Do You Know This Book ?

Do You Know This Book ? Introduction         This booklet is for every freethinking and broadminded human being       whose goal is to find the truth. We encourage you to read this booklet       with an open mind. For a few moments, please set aside your       pre—conceived notions and take a critical look at what is presented. It       will open before you a new dimension of your role as a human being in       this universe.        This booklet is for every freethinking and broadminded human being whose goal is  to find the truth. We encourage you to read this booklet with an open mind. For a  few moments, please set aside your pre—conceived notions and take a critical look  at what is presented. It will open before you a new dimension of your role as a  human being in this universe.                  When we want to talk about Islam as a way of life, it is a very difficult task       especially in the West because o f several misconceptions and stereotypes that       are prevalent about Islam and Muslims.         One of the surprising facts for most non-Muslims is that Islam has over 975       million followers all over the world. Islam has a revelation, a holy book, called       the Qur’an which was revealed to the prophet Muhammad peace be upon him,       about fourteen hundred years ago. The Qur’an is the last and final revelation       until the end of human existence on earth.         When we talk about Islam or Christianity, we should not consider some       Muslims ‘ and Christians’ wrongdoing as a way to judge Islam or Christianity.         As far as scripture goes, let us see what Dr. Maurice Bucailie said in his       book The Bible, the Qur’an and Science, which was published by the       American Trust Publications 1979:         “Thanks to its undisputed authenticity, the text of the Qur’an holds a       unique place among the books of Revelation, shared neither by the Old       nor the New Testament. In the first two sections of this work, a review       was made of the alterations undergone by the Old Testament and the       Gospels before they were handed down to us in the form we know today.       The same is not true for the Qur’an for the simple reason that It was       written down at the time of the prophet”.         Somebod1y with a counter argument might ask, "How would I know that       the Qur’an is a revelation from Allah? Do you have any evidence?’         I have evidence that the Qur’an is a revelation from Allah and this evidence       is presented in the next few pages. When the revelation of the Qur’an       commenced in 622 A.D., it was a linguistic miracle. The Quran has a challenge       in it. The challenge is for anybody to produce some thing like or similar to the       Qur’an.         This challenge was presented in the Qur’an in Sura No.17, Veise No.88       which is translated as follows:              “Say : If the whole of mankind and Jinn were together to            produce the like of this Qur’an, they could not produce the like            thereof, even if they back up each other with help and            support.”         Years passed and nobody was able to meet the challenge. Later (after       several years) the challenge in the Qur’an was eased asking for anyone       to produce even ten Suras like those in it. This was in the Quran in Sum       No. 11, Verse no. 13 which is translated as follows:              “Or they may say, “He forged it” Say, “Bring ye then ten            Suras forged, like unto it, and call (to your aid) whomsoever            ye can, other than Allah! If ye speak the truth”         Again years passed and nobody was able to successfully meet the       challenge. Later the challenge was eased for the second time to produce       one Sura like or similar to the Suras in the Qur'an.         The challenge (to anyone) to produce one Sura was presented in the       Qur’an in more than a Sura, one of them was in Sura No. 2, Verse No. 23 which       is translated as follows:              " And If ye are in doubt as to what We have revealed from            time to time to Our servant, then produce a Sura like            thereunto; and call your witnesses or helpers besides Allah, if            what you say is true. "         Since then more than fourteen hundred years have passed, and nobody       has been able to meet the challenge, and nobody will, because the       Qur’an is the only existing book containing the word of Allah which no man       can match or imitate. The most eloquent people in the Arabic language spent       years going over and searching the Qur’an, trying to find any weak or       Inadequate word or sentence, but they could not. They even went further, trying       to find a way to substitute a word or a sentence in the Qur'an, hoping to convey       a similar meaning as the original one, but they failed to do so.         As a result of this, many people, especially linguists, throughout the last       fourteen hundred years believed in the Qur’an as a revelation beyond       any human capacity.         In the beginning of the modern ages, some non-Muslims argued that the       appreciation of the Arabic language has declined even among the native       speakers themselves, and that most of the non-Muslims cannot speak Arabic.       They conclude that the Qur'an will not stay till the end of the human existence       on earth as a miracle.         This is not a valid argument because, there are still millions of people all       over the world who have a very good command of the Arabic language and       could appreciate the linguistic miracle of the Qur’an But the Quran has       something else for the modem ages. Some people have noticed that there are       many facts about the science of astronomy, human reproduction and other       scientific fields in the Qur’an.         Modem scientists have been amazed by the accuracy of scientific       information presented in the Quran. Some people wrote books about this       phenomenon which attracted the attention of many people in the       west-both Muslims and Non-Muslims.         One of these books is a specialized book in embryology entitled The       Developing Human by Dr.Keith L. Moore, published by W.B. Saunders,       1982. In the third edition of this book, Dr. Moore said:              It is cited in the Koran, the holy book of the Muslims, that            human beings are produced from a mixture of secretions from            the male and the female. Several references are made to the            creation of a human being from a sperm drop and it is also            suggested that the resulting organism settles in the woman            like a seed, six days after its beginning.              (The human blastocyst begins to implant about six days after            fertilization.) The Koran, (and prophet saying), also states            that the sperm drop develops “into a clot of congealed blood”            (an implanted blastocyst or a spontaneously aborted            conceptus would resemble a blood clot.)                   Reference is also made to the leech-like                 appearance of the Embryo ..."         This was part of what. Dr. Moore wrote in his         book Later, after more research and study of the Qur’anic terms used to       describe the development of the embryo in the mother’s womb and       other related descriptions, Dr. Moore found that the Qur’anic terms and       statements are amazing in their scientific accuracy.         Therefore, Dr. ‘Moore decided to add a chapter to the next edition of his       book to discuss the scientific accuracy of the Qur’anic version, which       was revealed fourteen hundred years ago. In the seventh Saudi Medical       Meeting, Dr. Moore wrote a paper about Human Embryology in the       Qur'an and the Hadith. He said in the paper 1 was amazed at the       scientific accuracy of these statements (in the Qur’an), which were       made in the 7th century A.D.         Now the question Is: if the Qur'an describes these scientific facts with       great accuracy, how, could’ it be a human work? Let us see what Dr.       Maurice Bucaille said after he had read the Qur’an:              “My first goal was to read the Qur’an and to make a sentence            by sentence analysis of it... my approach was to pay special            attention to the description of numerous natural phenomena            given in the Qur’an; the highly accurate nature of certain            details referring to them in the Book, which was only apparent            in the original, struck me’ by the fact that they were in            keeping with present-day ideas although a man living at the            time of Muhammad couldn't have suspected this at’ all... what            initially strikes the reader confronted for the first time with a            text of this kind is the sheer abundance of subjects            discussed.., where as monumental errors are to be found in            the Bible I could not find a single error in the Qur’an. I had to            stop and ask myself:              if a man was the author of the Qur’an how could he have            written facts in the seventh century A.D. that today are            shown to be in keeping with modern scientific knowledge?...              What human explanation can there be to this observation? In            my opinion there is no explanation; there is no special reason            why an inhabitant of the Arabian Peninsula should have had            scientific knowledge on certain subjects that was ten            centuries ahead...It is an established fact that at the time of            the Qur’anic Revelation, i.e. within a period of roughly twenty            three years straddling Hegira (622 A.D.), scientific knowledge            had not progressed for centuries and the period of activity in            Islamic civilization, with its accompanying scientific upsurge,            came after the close of the Qur’anic revelation.”                  In addition to what Dr. Bucaille said, there are more examples from       different scientific fields other than embryology.         When I searched the Qur’an for verses which refer to scientific facts, I       found a large number of such verses. I will try to give as many examples as the       space permits.         The Qur’an states several facts about astronomy which were discovered       in the late twentieth century. One of these facts is about the expansion       of the universe. Let us see what Dr. Bucaille said about that:                   The expansion of the universe is the most                 imposing discovery of modern science today it is a                 firmly established concept and the only debate                 centers around the way this is taking place.         It was first suggested by the general theory of relativity and is backed       up by physics in the examination of the                   galactic spectrum; the regular movement towards                 the red section of their spectrum may be explained                 by the distancing of one galaxy from another.                   Thus the size of the Universe is probably                 constantly increasing and this increase will become                 bigger the further away the galaxies are from us.                 The speeds at which these celestial bodies are                 moving may, in the course of this perpetual                 expansion, go from fractions of the speed of light                 to speeds faster than this.         The following Verse of the Qur'an Sura 51, verse 47 where God is speaking,       may perhaps be compared with modern ideas;         “The heaven, We have built it with power. Verily We are expanding it.                   “Heaven” is the translation of the word “sama”                 and this is exactly the extraterrestrial world that is                 meant. “We are. expanding it” is the translation of                 the plural present participle” musi’una” of the verb                 “aus'a” a meaning" to make wider”, more                 spacious, to extend, to expand.”         