THE MYSTERY of JESUS...

The Mystery of Jesus... The world is on the point of being stupefied by the proofs about the Qur’an and Jesus...


THE SECRET of THE HOLY GRAIL

Up to the present, the Bible has been the target of a plenty of critics, particularly from the Islamic World. To continue, all these prejudices and unfounded accusations reciprocally directed from the Christians to the Qur’an and the Prophet Mohammed (as) enhanced the gap among cultures and conduced to the polarization against one another.


 Nevertheless, maybe for the first time in history, a discovery both grounding the narrations of the Bible and stories in the Qur’an on Jesus and the related experiences on real justifications, and removing the contradictions was made following the solution of a secret.


 In this work, you will see with accompanying proofs that the Bible verifies everything happened, while the Qur’an reveals the events took place there and the facts related to the teachings of Jesus which are impossible to be noticed by anyone otherwise.
 A great hope is attached to this work comprising of hundreds of long-dated detections and discoveries, available in no other place, on the Qur’an, the Bible and on history that it will break the ice between the two religions and will strike a balance. For, the Muslim researchers have admitted for the first time that the Bible is based on truths and bears extremely precious historical proofs.
 One of the experts on the issue, Supreme Priest Andreas Palailogos (Abdullah Palazoğlu as his Muslim name), a  former High Priest, made following statements after having examined some of the discoveries:


 “Notwithstanding the fact that right way is heaven sent, more than half of the Christian World will probably convert to Islam provided that these discoveries are spread across the world through a proper presentation.”
 The research launched upon revealing the Enigma of the Holy Grail, led to the emergence of many discoveries shedding light on history. Erdem Çetinkaya employed the excellent exegesis method by referring to the Greek version of the New Testament, also being the first copy of the Bible, in terms of etymology and by looking for a word in the Bible of which meaning was unsolved.


 The first of the mystery series leading to a long-dated research:

As known by all Christians, the Bible tells that Jesus swears an oath saying that He will not drink wine or anything similar until the day he drinks with you in the Heaven and the Holy Grail becomes a symbol of a covenant. However, before long, we see that someone resembling Jesus on the crucifix breaks this promise.
 /27 Then he took a cup, gave thanks God and offered it to His disciples saying “All of you drink from it.” /28 “Because it is my blood of covenant poured out as a sacrifice for many for the forgiveness of sins.” /29 “I will tell you, I will not drink from this fruit of the wine from now on until that day when I drink it anew with you in my Father’s sovereignty.” /30 “After singing a hymn they went out to the Mount Olives.” (Matthew 26/27-20)


 /23 “Then he took a cup and gave thanks God and offered it to His disciples. All of them drank from it.”  /24 Jesus said, “This is my blood”, a blood of covenant poured out as a sacrifice for many.” /25 “Truly I say to you, I will never again drink of the fruit of the vine until the day when I drink it anew with you in the Sovereignty of God.” /26 “After singing a hymn they went out to the Mount Olives.” (Mark 14/23-26)


 Wine Tasting of the Person resembling to Jesus:

/28 After this, Jesus, knowing that all things had already been accomplished, in order that the Scripture might be fulfilled, he said: “I am thirsty.” /29 A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop, and brought it up to His mouth. /30 When Jesus therefore had received the sour wine, He said, “It is finished!” And He bowed His head, and gave up His spirit. (Gospel of John 19/28-30)


 It was out of question that an almighty personality and an ascendant prophet like Jesus might forget His promise on such an essential subject. Interestingly enough, God made Jesus to utter these words, which was a sign delivered so that the mystery of Him could be proved almost 2000 years ago.


 Should the person there be Jesus, he would remember His covenant and have to refute: “No, never. I will not drink it until I have ascended into heaven and have gathered with my brothers”


 However, He tried and even drank according to many
 Later on, you will find out many more secrets boggling the mind and that the Qur’an provides the most perfect and accurate information about Him as well as great many proofs within the Bible, itself, that Jesus had never been crucified and killed.



http://www.holymysteries.com/component/content/article/38-fp-rokstories/67-the-mystery-of-jesus.html

