theory caused no less havoc in the scientific as well as religious circle,s and arrested the attention of high and low alike. In order to ascertain the validity or otherwise of the Lamarckian theory of acquired characteristics, a German scientist August Wemsmann carried out an experiment to produce a breed of tailless mice by simply cutting off their tails before allowing them to mate. “He repeated this procedure for 20 successive generations The last generation proved to have tails as long as those of their ancestors. This was the first experimental proof that acquired charact-eristics, such as artificial taillessness, are not inherited.” (Review Text in Biology—Mark A Hall and Milton S. Lesser 1966 (p 304) This experiment rung the knell of Lamarckan theory. So far as the Darwinian theory of evolution is concerned, it also could not stand the test of advanced scientific experimentation. The theory of Natural selection was put to test by a Dutch Botanist, W. Johannsen. He carried out his experiment on the Princess garden-bean Phaseolus Vulgaris. After establishing 19 pure lines and propagating each of them in each generation by selecting the lightest and the heaviest seeds, he recovered seeds with about the same average weight from the two types of lines. He continued his experiment through several generations, but every time the same average weight was obtained. He thus reached the conclusion that be could not alter the average seed weight by selection and so he claimed in 1903 that Darwin’s theory of Natural Selection was utterly false. This declaration shook the foundations of Darwanian evolution. The Biology for Today records that scientists have raised a number of objections against complete acceptance of Darwin’s theory on the grounds that :- (a) The theory does not account for all the known facts of heredity. For example, the theory does not clearly explain why some variations are inherited and others not. Many variations are so trivial that they could not possibly aid an organism in its struggle for existence: and b) The theory does not explain how the gradual accumulation of trivial variations could result in the appearance of some of the more complex structures found in higher organisms (Biology for Today – Sayles B. Clark and 1. Albert Mould, 1964. P. 31) As Darwin’s theory also proved defective, efforts were made by some scientists to improve upon it. A Dutch botanist Dc Vries started his experimentation on the plants of primroses, He asserted that occasionally some plants appeared with some unusual structure which are inherited by their off-springs. This process he named as ‘mutation” But none of these principal theories could command acceptance and proved to be faulty. The Review Text in Biology (1966) has summarised these the ories in the following words:- “Since Lamarck’s theory (acquired characteristics) has proved false, it is only of historical interest Darwin’s theory (natural selection) does not satisfactorily explain the origin and inheritance of variations. Dc Vries theory (large mutations) has been shown to be weak because no single mutation or Set of mutations has ever been so large and numerous that it has been known to start a new species in one generation of off-springs.(Review Text in Biology, p. 363.) Neo-Darwinism The modern evolutionists combined some traits of Darwin’s theory with the findings of De Vries and hammered out a new theory which is called Neo-Darwinism. Natural selection coupled with large mutations were the main cause for evolu tion. But this Neo-Darwinism has not been able to quench the thirst of modern scientific mind and the controversy is still going on. The Neo-Darwinism can be illustrated in such way. In primitive times the ancestors of modern giraffes were short-necked. As they increased in number, they ran short of vegetation. The lush-green leaves of high trees were then the only substitute for the vegetational fodder. Occasionally, for unknown reasons, a sort of mutation occurred in the neck of a certain giraffe who had a comparatively longer neck, which enabled him to pluck higher leaves. This mutant giraffe passed on the slightly longer neck to its off-spring; the number of short-necked giraffes thinned out giving place to mutants. This process continued until the giraff’s neck reached its present length. If-rationally discussed, it transpires that in the same area where we find giraffes, we also come across flocks of pigmy sheep. How is it that sheep could survive without longer necks and could feed on the vegetation on the surface of the soil, while on the same soil short-necked giraffes could not survive and starved out. In an article “Should We Burn Darwin” published in Science Digest of January, 1961, the writer observes: “Perhaps the most significant single fact in last year’s development of French scientific thought is that the above orthodox explanation of evolution has been badly shaken. Often criticised in the past, it has now come under such heavy fire that the way seems to be open, in France at least, to a new theory of the origin of species…… “These are a few of the embarrassing questions asked by the French rebels : If the giraffe with its eight-foot neck is the product of natural selection and an example of the fittest, what about the sheep with its neck no longer than a few inches? Aren’t giraffes and sheep very close cousins almost brethren in the animal kingdom. But then can there live side by side two cousins, each of them fitter than the other, one because its neck is longer, the other because its neck is shorter.’ Another prominent evolutionist, Jean Rostand, challenged the verocity of Neo-Darwinism in the following words “The mutations which we know and which are considered responsible for the creation of the living world are, in general, either organic deprivations, deficiencies (loss of pigment, loss of an appendage), or the doubling of preexisting organs. In any case, they never produe anything really new or original in the organic scheme, nothing which one might consider the basis for new organ or the priming for a new function……I cannot make myself think that these ‘slips” of heredity have been able, even with the co-operation of natural selection, even with the advantage of the immense periods of time in which the evolution works on life, to build the entire world, with its structural prodigality and refinements, its astounding ‘adaptations’ I cannot persuade myself to think that the eye, the ear, the human brain have been formed in this way;….. I discern nothing that gives me the right to conceive the profound structural alterations, the fantastic metamorphoses that we have to imagine in evolutionary history when we think of the transition from invertebraters to verte brates, from fish to batrachians, from batrac hians to reptiles, from reptiles to mammals” Examination of the Principal Theories: Lamarck’s theory: As already stated, Lamarck held that evolution was the result of some in-born desire, or instincts, to get more perfect which actually resulted in the baser species’ evolution to higher and more perfect ones He says that when an infant looks at his parents walk and work, he also desires to do the same or get the same quality, by and by he acquires it. It means that such an evolution is subject to an example or a living pattern. Lamarck admits that man did not exist from the very beginning, then how the first plant life evolved into animate species when there was no example before them, because a desire occurs only when we have certain example before us. We can think of becoming a Governor because we have before us several precedents, and in case there had been no governorship before us, how can we aspire to. Secondly, our desires can be materialized only if we have the necessary means. An infant has a certain example of his parents who work or walk before his eyes. He also acquires those qualities because he has the example as well as means. He has hands to work with and legs to walk on. Why doesn’t a hen acquire the qualities of a man when it looks upon the man? The answer is that although she has an example before her, she lacks the means to do the same; mere desire cannot help her to acquire the necessary limbs by way of evolution. Thirdly, the example and mere means are not enough to enable a species to acquire the characteristic of another species An ape, although it looks upon man speaking and has also got a tongue, cannot speak like man. Some racial relation is also necessary. Fourthly, if we admit that evolution does not need any precedent, and it goes on automatically, it means that no creature, what soever, is perfect at any time including the homo sapiens. If so, why the evolution has suddenly stopped since times immemorial. The archaeological excavations and prehistoric arts show that man in the ancient times was the same as at present. The anthroplogists, are unanimous that there has been no change in human shape for 1,50,000 years. Why not a perfecter form of this so-called imperfect homo sapien creature. Darwin’s theory: As mentioned above, Darwin had modified the theory of Lamarck and had emphasised on the survival of the fittest, by way of natural selection. According to Darwin members of different species compete with one another for life, and in such struggle for existence any advantageous variation enables its possessor to gain the upper hand; the fittest survive and the others perish. The survivors pass on the beneficial variation to their off-spring which process eventually accounts for evolution of life. He calls this process. ‘Natural Selection.’ Ideologically spea-king, Darwin’s theory, was an off-shoot of a philoso-phical bickering rather than that of a scientific research. It had a cultural and philosophical back-ground. In the eighteenth century, Europe had full political sway over all the then known world. All the smaller nations of the world paid poll- tax to Europe because Europe was then in a profitably fitter position to dominate the other weaker nations, might is right being its only motto. This ideological background moulded the thought of her thinkers-and scientists alike at that time. Charles Darwin’s theory of survival of the fittest was fully in keeping with this imperialistic trend of the West, and this is the only reason why this theory got an unswerving acceptance in the intellectual quarters of Europe and its echo is still reverberating in her colleges, and universities. Apart from this, if we analyze this theory scientifically, it equally proves to be faulty. The theory has not been able to answer the following questions – (i) Of course, there are variations among members of the same species with regard to colour, size etc. If they are inherited then all of them must be inherited; why are some inherited and others not? How and why do they originate? (ii) How do the gradual accumulation of trivial variations result in the appearance of complex structures? (iii) Any variation has to be of immediate value to its possessor if it is to give him a better chance of survival than his fellows. What is the survival value of the beginning of an eye, an ear, etc. (iv) If the giraffe with its eight-foot neck is the product of natural selection and an example of the survival of the fittest, what about the sheep with its neck not longer than a few inches? How has it survived without a long neck? (v) If sheep evolved horns because they aided survival, how can one account for the survival of varieties of sheep which sur vive just as well without them? Why were not the hornless ones eliminated by the process of natural selection? (vi) Of the 1,20,000 fertilized eggs of the green frog only two individuals survive. Are we to conclude that these two frogs survived because they were the fittest? (vii) Inanimate matter devoid of motion, energy and life stays, according to the principle of intertia, forever unless acted upon by a superior outside force that could give it direction and organisation. How did the first living cell evolve out of inanimate group of chemical substance without the direction of an Intelligent Mind? (viii) How was the gigantic gap between the inanimate elements of earth and a living cell filled-up? (ix) Can the most advanced laboraties of our time create a living cell which, according to scientists, is as complicated as New York city, out of some inanimate matter? (x) Is it not a fact that nearly all biologists are in virtually unanimous agreement that all life derives from preceding life? If so, how to solve the riddle of first life aided except through faith in the existence of the Creator? (xi) Why has evolution not continued to improve it? Was it just an accident that this infinitely complex mechanism was perfect to begin with? If it evolved upward, then how is that some of them evolved upward while others did not? (xii) How can a single celled organism such as amoeba initiate a new organ such as an eye? How could it know that eye would be an improvement if it had never seen before? How could it know that sight was even possible? Did all the complicated parts of an eye such as the cornea, pupil, iris, retina, optic nerves, muscles, veins etc., evolved simultaneously? If the answer be in the affirmative, then it would be admittedly an act of creation rather than evolution and if the answer be in the negative then a partial eye would be a serious disadvantage to the organism and would be eliminated in due course of time. Moreover, why do we not come across a single creature in the world with eyes in a transitional stage of development particularly when we find several types of apes which according to the evolutionists are in their transit to manhood ? Wherever there is an eye, it is a complete eye; why is it so? Where are the transitional stages? Has evolu-tion stopped to work? (xiii) One-celled orgnisms such as the amoeba reproduce asexually by dividing them selves into two. This system of repro duction is satisfactory because such organisms are still with us multiplying in the same way. What was the need of converting this asexual system into sexual one ? How could male and female sex organs that perfectly com plement each other evolve gradually by chane, by the method of trial and error, perallelling each other, yet useless and decidedly disadvantageous until comple ted ? It may be noted that half-completed useless organs cannot survive even accor ding to Darwin; (xiv) If the mammary glands in females came about by slow evolution, how did these females feed their young in the meantime? If they already had another satisfactory way to feed their young, then why deve lop breasts? If breasts developed because they were a superior way of feeding, then why do we still have animals that feed otherwise in a satisfactory way and survive just as well? (xv) Spiders have special organs for spinning web without which they could