Questions of all types about Islam.

Part one: Answered by Sheikh Estes. A series of questions from our brother in UK regarding: Marriage to Catholics; Cutting of the Beard Hairs; Working; Innovations; Movies I will be grateful if you give me answers to the following questions:

1. Can I marry a Catholic girl? We are allowed to marry Christian girls; but are the Catholics real Christians? If it is permissible for me to marry a Spanish catholic, please explain to me how can I marry an idol-worshipper? Can I pray to Allah that she accepts Islam and marries me?
__________________________ Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be: Allah has permitted the believing men to marry from the believing women and from the "believing, chaste women of the book." Look closely to the two conditions; "believers" and "chaste." These are very important and they are not "options." First: "believer" means that the lady has to really believe in her Bible and understand true Christianity and follow it every day. If she is not "religious" then she does not qualify in the first category, and the marriage is not permissible. Second: "chaste" means that she has never had illegal sex and she knows that it is "haram" (forbidden). These are two important conditions are usually ignored by Muslims today, and as a result they find themselves in big problems very soon after entering into marriage with the non-Muslims. I would like to quickly add that this is not going to work out in a nonMuslim environment, due to the lack of community support for the way of Islam. Legal matters, especially dealing with the rights of Muslim children would be the first consideration.

Naturally, we would prefer to see the believers marry from the believers and not put themselves and their future children in the way of danger and disbelief. For this reason, we have seen a number of very knowledgeable scholars forbid marriage to non-Muslims while living in non-Muslim countries. Those who have chosen to ignore this wisdom have almost always wound up in horrible circumstances. Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen.

2. Can I cut the hair on my chin?

Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be: The Quran tells us that whoever is obeying the Messenger of Allah, peace be upon him, they are obeying Allah. We must follow the commandments as explained to us by Muhammad, peace be upon, in order to be true Muslims. The authentic hadeeths collected by Imam Bukhari, may Allah have Mercy on him, are most clear on this subject. It is an order from our prophet, peace be upon him, to "grow the beard and trim the mustache." Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen.

3. Overseas students are not allowed to work more than 20 hours weekly in the UK. If I work 30 hours weekly in order to bear my living expense and continue studies, will it be illicit? Will it not be cheating on the Government? Many Bangladeshi students, my countrymen are actually doing it. Can I work in a shop where both Halal and Haram foods are sold because of dire need. I have an alternative of living in the UK, I can live in my own country, Bangladesh. But I am eager to stay in the UK

and preach Islam. Can I try to keep staying here and working in shops of that kind?
__________________________ Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be: When you enter a country and sign an agreement, you have the responsibility to uphold the agreement as much as you possibly can. This is an important part of Islam. Allah tells us, "O you who believe! Speak a word of truth even if it is against your family household or yourself." And also, "And always speak a word of truth." What others do, does not excuse you for what you are doing. Islam teaches that none shall be asked about what others were doing. Haram and Halal are very serious issues. You should not work there if you have a choice. If you can live in a Muslim country rather than a non-Muslim country, then you should make this change as soon as possible, providing all things are as I understand them from you. But please consult a person of knowledge in your own area, inshallah. Preaching Islam while following the wrong way, doing haram, breaking laws and cutting your beard, is not being true. This is 'nifaq' or hypocrisy. And the hypocrites are the very worst in the Sight of Allah. Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen.

4. We embrace our fellow Musallis and relatives on Eid days. Someone has told me that actually it is forbidden in Islam to do it on Eid-days! But people are doing it only on those 2 days! Please, let me know the truth.
__________________________ Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be:

Embracing each other was established at the time of the prophet, peace be upon, on the occasions when people had come great distances or had not seen each other for a long time and on occasions of importance such as weddings, funerals, birth of babies and of course the two Eids. However, on a regular basis it is preferred to follow the sunnah of the prophet, peace be upon him, by shaking hands. The clear hadeeth states the prophet, peace be upon him, said, "Sins fall from the Muslims like water, as long as their hands are joined together (shaking hands)." But it is not correct to bother Muslims with these types of issues when they are in much worse conditions on other issues. Many of the Muslims today are committing shirk in their actions and doing serious bid'ah. Let us first bring the Muslims together for the sake of Allah and then let our scholars present the correct way for all of us. Do not drive the Muslims away from each other and in so doing, drive them away from Allah. Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen.

5. Does chanting Allah's names [For example, 'Ya Raahimu', 'Ya Laatifu' or The Kaleema] purify heart?
__________________________ Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be: Chanting the names of Allah and asking Him for our needs is something very good in Islam, provided of course, that we are doing it according to the authentic hadeeths of the prophet, peace be upon him. We all need to increase our "thikr" to Allah and be closer to Him through our remembrance of Him on a daily basis. However, we are so distracted with the loves of this world that we are making remembrance of sports, TV, cars, computers, Internet, sex and material things, instead of remembering Allah. Some have gone too far with the "chanting" and are not following the way of Muhammad, peace be upon him. If a person makes up something in the religion of Islam, it is called a "bid'ah" or innovation. The prophet, peace be upon him, told us, "Whoever innovates anything in this matter of ours

(Islam), it will never be accepted from them." Also, he, peace be upon him, told us all innovations lead into the Fire of Hell. Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen.

6. The film, 'The Message' makes Muslims cry. It is based on the factual story of our prophet [saw] and certainly, it helps us when we try to preach non-Muslims. But some Scholars have opined that making of films is prohibited in Islam and it is a great sin to allow someone to play the role of the companions of the messenger of Allah. What is your opinion on this matter?
__________________________ Answer: Bismillah Rahman Raheem. Al Hamdulilah Rabbila Alameen was salat was salam ala rasool al kareem. Allahu 'Alim: Truly, it is Allah who has all Knowledge and we have only that which Allah bestows on us. The best that I know on this subject might be: Movies are like swords and guns. They can provide some good, and they can provide serious problems and even result in death. The movie you are talking about was produced by a Muslim from Maghrib and was paid for by Momar Ghadafy, of Libya. The role of Hamza, may Allah have Mercy on him, was played by the actor Anthony Quinn. In his own biography he wrote about making movies for the Arabs and admitted that they would bring him women (our Muslim sisters) for his pleasure at night and he definitely claims to be on the religion of the American Indians. Yet, we cannot make something 'Haram' if the scholars have already ruled that it is not 'Haram.' And the credits of the movie do list a number of scholars who did approve of the script for the movie. The best advise is, if you don't approve of the movie, then don't buy it, don't watch it and don't talk about it (either bad or good). Keep in mind the very famous hadeeth of the prophet, peace be upon him, "Let the one who believes in Allah and the Last Day, either say good things, or be silent." And after making that statement, I will now be silent, inshallah....

(Thank you for your questions and may Allah make it easy for you, ameen.) Again, Allah is the All-Knower. Any good is from Allah and the mistakes are from myself, may Allah forgive me, ameen. AMrff@aol.com

Questions regarding Allah(swt) answered by Sheikh Yousuf Estes.

Q1 Who is your Rubb? (the Lord,the Creator etc).
A. My Rubb is Allah Who has created me and all that exists. He nourishes me and all creatures by His Bounties.

Q.2. What is your religion?

A. My religion is Islam, which is submission and obedience to the Order oF Allah and His Messenger with love, hope and fear.

Q.3. How did you know Allah?

I know Him by His signs and creation like the day and night; the sun and the moon; the heaven and the earth, and all that is there in and between them.

Q.4. Where is Allah?

A. Allah is above the heavens raised over the Throne and separated from His creatures.

Q.5. Is Allah with us (in person)?

A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge, hearing ,seeing and other attributes. As He said: "Fear not verily! I am with you both hearing and seeing (V,20. :46)

Q.6. Who are the friends of Allah?

A. Those people are the friends of Allah who are pious and righteous, fear Him much abstain from all kinds of sins and perform all kinds of goods, and holdfast to the Qur`an and Sunnah.

Q. 7. How do you worship Allah?

A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. I do not ascribe anyone with Him in worship.

Q-8. Why did Allah send Messengers?

A. Allah has sent Messengers so that they call the people to worship Him Alone, not ascribing any partner with Him, and in order that mankind should have no plea against Allah.

Q-9 What is the meaning of Islam ?

A. Islam means i.e. submission to Allah with Tawhid .

Q-10 What are the pillars of Istam?

A. 1. Testimony of Faith (There is no true God except Allah and Muhammad is the Messenger of Allah ) 2. To establish Salat (prayers). 3. To pay Zakat. 4. To observe Saum (fasting) in Ramadan. 5. Hajj (pilgrimage to the Sacred House) if one can afford the journey.

Q-11 What is Iman?

A. Iman (Faith) means to believe in the heart, to confess by the tongue and to act with the parts of the body.

Q-12 Can there be any variation in Iman?

A. By some words and deeds it may increase and by some words and deeds it may decrease.

Q-13 What do you mean by increase and decrease in Iman?

A- Iman (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.

Q-14 What are the pillars of Iman (Faith)

A. The pillars of Iman are six i.e. to believe in: 1. Allah. 2. His Angels. 3. His Messengers. 4. His Books. 5. The Last Day. 6. Divine Preordainments good or bad.

Q-15 What is Belief in Allah?

A. The Belief in Allahi is that you should believe that Allah is the Sole Creator Sustainer Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the Best Names and Perfect Attributes.

0-16 Who are the angels?

A. The angels are creatures of light. They are Allah's obedient slaves, they do that which they are commanded and are incapable of disobedience.

Q-17 What do you mean by Belief in the Book and the Messengers?
A. It means that Allah sent the Messengers like Moses, Jesus,Abraham. Noah etc. and sent down the books like the Torah, Injeel, Zaboor (Psalms) etc. to call the people to worship Allah Alone, associating nothing with Him. He sealed (finalized) the Messengers with Prophet Muhammed and abrogated all previous books with the Qur'an. Therefore the worship should be done according to the Qur'an and the Sunnah of the Prophet .

Q-I8 What is meant by Belief in the Last Day?

A. The Belief in the Last Day means to believe that Allah has ordained a fixed term for everything, and a term for this world. He will assuredly raise the dead from their graves and will account for everyone their deeds in this

world. On that Day of Resurrection, rewards and punishments will be assigned. Every one will be justly rewarded or punished.

Q-19 What is meant by Belief Preordainment (Qadar)?

A. The Belief in Preordainment (Qadar) means to believe that everything good or bad happens or takes place according to what Allah has ordained for it. He has created everything in due proportion.

Q-20 What is the cleaning of "There is no God but Allah"?

A. It means there is no true deity except Allah Alone, Negating all false gods and affirming that Allah is the only true God.

Q-21 What is the meaning of ^Muhammad is the Messenger of Allah"?

A. It means total submission to him in whatever he ordered, and avoiding what he forbade and believing in all those matters he informed us about.

Q-22 What are the conditions of the testimony of Faith?

A. There are seven conditions of the testimony of Faith: 1- Knowledge whick negates ignorance. 2- Certainty which negates doubt. 3- Sincerity and purity of intent which negates Shirk. 4- Truthfulness which negates hypocrisy. 5- Love and devotion which negates disdain of Allah`s religion. 6- Submission which negates disobedince. 7- Acceptance which negates rejection or denial.

Q-23 What is the greatest thing that Allah has enjoined?

A. The greatest thing Allah has enjoined is Tauhid (Monotheism).

Q-24 What is Tauhid (Islamic Monotheism)?

A. Tauhid means declaring Allah to be the only God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger .

Q-25 What are the aspects of Tauhid?

A. There are three aspects of Tauhid: 1- Tauhid-ar-Rububiyah. 2- Tauhid-al-Uluhiyah. 3-Tauhid-al-Asma was-Sifat.

Q- 26 What isTauhid-ar-Rububiyah?
A. It is declaring Allah to be One and Unique in His work, Iike creation, sustenance, bringing to life and causing death etc.

Q-27 What is Tauhid-al-Uluhiyah?

A. It is declaring Allah as the Only God to whom all acts worship must be dedicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.

Q-28 What isTauhid-al-Asma was-Sifat?

A. It is an affirmation of all the Divien Names and Attributes of Allah in a manner that suits His Majesty, as mentioned in the Qur'an and the Sunnah.

Q-29 How would you describe Ibadah?

A. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden,

Q-30 What are the conditions of Ibadah?

A. There are two conditions of Ibadah: 1. Sincerity to Allah. 2. Submission to Allah's Messenger i.e. to act according to his Sunnah.

Q-31 Write some types of Ibadah.

A. Some types of Ibadah are the prayers, the obligatory charity, fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and other acts of worship which Allah has commanded and enjoined.

Q-32 What is the greatest thing Allah has forbidden?

A. The greatest thing Allah has forbidden is Shirk (polytheism).

Q-33 What is polytheism?

A. It means to believe that there is one who shares Allah in His acts i.e. ascribing partners or setting up rivals to Allah in His rights.

Q-34 What are the types of polytheism?

A. There are three types of polytheism: 1. The greater polytheism (Shirk Akbar). 2. The lesser polytheism (Shirk Asghar). 3. The inconspicuous polytheism (Shirk Khafi).

Q-35 What is greater polytheism?

A. The greater polytheism is to devote any form of worship to other than Allah Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and he would be cast out from the folds of Islam.

Q-36 What are the types of greater polytheism?

A. There are four types of greater polytheism: 1- The polytheism in invocation i.e. involving supplications to other than Allah. 2. The polytheism in intentions i.e. purpose and intentions not for the sake of Allah but directed towards other deities. 3, The polytheism in obedience i.e. rendering obedience to any authority against the Order of Allah.

4. The potytheism in love i.e showing love to others which is due to Allah Alone.

Q-37 What is lesser polytheism?

A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.

Q-38 What is inconspicuous polytheism?

A. The inconspicuous polytheism implies being dissatisfied with the conditions ordained by Allah.

Q-39 What polytheism?

is

the

proof

of

the

inconspicuous

A.The proof of the above Shirk is the saying of the Prophet "The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night" (Musnad Ahmad)

Q-40 What are the types of Kufr (disbelief)?

A. There are two types of Kufr : 1. The majorKufr which cast its people out of Islam, 2. The lessor cr minor Kufr which does not cast the one who commits it out of Islam. It is Kufr of ungratefulness.

Q-41 What are the types of major Kufr?

A. There are five types of major Kufr : 1. The Kufr of denial. 2. The Kufr of arrogance associated with recognition of the truth. 3. The Kufr of doubt. 4-. The Kufr of disregard, 5. The Kufr of hypocrisy.

Q-42 What are the categories of hypocrisy ?

A. There are two categories of hypocrisy: 1. Hypocrisy in Belief. 2. Hypocrisy in deeds and actions.

Q-43 What is the hypocrisy in Belief?

A. Hypocrisy in Belief is of six types: 1. Denial of the Messenger .

2. Denial of the thing with which the Messenger is sent. 3. Hating the Messenger 4.Hating the thing with which the Messenger is sent. 5. Rejoicing at the disgrace of Islam. 6. Disliking the prevalence of Islam.

Q-44 What is the hypocrisy in deeds and actions?

A. The hypocrisy in deeds and actions is of five types: 1- When he speaks, he lies. 2- When he promises., he breaks it. 3. When he is entrusted, he betrays. 4. When he disputes, he acts immorally. 5. When he makes a pact, he makes acts treacherously.

Q-45 Are good deeds accepted (by Allah) with the polytheism?
A. Never! None of the deeds are accepted when mixed with polytheism.

Allah says: " If they had joined in worship others with Allah all that they used to do would have been of no benefit to them" (V.6: 88) "Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases sins other than that" '(V.4:116)

Q-46 What are the nullifiers of Islam?

A. The nullifiers of Islam are ten: 1. Polytheism of worship. 2. He who does not believe that the polytheists are disbelievers, or doubts their infidelity or holds their belief to be valid. 3. He who sets up intermediaries between one's self and Allah, supplicating them, trusting them and asking them to intercede on his behalf. 4. He who believes that the guidance of others is more perfect than the Prophet . 5. He who hates anything that the Prophet was sent with. or ridicules its reward or

6. He who denies the religion of the Prophet punishment. 7. Sorcery.

8. Supporting the polytheists against the Muslims. 9. He who believes that some people are exempted from abiding by the Shari`ah as Khidr was exempted by the laws of Musa. 10. Turning away from the religion of Allah by neither learning nor applying it.

Q- 47 What are the three fundamentals that every Muslim must learn?
A. The three fundamentals are: I, Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs). 2. Knowing your religion (Islam).

3. Knowing your Prophet Muhammad

Q-48 What is Taghut?

