Roll up Those Pants!

O Muslim, follow what is correct and have your pants above your ankles whether you are in prayer or not.  Consider the following hadeeth:

It is reported that the Prophet (SAW) said: “Whatever of the izaar (lower garment) is below the ankles is in the Fire” (Bukhari).

Rasoolullah (SAW) said: “There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths” (Muslim).

Ibn ‘Abbaas reported that the Prophet (SAW) said: “Allaah will not look at the one who wears his lower garment below his ankles” (an-Nisa).

Abu Sa’eed al-Khudri, may Allaah be pleased with him, said: “The Messenger of Allaah (SAW) said: ‘The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him’” (Abu Dawud).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (SAW) said: “Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection.” Abu Bakr said to him, “O Messenger of Allaah, my izaar slips down if I do not pay attention to it.” He said: “You are not one of those who do it out of pride.” (Bukhari).

Ibn al-‘Arabi (may Allaah have mercy on him) said: ‘It is not permissible for a man to let his garment go past his ankle and say “I am not letting it drag out of pride,” because the prohibition refers to it by name. It is not permissible if a thing is prohibited by name to say “I will not comply with it because the reason does not apply to me.” This is an unacceptable claim, rather his letting his garment drag is indicative of his arrogance’ (as stated by Ibn Hajar).

With regard to the validity of prayer, Shaykh Ibn ‘Uthaymeen was asked about that and he said: If the garment is hanging down below the ankles, then it is haraam, because the Prophet (peace and blessings of Allaah be upon him) said, “Whatever part of the izaar (lower garment) is hanging down below the ankles is in the Fire.” What the Prophet (peace and blessings of Allaah be upon him) said concerning the izaar also applies to other types of clothing.

Based on this, a person has to lift his thobe (galabiyah) or other garments to be above his ankles. If he prays in it when it is below his ankles, then there is a difference of opinion among the scholars as to whether his prayer is valid.

Some of them think that his prayer is valid, because this man has done what is obligatory, i.e., covering his ‘awrah.

Some of them think that his prayer is not valid, because he has covered his ‘awrah with a haraam garment. They say that one of the conditions of covering the ‘awrah is that the garment worn should be permissible. So a man is in danger if he prays in a garment that comes down below his ankles; he should fear Allaah and raise his garment so that it will be above his ankles.

(Source: www.islamqa.com)

Related (comedic): http://muslimmatters.org/2008/02/23/rolled-up-couture/

How to Memorize the Noble Qur’an

In the Name of Allâh, the Most Beneficent, the Most Merciful
By Dr. Yahya al-Ghouthani, Jeddah (world leading Qur’anic recitation authority)
Translated by Abu Muqatil

In light of the principles which have passed us by in the previous section, I say to whoever wants to memorize a page from the Noble Quran from any chapter that I hope that you will stay with me so we can read the following steps together at ease paving the way to apply it precisely.

1. [Obtain a good mus-haf ]
Try to obtain a good copy of the Quran whose size is according to your need and never ever replace it so that you will be strong in memorising the parts of the pages and the lines. The mus-haf al-huffaaz (the memorisers’ codex) [i.e. the text of the popular green edition from Madina written by the world famous calligrapher, Ta Ha Uthman] is preferred which starts with the verse at the start of the page and finishes with the last verse, and it is divided up well, whereby the Quran being thirty juz` (parts), every juz` has 20 pages and every page has 25 lines. The King Fahd organization in Medina al-Munawwarah has built a printer for this copy and I advice getting it as it is the most accurate contemporary print.

2. [Set the scene]
Setting the scene for memorization according to the following:-
i. Self-composure – Have the correct intention in mind and a desire for reward from Allah
ii. Wudoo` (ablution) and complete purity – Do not take the easy option of those who give a fatwa (legal edict) for its opposite as that goes against what befits high regard of the Speech of Allah and good manners with it.
iii. [Comfortable setting] – Sitting in a place where you feel at ease, and there is no more sacred place than the mosque.
iv. [Free of distractions] – It is preferred that it is a place without many pictures, carvings, decorations and distractions. The more enclosed the place is – with all due regards to fresh air – the better, compared with open space, trees and gardens. Even if some may differ with me, but I say this based upon experience not from abstract thinking. The atmosphere for light reading is different from the atmosphere for focused memorization, as wide spaces, sceneries and trees distract the mind and focus. Whatever is suitable for light reading is not needed for genuine work and focus, as mentioned in rule 4.
v. Face the Qibla – (direction of prayer towards Mecca) and sit in a state of submission, tranquility and respect.

3. ["Warm up"]
Begin the “warm up” process (for want of a better expression). It is the preparation where you read a few pages of the Quran before starting the memorization process, whether from memory or looking.

