FAQ in the category of Knowledge

If a person goes to the toilet with a ring on which the name of Allah or the Prophet is written, he should hide his ring. If the ring is on his left hand, he should remove it when he cleanses himself. (Ibn Abidin, V, 317). Accordingly, a person who has a necklace on which the name of Allah is written can go to the toilet by covering the name or turning the back of the necklace. There is no difference between wearing it and a himala (piece of paper containing verses from the Quran or prayers and wrapped usually in the form of a triangle). The himala includes prayers and verses. 

MUNAFIQ, MUNAFIQS (HYPOCRITES)

Author: İslam Ansiklopedisi

A Munafiq (Hypocrite) is a person who has not really believed but appears to be a Muslim; a munafiq conceals his enmity toward Allah, His Messenger and believers due to various reasons and his interest. (al-Baqara, 2/8; Aal-i-Imran, 3/167; al-Maida, 5/41)

"If nifaq is in the heart, it is unbelief; if it is in deeds, it is a crime." (Qurtubi, Tafsir, VIII, 212) Therefore, the state of nifaq in munafiqs are dealt with in two groups as nifaq related to creed and nifaq related to deeds:

1. Nifaq related to creed: It is the state of nifaq that is described in the Quran; the munafiq who is treated as a Muslim in the world will be treated worse than unbelievers in the hereafter when his unbelief becomes apparent. (an-Nisa, 4/145) "It is hypocrisy in belief contrary to the creed." (M. Hamdi Yazır, Hak Dini Kur'an Dili, VI, 4997)

The Quran divides people into three groups as believers, unbelievers and munafiqs (al-Baqara, 2/1-20) and mentions the following characteristics of munafiqs, who are defined as the worst ones among people and two-faced:

They are mischief makers in the Islamic community. “When it is said to them: "Make not mischief on the earth", they say: "Why, we only want to make peace!" ", (al-Baqara, 2/11). " When it is said to them: "Believe as the others believe" they say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know. When they meet those who believe, they say: "We believe" but when they are alone with their evil ones they say: "We are really with you; we (were) only jesting" (al-Baqara, 2/13-14).

The hypocrites who are in two minds between belief and unbelief sometimes pretend to remember Allah. However, they try to deceive Allah and show off. When they stand up to prayer, they stand without earnestness (an-Nisa,4/142-3). They swear to falsehood knowingly in order to obstruct men from the Path of Allah (al-Mujadila, 58/14; al-Munafiqun, 63/2).

The heart of munafiqs are like infertile land (al-A'raf, 7/58), they act based on their interests; they are changeable. (an-Nisa, 4/141; al-Ankabut, 29/10-11) When munafiqs of the Era of Bliss were said, "Spend some money on charity before you come to talk to the Prophet", it was seen that they ran away because it contradicted their material interests. (al-Mujadila, 58/13). Munafiqs do some immoral deeds in order to obtain material interest. As a matter of fact, Abdullah Ubn Ubayy b. Salul forced the female slaves to prostitute in order to earn money. To this end, he had established a brothel. Due to the effort to obtain money through the prostitution of female slaves, the verse that prohibits it was revealed.  (at-Tabara, Tafsir, XVIII, 132; an-Nur, 24/33).

Munafiqs are close with their hands; they have forgotten Allah (at-Tawba, 9/67), when they suffer affliction, they fall into mischief (al-Ankabut, 29/10), they run about among themselves whispering when they fear the misfortune will hit them, (al-Maida, 5/52, 53); if the right is on their side they come to the Prophet with all submission (an-Nur, 24/49); they believe in appearance but reject faith in their hearts (al-Munafiqun, 63/3).

Munafiqs who say "we believe in and obey Allah and the Prophet" (an-Nur, 24/47; al-Munafiqun, 63/1) whisper among themselves for rebellion and enmity against Hazrat Prophet (al-Mujadila, 58/9-10). They are like the evil one (al-Hashr, 59/16); they resist Allah and His Messenger due to their nature (al-Mujadila, 58/20); but they are afraid lest a Surah should be sent down about them, showing them what is  in their hearts (al-Infitar, 82/4-5; at-Tawba, 9/64).