The New Age: The Coming of Dajjal

The New Age: The Coming of Dajjal
		The very first issue of Common Sense was published during the gulf crisis of 1991. In that issue we quoted some apocalyptical Ahadith and linked them to the events that were unfolding before the eyes of the world. Naturally, no - one can be sure that any Hadith about events to come, phrased broadly enough to permit it being swallowed by the prophet's contemporaries, relates to any particular event we witness, until well after it. Yet, what has happened in the gulf, and still continues, seems too big an occasion to having been entirely missed by the messenger of Allah - peace be upon him - when he even foretold occurrences much less significant than these. After the conclusion of the gulf war, a reader wrote to us, that considering that all the allied forces returned back home safely, the hadith couldn't have been right. We responded by saying, that if the hadith referred to that event, which we still believe to be the case, it simply meant, the whole thing wasn't over yet. Allah's messenger warned us of a battle over mountains of black gold near the Euphrates which was going to be fought in three distinct stages. Recently, on a Radio 4 news comment following the new military build - up in the region, the "courageous" shelling by America's high - tech forces of a retreating third world army was referred to as the "first gulf war". It is unusual in language to use ordinal numbers for one - off events, so maybe the commentator new better than we do, that there is going to be a "second gulf war" and that the scenario leading up to it is as meticulously planned as previously, the butcher of Baghdad playing the American fiddle as well as the Amir of You-Wait or the King of Saudi - America. The ambitions of Eretz (Greater) Israel stretch from the Nile to the Euphrates, and the politics of the region are of key importance in ushering in the final phase of a one - world government seated in Jerusalem, as predicted by Ben Gurion as far back as 1962, administering total control over a world population kept in chains by economic exploitation, brain - washed by mass media indoctrination, and driven crazy by an abundance of New Age Cults. Hail the coming of Dajjal, the Anti - Christ. For those to whom the above statements still sound too phantastic to be true, the October issue of the "Investors Bulletin" published by Bob Beckman holds an even more astonishing surprise when analysing the developments in the Gulf under the heading "Saddam Hussein rides again". The article talks about nuclear proliferation promoted by Moscow to raise the stakes. "The purpose", the article says, would be "the advancement of discussion involving the structures of a World Government." It quotes Russian sources as expecting "an explosion to be detonated in the Spring, so that the terror associated with this 'accident' would be bound to dominate preparations for the subsequent G8 Summit in the following July." This is being corroborated by the following statement of the Soviet dissident Anatoly Golitsyn: "In a different context, the Russians may be expected to provoke an incident unattributable to themselves involving the explosion of a nuclear device somewhere in the West not excluding the United States. The purpose would be to reassert the necessity for the Russian - American partnership now and to create pressure for eventual World Government." We agree with the Investors Bulletin that "the first victim of any military conflict is the truth", and we would extend this to be a valid observation for propaganda wars as well. So whilst we do not want to deliberate on whether America, or Russia plays the tune, or both dance to the tune blown by some forces behind them, the admission that world government is being sought after and that its coming about could be facilitated by the build up of a military threat, makes interesting reading indeed. Turbulent times may well lie ahead. Given the impact of those coming tribulations, we decided to take a closer look at the beast of whom all prophets since Noah have warned their people. Although Muslims have the best advance warning system in their scriptures, most of them will, as usual, be caught unawares, because they do not know how to use it. In the days of the prophet, peace be upon him, knowledge meant applied knowledge, and great victories were won, because of the wisdom to make the right connections and take appropriate action. Today, knowledge, even for Muslims, is understood to be contained in a certificate by which some raise themselves over others, and wisdom has been replaced by vanity and self - centredness. "Religion" has been separated from most spheres of life (and reflecting on world politics the way we do may well be considered haram by some...); the treasures inherited from those before us have been made inaccessible and irrelevant through narrow definitions and childish interpretations; self - glorification, rivalry and petty - mindedness prevent us from tackling even the most simple issues in hand. The Muslims thus dismembered will continue to impress each other with horror - stories about the giant who walks across the sea whilst the water hardly reaches his ankles, the Arabic words "kafir" (disbeliever) clearly written over his forehead, yet they will trod ignorantly behind him without recognising him for what he is; they will boast about how to deal with the disbelievers, basking themselves in the glory of Muslim conquests, whilst we are driven out from every corner of the world; they will preach an Islam so uncompromising and regulated that it will drive even the most kind - hearted and open - minded away; and they will endlessly strive to make a little bit more money out of a system they loudly denounce as corrupt and of the devil's making when in the privacy of their four walls. Mahdis appear by the dozen, everybody wants to be a Caliph, but nobody wants to go out of their way to seriously and responsibly address a situation that has deteriorated for far, far too long. It is easy to denounce and demolish, but difficult to plan and build. Muslims of today are known to prefer doing things the easy way. Who then is the Dajjal? What are we to do, to avoid his curse? There are no easy answers, but we shall try, as always at the risk of being dismissed as unorthodox or even cranky, to separate superstition from fact, to hold up the mirror, even though the image may be painful to behold, to interpret the trends that continue around us regardless of whether we care to acknowledge them or not, to warn of the consequences of ignorance and indifference, and to point to where we must begin if we want to remedy our current state of affairs. We know that common sense is rare, and expect no miracles. We simply stand to be counted. Author: Islamic Party of Britain Date Published: Jan 1995

http://www.islamicparty.com/commonsense/14edit.htm

Who is the evil Dajjal (the "anti-Christ")?

by Mohammed Ali Ibn Zubair Ali  

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Note: Rasulullah (Sallallahu Alayhi Wassallam) has exhorted the regular recital of Suratul Kahf which will most certainly save one from the Evils of Dajjal.

