₦airaland Forum

DeepZone:
What is iddah? How long does it take to complete it? can a woman marry more than one husband at a time in Islam since they permit a man to do so?

Iddah means the waiting period for divorced or widowed woman before she may remarry in order to verify she is not pregnant. According to sharia, it is four months and ten days for widowed woman and three consecutive menstrual period for divorced one. The two cases are supported with Quranic verses below:

"Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days…" (Qr2: 234)

"Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise." (Qr2: 228).

However, if a widowed woman is pregnant. He shall wait till she deliver her baby.

"And for those with child, their period shall be till they bring forth their burden" Qr65:4




Woman cannot marry more than one husband at a time. It is forbidden!

@DeepZone

DeepZone:
Do you know any other religion that permits cousins to marry except islam?

Incest (noun 1. sexual intercourse between closely related persons), is permitted in Islam to a large extent.
That's why Muslim countries have some of the highest levels of congenital birth defects.
Result of inbreeding.

No wonder.

Deepzone, you better stop this joke before I start dey bomb you with incest from the bible. Whichever, tell us which one is permitted in christianity.

Queenisha:
Incest (noun 1. sexual intercourse between closely related persons), is permitted in Islam to a large extent.
That's why Muslim countries have some of the highest levels of congenital birth defects.
Result of inbreeding.



http://www.timesonline.co.uk/tol/news/politics/article3342040.ece

and we wonder why almajiris and Islamists are a menace to society?

Your contribution is quite unfairly weighted and highly spin in order to flaw Islamic practices. Marriage between relatives is nothing new in this generation. It has been practiced for long time throughout the world. Just view Olabowale's comments below:


https://www.nairaland.com/nigeria/topic-48477.224.html#msg2753976

Just like it is permissable to marry more than 1 wife, not all muslim males do it. It is permissable but not compulsory. The same applies to marriages between cousins. However, there are conditions; if one is concern about all the genetic problems that may arise from it, then it should be avoided.

Whats important is to note that there are degrees introversion or extroversion in both males and females. Those men who are extremely shy may not be able to handle a strange woman, whom he is not accustomed to her manners of behavior if he were to marry her. These type of men have the window therefore to marry a woman from the neigborhood. Somebody they know from youth may be comfortable to them.

A cousin is therefore adequate, because of the support that they will have from the two close branches of the family. Thou they are related, but they are not a close blood relatives. Finally, the Jews used to marry their own neices! And the Christians used to count a relationship weaker than 7 generations they can marry each other. Islam is the medium between the two extremes.
I must also state to you that the European blue bloodline (the royalty of Europe), marry their cousins. They still do it, even as of recent, so that they can preserve the "purity" of their royal blood! Islam has none of those. For me, the more remote the better, and the possibility of marriage, as long as i am within islamic jurispudence.

And Adam married his exact carbon copy, a clone from him. And there children marry their own full siblings, except that they are not from the same birth. And their grandchildren married their full first cousins.

Moreso, here is my scholar's comments;

“Islam permits marriage between first cousins. If we read the Qur'anic verses which enumerate women to whom a Muslim cannot be married, you will find that this list does not include cousins.

The Islamic view is that while marriage between cousins is permissible, it is preferable to choose a marriage partner from outside one's family. We have to distinguish between what is permitted and what is advocated. Some clans restrict marriages to amongst their kin only – a practice far from what is advocated. It is worth stressing here that when marriage of cousins is repeated over several generations, they are bound to have more effects on children.

By permitting such marriages Islam does not encourage them. It advocates the cementing of social relations through marriages between totally unrelated families.

The Prophet (peace and blessings be upon him) once told one of his Companions to choose a wife from a tribe different to his, and then to choose for his son a wife from a third tribe, and to seek for his second son a girl from yet another tribe.

Preferring this course of action, Islam nevertheless permits marriage between cousins because it meets a social need.”

The matter of marriage between relatives is just an overblown by inclining it to Islamic practice. However not, Islam only moderate it.

DeepZone:
Is islam against incest? If yes, why do they marry their relatives according to the islamic custom and tradition?

Relatives? Not all relatives. I believe the following excerpt will be helpful.

You cannot marry some relatives - this article presents a summary of such persons who cannot be married, as commanded by Allah in Quranic verses.

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr (dower) you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. [Quran: Chapter-4 (An-Nisa), Verse-19]

1. Marriage with one's children, grand-children, great grand-children, etc. is not permissible. Nor is marriage with one's parents, grand-parents, maternal grand-parents, etc. permissible.

2. Marriage with one's brothers, uncles and nephews is not permissible. According to the Sharî‘ah, a brother is one whose mother and father is the same, or they have one father but two mothers, or one mother but two fathers. They are all brothers. But if the father is
different, and the mother is also different; that person will not be a brother. Nikâh with him will be valid.

3. Marriage with one's son-in-law is not permissible. This is irrespective of whether the daughter is already living with him or not. In all cases, nikâh with him is harâm.

4. A girl's father passed away. Her mother married another person. However, before the mother could even live with her new husband, she passed away or he divorced her. In such a case, the girl can marry this step-father of hers. However, if the mother lived with
him, it will not be permissible for this girl to marry him.

And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. [Quran: Chapter-4 (An-Nisa), Verse-22]

5. Nikâh with one's step-children is not valid. In other words, if a man has several wives, then one of
the wives cannot marry the children of the co-wives. This is irrespective of whether she had lived with her husband or not. Nikâh with these children is prohibited under all circumstances.

6. It is not permissible for a woman to marry her father-in-law or even the father or grand-father of her father-in-law.

7. As long as a sister is married to her husband, it is not permissible for another sister to marry this
brother-in-law of hers. However, if her sister passes away or he divorces her and she completes her iddah, it will be permissible for the other sister to marry her brother-in-law. In the case where the brother-in-law divorces the first sister, it is not permissible for the second sister to marry her brother-in-law until her sister completes her iddah.

8. If two sisters marry one person, the marriage of the sister whose nikâh was performed first will be valid while the marriage of the sister whose nikâh was performed later will not be valid.

9. A man married a woman. As long as he remains married to her, he cannot marry her maternal and paternal aunts and nieces.

10. If the relationship between two women is such that if we had to regard one of them as a man, their nikâh will not be valid, then such two women cannot marry a person at the same time. When one of them passes away or one of them is divorced and completes her iddah, only then will it be permissible for the person to marry the other woman.

11. If a woman and her step-daughter marry a person at the same time, the nikâh will be valid.

12. Adoption is not considered in the Sharî‘ah. By adopting a boy, he does not become one's son. It is
therefore permissible to marry one's adopted son.

13. If a man is not one's real uncle but he becomes an uncle through some other distant relationship,
marrying him is permissible. Similarly, if a man happens to be one's paternal uncle or nephew through
some distant relationship, nikâh with him is permissible. Nikâh with one's cousins is also valid
irrespective of whether they are paternal or maternal cousins.

14. Two women who are not blood sisters but are maternal or paternal cousins are permitted to marry
one man at the same time. In the presence of such a cousin, another cousin can also marry the same man.
The same rule applies to a very distant maternal or paternal aunt. That is, the niece and this distant
maternal or paternal aunt can marry the same man at one time.

15. All the relations which become harâm on account of lineage also become harâm on account of
breast-feeding. In other words, if a girl is breast-fed by a particular woman, then this girl
cannot marry the latter's husband because he will now be regarded as her father. A girl who has been
breast-fed by a particular woman cannot marry a boy who has been breast-fed by the same woman. Nor can this girl marry the children of this woman because she is also regarded as a child of this woman. All the maternal and paternal uncles and maternal and paternal nephews who become related due to this breast-feeding also become harâm on this girl.

16. If two girls have been breast-fed by one woman, they cannot marry the same man at one time. In other words, whatever has been explained previously, will also apply to relations based on breast-feeding.

17. A man committed adultery with a certain woman. Now it will not be permissible for her mother or her
children to marry this man.

18. Due to the passions of youth, a woman touched a man with evil intentions. It will now not be
permissible for her mother or her children to marry this man. Similarly, if a man touches a woman with
evil intentions, her mother and her children will be harâm on him.

19. In the middle of the night, a man decided to awaken his wife. However, he mistakenly touched his
daughter or his mother-in-law. Thinking them to be his wife, he touched them with the passions of youth. Now, this man will become harâm on his wife forever. There is no way in which she can become permissible for him. It will be necessary for him to divorce his wife.

20. If a boy touches his step-mother with an evil intention, she will become harâm on her husband. There
is no way in which she can be halâl for him. If the step-mother touches her step-son with an evil
intention, the same rule will apply.

21. A Muslim woman cannot marry a man who belongs to any other religion. She can only marry a Muslim man.

22. A woman's husband divorced her or he passed away. As long as she does not complete her iddah, she cannot marry anyone else.

23. Once a woman marries a man, she cannot marry another person unless and until she is divorced by
this person and also completes her iddah.

24. If a woman is not married and she falls pregnant due to adultery, it will be permissible to marry her.
However, it will not be permissible to have intercourse with her until she delivers the child. But if the woman marries the same person who had committed adultery with her, it will be permissible for the
person to have intercourse with her.

25. If a person has four wives, he cannot marry a fifth woman. If he happens to divorce one of his four wives, another woman cannot marry him until the one who is divorced completes her iddah.

@olabowale.
Thanks for your response. I ve not been around for a while. Why many posts were deleted?