The hypocrites, men and women, who imagine an evil opinion of Allah (al-Fath, 48/6), are close with their hands, enjoin evil, and forbid what is just; they will dwell in the fire of Hell eternally (at-Tawba, 9/67-69). They love to see scandal published broadcast among the believers (an-Nur, 24/19); they rejoice when they commit an evil and love to be praised for what they have not done (Aal-i-Imran, 3/188); They ridicule the verses of the Quran (an-Nisa, 4/140); They stir up sedition and lies in the Islamic community (al-Ahzab, 33/60-61); they swear that they will fight for Allah but then escape when it is time for jihad (an-Nur, 24/63); they feel death due to the fear of enemy (al-Munafiqun, 63/19); they look for a place of concealment (at-Tawba, 9/57). When believers gain a victory, they say: "Were we not with you?" in order to share the success and the booty― But if the Unbelievers gain a success, they say (to them): "Did we not guard you from the believers?" (an-Nisa, 4/141). If there are a lot of martyrs at the end of the war, they say, "Thank Allah I did not take part in the war"; if there is some booty to be divided, they say, "We wish we had some booty" (al-A'raf, 7/72, 73).

Allah warns his Prophet against munafiqs, whose characteristics He mentions in the Quran, as follows: "Do not be deceived by their exteriors; when you see their leaders, they are handsome and their bodies please you; when they speak, they speak nicely and you listen to them. They are as worthless as hollow pieces of timber propped up. They think that every cry is against them." (al-Munafiqun, 63/1-4). They do not accept the true words; all of them will be together with unbelievers in the hereafter (an-Nisa, 4/140), It is equal to munafiqs whether you pray for their forgiveness or not; Allah will not forgive those transgressors. (al-Munafiqun, 63/6).

The Quran tells us that munafiqs will want the interests they received in the world due to being in the Islamic community to continue in the hereafter but that it will not be possible as follows: "One Day will the hypocrites men and women― say to the Believers: "Wait for us! Let us borrow (a light) from your Light!" It will be said: "Turn back to your rear! Then seek a light where you can"; they will see that there is a wall between them and the believers. (Those without) will call out "were we not with you?" They will reply "True! But you led yourselves into temptation."(al-Hadid 57/13-15). Thus, munafiqs and unbelievers will come together in Hell (an-Nisa, 4/140).

In the period of Madinah, the believers are reminded that they should not be friends with munafiqs who make friends with Jewish people (al-Maida, 5/51), and the Prophet is informed by revelation that munafiqs are the real enemies and that he should treat them hard. It is observed that Hazrat Prophet carries out a careful and cautious policy against munafiqs and that he does not treat them in the same way as he treats non-Muslims; on the contrary, he does not alienate them from the Islamic community but he makes them ineffective by the strong authority he has over them.

2. Nifaq related to deeds: The state of Muslims that partly seems to resemble nifaq related to creed due to some of their acts and attitudes but that does not contain explicit nifaq. Nifaq related to deeds is emphasized by the type of munafiq mentioned in hadiths. For instance, this hadith " There are three signs of a munafiq: When he speaks he lies; when he promises, he breaks his promise and when he is entrusted, he embezzles" (Tirmidhi, Iman, 14) and similar hadiths are orders like cautions and warnings to prevent Muslims from approaching nifaq related to creed. When nifaq related to deeds increases, it may cause a Muslim to approach nifaq related to creed in the future. However, nifaq related to deeds does not mean that the person is a real munafiq. Even if a person has a characteristic of a munafiq, he is not regarded a munafiq. Therefore, not every person that has a characteristic of a munafiq can be called a munafiq. Only Allah and those whom He informs can know who are munafiqs.   