Hadhrat Imraan bin Husain (R.A.) relates that, "I heard Rasulullah (Salallahu Alayhi Wasallam) saying: "Since the birth of Adam (A.S.) till the advent of Qiyamah there is no fitnah (evil, test) much greater that of Dajjal."
 Hadhrat Huzaifah (R.A.) says, Dajjal will be blind in his left eye. He will have very thick hair on his body and he will also have his own type of Jannat (Heaven) and Jahannam (Hell) with him: Although his Jannat will appear as Jannat, in reality it will be Jahannam and likewise though his Jahannam will appear to be Jahannam, in reality it will be Jannat.
(Hadith: Muslim) 


 Imraan bin Husain (R.A.) says Rasulullah (Salallahu Alayhi Wasallam) said: "Those who hear about Dajjal should stay far from him. By Allah! A person will approach him thinking him to be a Believer, but on seeing his amazing feats he will become his follower."
 Ubadah bin Saamit (R.A.) once said, "I have explained Dajjal to you but I fear that you might not have understood. Maseeh Dajjal will be short, and his legs will be crooked. The hair on his head will be extremely twisted. He will have one eye (with which he can see, and this is the protruding eye about which other ahadeeth inform us) while his other eye will be totally flat. It will neither be deep (in its socket) nor protruding.
 If you still have any doubt regarding him then remember that your Sustainer (Rabb) is not one-eyed. (Because Dajjal will eventually claim to be Allah). In a lengthy Hadith narrated by Abu Saeed (R.A.), Rasulullah (Salallahu Alayhi Wasallam) is reported to have said: "Dajjal will come but it will be prohibited and impossible for him to enter Madina. He will set up camp in a barren land outside Madina. One person who will be the best of persons will confront him by saying: "I bear witness that you are the very Dajjal about whom Rasulullah (Salallahu Alayhi Wasallam) has informed us."
Dajjal will say to his followers, "If I kill this person and then revive him, you people will still doubt me?"
 They will reply, "No."
 He will then kill this person, (according to another narration he will split this person in two) and thereafter revive him. This person will say, "I am totally convinced more than ever before that you definitely are Dajjal."
 Dajjal will attempt to kill this person again but his efforts will now be in vain.
 (According to a hadith, after this incident, Dajjal will not be able to harm anyone.)
 Hadhrat Anas (R.A.) says that Rasulullah (Salallahu Alayhi Wasallam) said: "Dajjal will come and finally reach the outskirts of Madina. There will be three tremors. At that time, all the disbelievers and hypocrites will flee (from Madina).
 In this way Madina Munawwarah will be purified of all the evil hypocrites.
 Hadhrat Asma bint Yazeed (R.A.) narrates that Rasulullah (Salallahu Alayhi Wasallam) once came to my house and there he spoke about Dajjal. He said that before the emergence of Dajjal there will be three spells of drought. In one year the skies will withold one third of its rains, causing the earth to withold one third of its produce. In the second year the skies will withold two thirds of its rains, causing the earth to withold two thirds of its produce. In the third year, the skies will withold all its water and there will be no crops that year. All animals, be they hooved or toothed, will die as a result. The greatest evil of Dajjall will be to approach anyone and ask him: "If I bring your camel back to life, will you then believe that I am your Rabb?"
 This person will reply, "Most certainly."
 Thereafter Shaytaan (from the many Shayateen who will always accompany Dajjal) will appear before this person in the form of his camel with a fat hump and fully laden udders.
 Likewise Dajjal will appear before another person whose father and brother have long passed away and ask him, "If I bring your father and brother back to life will you believe that I am your Rabb?"
 This person will reply, "Why not?"
 Shaytaan will once again take on the appearance of his brother and father...
(Ahmad) 


 Hadhrat Mughira ibn Shu'ba (R.A.) says that, "No one asked Rasulullah (Sallallahu Alayhi Wassallam) about Dajjal as much as myself. Rasulullah (Sallallahu Alayhi Wassallam) said to me, "How can he possibly harm you?"
I said: "People are saying that he will have with him a mountain of bread (provisions) and a river of water."
 Rasulullah (Sallallahu Alayhi Wassallam) said: "In the sight of Allah he is much more disgraced than that. (i.e. Allah knows full well that in reality Dajjal has nothing with him, and all that which appears to be with him is but deception). (Bukhari and Muslim). 


 Other Ahadeeth regarding Dajjal inform us that:

He will emerge between Shaam and Iraq, and his emergence will become known when he is in Isfahaan at a place called Yahudea.
The Yahudis (Jews) of Isfahaan will be his main followers.
Apart from having mainly Yahudi followers, he will have a great number of women followers as well.
He will have with him fire and water, but in reality the fire will be cold water while that what appears to be cold water will in reality be a blazing fire.
Those who obey him will enter "his Jannat" while those who disobey him will enter "his Jahannam."
There will be a thick fingernail-like object in his left eye.
The letters "Kaa" "Faa" "Raa" will appear on his forehead and will be deciphered by all Mu'mineen regardless of them being literate or not.
He will have a wheatish complexion.
He will travel at great speeds and his means of conveyance will be a gigantic mule. It is said that he will play beautiful music which will attract the music lovers.
Dajjal will lay claim to prophethood.
He will then lay claim to Divinity.
He will perform unusual feats.
He will travel the entire world. He will send down rains upon those who believe in him, which in turn will cause good crops to grow, trees to bear fruit and cattle to grow fat.
He will cause drought to those who disbelieve in him, resulting in starvation and hardship for them.
During those trying times the Mu'mineen will satiate their hunger through the recitation of Subhanallah and La'ilaha Ilallahu. 
The hidden treasures will spill forth at his command. He will stay on this Earth for a period of forty days; the length of the first day will be one year, the second day will be equal to one month, the third day will be equal to a week and the remaining days will be normal.
He will be unable to enter Makkah because the Malaikah will be guarding the Holy City and nor will he be able to enter Madina because there will be Malaikah guarding each of the seven entrances to Madina; From Madina he will proceed towards Shaam where Imaam Mahdi will be stationed.
Finally Isa (A.S.) will descend from the heavens and pursue him and eventually kill him at present day Lydda (Baad Lud).
from: "Signs of Qiyamah"
by Mohammed Ali Ibn Zubair Ali  
 