A. Everything that is worshipped. or followed or obeyed other than Allah is Taghut.

Q-49 How many Taghut are there and who are their leaders?
A. They are many but their leaders are Five:

Q. 50-Who are the leaders of Taghut ?

A. They are: 1. Satan, may Allah curse him, 2. Anyone who is worshipped with his consent. 3. A person who calls the people to be worshipped instead of Allah. 4. A person who claims the knowledge of Ghaib (unseen, hidden, invisible, absent etc). 5.The ruler who rules by laws other than the law sent down by Allah

More questions about Allah(swt), answered by Sheikh Yusf Estes. 1. "If God created everything - then who created God?"
Answer: (Muslims - Remember to use the formula above - i.e.; "Thank you for asking me about my religion..." etc.) According to the Quran, Allah tells us that He is the only creator and sustainer of all that exists and that nothing and no one exists alongside Him, nor does He have any partners. He tells us that He is not created, nor is He like His creation in anyway. He calls Himself by a number of names and three of them are:

A) The First - (Al-Awal) B) The Last - (Al Akhir)

C) The Eternal, who is sought after by His creation, while He has no need from them at all. (AsSamad)

He always has existed and He never was created, as He is not like His creation, nor similar to it, in any way. | Back to Questions | Top of Page |

2. "How can you believe in God, when you can't see, hear, touch, smell, taste or even imagine what He is?"
Answer: We know from the teachings of Muhammad, peace be upon him, that no one has ever actually seen God - at least not in this lifetime. Nor are we able to use our senses to make some kind of contact with Him. However, we are encouraged in Islam to use our senses and our common sense to recognize that all of this universe could not possibly come into existence on its own. Something had to design it all and then put it into motion. That is beyond our ability to do, yet it is something that we can understand. We don't have to see an artist to recognize a painting, correct? So, if we see paintings without seeing artists painting them, in the same way, we can believe that Allah created everything without having to see Him (or touch, or hear, etc.). | Back to Questions | Top of Page |

3. "Can God do anything? - For example: "Can He make a rock so big that nothing can move it?" - If He did make a rock so big that nothing could move it, would that mean that He couldn't move it too? Or would it be impossible for Him to make something so big that He couldn't move it?"
Answer: Allah tells us that "Allah is capable of doing anything that He Wills to do." He can make a rock (or anything for that matter) that is so large or heavy that nothing in the entire universe can move it. As regards Allah "moving" it, He is not in the universe and He does not resemble His creation. Therefore, Allah is never subject to the Laws of the Creation because He is both the Creator and the Law Giver. Whenever He wants anything done, He merely says "kun! Faya koun!" (Be! And so it will be!) | Back to Questions | Top of Page |

4. "Where is God?"
Answer: Some other religions teach that "God is everywhere." This is actually called "pantheism" and it is the opposite of our believe system in Islam. Allah tells us clearly that there is nothing, anywhere in the

universe that resembles Him, nor is He ever in His creation. He tells us in the Quran that He created the universe in six "yawm" (periods of time) and then He "astawah 'ala al Arsh" (rose up, above His Throne). He is there (above His Throne) and will remain there until the End Times.

5. "Why did God create everything?"

Answer: Allah says in His Quran that He did not create all of this for any foolish purpose. He tells us that He created us for the purpose of worshiping Him, Alone and without any partners. | Back to Questions | Top of Page |

6. "Is God pure, good, loving and fair? - If so, then where does evil, hatred and injustice come from?"
Answer: Allah tells us that He is Pure, Loving, and absolutely Just in every respect. He says that He is the Best of Judges. He also tells us that the life that we are in is a test. He has created all the things that exist and He has created all that happens as well. There is nothing in this existence except what He has created. He also says in the Quran that He created evil (although He is not evil). He is using this as one of the many tests for us. | Back to Questions | Top of Page |

7. "Does God really have power of things? - If so, then why does He let people become sick, oppressed and die?"
Answer: Allah has created all that we call the universe as a test for us. This is not our final destination. What we might consider to be "bad" or "good" could actually be quite the opposite. As regards oppression, this is something that Allah forbids for Himself to do to anyone and He hates it when anyone oppresses someone else. He does have absolute power over everything. He allows sickness, disease, death and even oppression so that we can all be tested in what we do.

| Back to Questions | Top of Page | 8. "Can you prove there is a God?"

Answer: Can you prove that you exist? Yes, of course you can. You merely use your senses to determine that you can see, hear, feel, smell, taste and you have emotions as well. All of this is a part of your existence. But this is not how we perceive God in Islam. We can look to the things that He has created

and the way that He cares for things and sustains us, to know that there is no doubt of His existence. Think about this the next time that you are looking up at the moon or the stars on a clear night; could you drop a drinking glass on the sidewalk and expect that it would hit the ground and on impact it would not shatter, but it would divide up into little small drinking glasses, with iced tea in them? Of course not. And then consider if a tornado came through a junkyard and tore through the old cars; would it leave behind a nice new Mercedes with the engine running and no parts left around? Naturally not. Can a fast food restaurant operate itself without any people there? That's crazy for anyone to even think about. After considering all of the above, how could we look to the universe above us through a telescope or observe the molecules in a microscope and then think that all of this came about as a result of a "big bang" or some "accident?" (see also "Quran") | Back to Questions | Top of Page |

9. "Does God know everything that is going to happen? - Does He have absolute control on the outcome of everything? - If so, how is that fair for us? Where is our free will then?"
Answer: Allah Knows everything that will happen. The first thing that He created was the "pen" and He ordered the pen to write. The pen wrote until it had written everything that would happen. And then Allah began to create the universe. All of this was already known to Him before He created it. He does have absolute and total control at all times. There is nothing that happens except that He is in control of if. There is a mistake in the question: "Free Will." Allah alone, has Free Will, He Wills whatever He likes and it will always happen as He wills. We have something called, "Free choice." The difference is that what Allah "Wills" always happens and what we choose may or may not happen. We are not being judged on the outcome of things, we are being judged on our choices. This means that at the core of everything will always be our intentions. Whatever we intended, is what we will have the reward for. Each person will be judged according to what Allah gave them to work with, how they used it and what they intended to do with it. As regards the actual "Judgment Day" - Allah tells us that everything we are doing is being recorded and not a single tiny thing escapes from this record. Even an atom's weight of good will be seen on the Day of Judgment and even a single atom's weight of evil will be seen too. The one who will bring the evidences against us will be ourselves. Our ears, tongue, eyes and all of our bodies will begin to testify against us in front of Allah on the Day of Judgment. None will be oppressed

on that Day, none will be falsely accused. He could have put everyone in their respective places from the very beginning, but the people would complain as to why they were thrown in Hell without being given a chance. This life is exactly that; a chance to prove to ourselves who we really are and what we would really do if we indeed had a free choice. Allah Knows everything that will happen, but we don't. That is why the test is fair. | Back to Questions | Top of Page |

10. "If there is only one God, then why are there so many religions?
Answer: Allah does not force anyone to submit to Him. He has layed out a clear path and then made it known to them the two ways (Heaven or Hell). The person is always free to make his or her own choice. There is not complusion in the way of "Islam." Whoever choses to worship Allah without partners and is devoted to Him and is obeying His commands as much as possible, has grasped the firm handhold that will never break. Whoever denies God and choses some other way to worship or not to believe at all, for them there is an eternal punishment that is most horrible (Hell). All religions originated with Allah and then people began to add or take away from the teachings so as to take control over each other. Man made religions are an abomination before the Lord and will never be accepted. He will only accept true submission, obedience and in purity and peace to His commandments. | Back to Questions | Top of Page |

11. "How do you know that the Quran is really from God?"
Answer: Muslims have something that offers the most clear proof of all - The Holy Quran. There is no other book like it anywhere on earth. It is absolutely perfect in the Arabic language. It has no mistakes in grammar, meanings or context. The scientific evidences are well known around the entire world, even amongst non-Muslim scholars. Predictions in the Quran have come true; and its teachings are clearly for all people, all places and all times. No one has been able to produce a book like it, nor ten chapters like it, nor even one chapter like it. It was memorized by thousands of people during the lifetime of Muhammad, peace be upon him, and then this memorization was passed down from teacher to student for generation after generation, from mouth to ear and from one nation to another. Today every single Muslim has memorized some part of the Quran in the original Arabic language that it was revealed in over 1,400 years ago, even though most of them are not Arabs. There are over nine million (9,000,000) Muslims living on the earth today who have totally memorized the entire Quran, word for word, and can recite the entire Quran, in Arabic just as Muhammad, peace be upon him, did 14 centuries ago.

| Back to Questions | Top of Page |

12. "Why does it say "WE" in Quran when referring to God (Allah)?"
Answer: This is a good question and one that Bible readers have also asked about. The term "We" in the Bible and in the Quran is the royal "We" - as an example when the king says, "We decree the following declaration, etc." or, "We are not amused." It does not indicate plural; rather it displays the highest position in the language. English, Persian, Hebrew, Arabic and many languages provide for the usage of "We" for the royal figure. It is helpful to note the same dignity is given to the person being spoken to in English. We say to someone, "You ARE my friend." Yet the person is only one person standing there. Why did we say "ARE" instead of "IS"? The noun "you" is singular and should therefore be associated with a singular verb for the state of being, yet we say, "are." The same is true for the speaker when referring to himself or herself. We say, "I am" and this is also in the royal plural, instead of saying, "I is." | Back to Questions | Top of Page |

13. "Why does Quran say "He" when referring to God (Allah) if God is not having gender?"
Answer: This is similar to the above answer. The word "He" is used when referring to Allah out of respect, dignity and high status. It would be totally inappropriate to use the word "it" and would not convey the proper understanding of Allah being who Allah is; Alive, Compassionate, Forgiving, Patient, Loving, etc. It is not correct to associate the word "He" with gender, as this would be comparing Allah to the creation, something totally against the teaching of Quran. Or send us an email to: AskIslam@aol.com

Harry Potter Series

Questions from Young muslim digest. I have a few questions: Q. I know that in Islam a woman cannot lead in prayer. But suppose some ladies gather for tajweed and then it is time for prayer, how should the ladies pray? Singly? Or can one of them lead the prayer? If yes, then should she

follow the same rules as an imaam follows?

YMD: Firstly, it must be realized that the Shariah requirements are not easy to meet with. They require commitment, struggle against odds, special care and attention, and, therefore, some amount of sacrifice. Accordingly, anyone who seeks addition over and above what the Shariah has already prescribed as obligatory does not wear a smart hat. It is like asking someone to get a degree in engineering so as to find job opportunities. He says, Nah. Engineering is fine. But, to qualify myself better I shall attempt a degree in medicine also. With two degrees, I shall have greater chance of landing a job! Congregational Prayers are not a Shariah requirement for women. They are told they will get the same rewards for praying individually. Now, if one of them says, We want more obligations placed on us, or we will do it voluntarily, then to assess such a persons intellectual capacity would not require a college degree. Now, directly to the main question: the situation is that women get together in an assembly that runs into Prayer-time, what should they do? The answer is there. Do, what the Shariah has asked you to do. If the Shariah requires a single degree, dont offer two. (We are reminded of a joke that an Egyptian narrated to us about himself during a Hajj-journey. After arriving in the USA, he remained unemployed for a long while despite his two Masters in two different science subjects. The first job that he landed, after several months of unemployment and at the brink of starvation, was as a packer. That is, packing goods in the dispatch department of an industry. He hated the job, but it offered him relief. One day the boss strolled by. Hmm. You seem to be good at packing he muttered. The Egyptian replied, I can do better How? asked the boss. He said, I hold two Masters, one in physics, and another in nuclear physics. The boss was surprised. He said, Thats interesting, and walked away. Next day he was fired. The reason given was: he was overqualified). In attempting something not asked of us, we could run into several problems. One, whose commands do we follow? Second, we are taking extra efforts, who will reward us? (If we say we do it because we like it, then, are we doing it for fun?) Thirdly, of human beings there are two kinds. The second kind undergoes sudden physical changes. The moment cannot be pre-determined. It arrives on a sudden, to the embarrassment and discomfort of the individual, who does his best to conceal it. What happens when one is leading in Prayers? Confusion! Explanations! Embarrassments. Forced to lie. So, why take the risk? Back to the main question: What happens if women do prayers among themselves in congregation? Is it allowed? The answer is: Yes.

Q. In your recent issue there was a question related to marriages between cousins. Recently I came to know through someone that marriages between cousins is allowed in Islam but our Prophet Muhammad (peace be upon him) has discouraged it. I asked him for the hadith but so far I have not received any.
YMD:
You will not receive any because it does not exist.

Q. He also said that it is allowed on certain conditions like if a persons cousin is poor and has average looks due to which it is difficult for her to get decent proposals or say any proposals at all. In that case one should marry ones cousin so that Allah will reward him, is it correct?
YMD:
Morality and charitable works are always praiseworthy.

Q. Is Khizr still alive? While I was attending an ijtemaa a lady said during her discourse that it is stated in the Quran that Allah gave Khizr Aab-e-Hayaat to drink. So he is still alive and is at present at the bottom of the oceans and gives ghusl to all those who die due to drowning.
An ingenious story spun with complete dexterity. If the lady worked hard enough and wrote fairy-tales, she could sell them like the Harry Potter series.

Q. I checked in surah al-Kahf but did not find any such thing. I study Tafheem al-Quran.
YMD:
This perhaps is the book you should advise this lady of yours to study.

Q. Is it true that our Prophet was under the spell of witchcraft and the last two surahs, (nos. 113 and 114), were revealed to cure him and to show mankind that all cures rest with Allah?
YMD:
Whoever said the Prophet suffered from a magical spell is making an incorrect statement. The narrator must add that it was so mild that none of his closest Companions ever suspected of it. Indeed, it was so mild that the Prophet himself was not sure about its nature. Finally, had he not mentioned it, no one would have known he underwent the experience. Without adding these details, to accuse the Prophet of having suffered from a magical spell amounts to blasphemy. As an example we can say that a running nose is a kind of sickness. We have no other way of describing a man wiping his nose with a tissue paper. But to say that the man is sick is a gross overstatement. It is a lie. That all cure is with Allah is true but it cannot be related as the cause of revelation of the two chapters.

Q. Some time back I watched Q TV.

YMD:

Islam on TV is the next fitnah the Ummah faces.

Q. In the program, the maulana received a phone call and after a few hours he gave the solution to the caller saying that after doing istikhaara he had come to know the problem. Then he advised the man thus: First and foremost you should pray 5 times daily and also the tahajjudd. Then he gave the names of Allah to be recited after each prayer some thousand times. I do not believe anyone can find that out through Istikhara. Whats your opinion?
YMD:
Our opinion is the same The salesmans cleverness, we are sure, should be apparent to you also. as yours.

Q. I and my daughters want to learn Arabic language through correspondence in English language as we are not getting a tutor who can teach us in English. Can you guide us to some institution where we can get books, CDs and where we can also appear for exams? We will be grateful.
Mrs Shaikh <khaled_oz@rediffmail.com> YMD:
The educational section of Iqra Welfare Trust offers a course. Hopefully, you will soon hear from them.