Another example from a different scientific field is about the living things       in general which we can find in more than one verse in the Qur’an. For       example Sura 21, Verse 30 was chosen by Dr. Bucaille to present how the       Qur’an talked about these scientific facts. The Verse is translated as follows:              “ Do not the Unbelievers see that the heavens and the earth            were joined together, then We clove them asunder and We            got every living thing out of the water. Will they then not            believe? ”         The notion of “getting something out of something” does not give rise to       any doubts. The phrase can equally mean that every living thing was       made of water (as its essential component) or that every living thing       originated in water. The two possible meanings are strictly in accordance       with scientific data. Life is in fact of aquatic origin and water is the major       component of all living cells. Without water, life is not possible. When the       possibility of life on another planet is discussed, the first question is       always: does it contain a sufficient quantity of water to support life?         From the Animal Kingdom there are so many facts stated in the Qur’an.       One of these facts is about the source of the constituents of animal milk       which has been described in the Qur’an fourteen hundred years before.       It has been understood only in recent times. Let us see how Dr. Bucaille       explained that when he made comments on Sura 16,Verse 66 which is       translated as follows:              “ Verily, in cattle there is a lesson for you. We give you to            drink of what is inside their bodies, coming from a conjunction            between the contents of the intestine and the blood, a milk            pure and pleasant for those who drink it.”         “From a scientific point of view, physiological notions must be called       upon to grasp the meaning of this verse.         The substances that ensure the general nutrition of the body come from       chemical transformations which occur along the length of the digestive       tract. These substances come from the contents of the intestine. On       arrival in the intestine at the appropriate stage of chemical       transformation, they pass through its wall and towards the systematic       circulation.         This passage is effected in two ways: either directly, by what are called the       ‘lymphatic vessels’, or indirectly, by the portal circulation.         This conducts them first to the liver, where they undergo alterations, and       from here they then emerge to join the systematic circulation. In this       way everything passes through the bloodstream..         The constituents of milk are secreted by the mammary glands.         These are nourished, as it were, by the product of food digestion brought       to them via the bloodstream. Blood therefore plays the role of collector       and conductor of what has been extracted from food, and it brings       nutrition to the mammary glands, the producers of milk, as it does to any       other organ. Here the initial process which sets everything else in motion       is the bringing together of the contents of the intestine and blood, at the       level of the intestinal wall itself. This very precise concept is the result of       the discoveries made in the chemistry and physiology of the digestive       system. It was totally unknown at the time of the Prophet Muhammad       and has been understood only in recent times. The discovery of the       circulation of the blood, was made by Harvey roughly ten centuries after.       The Qur’anic Revelation.         I consider that the existence in the Qur’an of the verse referring to these       concepts can have no human explanation on account of the period in       which they were formulated.”         The last example I would cite from Dr. Bucaille’s book is what I consider a       very interesting one, because this example illustrates where the Qur’an       showed the people facts that have not even been discovered without the       help of the information given in the Qur’an. This example is about the       story of the Pharaoh and Noses which was presented in the Qur’an in       more than one Sura.         The Verses which inspire Dr. Bucaille to do the research around this       incident are in Sura 10, Verses 90 to 92, which means as follows:              “We (Allah) took children of Israel across the sea. Pharaoh            with his hosts pursued them in rebellion and hostility till,            when the fact of his drowning overtook him he said: I believe            there is no True God except the God in whom the Children 0]            Israel believe. I am of those who submit themselves to Him.            (It was said to him)’ Now! Thou has rebelled and caused            depravity: This day We save thee in thy body so that thou            mayest be a sign for those who come after thee’ But verily,            many among mankind are heedless of Our signs.                       This is what the Holy Qur’an said about the story of Moses and the       Pharaoh and the sign Allah left for the people who come after the       Pharaoh to see who has a revelation from Allah and who does not have.       Let us hear from Dr. Bucaille how he conducted research to verify this       Qur’anic story:                   “In June 1975, the Egyptian high authorities very                 kindly allowed me to examine the parts of the                 Pharaoh’s body that had been covered until then.                 They also allowed me to take photographs...                   What may already be derived from this                 examination is the discovery of multiple lesions of                 the bones with broad lacunae, some of which may                 have been mortal although it is not yet possible to                 ascertain whether some of them occurred before                 or after the Pharaoh’s death. He most probably                 died either from drowning, according to the                 scriptural narrations, or from very violent shocks                 preceding the moment when he was drowned or                 both at once.                   The connection of these lesions with the                 deterioration whose sources have been mentioned                 above renders the correct preservation of the                 mummy of the Pharaoh somewhat problematical,                 unless precautionary and restorative measures                 are not taken very soon. These measures should                 ensure that the only concrete evidence which we                 still possess today concerning the death, of the                 Pharaoh of the Exodus and the rescue of his body,                 willed by God; does not disappear with the                 passage of time.                   It is always desirable for man to apply himself to                 the preservation of relics of his history, but here                 we have something which goes beyond that: it is                 the material presence of the mummified body of                 the man. who knew Moses, resisted his pleas,                 pursued him as he took flight and lost his life in the                 process. His earthly remains were saved by the                 Will of God from destruction to become a sign to                 man, as it is written in the Qur’an.              Those who seek among modern data for proof of the veracity            of the Holy Scriptures will find a magnificent illustration of the            verses of the Qur’an dealing with the Pharaoh’s body by            visiting the Royal Mummies Room of the Egyptian Museum,            Cairo!”         These are a few examples just to illustrate what I am talking about in       this booklet. There are over a hundred of these examples in several       scientific fields in the Quran which all have been proven to be       scientifically true; in this Book which was revealed fourteen hundred       years ago. Anybody who would like to examine more of these concepts       could read the Qur’an and find out for himself or, an interested person       could get Dr. Bucaille’s book The Bible The Qur’an and Science, which is       available in bookstores and check the accuracy of what he referred to.       Not only Dr. Bucaille and Dr. Moore, but many scholars have researched       these concepts and a lot of this research was presented on September       23rd, 1985 in the conference which was held in Cairo under the title of       The Scientific Concepts in the Qur’an.         Severa1 papers were presented at the conference. One of the most       interesting papers was from Dr. T.V. persuade, a professor at the       University of Manitoba, Canada, about human reproduction. Another       interesting paper was presented by Dr. Marshal Johnson Ph.D., the       Director of Daniel Baugh Institute, Philadelphia, U.S.A., also about       embryology in the Qur’an. Dr. Johnson said at the conference that he       started to use the Qur’anic terms in teaching embryology to his students       because they were more accurate and easier to learn than the terms in       textbooks.                   Dr. Arthur Elson from the City University in London,                 U.K., stated that he was amazed by the scientific                 accuracy of the statements which had been made                 in the Qur’an. He had no doubt in his mind that                 these were not human words because these facts                 had lust been discovered recently.         I would like to quote a Verse from the Qur’an which may sum up the       purpose of having these scientific facts in the Quran as signs for the       people.                  The verse is from Sura 41, Verse 53 which is translated as follows:              " We (Allah) will show them (the unbe lievers) Our signs in            the farthest regions, and within their own selves until it            becomes manifest to them that this is the Truth.”           What is the Qur'an all about ?         The Qur'an is written in beautiful prose that continues to be marvelled by       the experts of the Arabic language. But it is not merely a literary       masterpiece.         The Qur'an contains scientific facts and explanations that fascinate       scientists of all fields. But it Is not an encyclopedia of science.         The Quran mentions stories of people and places in the past with vivid       detail. But it is not merely a book of history.                So what is Qur'an ?         The Qur'an is a revelation from the Creator of this universe to all human       beings.         Its most important message is the Unity of God - that there is only One       Supreme Being who has no partners and is not dependent on anyone or       anything. He is the Creator of everything and the whole universe is in His       control. He is the only One worthy of being worshipped.         It is impossible for the created to fully comprehend the Creator - so the       Qur'an makes us aware of Him by mentioning His Attributes. He is the       most Merciful, the Loving, the Majestic, the Oft-Forgiving. The name that       He has chosen for Himself is Allah.         In His infinite mercy, Allah has not left mankind to wander searching for       the correct path. He has revealed the Qur'an which includes a code for       all people to follow. Islam is not just a set of beliefs. It is a complete way       of life which covers all spheres of human activity - the social, economic,       political, educational as well as the spiritual. Islam enjoins good       manners for every occasion and stresses treating people, particularly       relatives and neighbors, with kindness. The family enjoys a high status       in Islam - it is viewed as the nucleus of society.         Allah has also sent messengers to guide mankind to the truth and to be       an example for others to emulate. Stories of these messengers starting       from Adam and including those of Noah, Abraham, Moses and Jesus, and       ending with Muhammad ( may peace be upon them all ) are found in the       Qur'an.         ThiS final revelation from Allah to mankind has been safeguarded from       any alteration. Since the Qur'an has been preserved in its original Arabic       it has not lost any meaning in translation to another language. Millions of       people from all parts of the world have memorized the complete Qur'an.       So even if all printed copies of the Qur'an were destroyed it would       continue to live in the hearts of these people.