OLAADEGBU:
Apart from the striking similiarities that these testimonies share with those in the Holy Scriptures it amazes me that the modus operandi of the Scribes and Pharisees are spitting images of that of olabowale, Babs787, et al.  Take a look at how Jesus Christ observed their behaviours and motives:

But woe to you, scribes and Pharisees, pretenders (hypocrites)! For you shut the kingdom of heaven in men's faces; for you neither enter yourselves, nor do you allow those who are about to go in to do so.

See how they withheld the truth from people teaching them false doctrines and thereby preventing them from getting to heaven.  I can see this same effort made on this thread to prevent people the right to investigate and seek for the truth that will set them free.

For those who are truly seeking for the truth and who will not allow people censor the information they are seeking, as long as they are seeking God with a pure heart will find God who is also seeking for you.  As you take one step towards Him He will take a hundred steps towards you.  With a sincere heart and conscience expect Him to speak to you and He will because He made you and has a special place in your hearts.  Watch others who made similar decisions and how they found hope of eternal life in the videolink below:

http://www.muslimjourneytohope.com/watch.asp

I think it is better to respond with what the books says rather than your deceptive testimonies. I think they are the witnesses of our age.

Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! woe to them for what their hands have written and woe to them for that they earn thereby.  Qur'an 2:79


Then the sects differed (i.e. the Christians about Iesa (Jesus) ), so woe unto the disbelievers (those who gave false witness by saying that Iesa (Jesus) is the son of Allah) from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire). Quran 19:37

Salam Alaykum, my brothers and sisters in Islam. Ramadan Mubarak.
Formation of many organizations is one of the major circumstances that we muslims find ourself today. In a ratibi mosque, you can find up to three or more orgs. all with different mode of operations. Some asalatu, some like dawah like ceremony, some like house to house prayer and the likes. The major diseases in Islam are left untouched. Some don't even pray, less moral teaching, failing dress codes e.t.c. I only seek people who are close to any be continue with dawah amongst their authorities and correct wherever there is leakage. May Almighty Allah forgives us all and guide us aright.

DeepZone:
@Olabowale, LittleB just confirmed that artificial insemination has been approved unanimously by the islamic community, Is that not a form of change?

There is no change! I think you should understand rules from scientific advancement perspective. During the life of prophet, there was no aeroplane. Are you now saying that for muslims to approve the usage of aeroplane has changed the rules in Islam! There many scientific inventions which were not stated by what you use, however thier purpose were clearly defined in the Quran and hadith. The purpose maybe to safe life or resolving conceptual difficulties. Thus, the the Ijma(The consensus) approves it which makes it compatible with Quran and Sunnah. Will you reverse the days to stone age and prove the same?

[center]The night journey and the ascension of prophet Muhammad Part Two[/center]

Was Miraj Physical or a Dream?

Had the Prophet's journey of Al-Israa' and Al-Mi`raj been in soul only, it would not have been regarded as a miracle. It would have been then an ordinary dream. While sleeping, many people visit remote places and see extraordinary things without moving an inch from the places they are already in, and there is nothing extraordinary about that to other people.

These questions, in this view, have been resolved by the text of the Quran itself. The opening statement: "Holy is He Who carried His servant by night from the Holy Mosque to the farther Mosque,  " (verse 1) itself indicates that it was an extraordinary event which took place by dint of the infinite power of Allah.

For quite obviously, to be able to perceive the kind of things mentioned in connection with the event, either in a dream or by means of intuition, is not so wondrous that it should be prefaced by the statement: "Holy is He Who carried His servant by night, " ; a statement which amounts to proclaiming that Allah was free from every imperfection and flaw. Such a statement would make absolutely no sense if the purpose of it was merely to affirm that Allah had the power to enable man to have either visions in the course of a dream, or to receive information intuitively.

As per this view, the words of the experience or a dream vision, was an actual journey, and the observation in question was a visual observation. All was contingent upon Allah's will that truths be revealed to the Prophet in this fashion.

The Creator is infinite and transcends both time and place, yet in dealing with His creatures He has to have recourse to the means which are finite and are circumscribed by time-space limitations. This is because of the inherent limitations of man. Hence when Allah speaks to His creatures, He employs, of necessity, the same means of communication which can be comprehensible to the latter even though His Own speech transcends the means employed in the speech.

In like fashion, when Allah wants to show someone the signs of His vast kingdom, He takes him to certain places and enables him to observe whatever he is required to observe. For it is beyond the power of man to view the universe in the manner Allah can. While Allah does not stand in need of visiting a certain place in order to observe something that exists there, man does need to do so.

The same holds true of having a direct encounter with the Creator. Although Allah is not confined to a particular place, man needs to experience His presence at a defined place where the effulgence of His Being might be focused. For it is beyond man's power to encounter Allah in His limitlessness.

Then the splendid vision drew nearer and came still nearer till there was a distance of two bow lengths or even less so Allah revealed to His beloved servant what He wanted to reveal (53:8-10)

So Basically the ayat does support the fact that the Miraj was a physical journey as is demonstrated in the FIRST ayat of the Sura Isra:


سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer. Surah Isra:01

Answer to this question from the viewpoint of Hadeeth

The numerous ahadith reported in Bukhari, Muslim and other books do indicate this journey was not a dream. Qadi Iyaad al Malaki, in his commentary on Sahih Muslim says:
“The majority of the pious predecessors and later jurists, scholars of Hadith and men of learning believe the Miraj to be bodily. Four reasons are given by the scholars for this
conclusion:

Firstly, the word ‘Abd’ in the ayah of the Miraj refers categorically to mind and soul together.

Secondly, all the ahadith about the Miraj actually talk about the Prophet  mounting the Buraq, eating, drinking, meeting pas prophets, leading them in the prayer. All these are physical actions. No where is it mentioned that this was a dream.

Thirdly, if it was a mere dream, which the beloved Messenger  narrated to the people of Makkah, why did they deny it? Surely don’t people see many weird and wonderful dreams ?

Fourthly, how could it have been a test of people’s faith it was a mere dream ?
This is why the great Hanafi scholar, Imam Nasafi mentioned in his classical work “Aqaid an Nasafi”. “In the Miraj, he was taken to Masjid al-Aqsa and then to Sidrat-ul-Muntaha, and wherever Allah wished.”

All this took place in a state of wakefulness and with the body. However it took place in the realm of the Barzakh, which is the state between the physical and spiritual. Hence spiritual laws govern the body and the spiritual elements appeared in the bodily form. In fact all the ‘strange’ events of Miraj were expressed in this state of Barzakh.
Shah Wali Allah’s comments on the intercession: (Sirat un –Nabi, page 451, in Hujja
Tullahil Balaagah) Shah Wali Allah goes on to interpret many of the scenes of the Miraj in light of the above.
For example, the Hadith mentioned two cups were presented to the Prophet . Once was a cup of milk and the other was a cup of wine. He  chose the cup of milk, and there upon the angel said: “You selected the natural state. If you had chosen the cup of wine, your entire nation would have been lead astray.” In this world for Barzakh, milk represented the natural state, and misguidance was in the form of wine.

Purpose of Miraj

The Quran explaines the reason for taking Muhammad (Sallallahu Alaihi Wa Sallam)  on this miraculous journey as “to show him our signs.” The Messenger  visited heaven and hell, met the prophets and the angels and above all his  Majestic Lord, 

According to Imam Nawawi and Zarqaani, this took place on 27th Rajab, 17 months before Hijrah. This was the year which biographers call “the year of sorrow” when his  beloved wife and caring uncle die. The Messenger  was very sad that he  lost two great supporters and comforters. The ascension in a was was a “Divine treat” for him . Some of the other purposes of the journey are as follows:

• Declaration of the universality of Islam
o By leading the prophets
o By praying in Masjid al-Aqsa
o Warning the Kuffar of the imminent punishment

• The twelve commandments:
o Not to commit shirk
o Kindness to parents
o Respect others rights
o Avoid spend thriftiness
o Do not kill your children
o Do not commit adultery
o Do not kill
o Be kind to orphans
o Fulfill your promise
o Be fair in your dealings
o Do not be suspicious of others
o Do not be arrogant
o Prelude to Hijrah
o The obligatory five prayers


Another Scholarly article on Miraj, the greatness of Allah, Islam, and His Prophet Muhammad (Sallallahu Alaihi Wa Sallam)

Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship, whose precincts We have blessed, that We might show him of Our Signs! Lo! He, only He, is the Hearer, the Seer. [17:1]

Allah (swt) has revealed this as the first verse of Quran's chapter al-Isra, Night Journey, which is also known as the chapter of the Children of Israel or the chapter of Glorification ( Subhan ). In it Allah mentions the Night Journey ( Isra ) in which He called the Prophet (s) to His Divine Presence.

As Allah opened the Holy Qur'an in the Opening chapter Surat al-Fatiha, with the words “ Al-Hamdu Lillah - Praise be to Allah,” in this verse of Surat al-Isra (17:1), He opens the chapter of the Night Journey with, “ Subhana - Glory be to Allah (swt)."
Allah is glorifying Himself saying, “ Subhana alladhi asra'” which means “Glory to Me, the One who brought the Prophet on the Night Journey calling him to My Divine Presence.” This is beyond the comprehension of the human mind. Allah is not just reminding us about this event, rather, He is glorifying Himself on account of it. That is because the Night Journey, moving almost instantaneously from Makka to Masjid al-Aqsa and the Ascension, traversing in an incredibly short span of time the worldly domain of this universe and beyond, transcend the laws of physics governing movement. There is no way for any scientist's mind to comprehend how the Prophet (s) moved across the globe and was then carried to Allah's Divine Presence. Such a journey is beyond the scope of imagination. Therefore Allah (swt) glorifies Himself saying, "Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the Creator of all systems."

