To abide by the pathshown by our Prophet (saas)

Our Prophet (saas) has described the End Times inwhich we are living
in considerable detail. One ofthe main features of the End Times is
that, in that period Muslims will face many difficulties, troubles and
pains. That is because,as our Prophet (saas) reveals, this period is
one in which irreligion will spread, materialist and Darwinist
ideologies will engage in intensive propaganda. During this period
many people will abandon religious moral values altogether, true
believers will be few in number, Allah will be blatantly denied
(surely Allah is beyond that), Islamic countries such as Iraq and
Afghanistan will be invaded, Muslims will be besieged in Bayt
al-Maqdis, tyrannical rulerswill oppress the public in many Islamic
countries. In this period disorder and terror will enfold the world,
corruption will spring up somewhere else as it dies down in one place
and innocent people will be unjustly killed, women and children will
be slaughtered, people will live in fear and terror and despite all
this Muslims will still be fragmented. (For more detail in this
subject, see http://www.endoftimes.net/ )
However, while warning Muslims in great detail about these problems
they will encounter, our Prophet (saas) has also shown them how they
can be saved from these difficulties. Almighty Allahwill free the
Islamic world and all mankind from difficulties and troubles of all
kinds by sending HazratMahdi (as) when the calamities of the End Times
are at their fiercest. Hazrat Mahdi (as) is a holy individual
descended fromour Prophet (saas), who, according to the hadiths and
statements by Islamic scholars, will appear in Hijri 1400, in this
century in other words, and will lead people out of the darkness into
which they have fallen, towards the light. Rasulullah (The Messenger
of Allah) (saas) has described in detail Hazrat Mahdi's (as) physical
characteristics, the kind of struggle he will wage, where he will come
from and what he will do. He has provided amazing details about all
this. According to these details, Hazrat Mahdi (as) will serve in
Istanbul, will wage an intellectual struggle against Darwinism and
materialism, will neutralize the corruption that turns people from
religious moral values, willconstruct the Turkish-Islamic Union by
uniting the Islamic world, will put an end to all forms of injustice
and unfairness, will be instrumental in people growing and becoming
very wealthy in both material and physicalterms and, together with the
Prophet Jesus(pbuh), will make the moral values of Islam rule the
world. He will be instrumental in a time likethe Age of Felicity
taking place across the world, when Allah fully manifestsHis title of
al-Hadi (Who Guides), when people fullyabide by the moral values
commanded by Allah, when there is plenty and abundance everywhere and
when joy and happiness reign.

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There is no creation through evolution either in Paradise or in Hell

Almighty God has revealedthat following people's deaths He will
recreate them, in a different form and in a manner appropriate to
their lives in the Hereafter. In the same way that He created human
beings without evolution in this world, they will be resurrected in a
single moment for their lives in the Hereafter, by His commanding them
to"Be!" In the same way, as with human beings, our Almighty Lord has
not created all the entities in Paradise and Hell through evolution,
either. The guardians and demons of Hell and the handmaidens in
Paradise revealed in verses are all brought into existence by our
Almighty Lord without natural causes. Some of the versesof the Qur'an
that refer to the resurrection of human beings after death and to
people in the Hereafter read as follows:
Mankind! if you are in any doubt about the Rising, know that We
created you from dust then from a drop of sperm then from a clot of
blood then from a lump of flesh, formed yetunformed, so We may make
things clear to you. We make whatever We want stay in the womb until a
specified time and then We bring you out as children so that you can
reach your full maturity. Some of you die and some of yourevert to the
lowest formof life so that, after having knowledge, they then know
nothing at all. And you see the earth dead and barren; then when We
send down water onto it it quivers and swells and sprouts with
luxuriant plants of every kind.Thatis because Allah is the Real and
gives life to the dead and has power over all thingsand the Hour is
coming without any doubt and Allah will raise up all those in the
graves.(SuratAl-Hajj, 5-7)
We have brought maidens into being. (Surat al-Waqi'a, 35)

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4a. Do the angels see Allah in this world?

4a.
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in the
unseen, so it is possible that the bearersof the Throne and those who
are around it may have seen Allah and thus attained the highest level
of certainty. By the same token, when the believers see their Lord on
the Day of Resurrection, they will move from certainty based on
knowledge to certainty based on seeing, for when they see Allah they
will believe in Him with the faith of having seen and they will find
thedeepest joy in that; they will be blessed with seeing Him and
hearing His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shining and radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.
And Allah knows best.

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4. Do the angels see Allah in this world?