Giving Priority to the Quraan

Shaykh Abu Anas Hamad al-`Uthmaan [1]
Hudhayfah said:The Messenger of Allaah (sallallaahu `alayhi wa sallam) related matters to us. I have seen one of them, and I am waiting for the other. He (sallallaahu `alayhi wa sallam) informed us: "Trustworthiness was sent down in depths of the heart of the people, then they learnt it from the Qur'aan, then they learnt it from the Sunnah" (2)

Al-Haafidh Ibn Hajar (852H) said: "His (`azza wa jall) saying: 'then they learnt it from the Qur'aan, then they learnt it from the Sunnah' So it occurs in this narration with the repetition of "then", which contains and indication that they would learn the Qur'aan before learning the details of the sunnah. And what is meant by the details of the sunnah is anything that they would learn from Prophet (saallallaahu `alayhi wa sallam) whether it was obligatory or recommended." (3)

Al-Maymoonee said:I asked Abu 'Abdullaah Imaam Ahmed which is more beloved to you, that I should I begin teaching my son the Qur'aan or the hadeeth He said: "No! The Qur'aan." I said: Shall I teach him all of it? He replied: "Unless that is difficult, in which case teach him some of it." Then. he said to me: "If he begins reciting first, then he will learn correct recitation and will persevere in it." (4)

Ibn Muflih said: "Upon this are the followers of Imaam Ahmad right up until our time." (5)

Ibn Taymiyyah (d. 718H) said: "As for seeking to memorize the Qur'aan then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality - either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur'aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur'aan which is more important than all of this." (6)

Muhammad ibn al-Fadl said: "I heard my grandfather say: I asked my father for permission to study under Qutaybah, so he said: "First learn the Qur'aan and then I will give you permission." So I memorized the Qur'aan by heart. Then he said to me: "Remain until you have led the people in prayer with it (i.e. for taraweeh prayer)." So I did so, and after the "eed prayer he gave me permission, so I left for Marw." (7)

Ibn 'Abdul-Barr (d. 463H) said: "Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Companions and those that follow them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijtihaad (a knowledge-based judgment that a qualified scholar makes, intending to reach the truth), then such a person has erred So the first knowledge is memorization of the Book of Allaah and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it. However, I do not say that it is obligatory to memorize all of the Qur 'aan but I do say that it is obligatory and essential for anyone who wishes to become a scholar - not that it is something obligatory in itself." (8)

Al-Khateeb al-Baghdaadee (d. 463H) said: "It is fitting for a student that he begins with memorization of the Book of Allaah -since it is the greatest of the branches of knowledge and that which should be placed first and given precedence." (9)