Farooq

Mohammed

A Critique of Editors Responses to Letters May 2005 issue

Q. A questioner wrote, Islam does not discourage marriages among close relatives, but Genetics states entire opposite rules! and YMD answered: This is because, modern science, as it has been developed, understood, and projected by the West, is anti-human. The editor goes on for half the length of a column with generalized statements about how science destroys all that is good in society.
YMD:
Of course it does. But this is absurd, the believers in science will protest, seeing that science has done so many good things such as increase in agricultural output, medical advances, development of means of

communication, and so forth? Why, you just look around, and you find thousands of scientific products spread all over the surroundings. This is how the lovers of science and scientific advances protest whenever any criticism is leveled against it. To deny the good contributions of science is to be from the moon. But, with developments, gradually science became a philosophy, and then a religion. It is least understood in the non-Arab Muslim world. And hence, it has had a disastrous effects here. It is this aspect that we criticize. And, from this angle science has done more harm than good. (But there are aspects too which deserve criticism, but we do not discuss them now). Its materialistic aspect requires hard work and application for drawing benefits from it. This the Muslims did not attempt, and so, missed the benefits. On the other hand, its philosophical and religious ramification penetrated into Muslim minds, and left them impaired. Thus, once again, science is a source of destruction for many. We in YMD have all along presented a balanced view of the developments in the modern world. Changes and development have been going on since man first stepped on the planet. To change his surrounding is in human nature. To investigate is his pleasure. To adopt new ideas and new ways of doing things is to be human. That said, and admitted, yet from universal perspective, one might add that developments and changes wrought by modern science have definitely done more harm to the people than good. How? Well, by taking away peoples faith in God. Science claims achievements greater than the real, and gives to understand that there is no problem: moral, social or economic, but which it can solve. One of the earliest scientists said, Give me a place to stand, and I will move the earth. Common people, and the class of the uncommon who have other than Allah in their hearts, believe in them and, in consequence, lose faith in their Lord and in the Truth He revealed through Muhammad. Thus, modern science, while offering material benefits, destroys the soul. With the destruction of the human soul, material developments lose their meaning and significance. Modern developments please only those who recognize animal spirit as the only mode of human existence. Todays mans only way of finding momentary peace and happiness is either to get drunk or go high on hashish. If young, they go on a sex-spree. Those who do not approve of this method, or are obliged by the business joints they work for, not to resort to this way of removing their tension, wait for a year to take a week out, rush to a holiday-spot, to do exactly what some others do the year around: wine, sex and drugs. At ordinary times this class can be located in Psychiatric wards. Of the variety of factors that have gone into driving man to this senseless way of life, one is, beyond any doubt, science and scientific philosophy. But this does not make modern science an enemy of man. It is the Next-worldly consequences of its influence that makes it so. The pains of this life would be a pleasure if the Hereafters happiness was assured. But the pain modern man undergoes is merely a prologue to the abiding suffering he faces in the Hereafter. In this sense modern science is anti-human, while the science, as it was developed by the Muslims in the past, was not.

Q. In fact, that part of the response is bolded and centered on the page. Not only does this diatribe categorically dismiss all scientists as irresponsible liars (they interpret half truths as they wish), it is also incredibly off topic.
YMD:
But our concern is not science. First and foremost, it is faith. When scientists claim to solve all human problems, then they are definitely stretching the truth. We are

yet to hear the scientific community say, Sorry. We seem to have created some problems that we have no solution for. Kindly look for solutions in quarters other than science. Their refusal to acknowledge this fact lends credence to the truth of our statement about their intellectual integrity.

Q. It doesnt answer the question about the health risks of marrying cousins at all.
YMD:
It does by making pooh-pooh of the idea.

Q. The questioner clearly asks about the misconception that certain genetic deformations occur when one marries close relatives (e.g. first cousins). But the editors response does not address this specific concern; it instead attacks a different point argued by geneticists (that the majority of the sequence of the human genome is shared across species).
YMD:
There was no need to answer scientifically a question that was unscientific. The questioner was not looking for a scientific answer. Indeed, he had it. He wished to know what Islam has to say about it. But, concealed behind such questions, although it might not have been the case in this particular case, is the challenge: Now, here is science. What does religion has to say? Have we not caught you on the wrong foot? Will you please stop interfering in our day to day affairs in view of such scientific advancements? Will you please keep religion apart? The question was unscientific because, to start with, it was wrongly worded. The correct statement put simply, has to be as follows, Marriage between close kin over several generations in a family that carries certain genetic disorders is likely to lead to inheritance of such genes. Muslims, who are, as pointed out above, scientifically extremely poorly educated, including those who take degrees in science, conclude from the above that marriage between cousins could lead to the birth of diseased children. Several points in the above statement are not understood, or, in a hurry to obey science and scientists, ignored. Firstly, Close-kin marriages over several generations, secondly, families that carry genetic disorders, and thirdly, could lead to inheritance of such genes are all clauses that require close scrutiny. But they are all ignored and a young graduate in science refuses to marry his cousin because science has declared it dangerous. Genes are a highly complicated thing. Indeed, at the biological level, they have no parallel in complexity. It is not like the quantum theory, which is weird, but it has fixed parameters and predictable results within a certain range of possibility. Genetic code on the other hand is not merely complicated, but is totally and completely unpredictable in its behavior. One wonders how such a complicated system works at all, and why there are no greater failures when it comes to biological organisms. The birth of thousands of normal individuals, every second, over the globe, is a mystery, given the complexity of the structure that determines the normalcy. There are billions of DNA strands within an individual, which replicate billions of times, with errors perhaps one in several billions. How does one explain this? There isnt a way. Some scientists have been forced to conclude that some kind of an Unseen hand must be in control. Otherwise, statistically speaking, normal humans should not be

appearing at all. The complications involved tell us that it is misleading to say that a person inherits the gene for a disease, since humans are born with the same number and types of genes. What we should say rather is that we inherit allele forms of certain genes. These alleles could be defective. But, what are the chances of defective inheritance? Science cannot determine this, and will never. Why? Because the whole process is incredibly complicated. If it did not exist, we would have thought it cannot exist. Further, most of the genetic disorders are caused by the mutation of a single gene. The mutation results in alleles which cause the diseases. But, mutation itself is unpredictable. There are other factors too. Presence of bacteria or viruses for instance can mean unknown disturbances. During experiments, for instance, when gene mutation was artificially tried, totally unexpected results have been obtained. Some rats, injected with deadly genes have given birth to normal rats. But others injected with the same genes but along with some bacteria or viruses dropped dead. Research goes on, conducted by thous-ands of scientists, but as tremendous advances are made, tremendous complications arise. Yet, notwithstanding these complications, of which we have presented a minute part, here we have Muslims with degrees in science (without which they could not be discussing genes and genetic effects) who rush to conclusions that are as completely unscientific as belief in the intercession of saints. It seems after rejection of Islam as the only way of life, Muslims are more prone to suffer consequences of false theories than others.

Q. This point, by the way, is not made by scientists to say that all species are the same, as we obviously are not; scientists are the first to point out that the fraction of a percent difference in genome carries enormous consequences in sequence difference and activation of genes. It would have been more beneficial for the reader if the editor had actually answered the question, with the fact that stigmas for or against marrying cousins is culture-based and varied according to time period.
YMD:
We do not believe that the stigma is culture-based. For centuries people of all kinds and class, of every region of the world, and of every religion have been marrying first-cousins. The stigma is gradually developing in our times, created and encouraged by irresponsible statements of the scientists.

Q. A better response would have been to inform of the scientific fact that the genetic deformations referred to would happen only after many generations of pure inbreeding. A simple and straightforward question deserved a simple and straightforward response. Why generalize and sidestep the question? The best paragraph in the response is the last one, in which the editor did not interfere remember the criteria set forth in the hadith, and trust in Allah.
YMD:
The best paragraph in your response is the second last one of the above statement.

You might note that there are several ways to answer a question. One is the straight-forward answer: in terms of yes or no. Another is to explain why. A third is to educate over the issue. But we opt for something higher. We delve deeper, and try to make corrections at the psychological, ideological and belief level. The problem lies there. If it is not addressed at these levels, doubts and skepticism concerning Islamic issues will never go away. And, permanent residence of doubts in the heart leads to hypocrisy. Sometimes, some incision is necessary for a meaningful treatment. Our readers might exclaim: O, this is being harsh. Well, surgery is harsh.

Q. The May 2005 issue carries a question on Family Planning: Is family planning allowed in Islam? If it is not, then how can a lower or middle class man run his family smoothly when he has 11 or 13 mouths to feed? But there is no point in even quoting the editors answer, as there is nothing in his response except destructive assumptions about the questioners intentions.
YMD:
Your assumption apart, we might point out that intentions are determined by actions. To reverse it, actions speak of the intentions that were there at the start of those actions. The action of acquiring not 11 or 13 mouths to feed but merely 2-3 children, adopted as the norm by the scientifically educated Muslims of out times, speaks well of their intentions and presumptions. They think they feed their children. And this is what they communicate between themselves and to their offspring: to create more of their likes doubters and half-believers, half deniers. What is more alarming (about their state of belief) is that they lie about the number of children. Nowhere, except perhaps in the Gulf, where life is still faith-based, Muslims produce more than 2-3 children. But they dig at the Prophetic statement (which said, marry such women as produce plenty of children) by mentioning 11 or 13 children. As if in India, Pakistan, or USA there are Muslims producing 11 or 13 children. This dig at the Prophetic statement by none other than Muslims themselves, is no less irritating than the comical strips that the fanatical West produces, at a regular pace, taking out their anger on the Prophet, for the failures of their own lives.

Q. The editor implies that the questioner, by following the first question with the second, is allying himself with the anti-Islamic system whereas the likelihood is that he really wants an Islamically-acceptable method of family planning!
YMD:
We are not guides to evil to offer acceptable methods of family planning. Nor do we think Muslims need to be educated in methods of family planning. They are well-educated in such things, are experts at practice, and hence the 2-3 children they have. What they want to hear from us is a yes to their practices. When we say no, they are upset.

Q. The questioners issue is incredibly important and valid, especially in

todays poor economic situations and overpopulation.

YMD:
Poor economic situation and overpopulation as the cause of poverty does not seem to hold water in todays situation. Thanks to overpopulation China, India, Brazil, Pakistan, Indonesia, Vietnam, and dozens of other countries are able to put their human power to such use as has given rise to such an unprecedented economic boom as to run a chill in the Western spine.

Q. And there IS a valid Islamic response to it, but the editor never gets to it because he spends three paragraphs rebutting the assumed intentions of the questioner. I was actually looking forward to the response after reading the question, because even I have wondered how a Muslim family is to live and breed Islamically while maintaining the ability to support itself.
YMD:
Perhaps you should rather be saying, how a Muslim family is to live and breed, and make a doctor or engineer of each child, an attainment, without which, modern Muslims think, a family is a failure. This we believe could be your real concern.

Q. With no family planning method in use, families DO end up having 11 or 13 mouths to feed.
YMD:
If you could cite ten such families, we could discuss the issue further.

Q. It is a strain on the provider of the family and on the woman bearing the dozen children. Islam is a beautiful religion and way of life.
YMD:
If Islam preaches families to produce no more than 2 or 3 children (which it does not), instead of showing how a dozen children can be supported (which it does), then, the first assumption granted, what claim Islam has to beauty? Let us assume that Islam says, Cut down family size. Produce no more than 2-3 children. There is no food around. Let us also assume that science says, People. Do not die lonely. Keep producing children; in dozens; and enjoy their company till death. We will find ways of feeding every one, and feed them well; if not on this earth, then on other planets. Let us assume we have Islam and science of above descriptions. Which of the two is beautiful: science or Islam? You need to look into your two statements: Islam discourages large families, and Islam is a beautiful religion. Do you see a contradiction between the two?

Q. And I know the solution to this problem is addressed in Quran or ahadith,

and identified by the Ummahs scholars. I would have liked for the Editor to provide the wide readership with this solution.
YMD:
Such scholars as you have in mind have no place in Islamic history. They belong to another religious discipline. Anyone who deliberately (and not by error) said anything against what the Prophet said, does not belong to us. The Prophet has said,

He who deceived us, is not of us.

Q. Or refer us to where we can get it.

YMD:
Did you not say one line earlier that you have found it in the Quran and ahadith?

Q. But instead, we got another dismissive response to the questioner, and angry diatribe against the West.
YMD:
Today, the West stands for much that is evil. If the winds have not yet reached some people, it is because of the picture of a false Paradise that the media creates through its morning and evening bombardment. The West today, its masses imprisoned by atheists, materialists, hedonists, and perverted minds, deserves a diatribe during every ideological discussion, for its masses to realize and identify the true causes of their loss of humanity, their soul-less existence, and their detachment from their Lord, and for the Muslims to stop looking at it as the optimum-best system of life and opportunities at the moment.

Q. While I agree wholeheartedly that rich countries are certainly ignoring their responsibility to help those less fortunate, solutions can also be formed at the individual/family level when possible.
YMD:
It is in our fate to disagree with you over many of your statements. We do not believe that rich countries, such as those of the West, should help the less fortunate ones such as the Muslim countries. We abhor charity. Dependence on charity gives rise to indolence, and happens to be one of the major causes of Muslim backwardness. We believe on the other hand that Muslim countries should erase borders dividing them and allow their masses to move about freely, thus meeting the manpower requirements of every region and allowing for an even distribution of wealth, prompting growth of the kind they experienced during their golden age of the Salaf.

As for the solution at the individual/family level, we do not believe in curtailment of family size (which your statement implies), but that at the societal level, Muslims must change their attitude towards the extra wealth in their possession, whether or not their governments open borders. They must realize that the extra money in their hands is not theirs, even if Zakah is paid, but grinding poverty remains.

Q. An Islamically acceptable family planning method would do wonders for many family and societal woes. Informing Muslims that reversible contraception (e.g. condoms, birth control pill) IS acceptable provided certain common conditions are met, (ref.: http://www.islam.tc/askimam/view.php?q=2876), would have been a much more useful response. Nothing was gained or taught by the Editors three-paragraph rhetorical question.
YMD:
These lines are a restatement of the Malthusian plot, and representation of Western thoughts imposed on Islam. Islam does not give approval to a word of it. We offer the kind of guidance that Ibrahim b. Ad-hum offered. When someone complained to him of a large family, he answered, Brother! Transfer to my house such of your household as you think Allah is not his or her Nourisher.

Q. April 2005 issue. A question on fossils was, Please let me know the Quranic verses which refer/shed light pertaining to Fossils, Dinosaurs, and extinct animals whose fossilized remains have been unearthed by Paleontologists. YMD answered: We cannot recall the Quran mentioning anything about fossils of dinosaurs or extinct animals. But it does mention fossil of a donkey! Is this a joke, or is there actually a reference to fossil of a donkey?
YMD:
There is.

Q. Clearly the questioner is interested in seeking the truth in the Quran, and specifically asked for references, but none are given.
YMD:
What would go wrong if the questioners opened up the Quran themselves?

Q. Again the curious reader is struck down by a dismissive response. Instead, the editor might have at least referred the reader to his editorial in

the February 2005 issue, in which he discusses why there are fossils of dinosaurs but not of Adam (ra) and the first humans. That isnt a Quranic reference, but at least it somewhat addresses the topic of fossil records in Islam.
Abdul <munaf_abdul@sify.com> YMD:
How legitimate the question about fossil records in the Quran or Islam is, could perhaps be judged better if it is addressed to Hindus, Buddhists or Jews. What do the Hindu Vedas, the Buddhist literature, or the Jewish Talmud say about fossil records, dinosaurs, and extinct animals? We think you could pose the question to a few around you and amuse the YMD readers with the answers they give. All said, we thank you for bringing up so many topics for discussion. We are sure many of our readers will feel benefited. We also hope they enjoy the discussion, which (within the means granted to religious people) we, (although sometimes vainly), try to make lively.

Munaf

Kunniyah as a Name

Q. I am a regular reader of your various columns. Alhamdulillah, I have become a proud father of a boy. I have some confusion regarding his name. I would like you to please help me out. We are calling him by nick name ABU and thinking of naming him Abu Muhammad Ibrahim. Now is the name appropriate according to its Arabic meaning, or should I change the combination to something like - Abubaker Md Ibrahim, Md Ibrahim Abubaker, or some other combination.
Abdul <munaf_abdul@sify.com> YMD:
If you called him Abu-Bakr, it should be alright. But if you added a second name, e.g., Abu-Bakr Ibrahim, then, if you are in the Arab world, they would think Abu-Bakr is his name while Ibrahim that of his father. We believe Ibrahim should be sufficient.

Munaf

Unwilling Party

Q. I am a post graduate and love a girl who studied with me in PG. She too loves me. We know and understand each other very well, so we decided to marry. My parents agreed but girls parents are against our marriage. Efforts from me, girl and my parents to convince them have failed. They give reasons like my native place is far from here. They now want to marry that girl forcefully to someone else. Please guide me as to what can I do in this regard.
Arif <bestarif@rediffmail.com> YMD:
We do not see what you can do about it, especially when your parents have failed to persuade the other family. Surely, they might be having other reasons besides stating that you live in another town. If that is the only reason, why should you not shift to her town? Whether the family is forcing the girl to marry another person or not, is theirs and her affair. We never know what goes behind the scenes. Who knows the girl may have begun to feel her parents feel. So, you could give it a final try by agreeing to their conditions.

Hassan

Erroneous Delivery

Q. I have been a subscriber for YMD since the last two years from Calcutta. Whenever I get my subscribers copy, the pack is always open, but now, a new thing happened. Instead of getting YMD, I got a Hindu magazine which is concerned with saving the cow campaign! It seems to be a Rajasthani hardcore magazine. Please let me know what you think about it.
Mariam <maria_mischief@hotmail.com> YMD:
Unless somebody in the post office is a friend of yours and is playing prank on it, we do not think it is something strange. Magazines do get exchanged at delivery. Yet another possibility is that someone in the line was reading your magazine, and the other, and interchanged them while replacing them. All sorts of things can happen. But next time you get a magazine other than YMD, first pull up the postman, and next, complain to the

Postal Department.