Malik bin Anas (r) related that the Prophet (s) said, “I was lying in the hijr (of the Inviolable Mosque of Makka) when someone [the archangel Jibril (as)] came to me and cut open my chest from throat to belly. He removed my heart and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white creature called al-Buraq by whose means I was lifted.”

Another narration relates that the two archangels “Jibril and Mika'il (as) came to the Prophet (s) when he was laying down in al-Hijr [of the Inviolable Mosque in Makka] and carried him to the well of Zamzam. They laid him down on his back and Jibril (as) opened his chest from top to bottom, despite which there was no bleeding. He said to Mika'il (as), ‘Get me water from Zamzam,' which he did. Jibril (as) took the Prophet's heart and washed it thrice before putting it back. He filled it with faith and wisdom. Then he closed his chest and they took him out from the door of the masjid to where the buraq was waiting.”

Archangel Jibril could have removed the Prophet's heart miraculously by means of a small opening or without opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery. This same technique of opening the entire chest cavity is used by heart surgeons today.

How did Allah describe the one whom He brought on the Night Journey? He describes him (as) as "His servant." Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and distinguished stations, Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to you through servanthood ( ‘ubudiyya ).” This is why Allah revealed this verse of the Holy Qur'an honoring the Prophet (s) by the title "His servant ” when describing the Night Journey. Allah did not grant such an honor to Moses. Rather He said, "And when Moses came to Our appointed tryst…" [7: 143] referring to Moses (as) by his name. Instead of saying, “ Glory be to Him Who made Muhammad (Sallallahu Alaihi Wa Sallam) to go …”Allah honored the Prophet (s) by referring to him as “` abdihi ", His servant.”

Another subtle inference from Allah's use of the term “` Abdihi” - a construct in the absent form or third person - is the meaning that, ‘He called the Prophet to a void where there was nothing except His Own Presence.' Allah called the Prophet to a point where there is no place and there is no time, no ‘where' and no ‘when.' More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet's (s) body and soul, which exist in time and place, to where there is no time and place. Allah brought His sincere servant, our master Muhammad (Sallallahu Alaihi Wa Sallam) (as), from a physical form of this worldly life to the completely abstract Divine Presence which is beyond any laws of science and physics which govern the universe.

The verse goes on to describe the Prophet's movement through stations. Allah's description of the Prophet (as) as servant ‘ abd, precedes His mention of the two mosques: the Inviolable Mosque (Masjid al-Haraam) and the Far Distant Mosque (Masjid al-Aqsa). Having perfected his character through constant worship, ` ubudiyya, the Inviolable Mosque, or Holy Sanctuary, is here an indication of the Prophet's (s) having already been elevated beyond all sin. Allah did not say His Servant was taken “from Makka,” rather He said, “from the Inviolable Mosque.” “Inviolable” means that no sin is permitted within its precincts, nor backbiting, cheating, or lying. There one must be ever mindful of Allah's (swt) Presence. Masjid al-Haraam is a station where those sins which signify the animal life, can never be committed. 'Aqsa' in Arabic means 'the Farthest'. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid al-Haraam and symbolizes the spiritual realm. The literal meaning is, ‘He brought His servant from Masjid al-Haraam to the mosque at the farthest end.' Symbolically, Allah brought the Prophet away from that which is forbidden, things of this earthly life, haraam , to the place furthest away from it - al-Aqsa. The furthermost point from the animalistic life is the spiritual dimension.

The contrast between these 'stations' is further demonstrated by the famous stone at each of these holy sites. In Masjid al-Haraam the Black Stone is a stone governed by physical constraints, held up in an encasement, having fallen from heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (as) ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to leave the earthly pull of gravity to soar towards the Divine Presence.

The subtle meaning derived from the order of the words here is that Allah's one true servant, the Prophet (s) began from station of `abdiyya, servanthood, for which he was created, allowing him to begin from the station of perfected and flawless character (`ismat) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the farthest mosque.

Allah brought Prophet Muhammad (Sallallahu Alaihi Wa Sallam) (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he found all of the prophets gathered there, and they prayed in congregation behind him (as). From there Allah raised him to the heavens, as if saying, ‘O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad (Sallallahu Alaihi Wa Sallam) (s).' This was in order to demonstrate to them Prophet Muhammad (Sallallahu Alaihi Wa Sallam)'s (as) ascendancy - unlike any one of them he was not restricted by the laws of this universe.
Allah then moved him from Masjid al-Aqsa by means of the Miraj, lifting him up to His Divine Presence. Why did Allah use the words, ‘ laylan - by night'? Why didn't He say, ‘ naharan - by day'? ‘ Laylan' here illustrates the darkness of this world which becomes illumined only by the bright moon of the Prophet (s) to illuminate every darkness.
Subhan alladhee asr'a bi `abdihi laylan . "Glorified be He Who carried His servant by night…" Look at every word of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the Prophet ( asra' ) from Makka to Masjid al-Aqsa. Then He referred to the Prophet as ‘ 'abd, servant', distinguishing him through that elevated title as being related to the spiritual life, not the animal life.
The message of Prophet Muhammad (Sallallahu Alaihi Wa Sallam) (s) completed and perfected both the physical discipline and jurisprudence ( shariah ) of Musa and the spirituality ( rawhaniyya ) of ‘Isa. The shariah of Musa relates to the worldly life and the spirituality of ‘Isa relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life, represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried on both except our master Muhammad (Sallallahu Alaihi Wa Sallam) (s).

In his Musnad Imam Ahmad said that the Dajjal (Anti-Christ) would be prevented from entering four places: Masjid al-Haraam in Makka, Masjid an-Nabawiyy in Madina, Masjid al-Aqsa and Tur, Mount Sinai where Moses used to speak to Allah.
Imam Ahmad says in his Musnad that Maymuna said she asked the Prophet about Bayt al-Maqdis. He said, “It is the place of Judgment Day where everyone will be called. Come to it and pray in it because one prayer in it is like 1,000 prayers anywhere else.”
In another hadith the Prophet said that “One prayer in Masjid an-Nabawiyy is like 10,000 prayers elsewhere. One prayer in Masjid al-Haraam is like 100,000 prayers elsewhere.”
In another narration of Ahmad one of the Prophet's wives asked what one should do if they are not able to go to Masjid al-Aqsa. He said, “If someone is not able to go let them send lamp oil there to give light in the mosque. If anyone sends lamp oil to light the mosque it is as if you went and prayed there.”

According to this hadith one can send something to the mosque from far away attain the reward of one having reached the masjid despite not going there oneself, this though it is not a human being, but only four walls. This is one of many text proofs that intercession in Islam is accepted.

Allah mentioned in the Holy Qur'an “whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.” [3: 36] Allah then stresses the importance of this place, “ There did Zakariya pray to his Lord…” [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send oil to, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a pious person for dua? That is the case of the intercession of the Prophet (s).

There is another narration from Abu Dawud in which the Prophet was asked by Abu Dharr which was the first masjid placed on earth. The Prophet replied, “Al-Masjid al-Haraam.” (The mosque Sayyidina Ibrahim made in Makka). Then he asked which was next. “Masjid al-Aqsa.” (in Jerusalem). Abu Dharr asked how much time was in between the two. “Forty years. Sayyidina Ibrahim made the Mosque in Makka, Sayyidina Y'aqub founded Masjid al-Aqsa then his son Sayyidina Sulayman finished it.”

One of the great scholars of Quranic exegesis, al-‘Ala'i said, ‘On the Night of Ascension the Prophet had five different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The second was the Ascension by which the Prophet (s) reached the sky of this world, as- sama' ad-dunya .' There are two explanations for Mi`raj: either the Buraq carried the Prophet (s) up or a ladder that descended and took the Prophet up very rapidly. ‘The third vehicle was the wings of angels taking the Prophet up to the seventh heaven. The fourth vehicle was the wings of Jibril (as) from the seventh heaven to sidrat al-muntaha . The fifth vehicle was ar-raf raf to ka`ba kawsayn .' The Prophet (s) stopped in ten different stations: the seven heavens and the eighth at the Furthermost Lote Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels' pens writing people's actions. The tenth level was at the Throne. And Allah knows best.' ( Tafsir ruh al maani. Al-alusi. Dar al-fikr. Tafsir surat bani israil )

Allah supports His prophets with miracles ( m'ujizat ) to be able to go beyond the laws of physics and beyond the constraints of our human realities. If Allah grants a miracle we should not view it as something improbable otherwise we will be like scientists who cannot understand anything beyond the physical laws of the universe.

These miraculous events happened on the Night of the Night Journey and Ascension, Laylat al Isra wal Miraj. The many hadith of Isra were authenticated by numerous huffaz (hadith masters) such as Ibn Shihab, Thabit al-Banani, and Qatada. Some scholars have different opinions on when this night occurred. Imam Nawawi said that it happened in Rajab. In ar-Rawda, Nawawi says it happened 10 years and 3 months after the beginning of the prophecy, while in Fatawa he states it was after five or six years of prophecy. Whatever the case, all scholars say that the Isra and Miraj took place both in body and spirit.