Al-Haafidh an-Nawawee (d. 676H) said: "The first thing he should begin with-is memorization of the mighty Qur'aan, which is the most important of the branches of knowledge. And the Companions and those that follow them did not use to teach hadeeth or fiqh except to one who had memorized the Qur'aan When he has memorized it, let him beware of preoccupying himself from it with hadeeth, fiqh or other things, to the extent that it leads him to forget anything of the Qur'aan, or makes that likely." (10)

Seeking knowledge in due Amounts (11)

Allaah (`azza wa jall) said: "And it is a Qur'aan which We have divided into parts, in order that you may recite it to men at intervals. And We have sent it down in stages." (12)

The Prophet sallallaahu `alayhi wa sallam said to `Abdullaah ibn `Amr ibn al-`Aas: "Read the Qur'aan in every month." I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: "Recite it in every twenty nights." I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: "Then recite it in every seven days and do not increase upon that." (13)

'Abdullaah ibn 'Amr ibn al-'Aas also related from the Prophet (sallallaahu `alayhi wa sallam) that he said: "He does not understand the Qur'aan who recites it in less than three days" (14)

Umar ibn 'Abdul-Waahid, a companion of al-Awzaa'ee said: We read in al-Muwattaa to Maalik (d. 179H) in forty days, so he said: "A book that took me forty years to compile, you take from me in forty days! How little you understand of it." (15)

Al-Khateeb al-Baghdaadee said: "It is fitting that he takes care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it., memorize it and be able to understand it. Because Allaah says which means: "And those who disbelieve say: Why is the Qur’aan not send down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.("16") (17)

Al-Khateeb also said: "And know that the heart in an organ from the organs. It is able to bear somethings and unable to bear others—just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of miles in a day without tiring, whereas others are unable to even walk a mile a day before they become tired... So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a firm and proficient teacher.'' (18)

Supplicating for an Increase in Knowledge(19)
Allaah (`azza wa jall) said which means: "Say: My Lord! Increase me in knowledge." (Soorah TaaHaa 20:114)

Umm Salamah said:Allaah's Messenger (sallallaahu `alayhi wa sallam) used to supplicate in the morning prayer: "O Allaah! I ask you for beneficial knowledge, righteous action and pure sustenance." (20) Anas bin Maalik (be) said: I heard Allaah's Messenger (sallallaahu `alayhi wa sallam) supplicate:"O Allaah! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit." (21)

Abu Bakr Muhammad ibn Ja'far said: I heard Ibn Khuzaymah (d. 311H) being asked: From where did you acquire this knowledge? So he said: "Allaah’s Messenger (sallallaahu `alayhi wa sallam) said: "Zam-zam water is that for which it is drunk." (22) So when I drunk zam-zam water, I supplicate to Allaah for beneficial knowledge." (23)

Shaykhul-lslaarn Ibn Taymiyyah said: (24) "The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allaah and turning towards Him, Allaah guides such a person—as He said which means: "O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me." (25)

And as the Prophet (sallallaahu `alayhi wa sallam) used to say: "O Allaah! Lord of Jibreel, Meekaa 'eel and Israafeel. The Originator of the heavens and the earth. Knower of the Unseen and the apparent. You judge between Your servant in that which he differs. So guide me in that which I differ from the truth—by Your permission. Indeed, You guide whomsoever You please, to a Path that is straight." (26)

Foot Notes:
1. From An-Nubadh fee Aadaabit-Talabil-'ilm (pp.61-66), slightly abridged.
2. Related by al-Bukhaaree (no. 7086)
3. Fathul-Baaree (13/39)
4. Related by Ibn Muflih in Al-Aadaabush-Shar'iyyah.
5. Related by Ibn Abee Ya'laa in Tabaqaatul-Hanaabilah (1/41).
6. Fataawaa al-Kubra (2/54-55).
7. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/722).
8. Jaami' Bayaanul-'llm wa fadlihi (pp. 526-528)
9. Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabis-Saami'(1/106).
10. From the introduction to Al-Majmoo' Sharhul-Muhadhhab (1/38)
11. From An-Nubadh (pp.67-69)
12. Soorah al-lsraa 17:106.
13. Related by al-Bukhaaree (no. 5052) and Muslim (no. 1159) and the wording is from Muslim).
14. Saheeh: related by Abu Daawood in his Sunan (no. 1394) and it was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (no. 1294). 15. Related by Ibn 'Abdul-Barr in at-Tawheed (1/77)
16. Soorah al-Furqaan 25:32.
17. Al-Faqeeh wal-Mutafaqqih (2/101).
18. Al-Fapeeh wal-Mutafaqqih (2/107).
19. An-Nubadh (pp. 97-99).
20. Hasan: related by Ahmad (6/305) and atTiyaalasee (p.224). It was authenticated by al-Haafidh Ibn Hair in Nataa'ijul Aflkaar (2/313).
21. Related by Haakim (1/510) and he said: "It is authentic upon the condition of Muslim." Adh-Dhahabee also agreed.
22. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/721).
23. Hasan: It has been narrated by many different ways. Refer to all- Maqasidu lHasanah ( 928) of as-Sakhawi for its authentication and sources.
24. Majmoo`ul fataawaa (4/39)
25. Related by Muslim (no. 2577) form Abu Dharr.
26. Related by Muslim (no. 770) from `Aaishah.

Arabic- The Key to Understanding the Qur’an

Arabic - The Key to Understanding the Qur’an
By Sister Fatima Barakatullah
We all feel touched when we open up a good translation of the meaning of the Qur’an and we ponder and wonder at the beauty of the words and the deep meanings within. But in reality we are just seeing a glimpse of the real treasure that the Qur’an is.

Imagine how you would feel if you could understand the words of Allah in the form in which they were sent down and not just rely on a translation of the meaning in English. Imagine the power of the words and the directness of the message then! The potency would be awesome! The Qur’an is the word of Allah; a direct message from Allah to us His creation and Allah chose the Arabic language as the language of this message. Indeed Allah tells us this in the Qur’an emphasising to us that to understand the message in its fuller form one must understand the language:

“Indeed we have sent it down as an Arabic Qur’an, in order that you may understand” (Yusuf: 2)
“And thus we have inspired to you an Arabic Qur’an so that you may warn the mother of towns and all around it” (ash-Shura: 7)

Arabic and the message of the Qur’an cannot be separated and translators throughout the ages have tried to convey to the non-Arabic speaking people the beauty of the meaning of the Qur’an but have always called it ‘The translation of the meaning of the Qur’an’, emphasising the fact that the Qur’an’s direct translation is not possible, because so much of the potency and splendour of the words and their meanings which are inextricably linked to the Arabic language are lost in English or any other language. Indeed to even appreciate the poetic beauty of the Qur’an one needs to have an understanding of Arabic.