http://www.islam.tc/prophecies/masdaj.html

A Sweet True Love Story, True Love Relationship Advice

A Sweet True Love Story, True Love Relationship Advice

From the very beginning, girl's family objected strongly on her seeing this guy, saying that it has got to do with family background, and that the girl will have to suffer for the rest of her life if she were to be with him.

Due to family's pressure, the couple quarreled very often. Though the girl loved the guy deeply, she always asked him: "How deep is your love for me?"

As the guy is not good with his words, this often caused the girl to be very upset. With that and the family's pressure, the girl often vents her anger on him. As for him, he only endured it in silence.

After a couple of years, the guy finally graduated and decided to further his studies overseas. Before leaving, he proposed to the girl: "I'm not very good with words. But all I know is that I love you. If you allow me, I will take care of you for the rest of my life. As for your family, I'll try my best to talk them round. Will you marry me?"

The girl agreed, and with the guy's determination, the family finally gave in and agreed to let them get married. So before he left, they got engaged.

The girl went out to the working society, whereas the guy was overseas, continuing his studies. They use to exchange their love through emails and phone calls. Though it was hard, but both never thought of giving up.

One day, while the girl was on her way to work, she was knocked down by a car that lost control. When she woke up, she saw her parents beside her bed. She realized that she was badly injured. Seeing her mum cry, she wanted to comfort her. But she realized that all that could come out of her mouth was just a sigh. She had lost her voice...

The doctor says that the impact on her brain has caused her to lose her voice.

Listening to her parents' comfort, but with nothing coming out from her, she broke down. During the stay in hospital, besides silent cry, it's still just silent cry that accompanied her. Upon reaching home, everything seems to be the same, except for the ringing tone of the phone which pierced into her heart every time it rang.

She does not wish to let the guy know and not wanting to be a burden to him, she wrote a letter to him saying that she does not wish to wait any longer. With that, she sent the ring back to him. In return, the guy sent millions and millions of reply and countless phone calls. All the girl could do besides crying is still crying... The parents decided to move away, hoping that she could eventually forget everything and be happy.

With a new environment, the girl learnt sign language and started a new life.

Telling herself everyday that she must forget the guy. One day, her friend came and told her that he's back. She asked her friend not to let him know what happened to her. Since then, there wasn't anymore news of him.

A year has passed and her friend came with an envelope, containing an invitation card for the guy's wedding. The girl was shattered. When she opened the letter, she saw her name on it instead. When she was about to ask her friend what was going on, she saw the guy standing in front of her...

He used sign language to tell her, "I've spent a year to learn sign language. Just to let you know that I've not forgotten our promise. Let me have the chance to be your voice. I Love You." With that, he slipped the ring back into her finger. The girl finally smiled...

Treat every relationship as if it's the last one, then you'll know how to Give.

Treat every moment as if it's the last day, then you'll know how to Treasure.

Treasure what you have right now, or else may regret one day...

 

 

 

 http://deawaken.blogspot.com/2011/01/sweet-true-love-story-true-love.html

Rulings of Udhiyah (Sacrifice)

Rulings of Udhiyah

(Sacrifice)

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Praise be to Allaah and peace and blessings be upon the Messenger of Allaah, Muhammad, and upon his family and companions.

Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allaah, His blessings upon us and the obedience of our father Ibraaheem to his Lord, and in this act of udhiyah there is much goodness and blessing. So the Muslim must pay attention to its great importance. The following is a brief look at this important ritual.

Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of worship to Allaah, in the country in which the person offering the sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of the Days of Tashreeq (the 13^th day of Dhu’l-Hijjah), with the intention of offering sacrifice. Allaah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2]

“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists).” [al-An’aam 6:162]

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” [al-Hajj 22:34]

Udhiyyah is a confirmed Sunnah according to the majority of scholars (some scholars say that it is waajib or obligatory; this will be discussed in more detail below). The basic principle is that it is required at the appointed time from one who is alive on behalf of himself and the members of his household, and he may include in the reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or included it in his waqf (endowment), then these wishes must be carried out, otherwise, if a person wishes to offer a sacrifice on behalf of someone who has died, this is a good deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a man to include the members of his household, living and deed, in his udhiyah, and when he slaughters it, he should say, “Allaahumma haadha ‘anni wa ‘an aali bayti (O Allaah, this is on behalf of myself and the members of my household” – he does not have to make a separate sacrifice on behalf of every deceased person.

The scholars agreed that sacrificing the animal and giving its meat in charity is better than giving its value in charity, because the Messenger (peace and blessings of Allaah be upon him) used to make the sacrifice, and he did not do anything but that which is best and most befitting. This is the opinion of Abu Haneefah, al-Shaafa'i and Ahmad.