4.
Angel Jibreel or any of the angels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peacebe upon him) or any otherangel has seen Allah, may He be
exalted, and it is well known that this is one of the issues of the
unseen which cannot be proven except on the basisof evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent toheaven) it says that
Jibreel(peace be upon him) ascended with our Prophet (blessings and
peace of Allah be upon him) to a level where the scratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome to the righteous Prophet
and therighteous son.' I said: 'Whois this?' He said: 'This is
Ibraaheem (blessings and peace of Allah be upon him).'" Ibn Shihaab
said: And Ibn Hazm told me that Ibn 'Abbaas and Abu Habbah al-Ansaari
used to say: The Prophet (blessings and peace of Allah be upon him)
said: "Then I was taken up untilwe reached a level where Icould hear
the scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon my ummahfifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it
and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, may He be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him, and he quoted evidence at length to support that, and he was
followed in that by some scholars, but he was refuted by the statement
of the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari (may Allah
be pleased with him) who said that they do see Him. This was mentioned
in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by
al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah ibn'Amr ibn
al-'Aas and another Sahaabi. This was also followed by Ibn al-Qayyim
and al-Jalaal al-Balqeeni. According to ahadeeth that was classed as
saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet
(blessings and peace of Allah be upon him) prostrated before his Lord
on that occasion, but this does not necessarily meanthat he did not
see Him after that or that others ofthe angels do not see Him.The view
that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this worldor does He send revelationto them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
verse in Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for those who believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things in
mercy and knowledge, so forgive those who repent and follow Your Way,
and save them from the torment of the blazing Fire!'" [Ghaafir 40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may Hebe glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that theydo not see Him, or that some of
them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased himin faith, as Allah
says (interpretation of the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Do you notbelieve?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. :->

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The hadeeth about the virtue of the Basmalah and that it protects against the 19 guards of Hell

The hadeeth about the virtue of the Basmalah and that it protects
against the 19 guards of Hell
Praise be to Allaah.
This report was mentioned by al-Qurtubi in al-Jaami' li Ahkaam
al-Qur'aan (1/92) and Ibn Katheer in his Tafseer (1/18), narrated from
Wakee' from al-A'mash from Abu Waa'il from Ibn Mas'ood (may Allaah be
pleased with him); it is thewords of Ibn Mas'ood, not of the Prophet
(blessings of Allaah be upon him).
This isnaad is saheeh from Wakee' to Ibn Mas'ood.
Although al-A'mash is mudallis, what he narrated from those with whom
he spent a great deal of time and narrated a great deal from them,
such as Ibraaheem al-Nakha'i and Abu Waa'il, may be accepted.
Al-Dhahabi said in his biography of al-A'mash in Mizaan al-I'tidaal (2/224):
He is mudallis (i.e., gives a false impressions concerning the
narration of the hadeeth, using ambiguous words to give the impression
that he heard it directly from his Shaykh when that is not the case),
and sometimes he narrates in this mannerfrom a weak narrator without
realising it. When he says haddathana [he told us], there is no
problem with that, but when he says 'an [narrating from], there is the
possibility of tadlees except in the case of narration from the
shuyookh from whom he narrated a great deal, suchas Ibraaheem, Abu
Waa'il [in the printed version it says "Ibn Abi Waa'il" but this is an
error; the word "Ibn" is a mistake] and Abu Saalih al-Sammaan. His
narration from these shaykhs is to be understood as meaning that he
heard directly from them and there is no interruption in the chain.
End quote.
But there remains the issue of the narrators who come after Wakee'.
Al-Qurtubi and Ibn Katheerdo not mention the isnaadin its entirety,
and perhapsit is because of this that al-'Allaamah Ahmad Shaakir
omitted it from hisabridgement of Ibn Katheer's Tafseer which is
entitled 'Umdat al-Tafseer,in the introduction to which (1/11) he
stated that he omitted every weak or problematic hadeeth.
But al-Suyooti attributed itin al-Durr al-Manthoor (1/26) to Wakee',
and Imam Wakee' ibn al-Jarraah wrote a well known Tafseer.
See: al-Majma' al-Mu'assis by al-Haafiz Ibn Hajar (p. 113)
If that is proven, then the isnaad is saheeh, and the report from Ibn
Mas'ood (may Allaah be pleased with him) is saheeh.
And Allaah knows best.