Recite nicely, listening to yourself without haste or delay.

This is a fundamental component in preparing the self. You will find many successful memorization teachers do not allow the student to memorize before getting them to revise the previous session and letting the sheikh hear. This is to prepare him psychologically and spiritually for memorization, whilst the student may be totally unaware of the teacher’s aim.

4. [Be controlled in recitation]
Beware of your voice’s beauty from distracting you at this point. The sweetness of your tone encompasses you in the atmosphere of chanting. So you start thinking that you’re so-and-so, the famous reciter, then you assume his persona and start to recite with deliberation and perfecting the letters. You repeat it and recite it again like some of the reciters. Perhaps it all goes over the top and you bring out a microphone and recording equipment. Time will pass by whilst you are unaware, and you become like that young man who really wanted to memorize the Quran but every time he sat down to memorize he opened the Quran at 7-rah Y-suf and began to chant it until the time passed him by and he memorized absolutely nothing.

5. ["Feel that urge…"]
About 10-15 minutes of the warm up exercise and personal preparation you will feel a strong desire in yourself to memorize, with that it is possible for you to start with a new page you want to memorize.

6. [Focus]
Here begins an important stage, you really have to doubly focus on the verses. Imagine that your eye is a camera lens, and that you want to film the page with sound and image. Be careful not to shake the camera.

7. ["Action!"]
Open your eyes well. Free your mind from any distraction. Read by looking at the first verse at the top of the page in an audible voice with tajw5d [the correct rules of recitation]. Read correctly with concentration. Lets use an as example His statement, the Most High:
سيقول السفهاء من الناس ما ولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء إلى صراط مستقيم
 
The fools among the people will say, “What has turned them from their prayer direction to which they were used to face in prayer.” Say, “To Allah belong both, east and the west. He guides whom He wills to a Straight Way.” [2:142]

Read three or more times until your mind takes it all in, then close your eyes and picture in your mind the places of the words and read them. If you succeed in reading them completely without any mistake, don’t get excited but instead repeat two, three or five times.

8. [Repeat]
Then open your eyes a second time. Read the same verse from the book to confirm the correctness of your memorization. If you are certain that you’ve memorized it correctly, don’t get excited. Instead close your eyes and read another time. With this you have chiseled in your mind an engraving that is impossible to disappear with the permission of Allah, the Most High. Try the steps carefully, you will definitely find this approach sound.

Note: During the process of recall and repetition, be careful not to divert your gaze to the things around you such as written notices distributed upon walls, posters, artwork, or décor. Do not follow a whirling fan. Do not be concerned about the type of furniture or coverings you’re sitting on. Be careful of excessively looking out of the windows, perhaps your eyes will chance upon something that will not please you, or perhaps you will be distracted by the scene of people in the street, or the scene of cars as happens to students during their revision for their exams. One of them stands at the window with the excuse of getting fresh air, then there he takes a census of cars based upon make and model, and in this manner time passes him and is wasted whilst he hasn’t benefited a single thing.

You have no business with these distractions, my brother. You have put yourself forward as someone from the people of the Quran and from its memorizers, and that requires motivation, perseverance, focus and an absence of distractions.

9. [Next verse]
After that move to the verse immediately following it:
…وكذلك جعلناكم أمة وسطا
Thus we have made you a middle nation…[2:143]

and begin with the same steps we outlined with the previous verse. If you think the verse is long, then divide it into several parts corresponding to correct and sound stops and normal meanings. Then repeat and repeat many times until it is engraved deeply in your memory.

10. [Connection process]
Begin now with the connection process which I mentioned in the eighth rule of memorization. That is by opening the book and focusing on the last part of the first verse – for example – إلى صراط مستقيم …and read it with an audible voice then connect it quickly without any stop with the first part of the second verse وكذلك جعلناكم أمة وسطا. Repeat this process many times but no less than five times.

After reading these steps – if you like them – begin implementing them straight away and record in a special notebook the date of beginning memorization. Contact someone you love and trust, and then tell them that you have found a technique in memorizing the Quran that you began applying today, so that you can be someone who guides to good.

One of the benefits of contacting someone like this is that it will be an encouragement for you in memorization and continuation, as it reflects an increased conviction in oneself with what you’ve read.

This is what is confirmed in psychology, if a person does something and he convinces someone else about it, then it is like taking a firm stance without retracting from it and his behavior increases his conviction in what he does.

It is possible to summarize this method in the following steps:-
1.Personal composure
2.Warm up
3.Concentration
4.Repetition
5.Connecting
Result = a strong memorization with the best method.
 