The virtues of udhiyah and the best of udhiyah

A sheep is good enough as a sacrifice for one man and the members of his household and his children, because of the hadeeth of Abu Ayyoob: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others.” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh)

The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in a she-camel or cow, because the Prophet (peace and blessings of Allaah be upon him) said concerning Friday prayers: “Whoever goes to [Friday prayers] early, it is equivalent to him sacrificing a camel.” This is the opinion of the three imaams Abu Haneefah, al-Shaafa'i and Ahmad. On this basis, a sheep is better than one-seventh of a camel or cow. Maalik said that the best is a young sheep, then a cow then a camel, because the Prophet (peace and blessings of Allaah be upon him) sacrificed two rams, and he never did anything but that which was the best. The response to that is that he (peace and blessings of Allaah be upon him) always chose what was more appropriate out of kindness towards his ummah, because they would follow his example, and he did not want to make things difficult for them. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).

A camel or cow is enough for seven people, because of the report narrated by Jaabir (may Allaah be pleased with him) who said: “We sacrificed at al-Hudaybiyah with the Prophet (peace and blessings of Allaah be upon him), a camel for seven and a cow for seven.” According to one version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to share camels and cattle, each seven men sharing one animal.” According to another version: “So a cow would be sacrificed on behalf of seven men and we would share it.” (Reported by Muslim)

Ruling of udhiyah:

Udhiyah is one of the rituals of Islam. It is mentioned in Jawaahir al-Ikleel Sharh Mukhtasar Khaleel that if the people of a city or country neglect udhiyah, they should be fought, because it is one of the rituals of Islam. (Rasaa’il Fiqhiyyah by Shaykh Ibn ‘Uthaymeen, p. 46). There are two scholarly opinions on udhiyah:

1. that it is waajib (obligatory). This is the opinion of al-Oozaa’i, al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in the madhhab of Maalik, or is what seems to be the madhhab of Maalik. Those who favour this opinion take the following as evidence:

1. The aayah: “Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2]. This is a command, and a command implies that something is obligatory.
2. The hadeeth of Jundub (may Allaah be pleased with him), reported in al-Saheehayn and elsewhere, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever slaughtered his sacrifice before he prays, let him slaughter another one in its place, and whoever did not slaughter a sacrifice, let him do so in the name of Allaah.’” (Reported by Muslim, 3621)
3. The hadeeth: “Whoever can afford to offer a sacrifice but does not do so, let him not approach our place or prayer.” (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). It says in Fath al-Baari that its men are thiqaat).

(B) that it is a confirmed Sunnah (sunnah mu’akkadah). This is the opinion of the majority, and it is the madhhab of al-Shaafa'i and the better-known opinion of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh (disliked) for the one who is able to offer a sacrifice to neglect to do so. They base their opinion on the following:

1. The hadeeth of Jaabir (may Allaah be pleased with him) in Sunan Abi Dawood, where he said: “I prayed on Eid al-Adhaa with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he finished (the prayer), he was brought two rams, and he sacrificed them. He said, ‘In the Name of Allaah, Allaah is Most Great. This is on behalf of myself and any member of my ummah who did not offer a sacrifice.” (Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi, 7/486)
2. The hadeeth reported by all the famous muhadditheen apart from al-Bukhaari: “Whoever among you wants to offer a sacrifice, let him not take anything from his hair or nails.” Shaykh Ibn ‘Uthaymeen, may Allaah preserve him, said, following his discussion of those who say it is obligatory and those who say it is Sunnah, “Each point of view has its evidence, but to be on the safe side, the one who is able to offer a sacrifice should not neglect to do so, because of what is involved in this act of reverence towards Allaah, remembering Him, and making sure that one has nothing to be blamed for.

Conditions of udhiyah

1. The animal should have reached the required age, which is six months for a lamb, one year for a goat, two years for a cow and five years for a camel.
2. It should be free of any faults, because the Prophet (peace and blessings of Allaah be upon him) said: “There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones .” (Saheeh, Saheeh al-Jaami’, no. 886). There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allaah, and Allaah is Good and accepts only that which is good. Whoever honours the rites of Allaah, this has to do with the piety (taqwa) of the heart.
3. It is forbidden to sell it. If an animal has been selected for sacrifice, it is not permissible to sell it or give it away, except in exchange for one that is better. If an animal gives birth, its offspring should be sacrificed along with it. It is also permissible to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man leading his camel and told him, “Ride it.” He said, “It is for sacrifice.” He said, “Ride it” a second or third time.
4. It should be sacrificed at the specified time, which is from after the prayer and khutbah of Eid – not from when the time for the prayer and khutbah starts – until before sunset on the last of the days of Tashreeq, which is the 13^th day of Dhu’l-Hijjah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever sacrifices before the prayer, let him repeat it.” (Reported by al-Bukhaari and Muslim). ‘Ali (may Allaah be pleased with him) said: “The days of Nahr (Sacrifice) are the day of al-Adhaa and the three days following it.” This is also the opinion of al-Hasan al-Basri, ‘Ata’ ibn Abi Rabaah, al-Oozaa’i, al-Shaafa'i and Ibn al-Mundhir, may Allaah have mercy on them all.