Remember that for the Arabs in the time of the Prophet (sallallahu 'alayhi wassalam), who were masters of eloquence and poetry, the words of the Qur’an itself were so unique compared to the poetry of the most eloquent of them, that many came to Islam recognising that the Qur’an could not be the handiwork of even the best human poet, rather it could only come from Allah. The language itself was one of the miracles of the Qur’an. Allah challenges mankind:

“And if you are in doubt about what we have sent down to our servant, then produce a chapter like it and call your witnesses besides Allah if you are truthful. But if you do not do it, and you can never do it, then fear the Fire whose fuel is men and stones, prepared for the disbelievers” (al-Baqarah: 23-24)
The Preservation of the Arabic Language
Languages usually evolve. Just look at the difference between Shakespearean English and modern day English. In many ways they seem like two totally different languages and a man from England in Shakespearean times and a man from modern day England would find it extremely difficult to communicate! But the Arabic language is not just ‘a language’. This is why the Sahaba and the early generations of Muslims strove to preserve the classical Arabic language. It was Ali (radi allaahu ‘anhu) who noticed on the tongues of some of the Arabs a slight change in dialect and ordered for the grammar rules of Arabic to be recorded in a universal form. He knew that the preservation of the Arabic language was part of the preservation of Islam itself.

Arabic unified the Muslim countries as it spread to every land that embraced Islam. This is why it is seen that those Muslim societies that are ignorant of Arabic are in general less knowledgeable about Islam. This ignorance has in turn made them more prone to stray from the straight path.

The enemies of Islam know this and have worked hard to tear the Muslims from the Arabic language and the Qur’an. During the French occupation of Algeria, the French government was advised:

“We will never be able to overpower the Algerians as long as they read the Qur’an and speak Arabic. Therefore we must remove the Arabic Qur’an from their midst and abolish the Arabic language from their tongues.”

And unfortunately this is exactly what the secular leader of Turkey, Kamal Ataturk, who abolished the Islamic caliphate, did. He ordered that the Qur’an be recited in Turkish, even in prayers and changed the Turkish language which used to be written in Arabic into the Latin alphabet.

Today you will find that although Arabs throughout the world unfortunately have different colloquial dialects, they are still taught the Classical Arabic in their schools and Classical Arabic is the standard written Arabic in every Arabic newspaper and book. So it has been preserved by Allah as He promised in the Qur’an:

“Indeed we have sent down the Reminder and surely we will preserve it.” (al-Hijr: 9)
A Priority for all of us
Scholars throughout the ages, from the Companions to the present day, encouraged the Ummah to learn the Arabic language. Ubay ibn Ka’b (radi allaahu ‘anhu) said,

“Teach Arabic like you teach the memorisation of the Qur’an!”

Abu Bakr (radi allaahu ‘anhu) said:

“That I recite and forget (a portion of the Qur’an) is more beloved to me than to make a grammatical mistake!”

And ‘Umar (radi allaahu ‘anhu) once passed by a group of archers who missed their targets.

He admonished them and they responded that they were only beginners, but in answering back they made a grammatical mistake in their wording. He told them, “Indeed, your mistakes in Arabic grammar are more difficult to bear than your mistakes in archery!”

Imam ash-Shaafi’ee (rahimahullah) said:

"Therefore it is imperative that every Muslim should strive to learn Arabic as hard as he can, so that he can testify the shahada, and recite the Book of Allah and say the invocations that are mandatory upon him, such as the takbeer, tasbeeh, tashahud and other prayers. And the more he learns the language that Allah Himself chose to be the language of him who sealed the Prophets (sallallaahu ‘alaihi wa sallam), and to be the language of His final revelation, the better it is for him!”
The great 8th century scholar Shaykh-ul-Islam Ibn Taymiyyah (rahimahullah) even went so far as to say that:

“The Arabic language is part of the Religion, and knowing it is an obligation.”

Unfortunately, we have become comfortable with simply relying on translations and spending all of our time and efforts in studying other things, (other languages even!) which may not even benefit us in the hereafter and have forgotten that the Qur’an is in a very approachable language and we all have the ability or rather the responsibility to study and understand it. If you knew that Allah (subhaanahu wa ta’aala) had a message for you, personally, then would you not want to understand it in its original form? Think about it… We have the last revelation to mankind, the only communication from our Lord and Master, which is preserved in its original form, and yet in a 70 odd year life we do not give it the attention which it deserves. We should realise that Allah has honoured us with the Qur’an and chosen for us the noblest of languages. Attention to Arabic is attention to the Book of Allah so we should make learning it a priority.

I remember the feeling of tasting the sweetness of Allah’s words in my salaah when I first embarked upon my Arabic studies. I just repeated the same aayah of the Qur’an again and again savouring the words and suddenly feeling a deep emotion that I’d never felt before though I had read the same aayah many times before studying Arabic, it was as though a light had been lit for me and I’d suddenly discovered a new part of a house that I’d been living in for years. One of the definite benefits of learning Arabic is that it aids Khushoo’ or consciousness in salaah and helps us to improve all of our worships. Taraweeh prayer in Ramadan becomes a new experience!

Practical steps towards learning Arabic

Alhamdulillah with all the teaching aids and easy access to information that we have, learning Arabic does not necessarily mean travelling on arduous journeys to distant lands as it once used to. With discipline and commitment, the student can study much in his own time.

Here are some tips to help you along they way:

1. Make Du’a (supplication): As with everything we work towards, we should ask Allah to help us and make learning easy for us. We should ask Allah to purify our intentions so that we truly learn Arabic for the better understanding of the Qur’an and deen.

2. Discipline yourself! Put a set amount of time aside every day or twice a week for your Arabic studies and stick to it. Remember a little study regularly is better than hours of study once a month.

3. Know your basics well: Going step by step is the best way to master any language, concentrating on improving your basic reading and writing is the first step in learning Arabic, even if it is repetitive. Then you can build on that firm foundation.

4. Invest in a good dictionary and Arabic books: A good dictionary is the Hans Wehr or Al-Mawrid dictionary, available in most Muslim bookshops and on the Internet too! Arabic words are usually arranged under their three letter roots. Get used to looking up words often and compile your own personal vocabulary dictionary. Some good three-book sets you can start working through are the three Madinah university books or the Kitaab-ul Asaasi books.

5. Enrol into a summer course: There are a few around every summer and they are a great way to kick-start your learning. They can be quite intensive so remember to revise and keep up your study afterwards.

6. Study Arabic as part of your full-time degree: If you are going to study a degree, why not study a degree in Arabic or one with Arabic as part of it?

7. Study under an Arab friend or tutor: The importance of a good teacher cannot be stressed enough. Although there is a lot of self-study involved, a friend who knows Arabic or an Arab brother or sister who you could go to regularly for guidance would be very valuable. You could even start going through your Arabic books with them.

8. Organise a class locally: There must be like-minded Muslims in your area who would like to study Arabic too. Maybe you could get together and pay for a teacher to teach you Arabic together at the local Masjid or in one of your homes. Studying with friends is a good way to stay motivated.

9. Study abroad in an Arab country: There are various good courses running in countries such as Egypt which really speed up your learning and can provide you with a nice experience. People have found that a few months in an Arab country can be more beneficial than a year or more of studying at home. Make sure you keep up your studying when you get back though!