(Source: Kayfa Tahfaz al-Qur`aan al-Kareem (“How to Memorize the Noble Quran”)

Related:

Muhammad AlShareef’s advice: http://forums.almaghrib.org/showthread.php?t=1482
Helpful Activites to Help Reinforce Memorization: http://talk.islamicnetwork.com/showpost.php?p=62117&postcount=12

Salaat al-Kusoof (the eclipse prayer)

Insh’Allah there will be an eclipse tomorrow night (Wednesday, February 20th, 2008).  It is Sunnah to pray Salaat al-Kusoof during the eclipse.  The 2-rakat prayer is unique in that it has two rukoo per rakat with the recitation of fatiha and another surah inbetween the rukoos.  In North America (Canada & the US), the Total Eclipse takes place during:

Newfoundland ~ 11:30 p.m. – 12:21 a.m, Atlantic ~ 11:00 – 11:51 p.m, Eastern ~ 10:00 – 10:51 p.m, Central ~ 9:00 – 9:51 p.m, Mountain ~ 8:00 – 8:51 p.m, and Pacific ~ 7:00 – 7:51 p.m.  If you’re not sure which time zone you’re in, just keep your eyes on the skies from 7pm until midnight!  In Europe and Africa, the time of the eclipse is ~ 3:00 a.m. – 3:51 a.m. UTC (GMT) in the early morning of February 21. 

Check out what Shaykh-ul-IslamQA al-Munajjid has to say about salaat al-kusoof:

Praise be to Allaah.

Allaah says (interpretation of the meaning):
“It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. Allaah did not create this but in truth. He explains the Ayaat in detail for people who have knowledge.” [Yoonus 10:5]

“And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun” nor to the moon, but prostrate yourselves to Allaah Who created them, if you (really) worship Him” (Fussilat 41:37)

1. Salaat al-Kusoof is Sunnah mu’akkadah (a confirmed Sunnah) according to the consensus of the scholars. The daleel (evidence) for this is the Sunnah reported from the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)

2. Eclipses are signs from Allaah by means of which Allaah makes His slaves afraid. Allaah says (interpretation of the meaning): “And We sent not the signs except to warn, and to make them afraid (of destruction)” [al-Israa’ 17:39]

3. When the sun was eclipsed at the time of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), he went out rushing nervously to the mosque, dragging his cloak behind him, and led the people in prayer. He told them that the eclipse was one of the signs of Allaah, with which Allaah makes His slaves afraid, and that it may be the cause of punishment coming upon the people. He commanded them to do that which could prevent the punishment, so he commanded them to pray when an eclipse happens, and to make du’aa’, seek His forgiveness, give charity, free slaves and do other righteous deeds so that the punishment would go away and not befall the people. So the eclipse is a reminder to people, making them afraid so that they will turn back to Allaah and pay attention to Him.

During the Jaahiliyyah, people used to believe that eclipses happened to mark the birth or death of a great person, but the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) declared this belief to be false and explained the divine wisdom behind the occurrence of eclipses:

Imaam al-Bukhaari and Muslim narrated that Ibn Mas’ood al-Ansaari said: “the sun was eclipsed the day Ibraaheem the son of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) died, and the people said, ‘The sun is eclipsed because of the death of Ibraaheem.’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘The sun and the moon are two signs from Allaah, and they do not become eclipsed for the death or the birth of anyone. If you see that, hasten to remember Allaah and to pray.’”

According to another hadeeth in al-Saheehayn: “Call on Allaah and pray until [the eclipse] is over.”

It is reported in Saheeh al-Bukhaari that Abu Moosa said: “These signs that Allaah sends are not for the death or life of anyone, but Allaah makes His slaves afraid through them, so if you see anything of that [eclipses], then hasten to remember Allaah and call on Him and seek His forgiveness.”

Allaah causes eclipses to happen to these two mighty signs, the sun and the moon, to teach His slaves and show them that these things are created and are subject to imperfections and changes just like any other created entities. Thus He shows them His perfect ability and that He alone is deserving of worship, as Allaah says (interpretation of the meaning): “And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun” nor to the moon, but prostrate yourselves to Allaah Who created them, if you (really) worship Him” (Fussilat 41:37)

1. The time for Salaat al-Kusoof lasts from the beginning of the eclipse until it is over, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “When you see that, then pray.” (Agreed upon). According to another hadeeth, “If you see anything of that, then pray until it is over.” (Reported by Muslim).

2. Salaat al-Kusoof should not be done once the eclipse is over, because the time has gone. If an eclipse ends before one knows about it, one does not have to pray, because the reason for this prayer is no longer there.