catch no food. How did they survive the millions of years when these organs were evolving? If they gained food in other ways, what was the need of spinning organs? (xvi) All the cosmologists agree that all the planets were once a compact whole and that they suddenly split up with a big explosion into several galaxies. Only recently, man has landed on the moon, the satellite and at one time a part of the earth. The American astronauts brought back large quantities of moon-rock, as also the Russian Luna-16. The researches carried out so far have not been able to prove that there is life on the moon, although they have discovered that a very slight quantity of water (water that originates all living cells) exists in the moon crust. Why is there no life on the moon; if the scientists of tomorrow are able to discover bacteria in the moon soil, why did then bacteria not evolve into more perfect forms?; why did they not evolve into homosapiens or any other perfect form on the surface of the moon? If the lifeless elements of the earth could originate living cells and produce homosapiens, why could the moon-soil not decorate itself with living phenomena? Act of a Creator: By examining all the questions posed above, we come to the conclusion that all living phenomena of the world are the result of spontaneous creation and in no way can it be attributed to organic evolu tion. E. C. Kornfeld, a research chemist of repute, has very ably demonstrated that— “So highly intricate are the organic bio-chemi cal processes functioning in the animal organism, that it is not surprising that malfunc tion and disease occasionally intervene. One is rather amazed that a mechanism of such intricacy could ever function properly at all. All this demands a planner and sustainer of infinite intelligence. The simplest man-made mechanism requires a planner and a maker. How a mechanism ten thousand times more involved and intricate can be conceived of as self-constructed and self-developed is comp letely beyond me. ( E C Kornfeld (The Evidence of God in an Expanding Universe). Even in this computer age, the most skilled computerists are inclined to assert that this orderly functioning of the universe and the living phenomena in it cannot go on automatically, the precise exactitude in its working points to its designer and planner which they have termed as super-master computer, who can be none else than the Creator and Controller of the universe, the Almighty God. A famous mathematician and chemist, John Cleveland Cothran, has very finely put forth his views in these words: “Chemistry discloses that matter is ceasing to exist, some varieties exceedingly slowly, others exceedingly swiftly. Therefore the existence of matter is not eternal. Consequently, matter must have had a beginning. Evidence from chemistry and other sciences indicates that this beginning was not slow and gradual; on the contrary, it was sudden, and the evidence even indicates the approximate time when it occurred. Thus, at some rather definite time the material realm was created and ever since has been obeying LAW, not the dictates of chance. “Now, the material realm not being able to create itself and its governing laws, the act of creation must have been performed by some non-material agent. The stupendous marvels accomplished in that act show that this agent must possess superlative intelligence, an attribute of mind. But to bring mind into action in the material realm, as, for example, in the practice of medicine and in the field of parapsychology, the exercise of WILL is required, and this can be exerted only by a PERSON. Hence our logical and inescapable conclusion is not only that crea tion occurred, but that it was brought about according to the plan and will of a Person possessing supreme intelligence and know ledge (omniscience), and the power to bring it about and keep it running according to plan (omnipotence) always and everywhere throughout the universe (omnipresence). That is to say, we accept unheistatingly the fact of the existence of “the supreme spiritual Being, God, the Creator and Director of the universe. Sir Isaac Newton once got a Skillful mechanic make him a miniature replica of our solar system with balls representing the planets geared together by cogs and belts so as to move in harmony when cranked. Later, Newton was visited by one of his atheist friend scientist who did not believe in God. The following was the conversation which took place between them: “The scientist slowly turned the crank, and with undisguised admiration watched the heavenly bodies all move in their relative speed in their orbits. Standing off a few feet, he exclaimed, ‘My! What an exquisite thing this is! Who made it? Without looking up from his book, Newton answered, ‘Nobody “Quickly turning to Newton, the atheist said, ‘Evidently you did not understand my ques tion. I asked who made this? Looking up now, Newton solemnly assured him that no body made it, but