10. Expose yourself to as much Arabic as you can: You can listen to Arabic lecture tapes, visit Muslim countries, read some Arabic everyday, and maybe get an Arab newspaper when you become more proficient.

11. Speak Arabic whenever you can: One of the biggest obstacles to speaking Arabic is being shy about making mistakes in speech and so not speaking at all. You must overcome this shyness and use whatever you know whenever you can. This is how you will eventually improve insha’Allah. Maybe you could meet some Arab brothers or sisters who only speak Arabic. This way you’ll be forced to speak what you know and they’ll be pleased that you’re making the effort.

12. Relate your knowledge back to the Qur’an and other worships: Don’t forget that your aim is to understand what you recite of the Qur’an especially in your salaah and other adhkaar. Try to recognise Arabic words as you come across them in the Qur’an and apply your knowledge in understanding the Qur’an. Ponder over and pay attention to the words in your salaah.

The Importance of Tajweed

The Importance of Tajweed

By Sister Fatima Barakatullah
Listening to the Qur'an being recited correctly is enough to soften even the hardest of hearts and Muslims and non-Muslims alike find it a deeply moving experience even if they do not understand what is being said. We feel this even more in Ramadaan when we are in the Taraweeh prayers and we can really feel the difference if we go to a Masjid where the Tajweed rules of Qur'an recitation are not being observed as they should. Every single Muslim has to recite Qur'an in Salah but many of us do not realise that reciting the Qur'an correctly, observing the rules of recitation is not an advanced science for expert reciters alone, rather it is an obligation upon each and every one of us whenever we recite the Qur'an. What is Tajweed
The word Tajweed linguistically means 'proficiency' or 'doing something well'. It comes from the same root letters as the word 'Jayyid' in Arabic (meaning 'good'): Jeem, Waw and Daal. When applied to the Qur'an, it means giving every letter of the Qur'an its rights and dues of characteristics when we recite the Qur'an and observing the rules that apply to those letters in different situations. We give the letters their rights by observing the essential characteristics of each letter that never leave it. And we give them their dues by observing the characteristics of each letter that are present in them some of the time and not present at other times.

The Qur'an was revealed with Tajweed rules applied to it. In other words, when the angel Jibreel (alaihis salaam) recited the words of Allah to the Prophet Muhammad (sallallaahu 'alaihi wa sallam) he recited them in a certain way and he showed the Prophet (sallallaahu 'alaihi wa sallam) the ways in which it was permissible to recite the Qur'an. So it is upon us to observe those rules so that we recite it in the way it was revealed.

At the time of the Prophet (sallallaahu 'alaihi wa sallam) there was no need for people to study Tajweed because they talked with what is now known as Tajweed so it was natural for them. When the Arabs started mixing with the non-Arabs as Islam spread, mistakes in Qur'an recitation started appearing, so the scholars had to record the rules. Now, because the everyday Arabic that Arabs speak has changed so much from the Classical Arabic with which the Qur'an was revealed, even Arabs have to study Tajweed.

The purpose of Tajweed
The Qur'an is the word of Allah, and its every syllable is from Allah. Its recitation must be taken very seriously. The purpose of the Science of Tajweed in essence is to make the reciter proficient in reciting the Qur'an, observing the correct pronunciation of every letter with the rulings and characteristics which apply to each letter, without any exaggeration or deficiency. And so through this the reciter can recite the Qur'an upon the way of the Prophet (sallallaahu alaihi wa sallam) who received it from Jibreel who received it from Allah (subhanahu wa ta'aala) in the Classical Arabic dialect that it came down in.

Arabic letters each have a Makhraj - an exit or articulation point - in the mouth or throat from which they originate and they also each have Sifaat - attributes, or characteristics - particular to them. Knowing the Makhraj and Sifaat of each letter is an important part of Tajweed. Sometimes two letters have very similar exits which makes mixing them up easy. So if a person does not know the attributes of each letter there is a danger that he will change the meaning of the words in Qur'an recitation. Observing the rules of Tajweed in reciting protects the reciter from making mistakes in reciting the Qur'an.

The ruling of reading with Tajweed
Muhammad bin Al-Jazaree the great Qur'an and Hadeeth scholar of the 9th Century (Hijri) says in his famous poem detailing the rules of Tajweed:

"And applying Tajweed is an issue of absolute necessity, Whoever doesn't apply Tajweed to the Qur'an, then a sinner is he."

Sheikh Zakariyyaa Al-Ansari [died in 926 H.] said in explanation of this verse in his book: Sharh al-Muqaddimah al-Jazariyyaa

"It is required to observe all of the Arabic rules in that which changes it and ruins the meaning".

So he regarded it as an obligation to keep away from the major mistakes in reciting the Qur'an.

The scholars have divided the types of mistakes one might fall into when reciting the Qur'an into two types:

1. Clear mistakes: which usually change obvious things and change the meaning.

2. Unobvious (hidden) mistakes: for which one may need to study Tajweed rules.

And the majority of scholars agree that applying the Tajweed rules of Qur'an such that the Clear Mistakes are avoided is an individual obligation (Fard 'Ayn) upon every Muslim who has memorised part of or all of the Qur'an. As for applying all of the rules of Tajweed and avoiding the Unobvious mistakes then it is (Fard Kifaayah) upon the Muslim ummah. That is, there must be some students of knowledge who have knowledge of that. This is because the Qur'an was revealed with the Tajweed rules applied to it and the Prophet (sallallaahu alaihi wa sallam) recited it back to Jibreel in that way and the Companions of the Prophet (sallallaahu alaihi wa sallam) read it in that way, so it is an established Sunnah.

The Clear mistakes must be avoided by all and to avoid them one must memorise and read attentively and have knowledge of some basic aspects of Tajweed. If a person falls into the Clear Mistakes, this is considered a sin and Ibn Taymiyyah even regarded it undesirable for a Student of Knowledge (i.e. someone who knows Tajweed) to pray behind a person who makes Clear Mistakes in their Salaah. As for the Unobvious mistakes, then the ruling on them is lighter and the recitation of a person falling into this type of mistake is regarded as lacking in completeness but prayer behind such a person is sound.

The List below shows what type of mistakes fall under each category.

Clear mistakes

Mistakes in words which are clear and inconspicuous, usually changing the meaning. Mistakes related to correct pronunciation of letters so that letters are not mixed up. Scholars, and the ordinary Muslims should avoid these.

Examples of Clear mistakes:

• Changing one letter into another, or a short vowel (harakah) into another, (changing Fathah into Damma or the letter Qaaf into Kaaf etc)

• Not observing the elongations (Madd) at all. Reciting them quickly as if there is no Madd so that they turn into the length of a vowel.

• Making a madd letter out of a normal harakah.

• Stopping or starting at an incorrect place so that the meaning is spoilt. Like stopping at 'Laa ilaaha' (There is no God), without completing 'illallaah' (except Allah).