Queries about islam.

Answered by Dr. Zakir Naik.
Q1. My son is working in Japan. He attends the Tarawih prayer at a mosque, where two imams lead the Tarawih prayer on alternate days. One is an Egyptian and another one is from some Arab country. This Imam is not professional imam. He is a wealthy person in the city where my son resides. The Imam has not sported the beard. Some Pakistanis do not pray behind him when he leads the Tarawih prayer, objecting that it is not right for a person to pray behind an imam, who does not sport a beard. But my son prays behind that imam and he is very much puzzled over this matter whether to pray or not to pray behind the imam who does not sport a beard. My son has sent this query over the phone seeking clarification. G. A. Basheer, Bangalore A1. Shaving beard is Fisq and the one who does that is Fasiq. It is preferable to have an Imam having a beard. However, if such an Imam is not available, then it is allowed to offer Salah behind a beardless Imam. It is agreed upon by the Ahle-Sunnah-Wal- Jam'ah that offering Salah behind every righteous or Fasiq Muslim is allowed and his Salah is valid so that there is unity amongst the Muslims, in order to avoid any conflict. Therefore your son is correct in offering Salah behind the imam. Infact, those who do not offer Salah behind him should also start doing so, in order to avoid any conflict. However, as soon as an Imam with beard is available, you may start offering Salah behind him, and Allah knows the best.

Q2. In Japan, only eight rakat Tarawih is followed. Can my son pray individually the remaining 12 rakat at the mosque or home or is it also right to perform 8 rakat only. G.A. Basheer, Bangalore A2. Regarding the Salah, offered after the Isha Salah (i.e. Tarawih), in Ramadan, the right opinion is that one can offer as many number of rakat as one wishes because there is no fixed limit on it. Narrated Nafi Ibn 'Umar said, "While the prophet was on the pulpit, a man asked him how to offer the night prayers. He

replied, ' Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rakat and that will be the witr for all the Rakat which you have offered." Ibn 'Umar Said, "The last Rakat of the night prayer should be odd, for the prophet ordered it to be so. ( Sahih Bukhari, Vol. 1, Hadith No. 461). Narrated Amr ibn Anbasah as-Sulami I asked: "Apostle of Allah, in which part of the night the supplication is more likely to be accepted? He Replied: In the last part: Pray as much as you like, for the prayer is attended by the angels and it is recorded till you offer the dawn prayer. (Abu Dawood, Vol. 1, Hadith No. 1272). We also find that some of the Taba'een used to pray 20 and some used to pray 36 Rakats in Tarawih. (Musannaf Ibn Abi Shaiba, Vol.2, Pages 165 & 166). However, it is preferable to offer it the way prophet Muhammad (Pbuh) did. He used to offer 11 or 13 Rakats, as mentioned in the following Hadith. Narrated Abu Salma bin Abdur Rahman I asked Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakats in Ramadan or in other months; he used to offer four Rakats do not ask me about their beauty and length, then four Rakats, do not ask me about their beauty and length, and then three Rakat." Aisha further said, " I said, ' O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep, but my heart remains awake!' (Sahih Bukhari, Vol. 2, Hadith No. 1147). From all the above mentioned Hadith, it is clear that there is no fixed limit for the Tarawih Prayer; therefore, one should refrain from getting into any controversy in this regard. However, in mosques, where eight congregational Rakats are offered, it is advisable not to offer further 12 Rakats in congregation, thus avoiding any unwanted disputes amongst the Muslims. For those who wish to offer more Rakats can very well do so at their homes. Similarly, in mosques, where 20 congregational Rakats are offered, it is advisable not to offer 8 Rakats in different congregation so that there is no conflict among the Muslims.

Visiting graveyards on 15th Sha'ban Q6. In the light of the teaching of the Qur'an and the Sunnah, is it a correct Islamic practice to visit graveyards on the night of Shab-e-baraat? please narrate the Hadith related to this night. M. A. Khan, Bhopal A6. Giving significance to the night of 15th Sha'ban, visiting graveyards, doing extra Ibaadah (worship) and offering extra Nawaafil Salaah with the intention of specifically doing so on the occasion of 15th Sha'ban, having illuminations, considering it to be the Eid of the dead and keeping awake for the whole night of 15th Sha'ban and encouraging others to do the same -- all these are Bid'ah (innovation) . The prophet and the Sahaabah never did so nor commanded the muslims to do so.

We don't find any evidence of such things in the entire authentic Seerah of the Prophet and his companions. According to Allamah Ibn Rajab Abu Bakr Turtoshi, Ibn Wazzah Qurtubi, Suyuti, Shokani etc. all the Ahadith pertaining to the subject are weak and unacceptable. The Hadith that is generally quoted to support the practices done on the night of 15th Sha'ban is Zaif (weak) according to Muhaddiseen (the scholars of Ahadith) and is not to be put into practice. Narrated Aisha (R.A.), I missed Allah's Messenger (peace be upon him) during the night and found him in al-Baqi'. He said: Were you afraid that Allah and His Messenger would deal unjustly with you? I said: Allah's Messenger , I thought that you had gone to some of your other wives. He (the prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in the middle night of Sha'ban and forgives sins even more abundant than the hair of the goats of Kalb. (Tirmidhi, Hadith No. 739; Sunan Ibn-I-Majah, Hadith No. 1389; Ahmad Vol. 6, 238) According to Imam Bukhari and Tirmidhi, the above mentioned Hadith has a broken chain of narrators in two places, and therefore it is weak. Allamah Ibnul Arabi (543H), in his commentary of Sunan -At-Tirmidhi, titled 'Arizatul-Ahwazi', Vol 3, Pg No. 216 adds: '....further, in it Hajjaj Ibn Artaat is not reliable.' However, it is established that the Prophet (pbuh) did visit the Baqi graveyard once, as Allah had commanded him and he prayed for Ahle-Baqi (the people of Baqi), but the exact night of this event is not known, as there is no clear proof in this regard. The prophet had done this by the commandment of Allah (swt), therefore the Prophet was an exception to this act. Aisha (R.A.) says that the Prophet (pbuh) said: "Gabriel came to me and said; Your Rabb commands you to go to the graveyard of Baqi and seek forgiveness for them". (Sahih Muslim, Hadith No. 2256) It is permissible for men to visit graveyard whenever they wish and pray for the dead, however it is not permissible to fix a specific day or night for the purpose and consider it to be of a special virtue unless we find any proof for doing so from the Qur'an or the authentic Ahadith. Allamah Ibnul Arabi writes: "There is no reliable Hadith regarding the 15th of Sha'ban. Although certain commentators insist that the verse from Surah Dukhan, chapter 44, verse 4: 'In that (night) is made distinct every affair of wisdom', refer to 15th of Sha'ban, but this is not true, as Allah did not reveal the Qur'an in Sha'ban. The Qur'an was revealed in Ramadan, as mentioned in Surah Baqarah, chapter 2, verse 185, and this can only be statement of a person who transgresses the book of Allah (swt) and is careless of his word". (Arizatul Ahwazi, Vol. 3, Page No. 217) According to Hadith of Sahih Muslim, Vol. 2, Hadith No. 1885: ".. Most evil affairs are their innovations, and every innovation is an error..." So Muslims should beware of and steer clear of all innovation and bid'ah.

Why Aren't Islamic Missionaries as Active as Christian Missionaries ? Q22. I am a revert to Islam from a very orthodox Christian family. However my hunger to delve deep into Islam and other religions never ceased. The sad part of the story is that I never found anyone able to give at least most of the answers for the questions I ask. But your newsletter seems to be doing a good job. Here are a few questions I wish you could answer. a. Why arent Islamic missionaries active the way Christian missionaries are? Wont Islam grow much faster and misunderstandings removed if there are good scholars to preach the faith? Why is there such a slack among Muslims? b. Is it permissible in Islam to sponsor an orphan? Not adoption. Something like sponsoring his education, etc.? c. Are the views of the so-called terrorists like bin Laden really wrong or justifiable? I mean should a Muslim support his activities? Can children and innocent people be killed in wars when the prophet had declared not to do so? Joshua Koshy [joshuakoshy123@rediffmail.com] Qatar Ans: a. Its true that Muslims today are not as active as Christians in propagating their religion, though the Muslims are expected by Islam to be the best of missionaries. Islam is a religion that should have the maximum number of missionaries because Da'wah (propagation of ones faith) is obligatory / compulsory in Islam. The Glorious Qur'an says: Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious. (Al-Qur'an 16:125) But unfortunately we Muslims are not doing our job. Moreover, there is virulent propaganda about Islam and Muslims by the international media. Today the number of misconceptions about Islam has reached an endemic and epidemic level. It is the duty of Muslims to clarify these misconceptions and to present the pure Islamic teachings, based on the Qur'an and the authentic traditions of the prophet (pbuh). But irrespective whether the Muslims do the job or not, Allah has promised to make his Deen (Al-Islam) prevail over all other ways of life and all other isms. Allah says in the Qur'an: It is He who has sent His Messenger with Guidance and the Religion of Truth to proclaim it over all religion: and enough is Allah for a Witness. (Al-Qur'an 48:28) A similar message is mentioned in Al-Qur'an 9:33 & 61:9. It should be borne in mind that Allah is not in need of us Muslims in order to make his Deen prevail. He, however, has given us an opportunity to do a prophets job and to earn a prophets reward.

The slack among the Muslims is due to their inability to perceive the benefits of reading the Qur'an with understanding. It is through reading the Qur'an with understanding and meaning will we know what our Lord and Creator expects from us in order that we prosper in this life as well as in the Hereafter. Allah says in the Qur'an: Who is better in speech than one who calls (men) to Allah, works righteousness and says, "I am of those who bow in Islam"?

b. With regards to sponsoring an orphan, Islam encourages such acts of charity as is mentioned in various places in the Qur'an. The Qur'an says: Worship none but Allah; treat with kindness your parents and kindred and orphans and those in need; speak fair to the people; be steadfast in prayer; and practice regular charity. (Al-Qur'an 2:83) The Prophet (pbuh) is also reported to have said: "I, and the one who looks after an orphan, will be like this in Paradise," showing his middle and index fingers and separating them. (Sahih Bukhari, Vol. 7, Hadith No. 224) Thus the act of sponsoring an orphan is highly recommended in Islam and Allah will surely reward you for that.

c. Regarding your question on terrorists, I say every Muslim should be a terrorist for the anti-social elements of society. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. Similarly every Muslim should be a terrorist for the anti-social elements of society, be they thieves, pick-pockets, black-marketers or rapists. Whenever an anti-social element sees a Muslim, he should be terrified. It is true that the word terrorist is generally used for a person who causes terror among innocent people. But a true Muslim should only be a terrorist to anti-social elements and not to innocent people. Infact a Muslim should be a source of peace and solace for innocent and righteous people. Before India achieved independence from British rule, some freedom fighters of India who did not subscribe to non-violence were labeled as terrorists by the British government. These very individuals have been lauded by us Indians for the same activities and hailed as patriots. Thus two different labels have been given to the same people for the same set of actions. One called them terrorists while the other called them patriots. Those who believed that Britain had a right to rule over India called these freedom fighters terrorists, while those who were of the view that Britain had no right to rule India called them patriots and freedom fighters. It is therefore important that before a person is judged, he is given a fair hearing. Both sides of the argument should be heard, the situation should be objectively and fairly analyzed and the reason and the intention of the person should be taken into account, and then the person can be judged accordingly. While there can be no justifiable reason for killing innocents, it is also patently unfair to accuse any of killing innocents without a fair trial and process of justice. Regarding Osama bin Laden, one does not know whether he is good or bad. I have not met him personally nor do I know him. I cannot give my opinion based on the reports of BBC or the CNN. Most of the news on the international media is tailor-made to suit ulterior motives and suited to project the image what they want.

The Qur'an says: O you who believe! If a wicked person comes to you with any news ascertain the truth lest you harm people unwittingly and afterwards become full of repentance for what you have done. (Al-Qur'an 49:6) With regards to the last part of your question, Islam forbids killing of innocent people. The Qur'an says: If anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole humanity: and if anyone saved a life it would be as if he saved the life of the whole humanity. (Al-Qur'an 5:32) Killing any innocent human being, whether Muslim or non-Muslim is not allowed in Islam. Even in the circumstances of war, this aspect is not to be ignored. The first caliph of Islam, Abu Bakr As-Siddique (R) is reported to have commanded Usama ibne Zaid (R): I command you to do ten things: you must not kill a woman or a child, or an elderly person; do not cut down trees, or vandalize homes, or wound a sheep or camel except if you must eat it; do not drown a palm tree, or burn it, do not be treacherous; do not be cowardly; and you will pass by people who have devoted themselves to monastery life: leave them alone with their devotions. (Tarikh At-Tabari, V.3, p.210) Thus killing children or innocent people are not allowed in Islam. And Allah knows the best.

Is it Compulsory to Wear the Trousers Above the Ankles?

Q24. There is so much confusion on a simple thing as the trousers or pant covering the ankle. While different Alims explain this based on their own school of thought, what is the authentic ruling on this as guided by the prophet (pbuh)? Abdul Khaliq, Bangalore. Ans. There is no difference of opinion amongst the scholars with regards to covering/non-covering of the ankles. All the scholars, regardless of their different schools of thought and differences in many issues, have no difference of opinion in this regard. They all unanimously agree that the length of the lower garment, i.e. the trousers/pants/izars etc. should be above the ankles for men. Thus it is forbidden for men to cover their ankles with their lower garments i.e. trousers/pants/izars etc. There are several authentic Ahadith to substantiate this ruling. Narrated Abu Huraira Allah's Messenger (pbuh) said, "Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance." (Sahih Bukhari, Vol. 7, Hadith no. 5788) There may be few Muslims who tend to differ on the subject due to ignorance. They argue by saying the Hadith

says that anyone who drags the Izar out of pride and arrogance will be punished in the hereafter. Therefore we dont drag the pants out of pride and arrogance. However, there are many Ahadith in which the Prophet has instructed in unambiguous words to wear the Izar above the ankles without mentioning the aspect of pride or arrogance. One of the Ahadith is as follows: Narrated Abu Huraira The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire." (Sahih Bukhari, Vol. 7, Hadith no. 678) In the Hadith quoted above, there is a general instruction to keep the trouser above the ankle, irrespective whether it is out of pride & arrogance or without pride & arrogance. Moreover, can any human being claim to be as humble as the Prophet (pbuh)? Alhumdulillah, we Muslims believe that the Prophet (pbuh) was far more humble than anyone of us can ever be and he could never be as arrogant & proud as we can be at any given time. He was sent as a mercy (Al-Qur'an 21: 107) for all the creatures, yet he wore his lower garments above the ankles. Therefore we should obey the commandment of the Prophet (pbuh) in order to prosper in the hereafter. The Prophet (pbuh) is reported to have said: "All my followers will enter Paradise except those who refuse." They said, "O Allah's Messenger! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it)." (Sahih Bukhari, Vol. 9, Hadith no. 384) Thus, it is incumbent upon the Muslim men to wear the pants/trousers/izars above the ankles. And Allah knows the best. Q28. Is a Muslim woman permitted to go out for a job (organization belongs to Muslims with all women staff) even if her husband can support the family well? What does Islam say about it? In this case the main reason why this woman wants to join this organization is to keep her busy and to mould herself completely in an Islamic environment. Ans. In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family.

In this case, the husband is financially capable enough to support the family. Nevertheless the woman wants to work voluntarily, not primarily for money, but to mould herself in an Islamic environment by joining a Muslim organization (which presumably follows the tenets of Islam) that has all women staff. It is advisable for her to seek her husbands permission before taking the job. The husband may as well see to it that he understands the intention, objective and purpose of his wife behind taking this job. However, in case the husband does not permit her, then she may very well try to establish an Islamic environment at her husbands place itself by cultivating friendships with good Muslim women in her neighbourhood and surrounding, learning and educating the morals and virtues of Islam. And Allah knows the best. BURYING BETTER THAN CREMATING DEAD BODIES

Question: Why do Muslims bury dead bodies instead of cremating them, i.e. burning them? Vivekmodi59@rediffmail.com Answer: 1. Components of human body present in the soil Elements that are present in the human body are present in lesser or greater quantity in the soil. Hence it is more scientific to bury a dead body, as it easily gets decomposed and mixed in the soil. 2. No Pollution Cremating (burning) the dead body leads to pollution of the atmosphere, which is detrimental to health and harmful for the environment. There is no such pollution caused by burying a dead body. 3. Surrounding land becomes fertile To cremate a dead body several trees have to be chopped, which reduces the greenery and harms the environment and the ecology. When dead bodies are buried, besides the trees being saved, the surrounding land becomes fertile and it improves the environment. 4. Economical It is expensive to cremate a dead body when tons of woods have to be burned. Annually there is a loss of crores of rupees, only because dead bodies are cremated in India. Burying dead bodies is very cheap. It hardly costs any money. 5. Same land can be utilised for burying another body The wood used for cremating a dead body cannot be reutilised for cremating another dead body since it gets converted to ashes. The land used for burying a dead body can be reutilised for burying another body after a few years since the human body gets decomposed and mixed in the soil.