Ahmet SEZİKLİ

Makruh (abominable) means acts which are religiously unacceptable and are asked to be quitted and which are better to be uncommitted than committed.

Makruh, according to Hanafi school, is divided into two types.

The first type of makruh is close to haram, that is, makruh tahrimi (strictly abominable), for example quitting a deed that is wajib ( religiously obligatory). Not committing this type of makruh causes to earn thawab (reward for good deeds) whereas there is a possibility for the committer to be punished.

The second type of makruh is close to halal, that is, makruh tanzihi ( religiously lawful or permitted), for instance quitting  the sunnah and regular manners of prayer. Quitting this type of makruh does not cause one to earn thawab while committing does not cause punishment but disapproval.

According to Shafi’i school, there is only one type of makruh. It is what Sharia wants to be quitted without a firm and binding statement. The quitter is praised, earns thawab but the committer is not disparaged or punished.

Adhan, which is recited from the minarets five times a day, is one of the most important signs and symbols of Islam. Whenever adhan is recited, tawhid (oneness) and prophethood are declared, and people are called to prayer, which is the most important truth after belief. Therefore, it is the necessity of the belief of a believer to answer the divine call. 

The meaning of answering the divine call is to perform the prayer of that time. However, it is sunnah to answer the muezzin at that time. Acting upon the hadiths narrated about answering the muezzin, some Islamic scholars say it is wajib to answer the muezzin, that is, to repeat what he recites. However, the view agreed upon by the majority is that it is sunnah to repeat the words of adhan recited by the muezzin. (Nasai, Adhan: 33.)

One should try not be engaged with anything when adhan is being recited. It is necessary to stop talking and doing other things. One should try to listen to adhan with respect and awe. The following is stated in fiqh sources like Badaiu’s-sanai and al-Fatawa’l-Hindiyya:

“It is not appropriate to be engaged with anything other than repeating what the muezzin recites, and to talk.

Even the following sentence is present:

“It is more virtuous to stop reading the Quran and to listen to adhan and to repeat the words of adhan. (Badayi, 1: 155.)

However, it will not be regarded a sin for a person to try to do something that is urgent when adhan is being recited. There is no drawback to listening to adhan while lying down. It will not make a person responsible unless he means to show disrespect to adhan by doing so. It is permissible for a person to mention the name of Allah, to glorify Him and to magnify Him and even to read the verses and chapters of the Quran while lying down. We know that the Prophet sometimes read some verses after going to bed.  

The words of adhan consist of takbirs and shahadahs. They can be listened to while lying down, too. However, it is more appropriate to get up and listen to it by sitting if it is possible.

There is no drawback to entering the toilet for a necessity, or to be in the toilet in order to get ready to make wudu while adhan is being recited. Besides, when a person is in the toilet, he carries out the act of cleanliness from najasah, one of the fards of the prayer.  A natural need is met there. To sum up, when adhan is recited, a person should stop, listen to adhan and repeat its words if he can. (Mehmed Paksu Aileye Özel Fetvalar)

When we look at the fiqh books, we will also see the following regarding the issue of “answering adhan”:

Answering adhan actually means going to perform the prayer; but listening to the words of adhan and repeating what the muezzin says is also a part of answering adhan. Therefore, a person who is in the state of janabah repeats the words of adhan but a woman who is in the state of menstruation or puerperum does not repeat the words of adhan because they cannot perform prayers, which is the real answer to adhan, in those states.

The Messenger of Allah (pbuh) said, "When you hear adhan, say what the muezzin says." (Muslim, Salat 7) Accordingly, Hanafis say it is wajib because the order expresses obligation. Some of the Malikis, and Zahiris hold this view, too. According to the majority, among whom are Imam Malik, Shafii, Ahmad and Tahawi from Hanafis, it is not wajib but mustahab (recommended) to answer adhan by words. (Davudoğlu NI/27; lbn Hajar, Fathu'1-Bari, N/92-93; Ayni, IV/280)

A person who reads the Quran and glorifies Allah on his own should stop them and answer adhan. However, if a person reads the Quran in a mosque and if others listen to him, he can go on reading the Quran. 