3. The way in which Salaat al-Kusoof is done is to pray two Rak’ahs in which Qur’aan is recited aloud, according to the correct one out of the two scholarly opinions. In the first Rak’ah, one should recite al-Faatihah and a long soorah such as Soorat al-Baqarah or the equivalent, then do a long rukoo’, then raise one’s head and say, “Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd (Allaah listens to the one who praises Him; our Lord to You be praise)” after standing upright, as in other prayers. Then one should then recite al-Faatihah and another long soorah, shorter than in the first recitation, equivalent in length to Soorat Aal ‘Imraan. Then one should do another long rukoo’ shorter than the first, and when raising one’s head, say, “Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd hamdan katheeran tayyiban mubaarakan fih, mal’ al-samawaati wa mal’ al-ard wa mal’ ma shi’ta min shay’in ba’d (Allaah listens to the one who praises Him; our Lord to You be praise, much good and blessed praise, filling heaven and earth and whatever You will besides that).” Then he should do two lengthy sujoods, without making the sitting between them too long. Then one should pray the second rak’ah like the first, with two long rukoo’s and two long sujoods, as he did in the first rak’ah. Then he should recite the Tashahhud and say the salaam.

   This is the description of Salaat al-Kusoof as prayed by the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), as was reported with a number of isnaads. Some of these reports are in al-Saheehayn, including the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her): “The sun was eclipsed at the time of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), and the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went out, stood up and said Takbeer (‘Allaahu akbar’), and the people formed rows behind him. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) recited a lengthy recitation and did a lengthy rukoo’, then he raised his head and said, ‘Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd.’ Then he stood upright and recited another lengthy recitation, shorter than the first. Then he said ‘Allaahu akbar’ and did another lengthy rukoo’, shorter than the first. Then he said, ‘Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd.’ Then he did sujood. Then in the second rak’ah he did likewise, until he had completed four rukoo’s and four sujoods, and the eclipse was over before he had finished.” (Agreed upon).

4. It is sunnah to pray Salaat al-Kusoof in jamaa’ah (congregation), because this is what the Prophet SAWS (peace and blessings of Allaah be upon him) did, but it is permissible to pray it individually, as with all other naafil prayers. However, praying it in congregation is better.

5. It is sunnah for the imaam to address the people after the prayer, and to warn them against negligence and being led astray, and to tell them to make lots of du’aa’ and ask for forgiveness. In al-Saheeh it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet SAWS (peace and blessings of Allaah be upon him) finished his prayer then addressed the people and started by praising Allaah then he said, “The sun and the moon are two of the signs of Allaah, and they do not become eclipsed for the death or the birth of anyone. If you see that, then call on Allaah, perform salaah, give charity…”

6. If the prayer ends before the eclipse does, then remember Allaah (dhikr) and call on Him (du’aa’) until the eclipse ends. The prayer should not be repeated. If the eclipse ends before the prayer, then the prayer should be completed quickly, but it should not be stopped or cut off abruptly, because Allaah says (interpretation of the meaning): “and render not vain your deeds” [Muhammad 47:33]. The prayer should be at the time of the eclipse, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “… until it (the eclipse) is over…” and he also said, “… until what you are going through is over …”

Shaykh al-Islam Ibn Taymiyah said: “Sometimes eclipses last for a long time, and sometimes for a short time, depending on how much of the sun or moon is eclipsed. The entire sun or moon may be eclipsed, or only half of it, or one-third. If it is a total eclipse, then the prayer should last long enough for all of al-Baqarah or something of similar length to be recited in the first rak’ah, and in the next rak’ah a shorter recitation is made. There are saheeh ahaadeeth narrated from the Prophet SAWS (peace and blessings of Allaah be upon him), as we have mentioned, and it is prescribed to shorten the prayer if the reason for it [i.e., the eclipse] is no longer there. So if it is known that the eclipse will not last for long, or if it started to get less, one should still pray, but the prayer should be shortened. This is the opinion of the majority of scholars, because this prayer is prescribed for a specific reason, and if the reason is no longer there and the eclipse is over, one should not pray.”

(source: www.islamqa.com)

Keith Moore on Embryology in the Quran

A professor emeritus at the University of Toronto (School of Medicine), Keith Moore is the main author of Clinically Oriented Anatomy, which is the main textbook used for anatomy in medical schools across the United States, Canada and the United Kingdom.  Every medical student knows of Moore and his blue boxes.  Anyways, Dr. Keith Moore, after reading the Quran, accepted the oneness of Allah (SWT) and the prophethood of Muhammad (SAW).  Check out the following video (~30 seconds) where Keith Moore admits that Muhammad (SAW) was a messenger of God:

Also, read the following article Dr. Keith Moore wrote about Embryology in the Quran more than twenty years ago!  It’s from: The Journal of the Islamic Medical Association, Vol.18, Jan-June 1986, pp.15-16

A Scientist’s Interpretation of References to Embryology in the Qur’an

Keith L. Moore, Ph.D., F.I.A.C.
The Department of Anatomy, University of Toronto, Canada.
Address all correspondence to:
Keith L. Moore, Ph.D, F.I.A.C., Professor of Anatomy and Associate Dean Basic Sciences, Faculty of Medicine, University of Toronto, Toronto, Ontario M55 IAB, Canada ———————————————————-

Statements referring to human reproduction and development are scattered throughout the Qur’an. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses correctly resulted mainly from inaccurate translations and commentaries and from a lack of awareness of scientific knowledge.