Raising ones Hands during Salaah

Question: A few people in our locality raise their hands before and after doing Rukoo. Is it a correct act while praying? zachariah ataun <zachariahataun@yahoo.co.in> Answer: In addition to raising ones hands in prayer when pronouncing Takbir al-Ihraam (the first Takbir), it is Mustahab (i.e. a recommended act) to raise ones hands at three other times during Salaah (the Muslim prayer): (i) just before bowing in Rukoo, (ii) when rising from Rukoo and (iii) when standing up after the first Tashahhud. The reports of raising of the hands are mutawaatir, which means they are reported by so many narrators to so many that it is inconceivable that they could all have agreed on a lie. Narrations: Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and he also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Sahih Al-Bukhari Vol.1 Hadith No.739] Imam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue, which he called Juz fi Raf al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these points in the prayer. Raising the hands in prayer was a well-known practice amongst the companions of the Prophet (pbuh). Imam al-Bukhari said: Al-Hasan and Humayd ibn Hilaal said: The Companions of the Messenger of Allah (pbuh) all used to raise their hands, without exception. [Juz raf al-yadayn, page 26]. There are no less than four Ahadith in Sahih Al-Bukhari and six in Sahih Muslim with respect to raising the hands before and after Rukoo (bowing), besides several other authentic traditions in other Ahadith compilations. The traditions of not raising hands at these instances are classified as daeef (weak) by the scholars of Hadith. It is important for us to remind ourselves that once the Sunnah of the Prophet (pbuh) becomes clear to a person, it is not permissible for him/her to ignore it in favour of the opinion of anyone, since we all are Ummatis and followers of the Prophet (pbuh). Hence, a Muslim should not fail to raise his hands at the points in prayer described in the Sunnah. Every Muslim should strive to make his prayer like the prayer of the Prophet (pbuh) who

said, Pray as you have seen me praying. [Sahih Al-Bukhari Vol.1 Hadith No.631]. And Allah knows the best.

DYEING ONES HAIR Ques. I am Bilal. Id like to know about hair coloring according to Quran and Hadith. I came to know that it is permissible. Is it right? Please explain providing evidence from authentic sources of Islam. Bilal Ahmed ----- bilalgi@islamicvoice.com Ans.: It is permissible to change the colour of ones greying hair, to a colour besides black, as long as the material used for coloring hair is pure and permissible. Narrated Abu Dharr Prophet Muhammad (pbuh) said: The best things with which grey hair are changed are henna and katam (a plant from Yemen which produces a reddish-black dye). [Sunan Abu Dawood Vol.3 Chapter 1567 Hadith No.4193] During the days of the Prophet (pbuh), the Jews and the Christians used to refrain from dyeing greying hair because they considered such adornment as contrary to piety and devotion, and not befitting rabbis, priests and ascetics. The Prophet (pbuh) forbade Muslims from imitating them (the Jews and the Christians), in order that Muslims might develop their own distinctive and independent characteristics. Narrated Abu Huraira Allah's Messenger (pbuh) said, "The Jews and the Christians do not dye (their grey hair), so you shall do the opposite of what they do (i.e. dye your grey hair and beards)." [Sahih Al-Bukhari Vol.4 Hadith No.3462 & Sahih Muslim Vol.3 Chapter 831 Hadith No.5245] However, it is not permitted for a Muslim man or a woman to dye his/her hair black because of the reports in which the Prophet (pbuh) instructed the Muslims to abstain from it. Jabir bin Abdullah reported that Abu Quhaafah was led (to the audience of the Holy Prophet) on the day of the conquest of Makkah and his head and beard were white like thughamah (hyssop), whereupon Allahs Messenger (pbuh) said: Change it with something but avoid black. [Sahih Muslim Vol.3 Chapter 831 Hadith No.5244] Ibn Abbaas reported the Allahs Messenger (pbuh) as saying: At the end of time there will be people who will

use this black dye like the crops of birds; they will not experience the fragrance of Paradise. [Sunan Abu Dawood Vol.3 Chapter 1569 Hadith No.4200] Nevertheless, the use of black dye is specifically permitted during time of war, with the possibility of demoralizing the enemy when they see all Muslim soldiers looking young. Moreover, dyeing the hair when there is no grey hair, though not forbidden, is not regarded as following the Prophets example, since it does not serve the same shari interests as achieved by dyeing grey hair. One must make sure that hair colouring should not be done as an imitation of immodest or immoral people, whom some people may mistakenly regard as examples to follow. This is prohibited because the Prophet (pbuh) said: Whoever imitates any people is one of them. [Sunan Abu Dawood Vol.3 Chapter 1506 Hadith No.4020]. And Allah Knows the Best. FORBIDDEN TIMES FOR SALAAH Question: I am told by many people that it is not permissible to read the Quran or do Sajdah after Asr prayers and that we cannot pray, be it reading Quran or Namaz at 12.00 clock. Kindly reply! Answer: Regarding the time of recitation, it is permissible for a Muslim to recite the Quran at any time of the day or night as he/she wishes. Rather it is mustahab i.e. recommended to remember Allah (dhikr) after Fajr, which certainly includes reading the Quran, as it is one of the best forms of dhikr. The Prophet (pbuh) said: Whoever prays Fajr in congregation, then sits and remembers Allah until the sun comes up, then prays two rakahs, will have a reward like that of Hajj and Umrah. [Tirmidhi al-Jumuah Hadith No.585] There are certain times at which the Prophet (pbuh) has disallowed prayer. These are: (i) While the sun is rising (i.e. during the time of sunrise), (ii) when the sun has reached its highest point i.e. at noon and (iii) while sun is setting (i.e. during the time of sunset). Uqbah ibn Aamir said: There were the times at which the Messenger of Allaah (pbuh) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set. [Sahih Muslim Vol.2 Chapter 292 Hadith No.1811] Narrated Abu Said Al Khudri: I heard Allah's Messenger (pbuh) saying, "There is no prayer after fajr prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." [Sahih Al-Bukhari Vol.1 Hadith No.586] Contrary to this, the Prophet (pbuh) used to pray two rakaahs after asr prayer as related in many of the authentic traditions. However, it is important for us to note that whenever we perceive a difference between Qaul (command) and Amal (action) of the Prophet (pbuh), then according to the rule of fiqh, command takes

precedence over the action. Thus under normal circumstances, a Muslim should not offer Salaah after the Fajr prayer until the sun rises or after the asr prayer until the sun sets, unless there is a valid reason and requirement. For example, if after having offered his asr salaah a person enters a mosque before sunset, he can offer two rakaahs Tahiyyat almasjid (prayer after entering mosque) before sitting which is a recommended Sunnah. Similarly, if a person does Tawaaf of the Kabah after offering Fajr salaah and before sunrise, he can offer two rakaahs Salaat al-Tawaaf (prayer done after circumambulating the Kabah). And Allah knows the best.

Islamic Research Foundation Replies... By Tanvir Shaikh It is with great trepidation and alarm and not a little grief that I read the article that you published in your magazine written by Dr. Zakir Naik declaring that Allah Subhanahu wa taala may be called by any name that a person finds to his liking. Dr. Zakir Naik has never claimed in any of his articles or talks that it is permissible for people to call Allah (swt) by any name of their choice or liking. Neither has he ever passed a blanket rule to invent or import names for Allah (swt). In his talks, he quotes the verse of the Glorious Quran from Surah Al-Isra 17:110, which says: Say: Call upon Allah, or Call upon Rahman; By whatever name ye call Upon Him, (it is well): For to Him belong the Most Beautiful Names. [Al Quran 17:110] Dr. Zakir simply explains the verse that Allah (swt)'s name should be beautiful and it should not conjure up a mental picture. He has never stated that a person can call Allah (swt) with any name he or she desires. It is understood that Allah (swt) should be only referred to according to the manner in which He and Prophet Muhammad (pbuh) have described Him. One cannot deduce a ruling just on the basis of one or two verses of the Glorious Quran unless one has analyzed the Quran as a whole. For example, it will be erroneous for someone to say that Muslims are allowed to gamble and drink wine because in them there is some profit for men, simply because Allah (swt) has mentioned in the Glorious Quran: They ask thee concerning wine and gambling. Say: "In them is great sin and some profit for men; but the sin is greater than the profit." [Al-Quran 2:219] However, if one studies the Quran completely then he will conclude that intoxicants and gambling are prohibited in the Quran beyond any doubt. Says Allah (swt) in the Glorious Quran: O ye who believe! Intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork: eschew such (abomination) that ye may prosper. [Al-Quran 5:90] Similarly, if we read the complete article/book of Dr. Zakir Naik, where he explains the definition and different

categories of Tawheed, he makes it very clear that one cannot call Allah (swt) with any new names or attributes which neither Allah (swt) nor His Messenger have used. Moreover, the verse that illustrates the complete prohibition of intoxicants and gambling, does not contradict the verse of Surah Al-Baqarah 2:219, but rather gives more specific information on the subject. Likewise, the explanation of the verse of Surah Al-Isra 17:110 by Dr. Zakir Naik does not conflict with the elucidation of the second category of Tawheed by him, but throws additional light on the matter. Following is the part of the article in which Dr. Zakir Naik expounded the second category of Tawheed i.e. Tawheed Al-Asma Was-Sifaat. QUOTE: Tawheed al-Asmaa was-Sifaat (maintaining the unity of Allahs name and attributes): The second category is Tawheed al Asmaa was Sifaat which means maintaining the unity of Allahs name and attributes. This category is divided into five aspects: (i) Allah should be referred to as described by Him and His Prophet: Allah must be referred to according to the manner in which He and His prophet have described Him without explaining His names and attributes by giving them meanings other than their obvious meanings. (ii) Allah must be referred to as He has referred to Himself: Allah must be referred to without giving Him any new names or attributes. For example Allah may not be given the name Al-Ghaadib (the Angry One), despite the fact that He has said that He gets angry, because neither Allah nor His messenger have used this name. (iii) Allah is referred to without giving Him the attributes of His creation: In a reference to God, we should strictly abstain from giving Him the attributes of those whom He has created. For instance in the Bible, God is portrayed as repenting for His bad thoughts in the same way as humans do when they realise their errors. This is completely against the principle of Tawheed. God does not commit any mistakes or errors and therefore never needs to repent. The key principle when dealing with Allah's attributes is given in the Qur'an in Surah Ash-Shura: "There is nothing whatever like unto Him, and He is the One That hears and sees (all things)." [Al-Qur'an 42:11] Hearing and seeing are human faculties. However, when attributed to the Divine Being they are without comparison, in their perfection, unlike when associated with humans who require ears, eyes, etc. and who are limited in their sight and hearing in terms of space, time, capacity, etc. (iv) Gods creation should not be given any of His attributes:

To refer to a human with the attribute of God is also against the principle of Tawheed. For example, referring to a person as one who has no beginning or end (eternal). (v) Allahs name cannot be given to His creatures: Some Divine names in the indefinite form, like Raoof or Raheem are permissible names for men as Allah has used them for Prophets; but Ar-Raoof (the Most Pious) and Ar-Raheem (the most Merciful) can only be used if prefixed by Abd meaning slave of or servant of i.e. Abdur-Raoof or Abdur-Raheem. Similarly Abdur-Rasool (slave of the Messenger) or Abdun-Nabee (slave of the Prophet) are forbidden. UNQUOTE: Mr. Mirza Yawar Ali Baig mentions in his article against Dr. Zakir Naik that Dr. Zakir Naik claims:

QUOTE: By whatever name you call upon Him (it is well) is not a blanket permission to invent or import names to call Allah by. It means, whichever of the names that He or His Prophet have permitted may be used to call upon Him and this is acceptable. Nothing else. In his speech on Thursday, April 15, 2004 in Jeddah, Saudi Arabia, Dr. Zakir Naik said, If someone calls Allah Subhanahu wa ta'ala the Creator in English, or Khaliq in Arabic or Brahma in Sanskrit we have no objection. But if they say Brahma and mean the image sitting on the lotus and so on, we have a serious objection. Similarly if someone calls Allah Subhanahu wa ta'ala the Sustainer in English or Rabb in Arabic or Vishnu in Sanskrit we have no objection. But when they say Vishnu, if they mean the image with the many hands and the Chakra in one hand, traveling on the Garuda and so on, we have a serious problem.

UNQUOTE: I assume that either Mr. Baig may have either attended the talk or heard the video-cassette and has alleged this statement for Dr. Zakir Naik based on his memory. I am reproducing a portion of Dr. Zakir Naiks book which he (Dr. Zakir Naik) also repeats in his lectures. QUOTE: To Allah belong the most beautiful names: The Quran says: "Say: Call upon Allah, or Call upon Rahman: By whatever name you call Upon Him, (it is well): For to Him belong The Most Beautiful Names." [Al-Quran 17:110] A similar message regarding the beautiful names of Allah (swt) is repeated in the Quran in Surah Al-Araf (7:180), in Surah Taha (20:8) and in Surah Al-Hashr (59:24). The Quran gives no less than ninety-nine different attributes to Almighty Allah. The Quran refers to Allah as Ar-

Rahman (Most Gracious), Ar-Raheem (Most Merciful) and Al-Hakeem (All Wise) among many other names. You can call Allah by any name but that name should be beautiful and should not conjure up a mental picture. Rigveda i) The oldest of all the vedas is Rigveda. It is also the one considered most sacred by the Hindus. The Rigveda states in Book 1, hymn 164 and verse 46: Sages (learned Priests) call one God by many names. [Rigveda 1:164:46] ii) The Rigveda gives several different attributes to Almighty God. Many of these are mentioned in Rigveda Book 2 hymn 1. Among the various attributes of God, one of the beautiful attributes mentioned in the Rigveda Book II hymn 1 verse 3, is Brahma. Brahma means The Creator. Translated into Arabic it means Khaliq. Muslims can have no objection if Almighty God is referred to as Khaliq or Creator or Brahma. However if it is said that Brahma is Almighty God who has four heads with each head having a crown, Muslims take strong exception to it. Describing Almighty God in anthropomorphic terms also goes against the following verse of Yajurveda: Na tasya Pratima asti There is no image of Him.

[Yajurveda 32:3]

Another beautiful attribute of God mentioned in the Rigveda Book II hymn 1 verse 3 is Vishnu. Vishnu means The Sustainer. Translated into Arabic it means Rabb. Again, Muslims can have no objection if Almighty God is referred to as Rabb or 'Sustainer' or Vishnu. But the popular image of Vishnu among Hindus, is that of a God who has four arms, with one of the right arms holding the Chakra, i.e. a discus and one of the left arms holding a conch shell, or riding a bird or reclining on a snake couch. Muslims can never accept any image of God. As mentioned earlier this also goes against Svetasvatara Upanishad Chapter 4 verse 19. Na tasya pratima asti There is no likeness of Him UNQUOTE: Brahma in Sanskrit has got several meanings. One of the many meanings is Creator. Similarly, for the English word Creator, many Sanskrit words can be used like Janak, Utpadak, Dhata Vidhata Vishwvidhayee Jagat Srishta and Shrishti Karta as well as Brahma. If Mr. Yawar Baig knows only one meaning of Brahma, it is his lack of knowledge. Similarly, there are various meanings of the Sanskrit word Vishnu, one of which is Sustainer or Cherisher. Likewise, Sustainer can be translated into different Sanskrit words including Stithi Karta as well as Vishnu. If you read the complete context of Dr. Zakir Naiks book, he is actually not permitting people to call Allah as Brahma or Vishnu, even though it means Creator and Sustainer, but objects to it since it goes against the criteria of Tawheed al-Asmaa was-Sifaat, because they are giving qualities of His creation to Allah (i.e. qualities

of human beings i.e. human hands, human body etc.). In the same article Mr. Yawar Baig writes that you can call Allah by the name God or Khuda. He says: QUOTE: Referring to Allah by generic terms like god, khuda (Urdu & Farsi), and avane (Tamil) and so on is different as there is no personality concept attached to that. Words like khuda are used exclusively for Allah in the Urdu and Farsi languages. However even in this case it is far better to say Allah rather than khuda.