Allah said in the Holy Qur'an

75. So also did We show Ibrahim the malakut kingdom and glories behind the magnificent powers and laws of the physical universe that he might have certitude.
76. When the night covered over him he saw a star. He said ‘This is my lord.' But when it set he said, ‘I do not love those that set.'

77. When he saw the moon rising in splendor he said, ‘This is my lord.' But when the moon set he said, ‘Unless my Lord guides me I shall surely be among those who go astray.'

78. When he saw the sun rising in splendor he said, ‘This is my lord.' But when the sun set he said, ‘O my people, I am innocent and free from the sin of you giving partners to Allah.

79. ‘For me I have set my face firmly and truly towards the One Who created the heavens and the earth, and I am not one who gives partners to Allah.' (Al-An'am 6:75-79).

Allah opened the kingdom of heavens and earth to Sayyidina Ibrahim without an Isra or Miraj. He opened Prophet Ibrahim's baseera (spiritual vision) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the laws of the physical universe through the eyes of his heart. Yet immediately after this verse where Allah has shown Ibrahim the glories behind the physical universe, in verse 76 Ibrahim sees a star and says, ‘This is my lord!' In verses 77 and 78 he similarly “mistakes” the moon and sun for his lord.

Allah showed Ibrahim (as) the truth, and he is conveying the heavenly message. If he tried to directly present unseen spirituality to those who worship only physical objects, they would not understand it. How could he explains the heavens and glorifying the Lord to those who only understand literal meanings and physicality and not interpretative meanings or spirituality? Ibrahim was trying to gently tell the people ‘don't worship the stars, or moon, or sun. Go beyond what you can see physically.' Ibrahim knew the reality of the universe as Allah had shown it to him. The verses of the stars, moon, and sun are for the non-believers, to slowly build up their beliefs. They rejected anything beyond the comprehension of their minds. He wanted everyone to be under Allah's mercy so he was trying to let them understand by process of elimination that there is a spiritual dimension. He eliminated the star (something small), then the moon, then the sun (the biggest heavenly body). This means don't run after things of this worldly life but run after the spiritual dimension which is beyond the laws of the physical universe.

In our time, materialistic scientists and certain narrow minded Islamic sects try to negate spirituality, the fourth dimension, which Allah showed to Ibrahim (as). Those rejecting the spiritual dimension of Islam are falling into the same trap as the people of Ibrahim. The Prophet (s) said, ‘ akhwaf ma akhafu ala ummati ash-shirk il-khafi what I fear most for my community is the hidden shirk (associating partners to Allah).' For a person to be prideful of himself. Sayyidina Ibrahim was shown the realities of this universe and tried to guide his people to Allah. Finally, in verse 79 he reaffirms his true belief in Allah and his turning away from worldly distractions. From his place on earth, Ibrahim was shown by Allah (swt) the malakut of heavens and earth.

Sayyidina Musa did not see this malakut , but he was able to hear and talk to Allah from Mount Sinai. Although Ibrahim was granted to see in spiritual dimensions, and Musa was granted to hear Allah directly, both of their bodies were still on earth and subject to its physical laws. Sayyidina Ibrahim's vision and Sayyidina Musa's hearing went beyond the physical through the power of the soul, but their bodies did not move beyond the physical world.

However, Allah made Prophet Muhammad (Sallallahu Alaihi Wa Sallam) to move in spiritual dimensions with his physical body in complete freedom from the physical laws. Allah called the Prophet, ‘ li nuriyahu min ayatina to show him from Our signs, '(Isra 17: 1) Allah showed Ibrahim malakut of this universe, but He showed Muhammad (Sallallahu Alaihi Wa Sallam) His signs. Allah moved the Prophet in body and spirit beyond the physical laws of this universe and showed him His signs ‘ ayatina Our signs.' This possessive form relating the signs as being Allah's directly indicates a greater honor and knowledge bestowed to the Prophet as opposed to knowledge about Allah's creation in general. The malakut of samawat (heavens or skies) and ard (earth) shown to Ibrahim were the workings of this physical universe and did not reach to Paradise. Allah's signs are directly related to Allah and are not associated with this world.

Imam Nawawi and the late Imam Mutwalli Sh'arawi side with the majority of scholars in interpreting this to mean that the Prophet saw his Lord another time- not that he saw Jibril another time as claimed by some. Nawawi relates in his commentary on Sahih Muslim, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”

Fa awha ila abdihi ma awha
53:10 Allah revealed to His servant what he revealed

Ma kadhaba al-fu'adu ma ra'a
53:11 The Prophet's heart in no way falsified what it saw.

A fatumarunahu ala ma yara
53:12 Will you then dispute with him about what he saw?

Wa laqad ra'ahu nazlatan ukhra
53:13 And he saw Him again another time

ainda sidrat al-muntaha
53 :14 at the Lote-tree of the utmost boundary

‘aindaha jannat al-ma'wa
53:15 at the Garden of Abode

idh yaghsha as-sidrata ma yaghsha
53:16 Behold the lote-tree was shrouded with what shrouds

Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.

Imam Sh'arawi asks, “What would make the Prophet's sight swerve? Some say it was Jibril, but the Prophet had seen Jibril many times and Jibril was with him for the duration of the Night Journey and Ascension. It is irrelevant to say at this juncture that the Prophet's sight did not swerve or go wrong, because if this was in reference to Jibril the Prophet had many opportunities to see him already. Allah doesn't say anything irrelevant which is why I side with the majority of ‘ ulama (including Imam Nawawi) in saying that with his physical eyes the Prophet saw Allah (swt).”

The Prophet came all the way to the Divine Throne( ‘arsh ), reached qab kawsayni (the distance of two bow lengths), and reached the Paradise of Jannat al-Ma'wa near the Lote-Tree ( sidrat al-muntaha ). After all this what could possibly make his sight swerve or go wrong? As mentioned above, the Isra and Miraj took place several years after Jibril brought the first revelation to the Prophet. Thus, it is illogical that after being seen by the Prophet so many times that now Jibril would have the potential to make his sight swerve.

Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.

Laqad ra'a min ayati rabbihi al-kubra
53:18 Indeed he saw the Greatest Signs of his Lord

A fa ra' aytum al-lat wal ‘uzza
53: 19 Have you seen Lat and ‘Uzza (two pagan idols)

Wa manat ath-thalithata al-ukhra
53:20 And the third one Manat (another idol)

Why does Allah mention these three false deities here immediately after mentioning the “Greatest Signs of his Lord” in 53:18? Scholars say that verses 53:19-20 name the idols that people were worshipping in order to contrast them to Allah (swt) mentioned in 53:18. If 53:18 referred to Jibril then it would not follow to mention the false idols after it.

That is the greatness of Sayyidina Muhammad (Sallallahu Alaihi Wa Sallam). No one saw his Lord except for Muhammad (Sallallahu Alaihi Wa Sallam), so he is the only real muwahhid . No one except Muhammad (Sallallahu Alaihi Wa Sallam) has real tawhid , only imitation tawhid .

Prophet Abraham was the father of the prophets and was granted spiritual vision to see the workings of the universe and Prophet Moses was granted to speak with his Lord. But Allah moved Prophet Muhammad (Sallallahu Alaihi Wa Sallam) with his physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no possibility of anything to be there- la khala wa la mala . Allah took Muhammad (Sallallahu Alaihi Wa Sallam) there and revealed Himself to him, in the manner He wished. How this was we don't know. It is ghayb (unseen, unknown). But we know that this is not in reference to Jibril who was seen by the Prophet many times. We again recall the opinion of Imam Nawawi who said, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”
Looking at these verses in Surat Isra and Surat Najm we see that the Isra and Miraj was not like Allah showing Ibrahim malakut of the universe. Allah gave this universe to all of humanity whether in dunya or akhira. However Allah showed Muhammad (Sallallahu Alaihi Wa Sallam) something related to Himself “ ayatina Our Signs.”

Bukhari Volume 8, Book 77, Number 610:
Narrated Ibn 'Abbas:
(regarding the Verse) "And We granted the vision (Ascension to the heavens "Miraj" which We showed you (O Muhammad (Sallallahu Alaihi Wa Sallam) as an actual eye witness) but as a trial for mankind.' (17.60): Allah's Apostle actually saw with his own eyes the vision (all the things which were shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens). The cursed tree which is mentioned in the Qur'an is the tree of Az-Zaqqum.
Volume 7, Book 69, Number 482:
Narrated Abu Huraira:
On the night Allah's Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your nation would have gone astray."

The Dome of The Rock


This is the oldest Muslim building which has survived basically intact in its original form. It was built by the Caliph Abd al-Malik and completed in 691 CE. The building encloses a huge rock located at its center, from which, according to tradition, the Prophet Muhammad (Sallallahu Alaihi Wa Sallam) ascended to heaven at the end of his Night Journey. In the Jewish tradition this is the Foundation Stone, the symbolic foundation upon which the world was created, and the place of the Binding of Isaac. The Caliph Omar is said to have cleared the waste which had accumulated on the rock during the Byzantine period. The structure is octagonal and the dome is borne by a double system of pillars and columns. The walls, ceiling, arches, and vaults are decorated with floral images. The dome, on the inside, is covered with colored and gilded stucco. Abd al-Malik marked the end of the construction with a dedicatory inscription (still visible) which reads: "This dome was built by the servant of Allah Abd al- Malik Ibn Marwan, emir of the faithful, in the year seventy-two" (Hejira 72 in the Muslim calendar is691/692 CE). Under the Abassid ruler, Caliph al-Mamun (r. 813-833), repairs were carried out, and the caliph also seized the occasion to replace the tiles bearing al- Malik's name with others bearing his own name as the building's founder.