that the aggregation of matter so much admired had just happened to assume the form it was in. But the astonish ed atheist replied with some heat, ‘You must think I am a fool! Of course, somebody made it, and he is a genius, and I’d like to know who he is,’ “Laying his book aside, Newton arose and laid a hand on his friend’s shoulder. ‘This thing is but a puny imitation of a much grander system whose laws you know, and 1 am not able to convince you that this mere toy is without a designer and maker; yet you profess to believe that the great original form which the design is taken has come into being without either designer or maker? Now tell me by what sort of reasoning do you reach such an incongruous conclusion? Thus, Newton convinced his atheist friend that whatever is made does not evolve of itself without any maker and designer. Can any evolutionist ever say that a space satellite in orbit around the earth got there when a chance co-ordination of metal molecules formed a capsule on earth, which just happened to be connected to an evolved rocket and fuel tank and that all of this just chanced to go into perfect orbit with out any directing intelligence ? If not, then by what logic and by what reasoning can he claim that the most complex things of all living phenomena on our planet did not require the agency of a maker? Says Boyce Humann, famous biologist:- ‘Lifting our eyes to the heavens, we surely must exclaim with wonder at the orderly sweep of the stars. Night after night, season after season, year after year, century after century, the worlds of the outer space have followed their courses through the sky. They return so regularly in their orbits that eclipses may be predicted centuries in advance. Is anyone still asking whether they might be just accidental condensations of galactic materials, haphazardly wandering about?’ The missing links and the fossil records: The evolutionists claim that all living things gradually evolved from one-celled organisms into higher forms of life. This evolutionary process means that there is a chain-link between all the species. When the evolutionists say that man has descended from apes; then there must be several species interlinking both the apes and the homo sapiens. This interlinking species has been named as primates, which were a developed form of apes, but had not yet become man. In spite of their dogged search in the nooks and corners of the earth, the evolutionists have not been able to bring forth any such species which can be termed as ‘a creature below man but above apes. Helplessly, the poor supporters of evolution point out to the fos sillic finds. While on the one hand, it is interesting to observe that when the so-called fore-fathers (apes) and descendants (man) of this primate crea ture which was swallowed by the whale of time, are still alive the inter-linking creature withered away and became fossillised in the crusts of the earth; on the other it is still more interesting that these fossils provide no clue whatsoever to this missing link, and the fossils so far excavated have not proved to be of the so-called primates. This has baffled the evolutionists all along. Even Darwin had to humbly apologise in this matter. He said, “To the question, why we do not find rich fossiliferous deposits belonging to these assumed earliest periods prior to the cambrian system, I can give no satisfactory answer.” A modern evolutionist, writing in the ‘New- York Times’ of October 25, 1964, admitted that: “The chief puzzle of the record of life’s history on earth, is the sudden appearance some 600 million years ago, of most basic divisions of the plant and animal kingdoms. There is virtually no record of how these divisions came about.” In the face of all this, the devout evolutionists have tried to deceive the world by playing and improving upon the scanty fossil record. In 1891 a Dutch surgeon, Professor Dubois, found some fossils in Java and declared it to be remains of the so called horno-erectus primate. Later research on the fossils proved it to be a vile effort on the part of the said Professor to deceive the world. Encyclo-paedia Britannica remarks: “The five fossil fragments found were: a skull cap which outwardly had the form which might be expected in a giant form of gibbon, a left, thigh bone and three teeth. The most distant parts of the fragments were 20 paces apart. Later he added a sixth fragment – part of a lower jaw found in another part of the island but in a stratum of same geological age.” Thus this enthusiastic evolutionist, in order to support the theory bade farewell to the scientific method and deceived the world by placing together the scanty scraps of fossil bones excavated at diffe rent places (in the case of the sixth fragment, even miles away from the other finds) Similarly, in 1922 a fossil tooth was found in Nebraska and the evolu tionists hailed it to be belonging to an anthropoid ape, but the later research proved