UNQUOTE: Even though I personally do not mind Mr. Baigs statement but if critically analyzed, it is seriously objectionable as compared to Dr. Zakir Naiks statement where he objects, calling Allah as Brahma having four heads and arms. Khuda may be exclusively used for Allah by some Muslims only, but there are many Hindus who use the word Khuda for Ram, Krishna, Brahma, Vishnu etc. Similarly Parsis use the word Khuda to refer to their god Ahura Mazda. Mr. Baig also gives permission to call Allah as god. Calling Allah by god with a small g is 100% wrong. Even if capital G is used for God, some Muslims may use God exclusively for Allah, but most of the Christians when they use the word God with a capital G, they are referring to Jesus (peace be upon him). God according to the Oxford dictionary means (a) A super human being or spirit worshipped as having power over nature. (b) An image, idol, animal or other objects symbolizing a God. An adored, admired or influential person. I would like to ask Mr. Baig, which of the attributes of Allah mentioned in the Quran matches with the meaning of the English word God. Infact, Dr. Zakir Naik writes in his book: QUOTE: By what name do we call God? The Muslims prefer calling the Supreme Creator, Allah, instead of by the English word God. The Arabic word, Allah, is pure and unique, unlike the English word God, which can be played around with. If you add s to the word God, it becomes Gods, that is the plural of God. Allah is one and singular, there is no plural of Allah. If you add 'dess' to the word God, it becomes Goddess that is a female God. There is nothing like male Allah or female Allah. Allah has no gender. If you add the word father to God it becomes God-father. God-father means someone who is a guardian. There is no word like Allah-Abba or Allah-father. If you add the word mother to God, it becomes God-mother. There is nothing like Allah-Ammi, or Allah-mother in Islam. Allah is a unique word. If you prefix tin before the word God, it becomes tin-God i.e., fake God. Allah is a unique

word, which does not conjure up any mental picture nor can it be played around with. Therefore the Muslims prefer using the Arabic word Allah for the Almighty. Sometimes, however, while speaking to the non-Muslims we may have to use the inappropriate word God, for Allah. UNQUOTE: I as a daee understand both Mr. Baig and Dr. Naik, but if you critically analyze all of the above, Mr. Baig gives permission to call Allah as god (God) or Khuda, even though he says Allah is better. Dr. Zakir Naik says only for Dawah if some Muslims use the word God for Allah while speaking to Non-Muslims who do not understand the meaning of Allah he will not object. But yet he says that God is not the appropriate word for Allah. He is clear that in normal circumstances Allah cannot be translated as God. Mr. Baig has said that Dr. Zakir Naiks articles should be checked by Aalims who have passed from Islamic Universities. Unfortunately, Mr. Mirza Baig does not know that there are several Aalims in Dr. Zakir Naiks organization the Islamic Research Foundation, many of whom are graduates from the Islamic University of Madeenah, which is one of the most reputed Islamic Universities of the world. Almost all the talks, articles and books by Dr. Zakir Naik are checked and verified by these scholars. It is Mr. Mirza Baig who should verify and check up his Islamic knowledge. Now let us see what Mr. Baig himself does when it comes to his own articles. In his article Leadership, A Journey of Self Discovery that appeared in an issue Here & Now, the quarterly newsletter of ISABS he gives parables and tales of Hindu gods from Hindu mythology to prove his contentions. Et tu Brutus, Mr. Baig?

MARRYING WOMEN FROM THE PEOPLE OF THE BOOK Question: Can a Muslim man marry a Christian or a Jew? Please explain. Sheikh tahir103@rediffmail.com It is permissible for a Muslim man to marry a woman from the People of the Book (i.e. the Jews and the Christians), only if they fulfill certain criteria. Allah (swt) says: And (Lawful in marriage are) chaste women from among the believers and chaste women from among those who were given the Scripture before you [Surah Al-Maidah 5:5] Based on the above verse, most of the scholars say that a Muslim man can marry any woman who is a Jew or a Christian. On the other hand, if we read the Quran as a whole, Allah (swt) also says that Muslims are not allowed to marry Mushriks i.e. people who associate partners with Allah (swt). And do not marry Mushrik (polytheistic) women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. [Surah Al-Baqarah 2:221] Tahir

Moreover, we find that the Jews and the Christians too associate partners with Allah (swt). Says Allah (swt) in the Glorious Quran: They (Jews and the Christians) have taken their scholars and monks as lords besides Allah, and (also) the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. [Surah At-Tawbah 9:31] The Christians, who claim that Jesus (pbuh) is God as well as the Son of God, insist on the supposed divinity of Jesus (pbuh) and worship him as such. They have certainly disbelieved who say, Allah is the Messiah, the son of Mary while the Messiah has said, O children of Israel, worship Allah, my Lord and your Lord. Indeed he who associates other with Allah Allah has forbidden him paradise and his refuge is the fire. And there are not for the wrongdoers any helpers. [Surah Al-Maidah 5:72] From the above-mentioned verses and many such verses of the Qur'an, it is very clear that almost all the present day Jews and the Christians are committing shirk by joining partners with Allah (swt). Apparently, it appears to be a contradiction in the Quran, since at one place Allah (swt) forbids Muslims from marrying Mushriks, whereas at another place He allows Muslim men to marry women from the Jews and the Christians, most of who as per the Qur'anic narrations are Mushriks too i.e. those who associate partners with Allah (swt). In another verse of the Glorious Quran, Allah (swt) conciliates all the above verses by informing us that among the Jews and the Christians there are also people who are true believers i.e. they believe in only one God and do not associate partners with Allah (swt). It says, Among them (Jews and the Christians) are believers but most of them are defiantly disobedient. [Surah Ali Imran 3:110] Therefore, according to me, Muslim men are permitted to marry only those women from the People of the Book (i.e. the Jews and the Christians) who are chaste as well as who do not commit shirk i.e. those who do not believe in trinity and Jesus (pbuh) divinity. And Allah Knows the Best.

QUERIES ON ISLAM
Isaal-e-Sawab through Recitation of the Quran Q. I would like to know that if we read Quran and ask Allah to send sawab to all Muslims and my relatives including my parents who are no more, will the sawab only go to my parents or to all the rest too ?

Abdulla Aminuddin, aminuddin@sancharnet.in A4. It is Bid'ah (innovation) to recite the Qur'an for Isaal-e-Sawab of those who have passed away, regardless whether the deceased is your parent or relative. There is no evidence supporting this practice in the authentic sources of Islam, in the Seerah of the Prophet (Pbuh) or the life of his Companions. Didn't deaths occur during the time of the companions? Why then, we do not find any such evidence from their lives ? All those things that benefit the living and the dead have already been shown by the Prophet (Pbuh), as Deen has been completed. Therefore, it is inappropriate to innovate anything in the religion. Narrated Aisha (R.A.): Allah's Messenger (Pbuh) said, "If somebody innovates something which is not present in our religion, then that thing will be rejected."(Sahih Bukhari, Vol. 3, Hadith No. 2697 & Sahih Muslim, Vol. 3, Hadith No. 4266). However it is allowed to pray for the deceased and give charity for him, as there is no difference of opinion in this regard.

Are Menstruating Women Permitted to Recite or Touch the Qur'an ?

Q. Are menstruating women permitted to recite Surah Fatiha, Ikhlaas, Falak, Nas and Ayatul Kursi at night before going to sleep ? Can menstruating women touch and read the Qur'an ? Does this word in the Qur'an 'Mutahhareen' (none can touch except those who are clean) relate to the Qur'an or to the Tablet Preserved (Lauh-a-Mehfuz) ? Is one allowed to touch Qur'an without wudhu ? Please explain with reference to Hadith. Nishat Bare <nishat_bare@rediffmail.com> A9. The Glorious Qur'an says : "That this is indeed a Qur'an most honorable in a book well guarded which none shall touch but those who are clean : A Revelation from the Lord of the Worlds." (Surah Al-Waqi'a, 56:77-80) The Kitabim Maknoon mentioned in the above mentioned verse does not refer to the holy Qur'an in the book form, which we have, and the word Mutahhareen does not merely refer to cleanliness of the body. Kitabim Maknoon means a book well guarded or a protected book. This word refers to Lauh-e-Mahfooz in heaven, which is also mentioned in the following verse "Nay this is a Glorious Qur'an (Inscribed) in a Tablet Preserved!" (Surah Al-Buruj, 85:21 & 22) Mutahhareen does not refer to mere body cleanliness but also refers to those who do not have any uncleanliness or impurity like sin and evil, thus referring to the angels. According to the commentary of Tabari, Mutahhareen means the angels. According to Ibne Hazam, who has discussed the subject in detail, there are no pre-requisites or conditions for touching the Qur'an. Although all the scholars, of all different schools of thought, agree upon it without any difference of opinion that it is preferable to be in wudhu before touching the Qur'an, however, according to Ibne Hazam there is not a single verse of the Qur'an or the authentic hadith saying that being in wudhu is

compulsory. Ibne Abbas, Sho'bi, Zahhaq, Zaid bin Ali, Muayyid Billaah, Dawood, Ibne Hazam and Hammad bin Sulaiman are of the opinion that Qur'an can be touched without performing wudhu. (Fiqh-us-Sunnah, As Saiyid Saabiq, 1.52) Regarding the hadith of Muwatta Malik which is often quoted by certain scholars to back up their claims that one should be in wudhu before touching the Qur'an, this hadith narration besides being Mursal, has the Arabic word Taahirun in it, which according to Ibne Katheer, Zamakhshari & others, does not necessarily mean being with wudhu but simply means 'pure', that is, one should not be in ceremonial impurity or menstruation. Scholars of different schools of thought differ on the issue of whether one should compulsorily be in a state of wudhu while touching the Qur'an. According to Hanafi school of thought, one cannot touch the Qur'an without wudhu, but if one uses a piece of cloth or sheet then he can touch it. Some Hanafi Scholars insist that the cover of the Qur'an itself serves as a covering sheet or cloth, while the others believe that one can touch the Qur'an but not the Arabic text within the Qur'an. Amongst the Shafia scholars, some say that one cannot touch the Qur'an without wudhu, despite using covering sheet. Malikis too believe in some what the same. However, they allow touching the Qur'an without wudhu for students and teachers of the Qur'an. It is permissible for a menstruating womam to recite the Qur'an without touching it. Similarly, she can very well recite the portions of the Qur'an, which she does regularly, or even the Ahadith of the prophet (pbuh) . However she shouldn't touch the Qur'an with her hands. Ibne Majah narrates a hadith from Abdullah Ibne Umar (R.A.) that a man in a state of ceremonial impurity, and a menstruating lady should not recite anything from the Qur'an, but this hadith is weak. Allama Ibne Hajr and Allama Ibnul Mulaqqin have rated the hadith as weak in their books At-Talkheesal Habeer, Vol. 1, pg. no. 138, hadith no. 183 & Khulasatul Badrul Muneer, vol. 1, pg. no. 60, hadith no. 170, respectively. However, if a menstruating woman, or a woman with postpartum impurity, wishes to read the Qur'an, then she may use some sheet or cloth while touching the Qur'an so that her hands do not have direct contact with the Qur'an. According to Maliki school of thought, while doing hifz of the Qur'an, a man in spite of being in ceremonial impurity or a woman in her menstruation, can touch the Qur'an so that they do not forget the portions of the Qur'an memorised by them. And Allah knows best.

Q. I am an engineering student, a regular reader of Islamic Voice. Is contraception (that is, preventing ones wife from becoming pregnant) prohibited in Islam? What is the authentic Islamic ruling about it? Shah Amjad Moinuddin, samoinuddin@rediffmail.com Ans. There are fundamentally two methods of Contraception or family planning.

(1) Permanent methods. (2) Temporary methods (1) Permanent Methods: Permanent methods include, Vasectomy in males and Tubecotomy in females. All the scholars unanimously agree that permanent methods of family planning are prohibited since they involve changing human physiology. Says Allah in the Quran: So set you your face steadily and truly to the Faith: (Establish) Allahs handiwork according to the pattern on which He has made humankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. (Al-Quran 30:30) The Prophet (pbuh) is reported to have said: Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations [i.e., on the Day of Resurrection]. (Abu Dawood Hadith no. 2050, Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1805) (2) Temporary Methods: Following are various different temporary methods. a) M.T.P. (Medical Termination of Pregnancy) or Abortion: All scholars unanimously agree that M.T.P. or abortion is prohibited. Allah says in the Glorious Quran ...kill not your children on a plea of want; We provide sustenance for you and for them; (Al-Quran 6:151) Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin. (Al-Quran 17:31) However, scholars unanimously agree that any permanent method of family planning, or even abortion, can be done if the life of the mother is in danger. For e.g. if the woman is suffering from certain diseases like heart disease or has under gone multiple caesarean operations and in her case the continuation of pregnancy or another pregnancy may be detrimental to her life, then the woman can be aborted or a permanent method of family planning can be adopted to save the life of the woman. b) Taking birth control pills: Almost all the scholars including Shaykh Ibn Baaz, Council of the Senior Scholars [of Saudi Arabia] agree that it is not allowed to take birth control pills (Fataawa al-Marah) because of its side effects and changes in the normal physiology. c) Copper-T: A very common temporary method of family planning or contraception is Copper-T. Though it is known as contraception but technically it is contra-implantation. The sperm fertilizes the ovum but the zygote formed is destroyed by the Copper-T and is prevented from being implanted on the uterine wall (mothers womb). Thus it is a very early abortion, which is prohibited in Islam. Some scholars out of ignorance permit this temporary method of family planning without knowing its detail. d) Coitus Interruptus (Azl): Coitus Interruptus is permissible as long as it is performed with mutual consent of both the husband and wife since both of them have equal right to have children.

This is based on the Hadith of Jabir (RA) who said: We used to practice (Azl) coitus interruptus during the days when the Quran was being revealed. Jabir added: We used to practice coitus interruptus during the lifetime of Allahs Messenger while the Quran was being revealed. (Sahih Bukhari vol. 7, Hadith no. 136) Shaykh al-Islam Ibn Taymiyah said: With regard to azl, some of the scholars regarded it as haraam, but the view of the four imams is that it is permissible with the wifes permission. And Allah nows best. (Majmoo al-Fataawa, 32/110) e) As regarding other temporary methods of family planning like condom etc., the scholars are divided whether their use is permitted or not. Allah (swt) has provided a natural method of planning the family, which is medically known as lactation amenorrhea. After the women gives birth to a child, till she breast feeds she does not have her menstrual cycle, thus the chances of pregnancy in this period of lactation is minimal. Allah says in the Quran The mothers shall give suck to their offspring for two whole years... (Al-Quran 2:233) Reasons for Family Planning: All the various reasons for family planning can be divided into two categories: 1. Either for poverty or 2. Giving special attention to children by having fewer children. As for those who are poor and fear that they will not be able to meet the economic expenses of the additional child, Allah (swt) has prescribed the system of zakaat. Every rich person who has the savings of more than the nisab level i.e. 85 gms of gold, should give 2.5% of his excess wealth every lunar year in charity. Those who are poor have the right to take the zakaat money. Allah (swt) says in the Quran ...Kill not your children on a plea of want; We provide sustenance for you and for them; (Al-Quran 6:151) Allah (swt) also mentions in the Quran Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin. (Al-Quran 17:31) Both these verses seems to convey the same message but on scrutiny we realize that the first verse is meant for poor parents, who fear that if one more child is born in the family neither they will be able to survive nor the child, thus Allah (swt) says we provide sustenance for you and for them. In the other verse Allah (swt) says We shall provide sustenance for them and as well as for you, referring to rich parents who feel that if they have less children they can concentrate on them better and give them better education and quality life. Here Allah (swt) reverses the order and mentions first the children and then the parents. I am the fifth child of my parents. If my parents would have done family planning, then I would not have been born. Alhumdulillah, I have qualified as a medical doctor, which is supposed to be one of the best professions in society. However I have given it up for a better profession and become a daee. Am I a boon or a bane to the

society? It is a misconception that if there are fewer children you can provide better education and quality life to your child. However, its worth notable that one never knows which child could be a blessing from the Creator for the family. It is quite possible that the child, which the parents anticipate to be a bane, may turn out to be a boon for the family and the society. History bears witness to the fact that many of the great scientists, thinkers, and revolutionaries were not from only amongst the first two children of their parents. Thus the child whom the parents consider unwanted may be a blessing to the family religiously and economically. With regards to the claim of the people who say that the growth in population increases poverty, this was mainly based on Malthusians theory. This theory states that, to maintain prosperity and welfare of human race, its increase should be checked to correspond with the production of foodstuff. But now we have realized that Malthusians theory has been proved wrong and there is no shortage of food grains. Moreover, in spite of the amount of land India uses in agriculture, there is still much more land in India, which can, with little more efforts in fertilizing it through the proper means be utilized in agriculture thus producing more food grains. It would be interesting to note that population density of Holland and Denmark is about four to five times more than that of India. Nevertheless the living conditions of the people there is far better off (economically) than the Indians. Besides, even if one faces difficulties in upbringing of children, one should always remember that in these hardships could be a test from Allah as this life is a test for the hereafter. Allah says in the Quran: He Who created Death and Life that He may try which of you is best in deed: and He is the Exalted in Might OftForgiving [Al Quran 67: 2] Allah also says: Be sure We shall test you with something of fear and hunger some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere. [Al Quran 2 :155] Allah (swt) says in the Quran And they plotted and planned and Allah too planned and the best of planners is Allah (swt) (Al-Quran 3:54). If you feel you can plan the family better, the choice is yours or else leave it to Allah (swt) to do the best planning for your family. Allah knows the best.