What should be done with the sacrifice?

1. It is mustahabb (liked, preferable) for the one who has made a sacrifice to not eat anything on that day before he eats from it, if this is possible, because of the hadeeth, “Let every man eat from his sacrifice.” (Classed as saheeh in Saheeh al-Jaami’, 5349). This eating should be after the Eid prayer and khutbah. This is the opinion of the scholars, including ‘Ali, Ibn ‘Abbaas, Maalik, al-Shaafa'i and others. The evidence for this is the hadeeth of Buraydah (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) would not go out on the day of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had slaughtered (his sacrifice).” (Al-Albaani said: its isnaad is saheeh. Al-Mishkaat, 1/452).
2. It is better for a person to slaughter the sacrifice himself, but if he does not, it is mustahabb for him to be present when it is slaughtered.
3. It is mustahaab to divide the meat into three: one third to be eaten, one third to be given as gifts and one third to be given in charity. This was the opinion of Ibn Mas’ood and Ibn ‘Umar (may Allaah be pleased with them). The scholars agreed that it is not permissible to sell anything from its meat, fat or skin. In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sells the skin of his udhiyah, there is no udhiyah for him (i.e., it is not counted as udhiyah).” (Classed as hasan in Saheeh al-Jaami’, 6118). The butcher should not be given anything of it by way of reward or payment, because ‘Ali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me to take care of the sacrifice and to give its meat, skin and raiment ( covering used for protection ) in charity, and not to give anything of it to the butcher as a compensation . He said, ‘We will give him something from what we have.’” (Agreed upon). It was said that it is permissible to give the butcher something as a gift, and that it is permissible to give some of it to a kaafir if he is poor or a relative or a neighbour, or in order to open his heart to Islam. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).

Question: what should the Muslim avoid in the first ten days of Dhu’l-Hijjah if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from his hair, nails or skin from the first day of Dhu’l-Hijjah until he offers his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, if any one of you wants to offer a sacrifice, let him not remove anything from his hair or nails until he has offered his sacrifice.” According to another report: “Let him not touch any part of his hair or nails.” (Reported by Muslim with four isnaads, 13/146). This command implies obligation and the prohibition implies that it is forbidden, according to the most correct opinion, because these are absolutes with no exceptions. If a person deliberately takes something (from his hair or nails), he must seek the forgiveness of Allaah, but he does not have to pay any fidyah (penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving it will cause him harm, such as a torn nail or a wound in a site covered by hair, should remove it, and there is no sin on him if he does so. This is not more serious than the muhrim (person in ihraam for Hajj or ‘Umrah) who is allowed to shave if not doing so will cause him harm. There is nothing wrong with men and women washing their hair during the first ten days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade removing hair, and because the muhrim is allowed to wash his head.

The wisdom behind the prohibition on removing hair and nails is because the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and ‘Umrah with regard to some rituals, which is the offering of a sacrifice in order to draw closer to Allaah. Thus some of the rulings of ihraam apply to the one who wants to offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice, in the hope that Allaah will release him from the fire of Hell. And Allaah knows best.

If a person removes some of his hair and nails during the first ten days of Dhu’l-Hijjah because he is not planning to offer a sacrifice, then he decides to sacrifice, he should refrain from cutting his hair or nails from the moment he takes the decision.

There are some women who delegate their brothers or sons to do the sacrifice on their behalf so that they can cut their hair during the first ten days of Dhu’l-Hijjah. This is not correct, because the ruling applies to the one who is making the sacrifice, whether he or she delegates someone else to do the actual slaughter or not. The prohibition does not apply to the person appointed, it applies to the person who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the sacrifice on behalf of another, whether because of a will or because he has been delegated to do so, the prohibition does not apply to him.

It is apparent that this prohibition applies to the one who is offering the sacrifice, and does not extend to his wife or children, unless one of them is offering a sacrifice on his or her own behalf. The Prophet (peace and blessings of Allaah be upon him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade them to remove anything of their hair or nails.

Whoever is planning to offer a sacrifice, then decides to go for Hajj, should not remove anything of his hair or nails when he wants to enter ihraam, because this is Sunnah only when there is a need for it. But if he is doing Hajj “tamattu’” [where one performs ‘Umrah, then ends ihraam and enters a new state of ihraam for Hajj], he should shorten his hair when he finishes ‘Umrah because that is part of the ritual.

The things that are forbidden for the person who wants to offer a sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear perfume or to have intercourse with his wife or to wear sewn garments and so on . And Allah knows best.

http://www.islamqa.com/en/ref/books/62

SOCIAL SYSTEM OF ISLAM

by Abul Ala Maududi

The foundations of the social system of Islam, rest on the belief that all human beings are equal and constitute one single fraternity.

This is a new and revised translation of a talk given by the author on Radio Pakistan, Lahore, on 10th February, 1948.

Equality of Mankind

Allah created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language. But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their models of dress varied; and their ways of living also differed widely. climates and environments affected their color and physical features. All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality. Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings. Allah created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language. But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their models of dress varied; and their ways of living also differed widely. climates and environments affected their color and physical features. All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality. Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings. Allah created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language. But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their models of dress varied; and their ways of living also differed widely. climates and environments affected their color and physical features. All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality. Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.