Interest in explanations of the verses of the Qur’an is not new. People used to ask the prophet Muhammad all sorts of questions about the meaning of verses referring to human reproduction. The Apostle’s answers form the basis of the Hadith literature.

The translations(*) of the verses from the Qur’an which are interpreted in this paper were provided by Sheik Abdul Majid Zendani, a Professor of Islamic Studies in King Abdulaziz University in Jeddah, Saudi Arabia.

“He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness.”

This statement is from Sura 39:6. We do not know when it was realized that human beings underwent development in the uterus (womb), but the first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci in the 15th century. In the 2nd century A.D., Galen described the placenta and fetal membranes in his book “On The Formation of the Foetus.” Consequently, doctors in the 7th century A.D. likely knew that the human embryo developed in the uterus. It is unlikely that they knew that it developed in stages, even though Aristotle had described the stages of development of the chick embryo in the 4th century B.C. The realization that the human embryo develops in stages was not discussed and illustrated until the 15th century.

After the microscope was discovered in the 17th century by Leeuwenhoek descriptions were made of the early stages of the chick embryo. The staging of human embryos was not described until the 20th century. Streeter (1941) developed the first system of staging which has now been replaced by a more accurate system proposed by O’Rahilly (1972).

“The three veils of darkness” may refer to: (l) the anterior abdominal wall; (2) the uterine wall; and (3) the amniochorionic membrane (Fig. 1). Although there are other interpretations of this statement, the one presented here seems the most logical from an embryological point of view.
 

Figure 1. Drawing of a sagittal section of a female’s abdomen and pelvis showing a fetus in utero. The “veils of darkness” are: (1) the anterior abdominal wall; (2) the uterine wall, and (3) the amniochorionic membrane.

“Then We placed him as a drop in a place of rest.”

This statement is from Sura 23:13. The drop or nutfah has been interpreted as the sperm or spermatozoon, but a more meaningful interpretation would be the zygote which divides to form a blastocyst which is implanted in the uterus (“a place of rest”). This interpretation is supported by another verse in the Qur’an which states that “a human being is created from a mixed drop.” The zygote forms by the union of a mixture of the sperm and the ovum (“The mixed drop”).

“Then We made the drop into a leech-like structure.”

This statement is from Sura 23:14. The word “alaqah” refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech (Fig. 2). As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat.

	Figure 2. Top, a drawing of a leech or bloodsucker.  Below, a drawing of a 24 day-old human embryo. Note the leech-like appearance of the human embryo at this stage.
	Figure 3. Left, a plasticine model of the human embryo which has the appearance of chewed flesh. Right, a drawing of a 28 day-old human embryo showing several bead-like somites which resemble the teeth marks in the model shown to the left.

“Then of that leech-like structure, We made a chewed lump.”

This statement is also from Sura 23:14. The Arabic word “mudghah” means “chewed substance or chewed lump.” Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh (Fig. 3). The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae.

“Then We made out of the chewed lump, bones, and clothed the bones in flesh.”

This continuation of Sura 23:14 indicates that out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm.

“Then We developed out of it another creature.”

This next part of Sura 23:14 implies that the bones and muscles result in the formation of another creature. This may refer to the human-like embryo that forms by the end of the eighth week. At this stage it has distinctive human characteristics and possesses the primordia of all the internal and external organs and parts. After the eighth week, the human embryo is called a fetus. This may be the new creature to which the verse refers.

“And He gave you hearing and sight and feeling and understanding.”

This part of Sura 32:9 indicates that the special senses of hearing, seeing, and feeling develop in this order, which is true. The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last.

“Then out of a piece of chewed flesh, partly formed and partly unformed.”

This part of Sura 22:5 seems to indicate that the embryo is composed of both differentiated and undifferentiated tissues. For example, when the cartilage bones are differentiated, the embryonic connective tissue or mesenchyme around them is undifferentiated. It later differentiates into the muscles and ligaments attached to the bones.

“And We cause whom We will to rest in the wombs for an appointed term.”

This next part of Sura 22:5 seems to imply that God determines which embryos will remain in the uterus until full term. It is well known that many embryos abort during the first month of development, and that only about 30% of zygotes that form, develop into fetuses that survive until birth. This verse has also been interpreted to mean that God determines whether the embryo will develop into a boy or girl.