Al-Aqsa Mosque



The term the "farthest mosque" is considered in Islamic tradition as the general name for the precinct of al-Haram al-Sharif ("The Noble Sacred Enclosure" in Jerusalem, as well as the specific name for the congregational mosque located at its southern edge.
The contemporary congregational mosque of al-Aqsa is a result of different stages of construction and renovations. It is usually agreed upon that Abd al-Malik, the Umayyad
Caliph who was the patron of the Dome of the Rock, started the construction of al-Aqsa Mosque at the end of the 7th century. A major building phase took place during the time of the Caliphate of his son, Abd al-Malik (709-715 AD). The building suffered from several major earthquakes and was renovated and reconstructed during the Abbasid period by Caliph al-Mahdi (775-785) and possibly by Caliph al-Mansur (743-75). A further reconstruction was executed during the Fatimid period, in the 11th century. During the Crusader Kingdom of Jerusalem the mosque was considered as Templum Salomonis (the royal palace of Solomon) and it served as the palace of the Kings of Jerusalem and later as the dwelling place of the Knights Templars. At the same time the Dome of the Rock was regarded as the Templum Domini (The Temple of the Lord). Moreover, several major restorations are known to have taken place during the 14th and 20th century.
The mosque consists today of a seven bay hypostyle hall with several additional small halls to the west and east of the southern section of the building. Unlike most hypostylestyle mosques the building does not have a clearly delineated courtyard unless one considers the whole Haram as its court. It is capped with a silver dome, made of lead sheets, which together with the golden dome of the Dome of the Rock, formulate the icon of the Haram in Jerusalem.

@DeepZone,

DeepZone:
How does the islamic religion adjust to the changing times in the new world order? I'm sure a lot of things found in the original koran are outdated in the modern world. How do they annex modern developments like artificial insemination, stem cell, gay marriage, female dress code, modern scientific inventions etc into the Islamic doctrine? Do they have a body in Mecca that approves the indoctrination or is it a question of do what you deem fit?

Brother, Qur'an is not outdated in any form and it's very much complaince with the changing world; both scientifically and socially.

Generally, rulings on any subjects in Islam is subjected to four sources acccordingly:

1. The Qur'an - the primary source

2. The Sunah - the traditions of the prophet

3. Ijma - Consensus of the Hulamaa(scholars). Mostly performed by muslims jusrist in such community after several shuura(consultation)

4. Qiyas - Analogy. Provided it has not been stated clearly in the preceding sources.(carried out after several shuura)


The pronouncement of legal injunctions regarding societal norms is known as Sharia Law which is subjected to the above four citations sources. This is also supported by Quran and hadith itself. Mostly, sharia law is mostly applicable in an organised islamic community and there is always a committee for it.

Now, on the issue of scientific invention; islam view any scientific discoveries or invention to be for the purpose of societal procreation and not destruction and also not against the societal norms and order. More importanlty, it must be carried out within the fold of sharia law.

The issue of artificial insemination have been unanimously agreed and approved according to sharia. However, the guided rule is also provided by sharia on  why, who and how it should be carried out. Most importantly, between the lagally married couple and carried out by trusted qualified personnels. Also, on stem cells; there are lot of issues on it and my able law teacher has not been able to prove it to me according to sharia. However, from my research, I think it is permitted but the purpose need to be checked. More importantly, the guided rules on sharia have to be followed. My line is not medical, but I learnt it is for research purpose. Gay marriage is forbidden while female dress code is very well addressed and the evidence is what you see arround you. However, you can exanpciate on what you mean by women dress code.

Do they have a body in Mecca that approves the indoctrination or is it a question of do what you deem fit?

There is always a sharia group in local and national Islamic environment that address critical and genuine societal issues and also globally. You shouldn't approach anything ignorantly in Islam and most important, not as you wish.

[center]Death and The Grave
Translated By a student of Darul Uloom, Bury, U.K[/center]

Introduction

Death is considered a certainty, to the point that you would fail to find any rational person who would deny it. It is a common observation that every thing, whether it consists of life or not, is destined towards annihilation.

What will confront man after death? What will become of him in the grave? How will he rise again on the Day of Judgement? These, are those states of affairs, which we have not yet witnessed. But Allah Ta’ala has made all these circumstances clear to us, in great detail, through his Messengers alaihimus salaam and lastly through the Holy Prophet Muhammad sallallahu alaihe wasallam who is the Seal of Prophethood.

Allah Ta’ala has also repeatedly made references, concerning these circumstances, in the Holy Qur’aan. It is therefore necessary upon every Muslim to believe in resurrection (to be brought back to life) and the Day of Judgement from the deepest recesses of their hearts. At present, if you were to hold a discussion regarding ‘Death and the Day of Judgement’, you will either be ignored or you will be given the impression that they are matters of no real concern.

As a Doctor I have witnessed the deaths of approximately a hundred Muslims, and have also been in a position of knowing their final words. Only three people, out of the hundred, were fortunate to have died with the kalimah at the moment of death. The others died with worldly concerns on their lips e.g. One person asked for a milkshake whereas another was singing. Some were praising the names of their film heroes whilst others were discussing matters regarding their estate.

During these last forty years of my life, which have largely been spent practising medicine, I have personally heard and/or seen many matters which I considered necessary to relate so that it may prove beneficial to the readers. May Allah Ta’ala gives us all divine guidance to prepare for the hereafter. Aameen.

The Corpse of a Centuries Old Martyr and its Sustenance

This incident goes back thirty years, to when a friend of mine was the supervising engineer at an irrigation department. He had a son who was mentally ill who they constantly had to keep bound, because he would otherwise wreck the house. One day, due to the servant’s lack of attention, the boy got into the drawing room and caused damage worth thousands of rupees. My friend brought him to me and close to tears said, "Doctor, he has tormented me more than I can bear, please do something about him otherwise I will strangle him." I, whilst trying to explain to him said, "Sir! Fear Allah. Do not say such things which could become a cause for your punishment on the day of judgement." Upon this he replied, (Allah Forbid) "Who is going to live after death? And who is going to ask?" I became silent fearing he may say something more blasphemous. Thus, the conversation ended.

A few days later the friend of mine went to inspect the ‘Daryah Gaazi Khan Canal’ (which was being drawn out from the Tunsi barrage; the digging of which had now been completed). When he arrived, he saw that all the workers had gathered in one place and were causing a commotion. Upon seeing the engineer the workers came towards him, and informed him that part of a man’s body had been seen from an opening below the river. The engineer decided to inspect this for himself and ordered for the earth around the body to be cleared away. Once this had been done, a human body became evident. However, there were two strange things about the corpse. Firstly, the clothes were soaked in blood; from which it was assumed as being the body of a martyr. Secondly, there was something, which resembled fruit, above his mouth and at intervals some drops would fall into it. The river, in which the body had been sheltered, was approximately twenty feet deep, from which it can be assumed that many centuries had passed since this man had died.

That same night the Engineer came to my house, and relating the whole incident to me he said, "The verse related in the Qur’aan meaning, ‘Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.’ I have seen a live example of this verse and now have complete faith that there is life after death in which there is also a day of reckoning. If there was not, then the Earth would have eaten away the Martyr’s body which has remained secure beneath the Earth for centuries." He claimed, "It looked as though the dead was in anticipation for the time when he would be brought back to life, when his soul would be returned and he would rise for the day of judgement." I told the Engineer that there was a difference between his belief and of our belief in the day of judgement. I informed him, "We had faith merely upon hearing the sayings of our Holy Prophet sallallahu alaihe wasallam, whereas you did not believe until you saw the truth for yourself." From that day forward the Engineer refrained from hurting his son and repented sincerely for his past misgivings.

The Transfer of Hazrat Hamzah’s radiyallahu anhu Grave

This incident dates back to 1968 while I was working as a physician in Buraydah, Saudi Arabia. I came to Madinah on a Friday for Ziyaarah (visiting the blessed tomb of our Holy Prophet sallallahu alaihe wasallam) and during my stay I resided with a friend of mine who was also a Doctor. The doctor became ill and there were many patients to be seen, so he requested of me to see to them. I therefore examined the patients and discharged them.

One day an old Bedouin took me with him to see a patient near Mount Uhad, who lived in a tent which was in close proximity to the cemetery where the Martyrs of Uhad were buried. Having examined him I wrote him a prescription. Thereafter, the Bedouin took me to the blessed grave of Hazrat Hamzah radiyallahu anhu and informed me that fifty years ago Hazrat Hamzah’s radiyallahu anhu's grave had been situated beneath the valley. However, one day, due to torrential rainfall, his grave was flooded with water. The chieftain of Makkah, who in those days was the ruler of Hijaaz, saw Hazrat Hamzah radiyallahu anhu in his dream, and informed him to make arrangements to stop the rainwater from entering his grave, as it was causing him severe distress. The chieftain of Makkah informed the scholars and together they decided that his grave be raised to a higher level. When the grave was finally unearthed it was discovered that the water had, in fact, seeped into the grave.