Islam says that if there is any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles. Two children of the same mother, though they may be equal from the point of view of a common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ. On the contrary, two people, one in the East and the other in the West, even though geographically and outwardly separated by vast distances, will tread the same path in life if they share the same code of moral behavior. On the basis of this fundamental tenet, Islam seeks to build a principled and ideological society very different from the racial, nationalistic and parochial societies existing in the world today.

The basis of co-operative effort among men in such a society is not the place of one’s birth but a creed and a moral principle. Anyone, if he believes in Allah as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of America or Africa, whether he belongs to the Semitic race or the Aryan, whether he is black or fair-skinned, whether he speaks a European language or Arabic. All those who join this community will have the same rights and social status. They will not be subjected to any racial, national or class distinctions. No one will be regarded as high or low. There will be no untouchability. There will be no special restrictions upon them in making marriages, eating and drinking and social contracts. No one will be looked down upon because of his birth or work. No one will claim any distinctive rights by virtue of his caste, community or ancestry. Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

Such social order, transcending as it does geographical boundaries and the barriers of race, color and language, is appropriate for all parts of the world; on its foundations can be raised the universal brotherhood of man. In societies based on race or nationality only those people can join who belong to a particular race or nation, but in Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else. Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.

It is clear that if two children of the same mother differ in their ideas, their ways of life will be different; but this does not mean that they cease to be brothers. In the same way, if two nations or two groups of people living in the same country differ in their fundamental beliefs, principles and ideology, their societies will also certainly differ; yet they will continue to share the common ties of humanity. Hence, the Islamic society offers to non-Muslims societies and groups the maximum social and cultural rights that can possibly be accorded.

Institution of the Family

The foremost and fundamental institution of human society is the family unit. A family is established by the coming together of a man and a woman, and their contact brings into existence a new generation. This then produces ties of kinship and community, which, in turn, gradually develop further ties. The family is an instrument of continuity which prepares the succeeding generation to serve human civilization and to discharge its social obligations with devotion, sincerity and enthusiasm. This institution does not merely recruit cadets for the maintenance of human culture, but positively desires that those who are to come will be better members of society. In this respect the family can be truly called the source of the progress, development, prosperity and strength of human civilization. Islam therefore devotes much attention to the issues relating to the family and strives to establish it on the healthiest and strongest possible foundations.

According to Islam the correct relationship between man and woman is marriage, a relationship in which social responsibilities are fully accepted and which results in the emergence of a family. Sexual permissiveness and other similar types of irresponsible behavior are not dismissed by Islam as mere innocent pastimes or ordinary transgressions. Rather, they are acts which strike at the very roots of society. hence, Islam holds all extra-marital sex as sinful and forbidden (haram) and makes it a criminal offence. Severe punishments are prescribed to deter would-be offenders.

Veil, which regulates the free association of men and women, restriction on erotic music and obscene pictures and the discouragement of the spread of all forms of pornography, are other weapons used in the fight to protect and strengthen the institution of the family.

Islam does not look on adult celibacy simply with disfavor, it calls on every young man to take upon himself the social responsibilities of married life just as his parents did in their time. Nor does Islam regard asceticism and lifelong celibacy merely as being of no benefit; it sees them as departures from the nature of man and as acts of revolt against the Divine scheme of things.

It also strongly disapproves of those rites, ceremonies or restrictions which tend to make marriage a difficult affair. Islam tries to make marriage the easiest and fornication the most difficult thing in society, and not vice versa as it is in most societies today. Hence, after debarring certain blood relatives from entering into matrimony with one another, it has legalized marriage with all other near and distant kith and kin. It has removed all distinctions of caste and community, and permitted matrimony of any Muslim with any other Muslim. It has urged that the mehr (dower) should be fixed at a figure which can be easily borne by both sides. it has dispensed with the necessity of priests and register offices. In an Islamic society marriage is a plain and simple ceremony which can be performed anywhere before two witnesses, though it is essential that the proceedings should not be kept secret. Society must know that the couple are now going to live as husband and wife.

Within the family itself Islam has assigned to the man a position of authority so that he can maintain order and discipline as the head of the household. Islam expects the wife to obey her husband and look after his well-being; and it expects the children to behave accordingly to their parents. Islam does not favor a loose and disjointed family system devoid of proper authority, control and discipline. Discipline can only be maintained through a central authority and, in the view of Islam, the position of father in the family is such that it makes him the fittest person to have this responsibility.

But this does not mean that man has been made a house-hold tyrant and woman has been handed over to him as a helpless chattel. According to Islam the real spirit of material life is love, understanding and mutual respect. If woman has been asked to obey her husband, the latter has been called on make the welfare of his family his top priority.

Although Islam places great emphasis on the marital bond, it only wants it to remain intact as long as it is founded on the sweetness of love or there exists at least the possibility of lasting companionship. If neither of these two conditions obtain, it gives man the right of divorce and woman the right of separation; and under certain conditions, where married life has become a source of misery, the Islamic courts of justice have the authority to annul the marriage.