The interpretation of the verses in the Qur’an referring to human development would not have been possible in the 7th century A.D., or even a hundred years ago. We can interpret them now because the science of modern Embryology affords us new understanding. Undoubtedly there are other verses in the Qur’an related to human development that will be understood in the future as our knowledge increases.  

Unfortunately, the figures from this article don’t show up on my blog, so you can see them at: http://www.islam101.com/science/embryo.html

Islamic Medical Ethics

What does Islam say about removing life-support, sex-change operations, living organ donors, doctors’ malpractice liabilities, and other medical ethic questions?  Check out the follow article by Shaykh Hani al-Jubayr (presiding Judge in Makkah) entitled, “General Principles of Islamic Law and Their Practical Applications for Medicine.”  Some of the answers might suprise you: 

A general principle of Islamic Law is a universal legal ruling or proposition from which the particular legal rulings are derived. They are the general axioms that govern numerous specific legal rulings.These general axioms do not address specific individuals or specific cases. Rather, they apply generally to the Islamic rulings that concern the actions of legally accountable entities.

Islamic Law is defined by numerous general principles. However, there are five major axioms that are extremely broad in their application and that all Islamic scholars agree upon, regardless of their schools of thought. They are the edifice upon which Islamic Law is built. These are the principles that we will be discussing in this article, and we will explore their relevance to laws governing the medical field.

The First Principle: Matters are to be considered in light of their objectives

The ruling that applies to a certain action depends on the intent behind that action. Whatever a human being does has legal consequences that stem from that person’s purpose for carrying out that action.

There is evidence for this principle in the Prophet’s statement: “Actions are but by intentions, and a man will have only what he intended. So whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger. And whoever emigrated to attain some worldly benefit or get married, then his emigration is for what he undertook it to achieve.” [Sahîh al-Bukhârî (1) and Sahîh Muslim (1907)]

Application of this principle:

1. The patient’s consent for the doctor to carry out a medical procedure can be established by any means that indicates the patient’s agreement. This is because whatever clearly communicates the patient’s will and intent has the same legal status as a verbal consent.

Ibn Taymiyah writes in Majmû` al-Fatâwâ (29/20):

What is customarily understood as permission – in general matters of consent or transfer of ownership or appointing an agent – is the same as a verbal permission. Granting consent and empowering an agent to act on one’s behalf are matters which can be affirmed by word or by action. Also, knowledge of the rightful person’s agreement is equivalent to that person’s expression of agreement.

There is evidence for a gesture counting as consent for a medical procedure in Sahîh al-Bukhârî (5712) and Sahîh Muslim (2213) where `Â’ishah relates:

We orally administered medicine to the Prophet (peace be upon him) and he made a gesture showing that he did not want it. We said: “This is just a patient’s normal dislike for medicine.”

When he came to, he said: “Didn’t I forbid you to give me that medicine? All of you now will have to taste it.”

This hadîth illustrates how a clear gesture is equal to a verbal statement in these matters.

2. The doctor’s occupation is to help the patient recover from illness. This is why, in the event of unintentional malpractice on the part of the doctor, the compensation is pecuniary. However, in the event that a doctor intentionally seeks to injure the patient or cause the patient’s death, then the doctor is treated like any other criminal and is subject to criminal proceedings and to the judicial retribution mentioned in the verse: ” O ye who believe! the law of retribution is prescribed to you in cases of murder.” [Sûrah al-Baqarah: 178]

The Mâlikî jurist al-Dasûqî writes in the legal commentary (3/295):

The person who is ignorant of medicine is not subject to retribution, because he did not have the intent to cause harm. He sought or at least hoped to help cure the patient. In the event that he had a malicious intent, he would be legally subject to the law of retribution.

3. Islamic Law permits a doctor to conduct an operation upon the body of the patient only to prevent harm or provide the patient with some lawful benefit. Otherwise, it is not permissible for the doctor to act upon the patient’s body in any way. The human body is Allah’s property and no one can interfere with the property of another in a manner that the owner does not permit. Examples of unlawful surgery would be a sex-change operation or cosmetic surgery to help a criminal avoid detection.

The Second Principle: Harm should be removed

The Prophet (peace be upon him) said: “There must neither be harm nor the imposition of harm.” [Sunan al-Daraqutnî (3/77), al-Mustadrak (2/57), and Sunan al-Bayhaqî (6/69)]

This means that no one should initiate harm against someone else, since causing harm is an injustice and is therefore forbidden. It also means that no one has the right to inflict harm upon someone else in order to alleviate harm that is affecting them. Whenever harm is encountered, it should be removed.