it to be that of a fossil peccary (a piglike animal). The Science News Letter of February 25, 1961, has exposed another fake “One of the most famous fakes exposed by scientific proof was Piltdown man found in Sussex, England—and thought by some to be 500,000 years old. After much ‘controversy, it turned out to be not a primitive man at all, but a composite of a skill of modern man and the jaw-bone of an ape. The jaw-bone had been ‘doctored with bichromate of potash and iron to make it look mineralized.” The present fossil record is, thus, nothing but a hoax, faked by the atheist evolutionists; the future also does not hold good promise. The true and best way for the evolutionists should have been to rely on scientific method of finding truth by supporting their conclusions with facts, otherwise reject the same. On the contrary, the evolutionists draw conclusions from the facts which do not exist from the fossil record which is missing. Is this science and logic? The above extracts prove beyond any shadow of doubt that the 3/4 fossil record of the earth is missing, and the remaining 1/4, in itself a hoax engineered by evolutionists, supports a sudden creation and in no case a slow evolution. It shows well-defined species and no transitio nal forms representing intermediate evolutionary form. Charles Drawin himself admits it in quite a humble apologetic tone: “Why, if species have descended from other species by fine gradations, do we not see everywhere innumerable transitional forms. Why is not all nature in confusion, instead of the species being as we see them well defined? “But as by this (evolution) theory innumera ble transitional forms must have existed, why we do not find them embedded in countless numbers in the crust of the earth. Geological research does not yield the infinitely many fine gradations between past and present species required”. To these he finds no answer, and in order to stave off humiliation, says “I believe the answer lies in the record being in comparably less perfect than is generally sup posed”. Then why to build a theory on a record that does not exist or is incomparably imperfect? It is admitted on all hands that the record of fossils in the rocks shows no slow evolving from family to family. Families remain constant. New families appear suddenly and there is no proof of their having undergone through long periods gradual deve lopment. No fossil has been found that clearly shows even one of the millions of transitional forms. Why so many fossils of existing families but no series of fossils showing evolution of new organs? Why does the fossil record suffer from extreme imperfection only at those critical points where families are being bridged, eyes, ears and other organs being gradually evolved and why it is so perfect within each family? It was perhaps this reason that compelled Dr. Clark, a Smithsomian Institute biologist to say in the ‘Quar terly Review of Biology’ that instead of evolution by process of gradual development, it has come about by a series of jumps from one major form of life to another?’ As for the group animals,” he says, “the creationsists seem to have the better of the arguments. There is not the slightest evidence that any one of the major groups arose from any other. Professor D’ Arey Thompson says in his book “On Growth and Forms’. ‘Eighty years study of Darwinian evolution has not taught us how birds descend from reptiles, mammals from earlier quadruped, quadrupeds from fishes, nor vertebrates from the invertebrate stock. A principle of discon tinuity then is inherent in all our classification. To seek for stepping stones between the gaps is to seek in vain forever” In spite of their best efforts, even the devout evolutionists have not so far been able to give any satisfactory answer to the following questions, nor there is any likelihood that the future will enable them to; (a) Where are all the’ in-between’ stages or links of the evolutionary chain in either the fossil record or in the record of living things today? (b) Why is it always the same story that the intermediate transitional links between major groups of plants animals are missing? Why do the major groups of complex organism always appear suddenly, separa-ted by structural gaps from members of other groups? (c) Why are such things as arms, legs, eyes and wings always found to be completely developed? Where are the various stages of development in different limb and organs? Is Man descended from Animals: The evolutionists are still harping on the same string and claim that man is descended from ani­mals, that he is essentially an animal and there is no basic difference between man and brute. But the following basic and fundamental differences do exist. How do the evolutionists account for them? 1) They say that all animals form the lowest worm to the highest form are the slaves of their innate instincts. These instincts compel them to perform certain specific actions