The old Bedouin informed him that he was also amongst the people who had participated in unearthing the grave. He told me that while they were digging, a casual blow from a pickaxe accidentally hit Hazrat Hamzah’s radiyallahu anhu ankle and people were shocked to see that fresh blood began to gush from the wound. A bandage was bound around it to stop the bleeding. When Hazrat Hamzah’s radiyallahu anhu body was finally exposed, we saw that the kafn burial shroud only covered the lower portion of his body. Fresh blood was gushing from his wounds, one of his eyes had been dislocated from the eye-socket, his ears had been severed and his stomach had also been slit. All the people who were present saw Hazrat Hamzah radiyallahu anhu

Hazrat Hamzah radiyallahu anhu was transferred from the old grave to a higher level in the same condition. The reason why the Bedouin related this story was so that we could strengthen our belief in the existence of life after death. If there were no life after death then Hazrat Hamzah radiyallahu anhu who had achieved martyrdom fourteen hundred years ago, would not have remained so secure in the Earth.

Pleasant Fragrance in the Grave

The following incident took place a few years ago. A grave had been prepared for a person in the Rajanpoor cemetery. The strange thing about this was the whole cemetery had become fragrant with a delightful smell even before the people had arrived with the body. All the people were bewildered as to where the sweet smell was coming from, there were only a few trees and some wild plants in the cemetery and even they did not emit any fragrance. It became known, after a search had been made, that the source of the fragrance was an opening situated in the freshly dug grave. Once the opening had been widened, it was discovered that another grave existed underneath, in which an old man with a white beard rested. The astonishing fact was that a flower lay on top of him emitting the sweet fragrance. All the people in the city witnessed this phenomenon.

It was Hazrat Maulana Ahmed Ali Lahori rahmatullahi alaihe who had passed away in Lahore and was buried there. After he had been buried, a sweet fragrance began to emanate from his grave and his devotees began to carry the soil away. It has been related that the fresh soil that had been brought to refill the grave also began to emit the sweet smell. This continued for forty days. I was working in Saudi Arabia, at the time, as a physician. I was shown the soil from the grave by one of Hazrat Lahori’s disciples, which even then, was emitting a sweet smell.

Recitation of the Kalimah After Death

Doctor Nawazish Ali Bhut was an eye surgeon at Bhawalpur hospital and was considered to be a very pious man. He was suffering from jaundice (yellow skin fever) due to a disease in his liver. The disease had spread to such an extent that the time of his death drew near. I was at his bedside at the time of death. I noticed that the pupil of his eyes had dilated, his heartbeat had halted and he had stopped breathing. Medically he had died. His family, who were also present in the room, began to cry. I instructed his elder brother and wife to recite the Kalimah and informed them that Doctor Bhut was now departing from this world and it was better for them to recite the Kalimah, rather than cry. Consequently, they began to recite the Kalimah loudly. All of a sudden Doctor Bhut opened his eyes and sat up. He recited the Kalimah and said, "Doctor Noor, bear witness that I am going towards Allah’s abode having recited the Kalimah." He lay down on the bed again and passed away.

Conversation in Arabic at the Time of Death

A few years ago, I went to see a patient suffering from paralysis. He was in critical condition and looked as though it would only be a matter of time before he passed away. In any case I decided to examine him. During the course of the inspection he tried to talk but was unsuccessful. However, when I asked the patient for his name in Arabic he answered me immediately. He also complied when I asked him to open his mouth and eyes. After a short while he passed away. Upon enquiring, from his dependants, I learned that the person was uneducated. Arabic was out of the question, he did not even know Urdu. I had learned from scholars that Arabic will be the language spoken in the grave, on the day of judgement and all question and answers, that will take place in the grave, will also take place in Arabic. I believe, that this is what I had been made witness to, by the authority of Allah Ta’ala.

The Truth about Punishment in the Grave

A few years ago I was travelling in a jamaat which happened to reach a smallholding outside Mansehrah. Having placed our possessions in the Masjid we began our Ta’lim. We noticed that there were quite a lot of people sitting idle around the Masjid, so we invited them to join us. One person came and told us, "I will be here for salaah, after which I will relate a story to you concerning punishment in the grave." Therefore, as promised, the person sat beside us after the afternoon prayers and introduced himself. He stated that he was a retired young army recruit. During the 1965 India-Pakistan war, he, along with other youths, had been given duty to protect a temporary hoard (store) of arms, which had been placed in a cemetery.

He narrated, "It was around daytime, and I had nothing to do, so I decided to wander around the cemetery. As I passed by an old grave, I felt as though I heard noises of bones breaking coming from within. My curiosity was aroused so I began to remove a few bricks from around the grave with the butt of my gun so that I could discover the source of the noise. The noise seemed to get louder and louder the more I dug away, which only added to my curiosity and fear. What I witnessed, were the skeletal remains of a human body lying in the grave and sitting along it was a beast resembling a rat. This, it seemed, was the cause of the noise. As the creature bit into the skeleton it would cause it to stiffen and the noise of bones breaking and splitting would be heard. The animal repeated this three times as I stood by and watched. This made me feel sympathy for the dead person; as he was suffering so much pain. Thus, I decided to hit the animal with the rifle and no sooner had I tried it buried itself in the earth. When it appeared a short while later it leapt towards me, I was struck with so much terror that I began to run for my life. Having covered quite a distance I looked back only to see that the animal was still rapidly pursuing me. I spotted a lake nearby and waded into it hoping this would be my escape from the animal. As I looked back, I saw that the lake had indeed stopped the creature by the edge of the water. It seemed to stand there for quite a while and then suddenly put its mouth to the water. Just as soon as it had the water began to boil and I had to leap quickly out. My feet began to burn to such an extent that they turned red and began to blister. The pain made it unbearable to walk and so I called out to my companions.

Thereafter, I was admitted into the Aybatabaad hospital only to be transferred to the general army hospital in Rawalpindi. The flesh around my feet had now began to decay and an unpleasant smell hung around the blood and pus, which oozed constantly. When all treatments failed I was sent to America, but even that failed to help. By this time, the disease had reached such an extent that the flesh had rotted away exposing the bone and a stench rose with it resembling that of a decayed corpse.

He then revealed his feet to us, which were still wrapped in bandages

elodie:
Muslim group declares Holy War on Lagos govt.



THE Movement for Islamic Rights and Justice (MIRAJ) has threatened to wage a Jihad (Holy War) against the Lagos State Government. To this end, it has issued a seven-day ultimatum to the state, to release the corpse of one of its members at the General Hospital.

The threat was continued in a statement jointly signed by MRAJ‘s national coordinator, Adeniyi Alimi Adams, and secretary General Maruf’ Dairo.

According to the release, MIRAJ strongly condemned the action of the Lagos State Health workers at the Lagos State General Hospital in the handling of the corpse, which it regarded as barbaric.

It stated: "any patient that eventually dies, has to be released to the family on demand without any stress and the issue of autopsy can only arise through the consent of the family member of the corpse and not by force", adding that, it is equally important that a death certificate be issued to the family member as evidence of confirm the death.

The release emphasized that Islam teaches that delaying of any corpse is a way of punishing the corpse and "Muslims cannot sit down and be looking at our precious faith being destroyed in our life" it stated.

The release further explained that MIRAJ is a formidable human right organization and a Non-Governmental Organization (NGO) which takes it’s solace in the Holy Quran, as it’s quotes "Let there arise out of you, a band of people inviting to all that is good, enjoining what is right and for biding what is wrong, they are the ones to attain felicity" (Q3: 104). This it added, is in pursuance of it’s main objectives which is, "to address and redress any injustice, be it against Islam and it’s adherents and the humanity in general".

The release concludes with a warning that "a stitch in time, they say, saves nine. Justice delayed is a justice denied. Therefore, justice must be done, for there can be no peace without justice. No peace, no rest. Justice must prevail!"



http://www.champion-newspapers.com/news/article7_250808.htm

You never get it right it. Moreso, some of our media need to be reformed. why "HOLY WAR". A lot of organizations have written Lagos state govt on the issue of autopsy. Please don't just be looking at newspaper to blackmail others faith. Just put yourself in that position; assuming your father or your relation die and someone is carrying out an outopsy without your consent. Many families have called for help like this that why Lagos state is trying to generalise it. Do you think everybody will keep silent and be looking.

Just note this, nobody is fighting war against the govt. Not only muslims revolt, christain too against it. We ve visited general hospitals to witness it and also interveiwed some doctors to know the truth of the matter and there is positive result that govt is doing something about it. please don't just post to cause chaos. Note that whatever you cause either way, you have the greatest share in it.

Assalam Alaykum,
"God loves the righteous who are good to others." The Holy Quran, 3:148
"God loves those who put their trust in Him." 3:159
"God loves those who are fair and just." 49:9
"God loves those who are kind to others." 5:13
"God loves those who judge with fairness." 5:42
"For God loves those who do good deeds." 5:93
"In fact God loves the equitable." 60:8
"Surely God loves those who turn to Him in repentance." 2:222

Thanks @olabowale. I stop responding to Olaadegbu coz all his testimonies have no roots. They are all lies. @43 is the president of liars. He claims to have heard the voice of God. Haba!

babs787:
Salam all.

Please I need Muslims stand on the topic.

Firstly, I notice that people give preference to Solatul Fathi instead of Solatul Ibrahim and some even say that reciting it up to thousand times has reward than Solat?

Secondly, I still notice in some mosques how some people spread a white cloth after Mahgrib prayer, sit round it and made supplications and never bother to pray the nawafil after Mahgrib.

Please I would welcome everybody's comment on these. There are still some but would want to start with one at a time.