Application of this principle:

1. It is permitted to transplant an organ from a living volunteer donor to a person who has a dire need for it in order to save that person’s life or restore that person’s life to a semblance of normality. This is in order to remove harm. However, this is conditional upon it not causing inordinate harm to the volunteer donor by putting the donor’s life in a compromised state. This is because harm is not to be removed through the causing of harm.

3. In the event that one spouse contracts a contagious disease (AIDS, for instance) it is the duty of that spouse to inform the other. They must cooperate in taking whatever preventative measures are necessary to prevent the disease from being passed on. Likewise, the wife has the right to demand a divorce in the event her husband contracts such a disease. This is to protect her from harm. By contrast, the woman’s right to take care of her children is upheld, even if she contracts a disease like AIDS, since such a disease is not transmitted through care giving.

The Third Principle: Customary usage is the determining factor

Norms and customs are recognized as a determining factor in deciding matters related to social transactions. Legal rulings are applied according to what customary usage dictates in the absence of any textual evidence to the contrary.

Allah says: “And their maintenance and their clothing must be borne by the father according to custom.” [Sûrah al-Baqarah: 233]

Among the evidence for the recognition of custom in Islamic Law is the following hadith related from `Â’ishah in Sahîh al-Bukhârî (2211) and Sahîh Muslim (1714):

Hind, the mother of Mu`âwiyah, said to the Prophet (peace be upon him): “Abû Sufyân (Hind’s husband) is a tight-fisted man. Is there anything wrong if I take money from him secretly?”

The Prophet (peace be upon him) said: “Take for yourself and your children to suffice your needs according to what is customary.”

Ibn Hajar al-`Asqalânî, in his commentary on Sahîh al-Bukhârî, observes: “He referred her to customary usage in a matter that was not precisely defined in Islamic Law.” [Fath al-Bârî (4/407)]

Application of this principle:

1. If a doctor carries out his practice according to the theoretical and practical principles of medicine as is customarily accepted by medical specialists and patient dies or suffers injury, then the doctor bears no financial liability.

2. The patient’s consent to undergo treatment does not include medical treatments that are not customarily understood by such consent. Therefore, if the patient’s general consent to undergo treatment is not generally understood to include major surgery, then the patient’s consent for the surgery must be taken separately, as dictated by custom.

The Fourth Principle: The presence of difficulty requires that allowances be made to facilitate matters

When putting certain legal rulings into practice brings about serious difficulties for the people in their person’s or their wealth, then Islamic Law makes concessions.

Allah says: ” Allah intends for you ease and does not intend for you hardship.” [Sûrah al-Baqarah: 185]

Allah also says: “Allah has placed no difficulty upon you in religion.” [Sûrah al-Hajj: 78]

Application of this principle:

1. Islam encourages having children to strengthen the community. However, if this brings about hardship for the couple, they have the right to use birth control to regulate when they have children and how many they have, according to their particular needs. The determination of this matter is left to their own discretion.

2. Exposing one’s body to a member of the opposite sex is unlawful. However, if there is a medical need to expose a part of the body to doctor for treatment, then this is allowed to alleviate the hardship that patient would otherwise face. The guiding principle here is that matters should be taken only as far necessary.

3. The sale of blood is unlawful in Islam. This is because the Qur’ân prohibits blood, and it is forbidden to sell something that is unlawful. Nevertheless, if a patient needs blood and there is no way to ensure its availability except by paying for it, then it is permitted to pay for it, and the sin is only upon the one who receives the money.

The Fifth Principle: That which is established with certainty is not removed by doubt

Essentially, this principle means that anything which is established with certainty requires absolutely certain evidence to indicate that it is no longer the case. Doubts are not sufficient to render it null.

The Prophet (peace be upon him) said: “If one of you feels something in his stomach that makes him wonder if anything had passed from him, he should not leave the mosque until he either hears or smells something.” [Sahîh Muslim (362)]

Al-Nawawî makes the following observation in his commentary on Sahîh Muslim (4/49):

This hadîth sets forth a principle of Islam and a major axiom of Islamic Law, which is that things are legally assumed to remain as they are unless and until it is established with certainty that they are otherwise. Extraneous doubts are of no consequence.

Application of this principle:

1. It is unlawful to declare someone dead (actual death which brings about legal consequences) merely by a doctor’s statement that the patient is brain-dead. It is necessary to establish death without an ambiguity. He heart must stop beating, breathing must cease, and the other typical signs of certain death must be observed. This is because the default assumption about a living person is that he or she is still alive, so the contrary must be established with absolute certainly.

At the same time, it is permissible to take the patient off of life support if all brain function has ceased and a panel of specialists determined that there is no chance for it to resume.

2. A person who has completely developed male or female sexual organs cannot undergo a sex-change. In the event that the person has anatomical attributes of both genders, then the dominant gender will be adopted and the patient may undergo surgery and/or hormone therapy in order to remove the gender ambiguity.