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3a. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

3a.
2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said:"(That
which is said) in thelast part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh byal-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers"may refer to after the prayers or in the
last part of the prayers. In the following hadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahsthat give
protection) at the end of every prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh
byShu'ayb al-Arna'oot in Tahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must bedone as prescribed by sharee'ah in six ways:
quantity, manner, time, place, reason and type. Formore details of
that pleasesee the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other
thanFriday, if the reader wants to do that or if it so happens as part
of his regular daily portion of Qur'aan, and he will have a tenfold
reward for each letter, as is the reward for reading other soorahs.
Butthat is on condition that he does not set aside a special day for
reading it, as is the case on Fridays, and hence he should not believe
that reading it on this day is better than reading it on other days
orthat there is a particular virtue of reading it on a specific day
that is like the virtue of reading it on Friday, because that
virtueapplies only to Friday, according to those who say that the
hadeeth which speaks of that is saheeh.
And Allah knows best.

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3. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

3.
I have read many fatwa's about innovation and my question is. If the
prophet (peace be upon him) practiced something. Do we have to
practise EXACTLY as he did it? If wedont do it EXACTLY then is it
innovation? Because i'veread a lot of the fatwa's and in a lot of it
many of the practices are considered BIDAH. For example the Prophet
(Peace be Upon him) did emphasize on the virtue ofDua in congrenation.
Now if its practised after fardh salaah why is it an innovation? Is
the sunnah of the prophet subject to exactly the way he did, the time
he did etc etc. If we do it at a different time is it innovation? say
for example if its sunnah to read Surah Kahf on friday. Now if I read
surah kahf every monday and tuesday, will it be considered a bidah? Im
still making Ibadah. Why is it subject to TIME?.
Praise be to Allaah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his
Prophet (blessings and peace of Allah be upon him) in what he
prescribed and it is not permissible for him to go against that or to
introduce any innovation into the religion, because of the evidence
that indicates that it is obligatory to follow and itis forbidden to
introduce innovation. But it should be noted that differing from the
way of the Prophet (blessings and peace of Allah be upon him) and
falling into bid'ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam,
such as touching graves and seeking help from their occupants. The
scholars call this real innovation (al-bid'ah al-haqeeqah). This is
that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is
contrary to the Sunnah may have to do with defining a certain time or
place for it, or a certain number of times it is to berepeated, or the
manner inwhich it is to be done or the reason for which it is to be
done. This is called innovation by addition (al-bid'ah al-idaafiyyah);
it is not bid'ah unless it is done regularly and repeatedly. If it is
done only once or twice without adhering to that, then it is not
bid'ah, such as if people pray qiyaam in congregation (jamaa'ah)on
some occasion, withoutthinking that there is any particular virtue in
doing so.
Hence ash-Shaatibi (may Allah have mercy on him) said, discussing the
"innovation by addition": The word bid'ah refers to an invented way of
doing something in Islam that is similar to what is prescribed, of
which the intention is to go to extremes in worshipping Allah, may He
be glorified.
That includes regularly adhering to certain manners and forms of
worship, such as reciting dhikr together in unison, taking the
birthday of the Prophet (blessings and peace of Allah be upon him) as
an Eid (festival), and so on.
It also includes adhering to specific acts of worship at specific
times that were not defined as such in sharee'ah, such as always
fasting on the fifteenth of Sha'baan (an-nusf min Sha'baan) and
spending that night in prayer (qiyaam).
End quote from al-I'tisaam, 1/37-39
Adhering to a thing meansdoing it regularly and repeatedly.
Secondly:
Du'aa' (supplication) is prescribed during the prayer and following
it, according to the correct scholarly opinion. What is not allowed is
reciting du'aa' in unison. The evidence for it being prescribed to
offer du'aa' after the prayer is as follows:
1.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: When the Prophet (blessings and peace of Allah be upon him)
said the salaam at the end of the prayer, he would say: "Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a'lantu wa
ma astraftu wa ma anta a'lamu bihi minni. Anta al-muqaddim wa anta
al-mu'akhkhir laa ilaaha illa anta (O Allaah! Forgive me what I have
done in the past, and what I will do in the future, and what I have
concealed, and what I have done openly, and what I have exceeded in,
whatever You know about me more than I. You are the One Who brings
forward, and You are the One Who puts back, there is no god except
You)."
Narrated by Abu Dawood (1509); classed as saheeh by an-Nawawi in
al-Majmoo'. This does not contradict the report that says that the
Prophet (blessings and peace of Allah be upon him) said this du'aa'
before the salaam. The Prophet (blessings and peace of Allah be upon
him) used to recite this du'aa' in bothplaces. See: al-Majmoo', 3/467
:->

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