Maa Salam.

Salam Alaykum,

First of all, one need to be cleared with the concept of BID'HA(innovation) in islam. It has been explained by many scolars that not all innovations. The prophet used the word Kul(every) in the hadith and not All. Thus we have good innovations and Bad innovations according to many scolars in Islam. This was also supported by several hadiths. Thereby, most scorlarly agreement on innovations conform and fall within the content of the Quran or Hadith or concensus of the ummah(Ijma).

On the issue of solatul fatih. I  ve been through the meaning of the prayer and I don't see anything wrong with it. Thereby, I see nothing wrong in one reciting it. However, there is complexity that surround this prayer with which I will advice everyone doing it need to check him/herself whether to continue or stop it.

1. The doubtfull origin of solatul fatih
2. Attaching important to it more than other prayer thought by the prophet and even five daily prayers
3. Ranking people who perform it higher than any other muslims
4. Above all, it was not thought by prophet during his life.

Moreover, the prophet declared for us to be very aware that one of the things he is very much afraid of after his demise is Al-ulamahu Li-mudholin(Misguidance Ulamas). They would bring innovations and aclaimed it to the prophet.

Also, what I ve learnt on spreading of white cloth is just a symbol of one who originated the group. There is nothing bad in doing dhikr togetherness in mosque, however people bring many innovations to it like clapping, jumping, inebriate and negleting solat etc.

Moreso, there are many other sects like that with funny funny things which has no trace during the life of the prophet. My advice to fellow muslims especially younger ones learning islam is that the more you stick to what was practiced by prophet, the safer is from being misguided. Also, the prophet decalred "He who will live (long enough) will see many different(ways). Keep to my Sunnah, and the Sunnah of the well-guided khulafa'; hold fast thereto. And beware of innovations (in matters of religion). Verily, every innovation is a bid'ah, and every bid'ah is misguidance, and every misguidance is in the Fire.".

The guided rule here thus; as long as the doubtful matter is not fard(compulsory) one may leave it in order not to cross the boundary according to sharia.

Allah Alam.

olabowale:
Please observe what the jurists said above: None of them gave time limit, as long as you are considering yourself as a traveller in the land.

Mostly supported according to sharia

The night journey and the ascension of prophet Muhammad

The Night Journey(Al-Isra')

After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise. Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.

The buraq is a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.

The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.

Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem. There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.


1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.

2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise. When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.

3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.

4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). "."

5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance."

6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."

7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."

8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."

9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication).

10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.

11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). "."


The Ascension(Al-Miraj)

1- After the Prophet took this night journey from Masjid al-Haram to Masjid al-Aqsa, he ascended to the upper heavens. The Prophet ascended to the heaven on stairs, called al-mirqat, in which one step is made of gold and the next of silver, and so on. These stairs are veiled from us. The Prophet ascended these stairs until he reached the first heaven. When the Prophet and Jibril arrived at the first heaven, Jibril requested the gate to be opened. The angel assigned to that gate asked Jibril, "Who is with you?" Jibril answered, "It is Muhammad." The angel asked Jibril, "Was he dispatched? Is it time for him to ascend to the heaven?" Jibril said, "Yes." So, the gate was opened for him, and Prophet Muhammad entered the first heaven.

There, Prophet Muhammad saw Prophet Adam. To Adam's right, the Prophet saw some bodies, and to Adam’s left, other bodies. If Adam would look to his right he would laugh, and if he would look to his left he would cry. Adam was seeing the souls of his descendants. Those on his right were his descendants who would die as believers and those on his left were his descendants who would die as non-believers.

Then the Prophet ascended to the second heaven. In this second heaven was where Prophet Muhammad saw Prophets Isa and Yahya. Isa and Yahya are cousins; their mothers were sisters. They welcomed the Prophet and made supplication (du^a') for him for good things. The Prophet ascended to the third heaven, where he found Prophet Yusuf. Prophet Yusuf was extremely handsome. Allah bestowed half the beauty on Yusuf. Yusuf received the Prophet with a warm welcome and made supplication (du^a') for him for good things.

Then the Prophet ascended to the fourth heaven, where he found Prophet Idris. Idris welcomed the Prophet and made supplication (du^a') for him for good things. In the fifth heaven, the Prophet encountered Harun, the brother of Prophet Musa. In the sixth heaven, he encountered Prophet Musa. Each of these Prophets received Prophet Muhammad with a warm welcome and made supplication (du^a')') for him for good things.

Then the Prophet ascended to the seventh heaven, and that is where our Messenger saw Prophet Ibrahim. Prophet Ibrahim is the best of the prophets after our prophet, Muhammad. The Prophet saw Prophet Ibrahim with his back against al-Bayt al-Ma^mur. To the inhabitants of the skies, al-Bayt al-Ma^mur is like the Ka^bah is to us, the inhabitants of the earth. Every day 70,000 angels go there; then exit from it, and never return. The next day another 70,000 angels go, come out, and never return. This will continue until the Day of Judgment. In this, there is an indication as to the greatness of the numbers of the angels--their numbers are far more than the numbers of the humans and the jinns together.

In the seventh heaven, Prophet Muhammad saw Sidrat al-Muntaha--a very big tree of sidr. Each of the fruits of this tree is as large as a big jar. The leaves of this tree are similar to the ears of the elephants. Sidrat al-Muntahais an extremely beautiful tree. It is visited by butterflies made of gold. When these butterflies gather on this tree, its beauty is beyond description.

Then the Prophet ascended to what is beyond the seven skies; he entered Paradise. He saw examples of the inhabitants of Paradise and how their situation would be. He saw most of the inhabitants of Paradise are the poor people .

The Prophet saw other things on the night of his ascension. He saw Malik, the angel in charge of the Hellfire. Malik did not smile at the Prophet when he saw him, and the Prophet asked why. In answer to the Prophet's question, Jibril said, "Malik did not smile since the day Allah created him. Had he smiled for anyone, he would have smiled for you."

In Paradise, the Prophet saw some of the bounties Allah prepared for the inhabitants of Paradise. He saw the Hur ul-^In: females Allah created who are not humans or jinn. They are in Paradise and will be married to those men Allah willed them to marry.

The Prophet saw the wildan ul-mukhalladun: creations of Allah who are not human, jinn, or angels. They are a very beautiful creation of Allah whose appearance is like laid-out pearls. They are servants of the inhabitants of Paradise. The least in status of the People of Paradise will have 10,000 wildan ul-mukhalladun to serve him. Each one of them would carry a tray of gold in one hand and a tray of silver in the other hand.

The Prophet saw the Throne (^Arsh), which is the ceiling of Paradise. The Throne is the largest creation of Allah in size; Allah did not create anything bigger in size than it. The seven heavens and the earth in comparison to the Kursiyy, are like a ring thrown in a desert, and the Kursiyy in comparison to the Throne, is like a ring thrown in a desert. The seven heavens and the earth in comparison to the Throne are like a seed of mustard compared to the ocean. Allah created the Throne as a sign of His Power and He did not create the Throne to sit on it.

Allah created the Throne to show His Power. It is carried by four angels, and on the Day of Judgment, it will be carried by eight. The Prophet said he was permitted to speak about one of these angels who carry the Throne. In describing this angel, the Prophet told us the distance between his ear lobe and shoulder is the distance a fast-flying bird would cover in 700 years.

Then the Prophet ascended beyond Paradise. He reached a place where he heard the creaking of the pens used by the angels who are copying from the Preserved Tablet. It is at that location Prophet Muhammad heard the Kalam of Allah, which is an attribute of the Self of Allah. He heard the Kalam of Allah which does not resemble our speech--so it is not something that occurs bit after bit. It is not letter after letter or a word that comes after another word. Rather, it is an attribute of Allah which is eternal and everlasting. It does not resemble our attributes. The Kalam of Allah has neither silence nor interruptions. It is an attribute of Allah, and it does not resemble the attributes of the creation.

The Prophet understood several things from hearing this Kalam of Allah. He understood the obligation of the five Obligatory Prayers. At first, Allah obligated fifty prayers. When Prophet Muhammad encountered Musa, Musa told him to make supplication (du^a') to his Lord to ease the obligation of fifty (50) prayers, because his nation could not handle that. Musa said, "I have experience with the people of Israel, and I know your nation cannot bear that." So the Prophet asked his Lord to lessen these prayers for his people. Five prayers were eliminated. Once again, Musa told the Prophet to ask Allah to lessen the number of prayers. Allah did. Nine times the Prophet made supplication to Allah to lessen these prayers--until these prayers were lessened to five Obligatory Prayers. So Prophet Musa was a great benefit to us. Had we been obligated to pray fifty prayers a day, this would have been a difficult matter for us.

From the Kalam of Allah, the Prophet also understood that a good deed would be written for the person who intends to do a good deed, even if he did not do it. Also, the good deed performed would be registered for he who performs it as at least ten good deeds--up to 700 good deeds. For some people, Allah would multiply the reward of their deeds more than that. Additionally, if one performs a bad deed, it is registered for him as one bad deed; yet for he who inclines towards committing a bad deed and then refrains from committing it, a good deed would be registered for him. Here one should note the difference between two matters. If a thought crossed a person's mind about doing something sinful, and this person wavered in this thinking, i.e., considered whether he should do it or not, then he refrained from doing this for the sake of Allah, this is written as a good deed. However, if a person has the firm intention in his heart that he wants to commit a sin, it would be written for him as a sin, even if he does not do it.