in certain specific actions in certain specific situations: a hungry wolf will but pounce upon a weak lamb to satify his appetite. But what about man? A saint of Madina, Hazrat Ali, in spite of having remained without food for three days cheerfully afforded to give his loaf of bread to a needy person and himself remained con tent with only a cup of water for breaking fast. How can one account for this strange behaviour where the instinct of food-see king and self-preservation are ignored in favour of charity and self control? (2) The object and aim of all the activities of an animal life is self-preservation and race-preservation. By his very nature an animal can not do any thing which is likely to harm his being. If a man is nothing but an animal, then how can one explain cases of suicide and self-immola tion? (3) Man has got self-consciousness and free will which are absent in the whole terres tial creation. How do the evolutionists explain this phenomenon? (4) Animals respond instinctively in one way only. The beehive built by been ten thousand years ago, is exactly of the same pattern as today but man has steadily improved upon his knowledge and simple houses have progressed into sky- scrapers. Whence this basic difference? Is there a single instance of an animal building on accumulated knowledge? How do the evolutionists bridge the mental gulf that separates man from all animals. Why have all efforts to educate appreciably the chimpanzee or any other animal failed and why have all primitive people been able to receive the highest education? (5) Every person has got an inborn God-con sciousness and moral sense. Sense of justice and truth are found innate in every man without any exception. They are not the result of persuation of education. Animals have none of these noble attri butes, why this difference? (6) Animals have sensations, notions, impu lses etc. but thought in its true sense belongs to man and man alone. Human thought ranges from the lowest grades to the very highest. Could anyone explain this difference? (7) The innermost recesses of the human unconscious mind (Ba’tin) reveal future events in dreams and visions, Can this phenomenon be explained in any way except in the context of religion and spiri tualism? (8) Man is endowed with conscience, perfect intelligence and reason, but these things are absent in animal world: Why? The above points prove, beyond any shadow of doubt, that there is an unbridgeable gap between man and beast. The rational western mind, fed up with and frustrated by the Christian mythologies, enigmatic exposition of God and incarnation of Jesus Christ instead of rejecting christian dogma in par ticular, chose to defy the very basis of religion in general, and sailed in difficult muddy waters which obviously anchored them on atheistic shores. The philosophers like Kant and Hume first took the initiative and the thread was later on picked up by indignant scientists, who had been hitherto the oppressed victims of the Church. The wise path would have been for the scientists at least to adopt a scientific method and be rational in their approach to the problem, but, unfortunately prejudiced western scientists jumped at a conclusion, an imaginary and biased conclusion, before resorting to any scienti fic process and finding sufficient material to prove it. They asserted that man has descended from beasts, but have not so far been able to substantiate it with any solid proof. Thus, unproved and unprovable, evolution is a faith in fossils that do not exist, and faith in links that are still missing. It is a blind faith induced by a fear, fear of what a smart world saturated with evolution might think. It is a pity that some of our so-called modern minded Muslims are making an unholy alliance between the Holy Qur’an and this Darwinian Mechanistic Evolution and claim that this theory is in perfect consonance with the Quranic conception of creation. Evolution is negation of God; on the contrary the Quran puts emphasis on the unity and existence of God, the Almighty, the Creator, the Sustainer, the Director and Controller of the unive rse. There can be no convergence and confluence of these two different streams: The Quranic Version of Man’s Creation: The Holy Qur’an, the Mother of All-Knowledge, has very clearly explained the process of man’s creation and has left no uncertainty what-soever in this regard. Before Adam, the first man, was created, God disclosed to the angels that He was going to create His Viceroy on the earth (11: 30). ‘And remember when thy Lord said unto angels: Lo I am creating a mortal out of potter’s clay of black altered. So when I have made him and have breathed into him of My spirit, do ye fall down prostrating your selves unto him’ (VI: 28-29). Then came the stage when man’s creation was actually taken up “And He began the Creation of man from clay.” (XXXEI) Then He fashioned him and breathed into him of His spirit and appointed for him hearing and sight and heart’ (XXXII-9) All this took place in the heaven and not on earth, as will be evident from the following verses:- “And We said: 0 Adam! Dwell thou and thy wife in the Heaven and eat ye freely thereof where ye will, but come not nigh that tree, lest ye become wrong doers. But Satan caused them to deflect their cause and expelled them from the state in which they were and We said: Fall down one of you a foe unto other; THERE SHALL BE FOR YOU ON EARTH A HABITATION AND PROVISION FOR A TIME (II: 35-36).”