Unobvious mistakes

Mistakes which are to do with perfecting pronunciation and are not obvious. Known only by those who have studied Tajweed rules or experts in this field. Ordinary Muslims may not know these or perceive these as mistakes.

Examples of Unobvious mistakes:

• Not being totally exact with the elongation of letters: (Making the Madd shorter or longer by a 1/2 or even 1/4 degree etc.)

• Not observing the attributes of each letter perfectly: (Slightly rolling the Raa', or exaggerating the 'N' sound in Noon etc.)

• Not observing the rules with which to pronounce letters when they are next to each other (like not merging certain letters that should be merged (idghaam) and not clearly pronouncing those which should be clearly pronounced (ith-haar) etc.)

• Making light letters sound heavy and heavy letters sound light (Except if by doing this you change a letter into another; in this case it would be an obvious mistake.)

And of the proofs that the scholars bring to show the obligation of Tajweed and that it is an established Sunnah is that Allah says in the Qur'an, the meaning of which is:

'And recite the Qur'an (aloud) in a (slow and melodious) style (tarteela)' (Surah Muzzammil, aayah 4)

Ali ibn Abi Talib (radi Allahu 'anhu) said in the explanation of this aayah:

"at-Tarteel is Tajweed of the letters and knowing where to stop (correctly)".
And of the proofs also is that Allah says in the Qur'an, the meaning of which is:

'Those who We have given the Book to, give it its right in recitation ( recite it as it should be recited)' (Surah al-Baqarah, aayah 121)

And of the rights of reciting correctly is reciting it the way it was revealed.

There are various ahadeeth also showing us the importance of Tajweed.

Umm Salamah was asked about the recitation of the Prophet (sallallaahu alaihi wa sallam) and she described it as a recitation 'clearly-distinguished letter by letter'.

Sa'eed bin Mansoor relates in his Sunan that a man was reciting the Qur'an to Abdullah bin Mas'ood and he recited
"Innamas sadaqaatu lil fuqara-i wal masaakeen", so Ibn mas'ood said: "This was not how the Messenger of Allah (sallallaahu alaihi wa sallam) recited it to me!" So the man asked,
"How did he read it to you oh Aba Abdir-Rahman?" So he said "Lil Fuqaraaaa-i wal masaakeen", he elongated the word Fuqaraa and the knowledge of the different lengths of elongation (mudood) is also from the rules of Tajweed.

Reciting the Qur'an melodiously
1. The Prophet (sallallaahu alaihi wa sallam) used to recite the Qur'an in slow, measured, rhythmic tones as Allah had instructed him, not hurriedly, but rather "he would recite a surah in such slow rhythmic tones that it would be longer than it would seem possible."

2. He would stop at the end of each aayah.

3. He commanded people to recite in a beautiful voice in a pleasant melodious tone. He said "Beautify the Qur'an with your voices [for a fine voice increases the Qur'an in beauty]"
and he said

4. " He who does not recite the Qur'an in a pleasant tone is not of us." Unfortunately all to often we find people reciting the Qur'an quickly and without changing their tone and without any feeling.

5. We should put all our efforts into reciting the Qur'an with as much feeling as we can! Have you ever prayed behind an Imam who read with feeling? Well the Prophet (sallallaahu alaihi wa sallam) said "Truly the one who has one of the finest voices among the people for reciting the Qur'an is the one whom you think fears Allah when you hear him recite."

6. And once when the Prophet (sallallaahu alaihi wa sallam) complimented Abu Moosaa al-Ash'ari on the beauty of his recitation, Abu Moosaa said "Had I known you were there, I would have made my voice more pleasant and emotional for you."

Let us remember, that the Qur'an is the word of Allah. In it we find exhortations, warnings, glad-tidings, parables, stories of the past, commands and prohibitions. Aayaat to make us think, reflect, cry, fear, hope, love, fall down in prostration! How can we recite all of this without feeling!? When we recite an aayah of Qur'an we should imagine that we are trying to feel and convey the full message behind that aayah. Perhaps some of us don't feel confident. I believe that this lack of confidence comes partly from not knowing the rules of Tajweed correctly and so fearing that we will make mistakes and partly from not understanding the meaning of what we are reciting. So let us work hard to remove these two obstacles by learning Tajweed and working towards learning Arabic.

Helpful Tips towards learning Tajweed
• You must find a Qur'an teacher who has studied Tajweed to listen to your recitation and correct you. Tajweed cannot merely be learnt from books, because the movements of your mouth as well as the sounds are important and only a teacher can correct you and make sure you are applying the rules correctly. Sometimes local Mosques will run classes. Qur'an recitation is a science which was passed down generation by generation through teachers not just books, with a direct line to the Prophet (sallallaahu alaihi wa sallam)

• Find a book containing the rules of Tajweed and learn each rule little by little, applying it as you go along with the help of your teacher. There are many concise Arabic books and in English there are some books as well as tapes to help. Look for books with some drawings showing you how to pronounce each letter.

• Listen to Qur'an tapes of reciters who recite very clearly, at a medium or slow speed (like Sheikh Hudhaify or Sheikh Muhammad Hosary) and try and notice them applying the different rules of Tajweed. Repeat after them while trying to apply the rules you've learnt. Try to copy their tone and melody as well and see how it changes as the meaning of what they're reciting changes.

• Tajweed website: There is an excellent Tajweed website I came across in English which details many aspects of Tajweed in a very clear way including a Question and Answer section:
http://www.abouttajweed.com

• Tajweed Mus-haf: You can get a new Mus-haf (copy of the Qur'an), called Mus-haf at-Tajweed, which has the rules of Tajweed incorporated in the text of the Qur'an in colour coding! This is very helpful as it prompts you as you go along. There is also a computer program you can buy with it which highlights Tajweed rules with recitation.

• Tajweed Poem: If you know Arabic you could memorise Ibn al-Jazaree's poem which contains all the rules of Tajweed. You can get the poem on tape sung as a nasheed in Arab countries. You might find memorising the rules easy in this way.

• Try and apply the rules you learn to the Surahs you have already memorised and don't become lazy about reciting correctly. You might have to revise the surahs by looking back at them.

• Practice and repetition will make perfect insha Allah: As Ibn al-Jazaree says in his poem about acquiring Tajweed:
'And there is no obstacle between it (learning Tajweed) and leaving it, Except that a person must exercise his mouth with it!'


May Allah help us all to give His Book its right when we recite it and make reciting it more beloved to our tongues than anything else. Aameen.

Response to one who claims that the Muslims’ backwardness is because of their adherence to their religion

Some people claim that the reason why the Muslims are backward is their adherence to their religion. Their flawed argument is based on the idea that when the west gave up all religions and freed themselves from them, they reached the level of civilized advancement that they have reached. What is your opinion?.

Praise be to Allaah.