(Source: www.islamtoday.com)

The Super-Duper Dawah Pamphlet

Have you ever been passing out flyers at your MSA Dawah Table and said the following:

•  ”What’s up with these flyers?”
• “I wouldn’t become interested in Islam after reading this.”
• “This doesn’t relate to the common person.”
• “This isn’t current.”
• “This is getting tossed in the trash.”

Well, alhamdulillah, there is a great pamphlet you can now use for any dawah purpose.  It’s concise, accurate, and current.  It’s a dawah pamphlet for the 21st century. 

By all means, use it for any project you have going on whether its an MSA event or your own personal dawah project.  Feel free to edit it for your own personal use. 

The pamphlet is one page total folded in half with a front and back.  The order of the pages is back cover-front cover on the first page and inside back cover-inside front cover on the second page  (it’ll make sense when you open the document).  Check out the flyer.  It’s attached below.  If you have any problem opening the document or any thoughts or questions, feel free to email me at coolguymuslim@gmail.com.  Enjoy, insha’Allah!

The Super-Duper Dawah Pamphlet

Beautiful Sayings from the Scholars of the Past

Narrated Muhammad ibn Abi Imran (rahimahullah), I heard a man asking Hatim al-Asamm (rahimahullah): “On what have you based your dependence on Allah?” He said: “On four points”

• I knew that my sustenance cannot be eaten by someone else, and I am assured. 
• I knew that my duty cannot be done by anyone else, so I kept myself busy with that.
• I knew that death will come suddenly to me, so I prepared myself for it.
• I knew that wherever I go I am under Allah’s Eye, so I am always shy of Him. 

It is reported from Imām Sufyān b. ‘Uyainah – Allāh have mercy on him – that he said:

• Whoever’s sin was because of [carnal] desires, hope for him (as he may repent and be forgiven),
• But whoever’s sin was out of pride, fear for him. 
• For indeed, Âdam sinned out of simple desire, and was forgiven; 
• Whereas Iblīs sinned out of pride, and was cursed.

Narrated Dirar ibn Murrah (rahimahullah):
Iblis said, “If I am successful in persuading man to do three things, then that will be all I need.” 

• To make forget his sins. 
• To regard his good deeds as too many.
• To be proud of his opinion.

Masrūq (a student of Ibn Masud)- Allah have mercy on him – said:

• Sufficient as knowledge for a person is that he fears Allah, and sufficient as ignorance for a person is that he feels impressed with the knowledge he has.

It is reported from ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – that he said:

• One should get used to the idea that if everyone on earth disbelieved, you would not disbelieve.
• Do not be an im’ah (characterless).” He was asked, “And what is an im’ah?” He replied,
• A person who says, ‘I am with the people (I do what they do).’ Verily, there is to be no following examples in evil.  

Ibrahim al-Ash`ath said, I heard al-Fudayl (rahimahullah) saying:

• Man’s fear of Allah is equal to his knowledge of Him (subhaa nahu wa ta’ala). 
• His renunciation of the life of this world is equal to his desire of the Hereafter. 
• Whoever acts according to what he knows, Allah (subhaa nahu wa ta’ala) will make him successful in what he doesn’t know. 
• And whoever is ill-tempered, Allah disgraces his honor, religion and generosity.

Dhu’n-Noon al-Misri (rahimahullah) said,

• The ailment of the body is in sickness and that of the heart is in sins.
• A delicious meal cannot benefit the body when the person is sick.
• The heart cannot taste the sweetness of worship if it is full of sins.

Al-Hârith b. Qays (a student of Ibn Masud and Ali)– Allah have mercy on him – said:

• When intending to do something good,
  Do not delay it until tomorrow.
• When involved in something to do with the hereafter,
  Keep yourself involved as long as you can.
• When involved in some worldly matter,
  Put your mind to it (so as to get it done). 
• And if you are praying and Shaytân whispers, ‘You are showing off,’
  Then, make your prayer even longer.
  (The last bit of advice about prayer serves to repel one of Shaytân’s plots, which is to turn people away from worshipping Allah by making them feel they are showing off if they try to perfect their worship)

Abdullâh b. Mubârak – Allah have mercy on him – said:

• I asked Sufyân Al-Thawrî, “When a man stands to pray, what should he intend by his recitation and prayer?”
• Sufyân Al-Thawrî replied, “He should intend that he is personally entreating his Lord.”

Ibnul Qayyim –(rahimahullaah) – said,

• Deeds without sincerity are like a traveler who carries in his water-jug dirt. The carrying of it burdens him and it brings no benefit.

(Sources include http://www.allaahuakbar.net and http://sayingsofthesalaf.blogspot.com)