. Thus Adam and his wife, Eve, were sent down on the earth complete in all respects, lacking no limb or sinew which would have been added later on through the process of evolution. Apart from the Holy Quran, the Tradi-tions of the Holy Prophet are so abundantly clear about the shape of Adam, that they have defined each and every limb of the first Man, Adam, to be in complete resemblance with those of the Last Prophet (Peace be upon him). It was only consequent upon the deviation of Adam from God’s command (not to touch the forbidden tree) that he was expelled from Heaven and descended on earth. It is wrong at this stage to think that on his expulsion from the Eden, the com-plete body of Adam might have been put into the embryo of some already existing creature (say, anthropoid apes, as held by some Muslims modernists) in order to carry it through the process of evolution. But on a careful study of the verses of the Holy Quran relating to the creation of Adam and Eve, this nation also shatters into pieces. If for a moment for the sake of argument, it is admitted that this is a true notion, then we are bound to admit that ‘THAT LUCKY CREATURE’ would have been parent of Adam. This is the law of anthropology and cannot bear any deviation or exception. But the holy Quran has emphatically rejected this idea. While referring to the case of Jesus Christ, the Holy Quran says that the FOLLOWERS OF CHRIST HOLD HIM EQUAL TO GOD for the simple reason that he was created without the agency of a father. Jesus case was quite identical to that of Adam. Let it not be forgotten that Adam was created without father and mother. Adam’s miraculous birth was more marvelous than that of Jesus Christ; if Adam cannot be God, how can Jesus be? Contextually, though this verse is not so relevant to the creation of man as to the non- Godhead of Jesus, yet this verse elucidates the fact that Adam had no parents. It is crystal clear from the above verses of the Holy Quran that man was created, complete in all respects, in the Heaven, was bestowed with the gift of speaking (Surah LV-4) and on account of his deviation was descended on the earth to live there for a period. In order to enable Adam to further reproduce his off-spring, God then equipped him with the necessary means. “Then he made his seed from an extract of despised fluid (XXXII : 8)” O mankind Be careful of your duty to your Lord who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women (4: 1) On the earth the process of reproduction, through sexual mating, went on and until the present moment no evolutionary development occurred in his form or manner. He has been complete in all respects ever since the day he was created “Surely we have created man in the best make (XCV : 4). Apart from the creation of Adam, the Holy Quran has also thrown a flood of light on the origin of fauna on the earth. “And Allah has created every animal from water: among them are some that go upon their bellies and among them are some that go upon two feet and among them are some that go upon four feet. Allah creates what He pleases. It means that every living phenomena of the universe was created by God in a separate and complete form, and there is no point in assuming that the fungi-like phenomena grew into reptiles, reptiles involved into mammals or quadruples. The whole universe was created with a set purpose and was not a result of purposeless evolution as erroneously held by the evolutionists, or their unfortunate followers. Says the Holy Quran “We created not the heaven and earth and all that is bet-ween the two in play: if We had ‘wished a pastime, we would have surely found it in what is with Us, if at all We were to do such a thing (XXI : 16)’. And a purposeful creation is not in need of any crutch of, evolution. The above scientific discussion coupled with theological exposition will be more than an eye opener for the misguided people whose eyes have been dazzled with the momentary light of baseless claims of evolutionists, and would be able to glance at the rightful, permanent Guidance of God, contained in the Holy Quran.’ “And our last call shall be; “Praise be to the Lord of all the worlds.” “And may Allah’s choicest blessings and peace be upon the most virtuous of all Rasuls upon his family, his Companions and his followers till the day of Qiyaamah. We beg this O Allah, through Your Mercy; O You Merciful One.” And Allah knows best. Darul Iftaa Source