PROHIBITION OF MUSICAL INSTRUMENTS

Question: I have a doubt about playing of musical instruments. Is this an act of Satan? Faiz-ullah-Khan, Jammu and Kashmir. A. Prohibition of music is recorded in many authentic Ahadith. Narrated Abu Malik Al-Ashari: "The Messenger (pbuh) of Allah (SWT) said, "Some people of my Ummah will drink wine, calling it by other than its real name, merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into monkeys and swines. [Ibn Ma'jah Vol.5 Hadith No.4020] Narrated Abu Amir or Abu Malik Al Ashari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection." [Sahih Al-Bukhari Vol.7 Hadith No.5590] However, there are some Ahadith which indicate that it is permissible to beat the daff i.e. the tambourine (which is open on one side and covered on the other). Narrated Urwa on the authority of Aisha On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine (daff) and the Prophet was lying covered with his clothes. Abu Bakr scolded them. The Prophet uncovered his face and said to Abu Bakr, "Leave them, for these days are the days of 'Id and the days of Mina." [Sahih Al-Bukhari Vol.2 Hadith No.987] Narrated Ar Rabi (the daughter of Muawwidh bin Afra):

Which School of Thought Should A Muslim Follow?

Q13. There are four schools of thoughts and we can follow any one of them. Is it permissible to follow two schools of thought to suit the situation ? For example, the Shafi school of thought considers 2.25 pm as the time for Asr prayers in our town while the Hanafi school of thought has fixed time at 3.08. So can we follow any of these two timings to suit our necessity ? M. A. Hazarika, Seujpur, Dibrugarh 1. Muslims should be united Muslims today, are divided amongst themselves. Such divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers. The Glorious Quran says: And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves. [Al-Quran 3:103]
Which is the rope of Allah that is being referred to in this verse? It is the Glorious Quran. The Glorious Quran is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying hold fast all together it also says, be not divided.

The Quran further says, Obey Allah, and obey the Messenger [Al-Quran 4:59] All the Muslims should follow the Quran and authentic Ahadith and ensure that they are not divided among themselves. 2. It is prohibited to make divisions in Islam. The Glorious Quran says: As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did. [Al-Quran 6:159] In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects. But when one asks a Muslim, who are you? the common answer is either I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves Ahle-Hadith. 3. Four Schools of Thoughts The Islamic world has produced several learned Islamic scholars (Imams), but out of these, four became more

famous and their teachings spread in different parts of the world. It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Quran or any authentic Hadith that a Muslim should only follow one of these four Imams. 4. Respect all the Great Scholars of Islam. We must respect all the great scholars of Islam, including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Hanbal and Imam Malik (may Allah be pleased with them all). They were great scholars and may Allah reward them for their research and hard work. One can have no objection if someone agrees with the view and research of any one or more from these four great scholars of Islam. 5. All Four Imam said follow the Quran and Sunnah. All the four great Imams said that if any of their Fatwas or teachings contradict Allahs word, i.e. the Quran, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed. Refer: a. b. c. d. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa) Al-Majmoo of an-Nawawee (1/63) (Imam Shafi) Jaami Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik) Eeqaadh al-Himam (Imam Hanbal)

To give you an example in this context Imam shafi said that when a women touches a man who is in a state of wudhu, the wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet.

Narrated Aisha The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not perform ablution. (Sunan Abu Dawood Vol. 1 Chapter No. 70 Hadith No. 179)
Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So I reject this specific ruling of Imam Shafi who himself said , If I say something, then compare it to the Book of Allah and the Sunnah of His messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying against the wall This is a saying of ash-Shafiee-rahimaullah. See Al-Majmoo of an-

Nawawee (1/63). Thus by rejecting this particular teaching of Imam Shafi which contradicts the authentic Hadith, I am practically a better follower of Imam Shafi than those who call themselves Shafi. Similarly in practice, I claim to be a better follower of Imam Abu Hanifa than those who call themselves Hanafi. I claim to be a better follower of Imam Hanbal than those who call themselves Hanbali. I claim to be a better follower of Imam Malik than those who call themselves Maliki. If being a Ahle-Hadith means following Quran and authentic Hadith then I claim to be a better follower of the Quran and authentic Hadith than those who call themselves Ahle-Hadith. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Quran or the Sahih Ahadith. The only label or title given by the Quran and the Sahih Ahadith is MUSLIM. 6. All the Groups have sub divisions I personally have no objection if someone calls himself Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division. But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim. 7. Our Prophet was a Muslim Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ? No! He was a Muslim, like all the other Prophets and Messengers of Allah before him. It is mentioned in chapter 3 verse 52 of Al-Quran that Jesus (pbuh) was a Muslim. Further , in chapter 3 verse 67, Al-Quran says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim. 8. Quran says call yourselves Muslims There is no Quranic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. If anyone poses a Muslim the question who are you, he should say I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith. In Surah Fussilat chapter 41 verse 33 Allah (swt) says: Who is better in speech than one who calls (men) to Allah, works righteousness, and says, I am of those Who bow in Islam (Muslim)? [Al-Quran 41:33]

The Quran instructs, Say: I am of those who bow in Islam. In other words, say, I am a Muslim. The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Quran from Surah Al Imran chapter 3 verse 64: Say ye: Bear witness that we (at least) are Muslims (submitting to Allahs Will).[Al-Quran 3:64] 9. Lip Service Muslims Allah knew that even in the Muslim Ummah there will be many people who claim to be Muslims (i.e. claim to submit their will to Allah) but practically will not follow Allahs commands. Allah refers to such people in the Quran as lip service Believers (Al Quran 5:41). Thus we can conclude that those who claim to be Muslims but do not follow Quran and Sunnah are Lip-Service Muslims. Those who follow the Quran and authentic Hadith should not change their label, and stick to the best label given by Allah (swt) i.e. Muslim and which the Prophet also called himself. 10. The Prophet had said that there would be 73 sects. Some may argue by quoting the Hadith of our beloved Prophet, from Sunan Abu Dawood Hadith No. 4579. In this Hadith the Prophet (pbuh) is reported to have said, My community will split up into seventy-three sects. This hadith reports that the prophet predicted the emergence of seventy-three sects. He did not say that Muslims should be active in dividing themselves into sects. The Glorious Quran commands us not to create sects. Those who follow the teachings of the Quran and Sahih Hadith, and do not create sects are the people who are on the true path. According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to have said, My Ummah will be fragmented into seventy three sects, and all of them will be in Hell fire except one sect. The companions asked Allahs messenger which group that would be. Where upon he replied, It is the one to which I and my companions belong. The Glorious Quran mentions in several verses, Obey Allah and obey His Messenger. A true Muslim should only follow the Glorious Quran and the Sahih Hadith. He can agree with the views of any scholar as long as they conform to the teachings of the Quran and Sahih Hadith. If such views go against the Word of Allah, or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might be. A true Muslim will not follow any ruling or teaching of any great scholar of Islam if that particular ruling or teaching contradicts the Quran and Saheeh Hadith. Thus, the only school of thought that a Muslim should follow, is that of Prophet Muhammad (pbuh). The only Madhab that a Muslim should follow, is the Madhab of Prophet Muhammad (pbuh). And Allah knows the Best. 11. Time for Asr Salah As far as your specific query regarding the timing of Asr Salah is concerned, it is mentioned in Sunan Abu

Dawood Vol. 1 Chapter No. 147 Hadith No. 393,

Narrrated Abdullah Ibn Abbas The Messenger of Allah (pbuh) said : Gabriel (pbuh) . prayed the Asr Salah with me when shadow of everything was as long as itself.. On the following day he prayed the Asr Prayer with me when his shadow was twice as long as himself.. Then turning to me he said : Muhammad, this is the time observed by the prophets before you, and the time is anywhere between these two times.
It is mentioned in Sunan Abu Dawood Volume No. 1 Chapter No. 158 Hadith No. 426, Umm Farwah said : The Apostle of Allah (pbuh) was asked : Which of the actions is best ? He replied: Observing prayer early in its period. Therefore it is preferable to pray early (i.e. at the beginning of the prescribed period for Salaah). For all the Salaah except Isha, the Prophet Muhammad (pbuh) said it is preferable to pray early. Narrated Saiyar bin Salama : The Prophet loved to delay the Isha and he disliked sleeping before it and speaking after it. (Sahih Al-Bukhari Vol. 1 Hadith No. 522) However, if a person is unable to pray at the early hour, it is permitted to pray at any time within the prescribed period for Salaah. Only If all the Muslims read the Quran with understanding and adhere to Sahih Hadith, Insha-Allah most of these differences would be solved and we could be one united Muslim Ummah. And Allah Knows the Best.

IS IT PERMISSIBLE TO OFFER NAFIL SALAH AFTER WITR SALAAH?

Ques. Is it true that my last prayer should be witr or is this merely recommended as a prudent course of action by the Prophet (saw). Once I pray witr after Isha and later I want to pray Nafil, can I do so?

Shaikh Imran--- Imran_shaikh94@hotmail.com Ans.: It is Mustahab (i.e. highly recommended) for a Muslim to make witr as his/her last prayer at night since the traditions of the Prophet (pbuh) exhort the Muslims to do so. Narrated Nafi

Ibn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rakahs at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rakah and that will be the witr for all the Rakahs at which you have offered." [Sahih Al-Bukhari Vol.1 Hadith No.472]

Narrated Abdullah bin Umar

The Prophet (pbuh) said, "Make Witr as your last prayer at night." [Sahih Al-Bukhari Vol.2 Hadith No.998] However, this command of the Prophet (pbuh) is in the sense of it being preferable, and not obligatory, because it is proven in the Ahadith that the Prophet (pbuh) sometimes prayed two rakahs (units) after Witr whilst sitting down. Abu Salamah asked Aisha about the prayer of the Messenger of Allah (pbuh). She said: He observed thirteen rakahs (in the night prayer). He observed eight rakahs and would then observe witr and then observe two rakahs sitting, and when he wanted to bow He stood up and then bowed down, and then observed two rakahs in between the Adhan and Iqamah of the dawn prayer. [Sahih Muslim Vol.1 Chapter 261 Hadith No.1608] The Prophet (pbuh) prayed two rakahs after witr in order to demonstrate that it is permissible to pray nafil after witr. He did not always pray nafil after witr, rather he did that only a few times. If one prays Witr in the beginning of the night, after that Allah (swt) enables him/her to pray qiyaam, then one can pray two by two but he/she does not have to repeat Witr, because the Prophet (pbuh) said, There cannot be two Witrs in one night. [Sunan Abu Dawood Vol.1 Chapter 495 Hadith No.1434]. And Allah Knows the Best.

Is Allah Masculine In Gender

Q Why do we quote Allah (swt) as - Him/His ? Jameela Arif, jameela99@rediffmail.com> A10. a) The Arabic word 'Allah' has no gender. The Arabic grammar has only two genders, male and female and male gender is of two types: 1. Masculine Haqeeqi i.e. Real, which is used to denote the masculine gender in humans, animals. 2. Masculine Majazi i.e. Unreal, wherein it is used as Masculine but in reality it is not so e.g. (Angels) Malak, Layl (Night), Bab (door). The word Allah (swt), too falls in the second category i.e. Masculine Majazi. The English language has got three genders; male, female and neutral. So if we translate the Arabic word 'huwa' into English, it can be translated as 'he' or 'it'. And the Arabic word 'hiya' can be translated as 'she' or 'it'. Allah (swt) is unique and cannot be referred as 'it' in English, since Allah (swt) has no gender, neither male nor female or neutral. Some people may argue that the Arabic word 'huwa' and 'hiya' both can be used for 'it' or neutral gender, then why Allah has used 'huwa' and not 'hiya' ? In Arabic grammar there are certain rules and criteria for feminine gender. First, if it is female by nature, like the word mother (ummum), it becomes feminine in gender. Allah is not a female. Second, if it ends with the third Arabic letter 'ta' like 'mirwahtun' (fan), it becomes feminine. The Arabic word 'Allah' doesn't end with 'ta' so it cannot be feminine. Third, if the word ends with 'Alif Mamduda' (big Alif), it becomes feminine. But the Arabic word 'Allah' doesn't end with 'Alif Mamduda' so, it cannot be feminine. And lastly, if the object occurs in pairs, like pairs of the body, e.g. 'Ainun' (eyes), 'yadun' (hands), they are considered feminine. But Allah (swt) says in the Glorious Qur'an in Surah Ikhlas, chapter 112, verse 1" "Say: He is Allah the ONE and Only;" So Allah (swt) is one and not a pair. Therefore, by default since it cannot be used as 'Hiya' i.e. she or it, Allah (swt) uses huwa i.e. He. And Allah (swt) knows the best. b) Many people have a misconception that Islam is a new religion and Prophet Muhammad (pbuh) was the founder of Islam. However, Islam has been in existence since time immemorial. Islam was present when the first human Adam (pbuh) first set foot on the earth. Prophet Muhammad (pbuh) is not the founder of Islam but the last and final messenger of Allah. It is mentioned in the Glorious Qur'an : "And there never was a people without a warner having lived among them (in the past)." (Surah Fatir, 35:24) Narrated Umama that Abu Dhar said : I asked , "O Messenger of Allah, altogether how many messengers were sent?" The Prophet (pbuh) said: One

Hundred and Twenty Four Thousand." (Mishkat-Ul-Masabih, authenticated by Shaikh Nasiruddin Albani, Vol. 3, Pg. No. 1599, Hadith No. 5737) The Religion of all the Prophets was 'total submission to God's will' and one word for that in the Arabic language is 'Islam'. It is mentioned in the Qur'an that Abraham (pbuh) was a Muslim. "Abraham was not a Jew nor yet a Christian but he was true in faith and bowed his will to Allah's (which is Islam) and he joined not gods with Allah." (Surah Al Imran, 3:67) It is mentioned in Surah Al Imran Chapter 3 Verse 52 that Jesus (pbuh) was a Muslim. " When Jesus (pbuh) found unbelief on their part he said: " Who will be my helpers to (the work of) Allah?" said the Disciples: "We are Allah's helpers we believe in Allah and do thou bear witness that we are Muslims" (Surah Al Imran, 3:52) Allah (swt) says in the Glorious Qur'an in Surah Al Imran, Chapter 3 Verse 19: "The Religion before Allah is Islam (Submission to His will)" And further Allah (swt) mentions in Surah Al Imran Chapter 3, Verse 85: "If anyone desires a religion other than Islam (submission to Allah) never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)" Thus, Islam is the first religion and hence the oldest of all the religions. It is the only true religion. All the other religions came later. The Glorious Qur'an is the last and final revelation of Allah (swt) which was revealed to the last and final messenger prophet Muhammad (pbuh). After him no messenger will come to guide humankind. As Allah (swt) says in the Glorious Qur'an in Surah Al Ahzab, chapter 33 verse 40: "Muhammad (pbuh) is not the father of any of your men but (he is) the Apostle of Allah and the Seal of the Prophets: And Allah (swt) has full knowledge of all things."