The Prophet Returns to Makkah


After all these matters took place with the Prophet, he returned to the city of Makkah. Some scholars said the Prophet's journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem, then to the heavens and what is above them, and then back to Makkah The next day the Prophet told the people what happened to him the previous night. The blasphemers belied the Prophet and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr, was called "as-Siddiq"--because of how strongly he believed all what the Prophet said.

The blasphemous people questioned the Prophet: "If you are truthful, then describe to us Masjid al-Aqsa and its surroundings." They asked this because they knew Prophet Muhammad had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet had already told them.

These blasphemers admitted the Prophet's description was exact. Despite that, they were still stubborn and rejected the faith. They did not accept Islam. Only those whom Allah willed to be guided, will be guided. The person whom Allah did not will to be guided, will not believe--regardless of how much explanation or how many proofs he is shown. The person whom Allah willed to be guided, surely he will be a believer. Many people witnessed miracles and still did not believe. Many people witnessed the miracle of the Prophet's splitting of the moon. Those who refused to embrace Islam said, "This is magic. Muhammad played a magic trick on our eyes." They even asked the people of a faraway land who witnessed the moon split in two. Despite this, they still did not believe. They said, "The magic of Muhammad is powerful; it even reached the faraway lands!" This was their response to witnessing a miracle--instead of believing and becoming Muslims.

We ask Allah that we would all die as Muslims. We ask Allah to bestow on us the bounty of entering Paradise without torture.

Allah knows best.

fotodaddy:
@littleb,

If I am to understand you correctly, then a Muslim faithful can work in a Brewery (provided he does not drink the products of the brewery)??

If that is so then I guess the essence is the spirit behind the act and not the act itself. Am I right??

There is no logic here and I think I ve not tell you that. MUSLIM CANT WORK IN BREWERY. By brewery, we mean where alcohol is being produced.

Allah has cursed alcohol and has cursed the one who produces it, the one for whom it is produced, the one who drinks it, the one who serves it, the one who carries it, the one for whom it is carried, the one who sells it, the one who earns from the sale of it, the one who buys it, and the one for whom it is bought.

I wish you just take this from me so as not to mislead other muslims. The only excemption I have told you is base on your question in medication( and the answer is base on Islamic Law).

fotodaddy:
But littleb, are you aware that 95% of cough syrups and quite a lot of other medications commonly used by people contain alcohol?? Also in countries like Brazil, Alcohol is used as fuel for cars!! What would a Muslim do in these cases??

In Islam: 'What is allowed(Halal) is clear and what is forbidden(Haram) is clear. Midway between them are things which people do not know whether they are allowed or forbidden. He who keeps away from them will protect his religion and will be saved. He who aproaches them is very near to Haram(Forbidden), like a shepherd wandering his flock near protected grazing land, who could soon enter the forbidden area, and Allah’s protected area is what He has declared forbidden.'


In Islam, the general rule is that any substance that get people intoxicated when taken is forbidden, both in small and large quantities, whether it is alcohol or drugs or any other form.

The broad area on this topic which we've failed to mention is the consideration for excemption. This maybe in form of medication as you said, however islam against it using alcohol as a medicine. This is supported by several says of the prophet: A man told prophet that he used wine as a medicine. The Prophet said: 'It is not a medicine but a disease'.

If a medicine contain alcohol is prescribe to a patient with no alternative for such, it should be used within the context of essentiality and not exceeding that limit. This is inline with verse of the Quran: "But if one is compelled by necessity, neither craving (it) nor transgressing, then, indeed, thy Lord is Forgiving, Merciful.” (Qr.6:145)

fotodaddy:
So in the end can we conclude that the 'sin' for a Muslim will be the intake of alcohol for the purpose of intoxication/entertainment?? To which we can conclude that a Muslim CAN work in a brewery or Tobacco factory??

Even a tea spoon is punishable.

Queenisha:
In Nigeria,the northerners who are a large Muslim group smoke like chimneys.
From the 10 year old almajiris to the 80 year old women with no teeth.
There is no group in Nigeria that smokes as much as they do
Alcoholism is also their stock in trade.
I lived a while up north.There were also breweries in northern Nigeria.

Thanks to Queenisha for this comments, I ve been waiting for someone to say this all along. Infact, I love being a muslim. There are two similar things which one needs to understand here base on Islamic laws. FORBIDDEN and NOT RECOMMENDED.

While alchool is forbidden Tobacco is not recommended. Whoever take tobacco is at his own risk. Allah says: Do not kill yourself. Allah is Merciful unto you.” (Qur'an 4:29). Alhamdulilah, people have started getting it; have you seen this: TOBACCO SMOKERS ARE LIABLE TO DIE YOUNG

Assalam Alaykum,
There is no specific verse in the Quran that abrogate the leadership of women in Islam. However, the explantion of Hadith concerning women leadership is subjected to different juristic schools. Moreso, there is no scholarly agreement as to women could not be a leader in Islam. However, the most common consenesus on women leadership are subjected to one of the following conditions:

1. The composition of the society
2. The kind of duties to carry out by being a leader
3. Agreement of the followership

1. If the society is purely islamic, for example in an Islamic state with able men and women composition, the islamic leadership in such environement is solely for Men. Moreover, under islamic jurispudence, in any society, women can occupy any post except the Head of State. However, if the society is non islamic or mixed and the mode of system is non Islamic, the system of such community should be respected, whatever the kind of system being operated.

2.  The subject of who leads in some tasks is consider for men in this regard except if the condition is critical or there is no able man to lead. The most prominent and common example is war and head of state. Also, as long as the duty does not prevent him from carrying out the marital duties as a wife and mother or exposing her nudities or subjected to unbliever policies in the matter of appearance or dressing.

3. Followership determination on the choice of who lead them.

On the above inscriptions, most of the sharia principles on women participating in politics or in goveermental posts based their verdict on them. In support of this is the proof that a society or community started from a single family; that is, a father and a mother. And Allah(SWA) instructed; whatever the decision in the house(for example as seen in weaning of child and Talaq; divorce) should be in mutual consultation between each other.

Quran:2:233
The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allâh and know that Allâh is All-Seer of what you do.
and
Quran 65: 6.
Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).

There is another verse which Allah mention mutual consultation with no gender segregation:

Qr42:38: And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allâh), and to worship none but Him Alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.

Most of the Jusrists oppinions women paricipation in politics are based on the above Quranic verses and also the life of prophets in making decision, which was always with consultation with no gender segregation.

The circumtances at which the prophet says;'A nation which placed its affairs in the hands of a woman shall never prosper' had been explained by some scolars that it was only relevant to the preceding events and not general. And similar hadith is when the prophets says that Qibla is between mecca and medina, in order to locate the Qibla is applicable only in mecca alone.

There are other citations which some jurists against women leadership whereas some who admit it. The most common and aggree consensus are those who take the middle course; claiming that women can take any post in any society or community with some restrictions as stated above. Alah Aalam.

Salam Alaykum,

Quick Things to keep in mind

The month of Ramadan is an invitation from Allah to boost our faith; do not turn it away
Protect yourself from yourself

The fruit of fasting is piety; our way to Paradise

Do not overload yourself with big plans

Do one good thing at a time, and add items as you go

Let it be the month in which you start the new ‘you’

And Always remember:
SAW said:
1. "Every action of the son of Adam is given manifold reward, each good deed receiving then times its like, up to seven hundred times. Allah the Most High said, 'Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.' for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk." [Saheeh Bukhari]

2. "Fasting is a shield with which a servant protects himself from the Fire." [Ahmad, Saheeh]

3."Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Heaven. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without his reward being diminished at all." [Ibn Khuzaymah]

4. There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim an supplication which he can make and will be granted." [al-Bazzaar, Ahmad, Saheeh]

More importanlty is to remember and imbibe the spirit of Ikhlaz(sincerity) in all our deeds. For it will be too bad for one to suffer him/herself for a whole good month and not getting any reward for such action. Imam Bukhari said the compilation of A-Jamiu saheeh took him sixteen years, and if his intention was not for the pleasure of Allah, then all his sixteen years would be in vain. So, the same person who is fasting not for Allah's sake.

Sincerity is an attitude of the heart, and Allah views an individual according to his or her heart’s inclination. Thus SAW declares: Assuredly, God does not consider your bodies, nor your appearances. Rather, He considers your hearts.
Dear brothes and sisters, let perfect our intention and don't let our fasting be a show-off(A-riyaa), whatever ibadah we will be doing during ramadan, let it be for the pleasure of Allah alone. May almighty Allah purify our heart from any kind of hypocrisy and our actions from riyaa and place the light of Ikhlaz in our hearts. May He guide and keep us on the straight path so that we achieve certainty. Amin.

@Gamine,
I wanted you to complete your statement. If you mean christians are infidels, it left to you and your intention. However, there is specific verse in the Quran which absolutely clear the confussion you initiated.
Allah says:
This day are (all) things good and pure made lawful unto you. The food of the People of the Book(Jews and Christians) is lawful unto you and yours is lawful unto them. Quran 5:5.

This is one of the problems we have with media nowadays: Why word "disown". What the man does is wrong Islamically and Alhamdulilah everyone recognises it. More bad is that man is justifying the wrong he does. Whatever man's doing beyond four wives is tantamount to zina according to Islamic Jurispudence. Muslims will relate with him like other muslims, considering we are all sinners. Thanks for info, I think we can learn.