Such words can only come from one who is weak in faith or has no faith at all, is ignorant of history and knows nothing of the means of success and prevailing. When the Muslim ummah adhered to its religion at the beginning of Islam, it had power, might and strength, and were advanced in all aspects of life. Indeed, some people say that the west did not advance in different branches of knowledge except after learning and taking knowledge from the Muslims in the early centuries of Islam. But the Muslim ummah started to fall short in its commitment to its religion and introduced into the religion of Allaah things that are not part of it, in terms of beliefs, words and actions. That led to falling behind and becoming backward to a large extent. We know for certain, and Allaah is our witness, that if we go back to what our forebears followed in religious terms, we would become great and honoured and would prevail over all people. Hence, when Abu Sufyaan spoke to Heraclius, the Byzantine ruler – and Byzantium at that time was regarded as a superpower – and told him about the way of the Prophet (peace and blessings of Allaah be upon him) and his companions, he said: “If what you are saying is true, then he will take possession of what lies beneath these two feet of mine.” When Abu Sufyaan and his companions left Heraclius, he said: “The affair of Ibn Abi Kabshah is becoming so serious that the king of Banu’l-Asfar [i.e., the Byzantines] is afraid of him.” 

With regard to what has happened in the western kaafir and atheist states of progress in terms of industry and the like, our religion does not forbid that, if we follow its teachings. But unfortunately we have lost both. We have neglected our religion and we have neglected our worldly affairs. But Islam is not contrary to such progress; rather Allaah says (interpretation of the meaning): 

“And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery) to threaten the enemy of Allaah and your enemy, and others besides whom, you may not know but whom Allaah does know. And whatever you shall spend in the Cause of Allaah shall be repaid unto you, and you shall not be treated unjustly.”

[al-Anfaal 8:60] 

“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection”

[al-Mulk 67:15] 

“He it is Who created for you all that is on earth”

[al-Baqarah 2:29] 

And there are other verses, which clearly state to man that he should earn and work and benefit, but not at the expense of his religious commitment. These kaafir nations were originally kaafir, and the religions that they followed were false religions; their religion and their rejection of their religion is all the same, with no difference. Allaah says (interpretation of the meaning): 

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”

[Aal ‘Imraan 3:85] 

Although the Jews and Christians have some characteristics in which they differ from others, with regard to the Hereafter they and others will all be the same. Hence the Prophet (peace and blessings of Allaah be upon him) swore that any Jew or Christian among this nation who heard of him and did not follow what he brought would be among the people of Hell. So they are basically kaafirs, whether they follow Judaism or Christianity or not. 

With regard to what they have of rain and other blessings, this happens to them as a test from Allaah, to hasten their good things for them in this world, as the Prophet (peace and blessings of Allaah be upon him) said to ‘Umar ibn al-Khattaab, when he saw the marks of his reed mat on his side, and ‘Umar wept and said: “O Messenger of Allaah, the Persians and Romans [Byzantines] are living a live of ease and you are in this state.” He said: “O ‘Umar, these are people for whom their good things have been hastened in this world. Doesn’t it please you that this world should be for them and the Hereafter should be for us?” Moreover, they are faced with drought, calamities, earthquakes and destructive storms, as is well known and is always broadcast in the media, in newspapers and elsewhere. But those who make the claim referred to in the question are blind; Allaah has blinded them to the truth and they do not know what is really going on.  

My advice to them is to repent to Allaah from such thoughts before death takes them unawares, and to turn back to their Lord. They should realize that we will have no might or pride or strength or leadership unless we come back to the religion of Islam in a true sense, in word and deed. They should realize that the path these kuffaar are following is false and is not true, and their final destiny will be the Fire, as Allaah has told us in His Book and on the lips of His Messenger (peace and blessings of Allaah be upon him). This blessing that Allaah has given them of ease is nothing more than a test and a trial, and hastening of good things in this world, until they die and leave behind this comfort and go to Hell, where the loss, pain and grief will be increased for them. This is the wisdom of Allaah behind the ease that these people enjoy. But as you say, they are not free of calamities that befall them, such as earthquakes, droughts, storms, floods and so on. I ask Allaah to guide this questioner and bring him back to the truth, and to give us all insight into our religion, for He is Most Generous, Most Kind. End quote. 

And Allaah knows best.

What is it recommended for a sick person to do when his illness is terminal?

There is a person who is sick with cancer, and the doctors have been unable to treat him successfully. He has left the hospital to spend his remaining time with his family. His condition is deteriorating daily. What do you advise him to do?

Praise be to Allaah.

Al-Nawawi said: 

The sick person should strive to have a good attitude and avoid arguing and disputing concerning worldly matters. He should bear in mind that this is the end of his time in the realm of deeds, and he should end it with good deeds. He should seek the forgiveness of his wife, children, all his family, neighbours and friends, and all those with whom he had dealings or with whom he was friends or had any kind of connection, and ensure that they hold nothing against him. He should focus on reading Qur’aan, reciting Dhikr, and reading stories about the righteous and how they were at the time of death. He should observe regular prayer and avoid impurity (najaasah), and take care of other religious duties. He should not accept the advice of those who try to turn him away from these things, for this is something with which he will be tested, and this person who tries to do this is an ignorant friend and a secret enemy. He should advise his family to bear his loss with patience and not to wail over him or to weep excessively. He should advise them not to do any of the bid’ahs (innovations) that are customarily done at funerals. He should ask them to make du’aa’ for him. And Allaah is the Source of strength.

Should he approve of their playing cards so that they will not go to dance halls and clubs?

We are receiving medical treatment in America, and we are living in a residential complex with approximately twenty families. We do not have a mosque in the complex, but one good person has rented one of the apartments for one year to be used as a musalla (prayer place) where the brothers can meet and socialize and organize lessons. After finishing ‘Isha prayer, some of the brothers - may Allah guide them - play cards in this apartment. One of the brothers told them off and said that it is not permissible to play cards at all, let alone in the musalla. But one of them responded by saying that if they did not play these card games, they would have too much free time which would lead them to go to immoral places such as dance halls and night clubs. Please note that some of those who play cards attend Fajr prayer. We hope that you can give us a fatwa on the permissibility of playing cards in this rented place in the situation described here. Is it permissible to play cards in a place like this musalla which that doer of good set up for prayer, meeting and remembering Allah? Is it permissible to sit with them when they are playing these games, or is it essential to keep away from them?.

Praise be to Allaah.

I think that it is not permissible to play such games in this place that has been prepared for performance of prayers and has been rented by this good person. Undoubtedly these games in which there is no benefit are a waste of valuable time that should be used to acquire beneficial knowledge and spent in dhikr, du‘aa’, worship and earning income by permissible means. Bu if it is known that if they did not play these games they would go to something worse than that, such as theatres or places with dancing and music, where they would see scantily dressed women, indecent movies and so on, then it is permissible for them to keep busy with these games which will distract them from sin and evil, and the causes of fitnah (temptation). Some kinds of evil are less serious than others. But they should not do that in this place that has been prepared for prayer; rather they should go back to their homes or to places where such games are appropriate, such as cafes and parks and so on. And Allah knows best. End quote.