Relatives and NeighborsRelatives and Neighbors

After the limited circle of the family, the next social sphere is that of kinship and blood relationship. Islam wants all those who are related through common parents, common brothers and sisters or marriage to be affectionate, cooperative and helpful to each other. In many places in the Qur’an good treatment of the near relations (Dhawi-al-qurba) is enjoined. In the Hadith of the Prophet, blessings and peace be on him, proper treatment of one’s blood relations has been strongly emphasized and counted among the highest virtues. A person who cold-shoulders his relations or treats them indifferently is looked on by Islam with great disfavor.

But this does not mean that it is an Islamic virtue to favor one’s relations. If such support or bias towards one’s relations results in injustice, it is repugnant to Islam, and is condemned as an act of Jahiliyyah (ignorance). Similarly, it is utterly against the principles of Islam for a government official or public servant to support his relations at public expense or to favor his kith and kin in his official decisions: this would actually be a sinful act. Fair treatment of one’s relations, as enjoined by Islam, should be at one’s own expense and within the limits of justice and fair-play.

After relations come one’s neighbors. The Qur’an has divided them into three categories: a neighbor who is also a relation; a neighbor who is a stranger; and a casual or temporary neighbor with whom one happens to live or travel for a certain time. All of them are deserving of sympathy, affection, kindness and fair treatment. The Prophet, blessings and peace be on him, once said that the right of the neighbor were so strongly emphasized by the angel Gabriel that he thought neighbors might even share one’s inheritance. (Bukhari and Muslim)

In one Hadith the Prophet, blessings and peace be on him, said: Anyone whose neighbor is not safe from his misdeeds is not a true Believer. (Bukhari and Muslim) Again, he said: A person who enjoys a meal while his neighbor is starving is not a true Believer. (Ahmad, Baihaqi). The Prophet, blessings and peace be on him, was once asked about the fate of a woman who performed many Prayers and fasted extensively and who was a frequent almsgiver, but whose neighbors complained of her abusive tongue. He said: Such a woman shall be in the Hell-fire. He was, then, asked about another woman who did not possess these virtues but did not trouble her neighbors either, and he said: She would be in Paradise. (Ahmad, Baihaqi) The Prophet, blessings and peace be on him, has laid so much emphasis on being considerate to neighbors that he has advised that whenever a Muslim brings home fruit for his children he should either send some to his neighbors as a gift, or at least take care not to offend them by throwing the peelings away outside their door. On another occasion he said: A man is really good if his neighbors regard him as such, and bad if they consider him so. (Ibn Majah)

Islam, therefore, requires all neighbors to be loving and helpful and to share each other’s sorrows and happiness. It enjoins them to establish social relations in which one can depend upon the other and regard his life, honor and property safe among his neighbors. A society in which two people, separated only by a wall, remain unacquainted with one another for years, and in which those living in the same area of a town have no interest or trust in one another, can never be called Islamic.

Next to these come the wider relationships covering the whole of society. The broad principles on which Islam wants people to structure their social lives are:

To co-operate in acts of goodness and righteousness and not to co-operate in acts of sin and injustice. (al-Maidah 5: 2)

One’s friendship should be only for seeking the pleasure of Allah: whatever you give should be given because Allah likes it to be given, and whatever you withhold should be withheld because Allah wishes to. (Trimidhi)

You are the best community ever raised among mankind; your duty is to command people to do good and prevent them from committing evil. (Al- ‘Imran 3: 110)

Do not think evil of each other, nor probe into each other’s affairs, nor incite one against the other. Avoid hatred and jealousy. Do not unnecessarily oppose each other. Always remain the slaves of Allah, and live as brothers to each other. (Muslim)

Do not help a tyrant, knowing him to be such. (Abu Daud)

To support the community when it is in the wrong is like falling into a well while catching the tail of your camel which was about to fall into it. (Abu Daud; Mishkawt)

No one among you shall be a true believer unless he likes for others what he likes for himself. (Bukhari and Muslim)

Seeking Forgiveness

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah and seek His forgiveness, for I repent one hundred times a day.” Narrated by Muslim, 2702 from the hadeeth of al-Agharr al-Muzani (may Allaah be pleased with him).
It was narrated that Abu Hamzah Anas ibn Maalik al-Ansaari (may Allaah be pleased with him), the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him), said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah rejoices more over the repentance of His slave than any one of you who finds his camel after having lost it in a desolate land.”
According to a report narrated by Muslim (2747): “Allaah rejoices more over the repentance of His slave than any one of you if he is on his camel in a desolate land, then it runs away from him and on it is his food and drink, and he despairs of finding it, so he goes to a tree and lies down in its shade, having despaired of finding his camel, then while he is like that, it suddenly appears in front of him and he takes hold of its reins and says, because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’ making this mistake because of the intensity of his joy.”
It was narrated from Abu Moosa ‘Abd-Allaah ibn Qays al-Ash’ari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah spreads out His hand at night to accept the repentance of the one who sinned during the day, and He spreads out His hand by day to accept the repentance of the one who sinned during the night, (and that will continue) until the sun rises from the west.” Narrated by Muslim, 2759.
It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.” Narrated by al-Tirmidhi, 3537; classed as hasan by al-Albaani.


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