Does Islam make Obligatory for Muslim Women?

the

Face

Veil

Muslim scholars differ amongst themselves on the issue of the obligatory duty (or otherwise) of veiling of the face

by Muslim women. In Islam, rules and regulations and the do's and don'ts are derived from the word of Allah, i.e. the Glorious Qur'an and the teachings of the Messenger of Allah, i.e. the authentic Ahadith. Haroon New Delhi Abdullah

The Qur'an says:

"O you who believe! Obey Allah and obey the Messenger and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger if you do believe in Allah and the Last Day: that is best and most suitable for final determination." (Al-Qur'an 4:59) As mentioned in the verse quoted above, when people in authority, the rulers, leaders, imams and scholars differ amongst themselves, our Creator instructs us to look into the Qur'an and the authentic Ahadith for guidance. The legitimacy, relevance and accuracy of the reasons and evidence provided by these people should be evaluated in the light of the Qur'an and the Sunnah. However, it should be borne in mind that infallibility belongs to Allah alone and a scholar, being a human, can make an error of judgement. There is no clear-cut authentic hadith to the effect of making the face veil obligatory. Those scholars, who insist that covering the face is obligatory for Muslim women, interpret 'al-idnaa' in the verse of the jilbaab (Al-Qur'an: 33:59) to mean, "covering the face". This interpretation is erroneous because the basic meaning of the word in Arabic is "to come close", as the well-known scholar, ar-Raaghib al-Asbahaanee mentions in his authoritative dictionary 'al-Mufradaat'. Some people claim that jilbaab is "a garment which covers the face". This too is a misinterpretation as it is contrary to the interpretation of the leading scholars of past and present as well, who define jilbaab as a garment which women drape over their head scarves (khimaar). Some people claim that the khimaar (headscarf) in Al-Qur'an 24:31 covers the head and the face, whereas linguistically the word only means a head covering. The Prophet (pbuh) is reported to have said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimaar". (Sunan Abu Dawood, vol. 1, hadith No. 641) However, no scholar insists on covering the face in Salaah for women based on the hadith quoted above, which

further substantiates that khimaar does not mean covering the face. Shaykh Naasiruddeen al-Albaanee, one of the foremost scholars of recent times has clarified in detail, the errors made by these scholars who insist on the obligatory nature of the face veil in his books ar-Radd al-Mufhim & Jilbaab al-Mar'ah al-Muslimah (3rd edition, 1996, al-Maktabah al-Islaamiyyah). Likewise, other scholars like Ibn Muflih al-Hambalee, an-Nawawee, alQaadee 'Iyaad are too of the opinion that covering the face is not obligatory. As stated earlier, that there is not a single authentic hadith that makes covering the face obligatory. On the other hand, we find several ahadith which prove that covering the face is not compulsory in Islam. For instance, once while the prophet was admonishing and preaching to a group of women after having admonished the men on the Id day, "...a woman having a dark spot on her cheek stood up..." seeking clarification on the subject the prophet was discussing. (Sahih Muslim, Vol. 2, Hadith No. 1926) It is understood from the above-mentioned hadith that the woman having interaction with the prophet was not covering her face nor did the prophet command her to do so. It is incumbent upon every Muslim to enjoin right and forbid wrong, as Allah instructed us in the Glorious Qur'an. Thus we cannot expect the prophet, on whom the Qur'an was revealed, to let the woman keep her face uncovered after having known the obligation of covering the face. Narrated Ata bin Abi Rabah (R.A.) Ibn 'Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said..." (Sahih Bukhari, Vol. 7, Hadith No. 555 - Dar Al Arabia- Beirut- Lebanon & Sahih Muslim Hadith No. 6571Darusslam- Arabic) The hadith quoted above proves that the 'woman of the people of the paradise' was not covering her face when she had visited the prophet nor was she covering it when Ibn 'Abbas was discussing about her later. Some may argue by saying she could be recognized owing to the dark complexion of her hand and not due to the exposure of her face. However, this argument would carry no weight since she was not the only black woman at the time of the prophet. Moreover, to identify a person, the aspect of exposure of the face is of immense significance. The Prophet (pbuh) is reported to have said, "...The Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves." (Sahih Bukhari, Vol. 3, Hadith No. 1838) With regards to the hadith quoted above, some people say that the commandment of the prophet (pbuh) not to cover the face is specifically for the women in the state of Ihram, thus it cannot be used as an evidence because in Ihram certain rules and regulations change. However, the point to be noted here is that the things that are Mustahab (recommended) can be made Haraam (forbidden), like the cutting of nails, even the things that are Mubah (permissible) or Mustahab (recommended) can be made Fard (obligatory), e.g. wearing two pieces of white unsewn cloth is made Fard for a man, while normally it is Mubah (permissible). But anything that is Haraam in the normal course of life can never be made Fard. Hence, if exposing the face is Haraam for women, then how can it be made Fard in Ihraam?

During the day of Nahr (10th Dhul-Hijja), when Al-Fadl bin 'Abbas was riding behind the prophet on his she camel, "...a beautiful woman from the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her..." (Sahih Bukhari, Vol. 8, Hadith No. 6228) In the above-mentioned hadith we find Al-Fadl looking at the lady because her beauty attracted him. Here too, it is understood that the face of the lady was exposed as the hadith says that the woman was beautiful. Obviously, it is the face that plays the most significant role in making a person being perceived as ugly or beautiful. In spite of this, the prophet didn't instruct the lady to cover her face but instead turned the face of AlFadl in order to prevent him from staring at her, further substantiating the verse of the Qur'an from Surah AnNoor, 24:30, which says: "Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do." The Qur'an further says in the next verse: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof... (Al-Qur'an 24:31) When Ibne Abbaas (RA), the leading commentator of the Qur'an was asked about the verse mentioned above as to what it meant, he replied, "it refers to the face and hands". (Collected by Ibn Abee Shaybah in al-Musannaf, Vol. 3, p. 540 & 541, hadith no. 16997 & 17012 and al-Bayhaqi in Sunan al- Kubraa. Al-Albaanee ruled in Jilbaab al-Mar'ah al-Muslimah, pp 59-60, that the isnaad of this statement is saheeh.) Some scholars argue that all the ahadith, which speak of women's faces being seen, are of the time earlier than the revelation of the verses of Al-Qur'an 33:59 & 24:31, which make covering the face compulsory. Firstly, as discussed earlier, these Qur'anic verses do not make covering the face compulsory for women. Secondly, to prove that these verses make the covering of women's face compulsory, they have to quote an authentic hadith for it, which they don't. Thirdly most of the ahadith quoted above, are of the time after these Qur'anic verses were revealed. Thus, it can be concluded that covering the face is not obligatory for women. However, covering the face was obligatory for the Ummul Mu'mineen, the wives of the Prophet (pbuh) as was Tahajjud obligatory for the Prophet (pbuh). Although Muslims are exempted from its obligation, it is still a highly recommended Sunnah for the Muslims. The scholars unanimously agree that it is preferable for Muslim women to cover their faces. Thus it is not compulsory for Muslim Women to cover their faces but those women who cover their faces may continue to do so if they wish. And Allah knows the best.

Question:
There were many versions of the Quran all of which were burnt by Usman (r.a.) except for one. Therefore is it not true that the present Quran is the one compiled by Usman (r.a.) and not the original revelation of God?

Answer:
One of the most common myths about the Quran, is that Usman (r.a.), the third Caliph of Islam authenticated and compiled one Quran, from a large set of mutually contradicting copies. The Quran, revered as the Word of Allah (swt) by Muslims the world over, is the same Quran as the one revealed to Prophet Muhammad (pbuh). It was authenticated and written under his personal supervision. We will examine the roots of the myth which says that Usman (r.a.) had the Quran authenticated. 1. Prophet Muhammad (pbuh) himself supervised and authenticated the written texts of the Quran Whenever the Prophet received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions (R.A. Radhi Allahu Taala Anhu) May Allah be pleased with him who would also memorize it. The Prophet would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. Prophet Muhammad (pbuh) was an Ummi who could not read and write. Therefore, after receiving each revelation, he would repeat it to his Companions. They would write down the revelation, and he would recheck by asking them to read what they had written. If there was any mistake, the Prophet would immediately point it out and have it corrected and rechecked. Similarly he would even recheck and authenticate the portions of the Quran memorized by the Companions. In this way, the complete Quran was written down under the personal supervision of the prophet (pbuh). 2. Order and sequence of Quran divinely inspired The complete Quran was revealed over a period of 22 years portion by portion, as and when it was required. The Quran was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Quran too was Divinely inspired and was instructed to the Prophet by Allah (swt) through archangel Jibraeel. Whenever a revelation was conveyed to his companions, the Prophet would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit. Every Ramadhaan all the portions of the Quran that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhaan, before the demise of the Prophet, the Quran was rechecked and reconfirmed twice. It is therefore clearly evident that the Quran was compiled and authenticated by the Prophet himself during his lifetime, both in the written form as well as in the memory of several of his Companions. 3. Quran copied on one common material The complete Quran, along with the correct sequence of the verses, was present during the time of the Prophet (pbuh). The verses however, were written on separate pieces, scrapes of leather, thin flat stones, leaflets, palm branches, shoulder blades, etc. After the demise of the prophet, Abu Bakr (r.a.), the first caliph of Islam ordered

that the Quran be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost. 4. Usman (r.a.) made copies of the Quran from the original manuscript Many Companions of the Prophet used to write down the revelation of the Quran on their own whenever they heard it from the lips of the Prophet. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to the Prophet may not have been heard personally by all the Companions. There were high possibilities of different portions of the Quran being missed by different Companions. This gave rise to disputes among Muslims regarding the different contents of the Quran during the period of the third Caliph Usman (r.a.). Usman (r.a.) borrowed the original manuscript of the Quran, which was authorized by the beloved Prophet (pbuh), from Hafsha (may Allah be pleased with her), the Prophets wife. Usman (r.a.) ordered four Companions who were among the scribes who wrote the Quran when the Prophet dictated it, led by Zaid bin Thabit (r.a.) to rewrite the script in several perfect copies. These were sent by Usman (r.a.) to the main centres of Muslims. There were other personal collections of the portions of the Quran that people had with them. These might have been incomplete and with mistakes. Usman (r.a.) only appealed to the people to destroy all these copies which did not match the original manuscript of the Quran in order to preserve the original text of the Quran. Two such copies of the copied text of the original Quran authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey. 5. Diacritical marks were added for non-Arabs The original manuscript of the Quran does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Quran since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Quran correctly without the vowels. These marks were introduced into the Quranic script during the time of the fifth Umayyad Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq. Some people argue that the present copy of the Quran that we have along with the vowels and the diacritical marks is not the same original Quran that was present at the Prophets time. But they fail to realize that the word Quran means a recitation. Therefore, the preservation of the recitation of the Quran is important, irrespective of whether the script is different or whether it contains vowels. If the pronunciation and the Arabic is the same, naturally, the meaning remains the same too. 6. Allah Himself has promised to guard the Quran Allah has promised in the Quran : "We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption). [Al-Quran 15:9]

Inheritance
Q15. Why Islam proposes a discriminatory share of Inheritance by giving women only half of what men receive? Muhammad mmislam92@hotmail.com Muinul Islam

The Glorious Quran contains specific and detailed guidance regarding the division of the inherited wealth, among the rightful beneficiaries. The Quranic verses that contain guidance regarding inheritance are: Surah Baqarah, chapter 2 verse 180, Surah Baqarah, chapter 2 verse 240, Surah Nisa, chapter 4 verse 7-9, Surah Nisa, chapter 4 verse 19, Surah Nisa, chapter 4 verse 33 and Surah Maidah, chapter 5 verse 106-108. There are three verses in the Quran that broadly describe the share of close relatives i.e. Surah Nisa chapter 4 verses 11, 12 and 176. The translation of these verses is as follows: Allah (thus) directs you as regards your childrens (inheritance): to the male, a portion equal to that of two females, if only daughters, two or more, their share is two-thirds of the inheritance; If only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; If no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. You know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-Knowing, All-Wise. In what your wives leave, your share is half, If they leave no child, but if they leave a child, you get a fourth; after payment of legacies and debts. In what you leave; their share is a fourth, if you leave no child; but if you leave a child, they get an eight; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to anyone). Thus it is ordained by Allah; and Allah is All-Knowing Most Forbearing [Al-Quran 4:11-12] They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance. If (such a deceased was) a woman who left no child, her brother takes her inheritance: If there are two sisters, they shall have two thirds of the inheritance (between them). If there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah (swt) make clear to you (His law), lest you err. And Allah has knowledge of all things. [Al-Quran 4:176] In most of the cases, a woman inherits half of what her male counterpart inherits. However, this is not always the case. In case the deceased has left no ascendant or descendent but has left the uterine brother and sister, each of the two inherit one sixth. If the deceased has left children, both the parents that is mother and father get an equal share and inherit one sixth each. In certain cases, a woman can also inherit a share that is double that of the male. If the deceased is a woman who has left no children, brothers or sisters and is survived only by her husband, mother and father, the husband inherits half the property while the mother inherits one third and the father the remaining one sixth. In this particular case, the mother inherits a share that is double that of the father. It is true that as a general rule, in most cases, the female inherits a share that is half that of the male. For instance in the following cases: 1. Daughter inherits half of what the son inherits, 2. Wife inherits 1/8th and husband 1/4th if the deceased has no children. 3. Wife inherits 1/4th and husband 1/2 if the deceased has children 4. If the deceased has no ascendant or descendent, the sister inherits a share that is half that of the brother. In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs

of his family. In order to do be able to fulfill the responsibility the men get double the share of the inheritance. For example, if a man dies and after giving the shares of other relatives, if the children (i.e one son and one daughter) inherit Rs. One Hundred and Fifty Thousand, the son will inherit One Hundred Thousand rupees and the daughter only Fifty Thousand rupees. Out of the one hundred thousand which the son inherits, as his duty towards his family, he may have to spend on them almost the entire amount or say about eighty thousand and thus he has a small percentage of inheritance, say about twenty thousand, left for himself. On the other hand, the daughter, who inherits fifty thousand, is not bound to spend a single penny on anybody. She can keep the entire amount for herself. Would you prefer inheriting one hundred thousand rupees and spending eighty thousand from it, or inheriting fifty thousand rupees and having the entire amount to yourself?

FORBIDDEN TIMES FOR SALAAH

Question: I am told by many people that it is not permissible to read the Quran or do Sajdah after Asr prayers and that we cannot pray, be it reading Quran or Namaz at 12.00 clock. Kindly reply! Answer: Regarding the time of recitation, it is permissible for a Muslim to recite the Quran at any time of the day or night as he/she wishes. Rather it is mustahab i.e. recommended to remember Allah (dhikr) after Fajr, which certainly includes reading the Quran, as it is one of the best forms of dhikr. The Prophet (pbuh) said: Whoever prays Fajr in congregation, then sits and remembers Allah until the sun comes up, then prays two rakahs, will have a reward like that of Hajj and Umrah. [Tirmidhi al-Jumuah Hadith No.585] There are certain times at which the Prophet (pbuh) has disallowed prayer. These are: (i) While the sun is rising (i.e. during the time of sunrise), (ii) when the sun has reached its highest point i.e. at noon and (iii) while sun is setting (i.e. during the time of sunset). Uqbah ibn Aamir said: There were the times at which the Messenger of Allaah (pbuh) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set. [Sahih Muslim Vol.2 Chapter 292 Hadith No.1811] Narrated Abu Said Al Khudri: I heard Allah's Messenger (pbuh) saying, "There is no prayer after fajr prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." [Sahih Al-Bukhari Vol.1 Hadith No.586] Contrary to this, the Prophet (pbuh) used to pray two rakaahs after asr prayer as related in many of the authentic traditions. However, it is important for us to note that whenever we perceive a difference between Qaul (command) and Amal (action) of the Prophet (pbuh), then according to the rule of fiqh, command takes precedence over the action. Thus under normal circumstances, a Muslim should not offer Salaah after the Fajr prayer until the sun rises or after the asr prayer until the sun sets, unless there is a valid reason and requirement. For example, if after having offered his asr salaah a person enters a mosque before sunset, he can offer two rakaahs Tahiyyat al-masjid (prayer after entering mosque) before sitting which is a recommended Sunnah. Similarly, if a person does Tawaaf of the Kabah after offering Fajr salaah and before sunrise, he can offer two rakaahs Salaat alTawaaf (prayer done after circumambulating the Kabah). And Allah knows the best.