Can a person who is talking about a religious issue and preaching go on talking?

What a person mentions while preaching is, or rather, should be the explanation of the Quran; therefore, such talks can be continued.

Seen in this light, seminars or panel discussions that examine any institution of Islam or a question of Islam can be regarded like that. Besides, it is stated that it is not makruh (abominable) to talk while adhan is being recited. (see Bilmen, İlmihal 128)

However, it cannot be said that it is unobjectionable not to answer adhan in any form, not to stop or repeat even for a moment. For this, the adhan that is recited must be in accordance with the sunnah; it should not be recited like a song. It is not obligatory to listen to an adhan which is not in accordance with the Quran. (Tahtawi, 162)

Besides, although there are some scholars who say it is necessary to listen to all of the adhans, it is sufficient to listen to the first adhan one hears or the adhan of the mosque he attends. (Hindiyya I/57)

We could not reach any information about the question in the sources. However, there is a weak hadith narration which expresses negative attitude about “Anklet” which is worn on the ankles and makes a sound while walking. (see Kanz al-Ummal, h. no: 45071). 

It is not permissible for men to wear gold adornment –neither on their hands nor on their feet- on any parts of their bodies. Women are permitted to wear gold jewelry and silk made clothes. (see W.Zuhayli, al- Fiqh al-Islam, 3/647). 

In the hadith related by Ahmad b. Hanbal, Nasai and Tirmidhi and having the meaning “Gold and silk are rendered halal (permissible) for the women of my ummah (community) but are rendered haram (forbidden) for the men of my ummah” (Nayl al-Awtar, 1/386), that issue is stated clearly.

However, according to the verse “…they should not display their ornaments..” (Qur’an, The Light (Al-Nour); 31 (24: 31)), it is haram for women to display their ornaments to men with whom they are religiously allowed to marry.   

The GREATEST NAME is the Name which contains the meanings of entire of the Most Beautiful Names of Allah. The supreme Name is the GREATEST which mean “the supreme, the highest, and the most exalted.” According to that, the Greatest Name means the most comprehensive Name among the Divine Names which comprises entire of the Names. It is not known which Name is the Greatest Name definitely. The wisdom in keeping this Name secret is to encourage the remembrance of all Names with the probability that they might be the Greatest Name.  

While that wisdom is mentioned in the Risale-i Nur, the attention is attracted to the point that the night of Al-Qadr in Ramadan, the acceptance hour of prayers in the day of Friday… are kept secret for that wisdom. Besides this, in the Nur Collection, it is stated that every Name has a maximum degree and the saints’ considering the Greatest Name to be apart from each other is explained by stating that the Names they manifest are different. “The real Greatest Name is concealed; the upper class is informed of it. However, every Name has a maximum degree and that degree is considered as the Greatest Name. It is because of that secret why saints find out the Greatest Name as different Names.” (Barla Lahikasi)

The following explanation is made in the Thirtieth Flash from the Risale-i Nur Collection: “The Greatest Name is not the same for everyone; it differs. For example, for Imam Ali (May God be pleased with him) it was the six Names. These are Al- Ferd (Single), Al- Hayy (Ever-Living), Al-Qayyoom (Self-Subsistent), Al-Hakeem (Sapient), Al-Adl (All-Just), and Al-Kuddus (Most Holy). For Imam al-A’zam, it was two Names; Al- Hakeem and Al-Adl. While for Ghawth al-A’zam it was Al- Hayy. For Imam-i Rabbani, the Greatest Name was Al-Qayyoom, and so on; many other people considered the Greatest Name to be different Names.” Badiuzzaman, the author of the Risale-i Nur, reminds that just as the conceal of the night of Qadr in Ramadan and the conceal of time of death in life time, the Greatest Name is concealed among the Divine Names; besides this he indicates that every Name has a “maximum degree” in means of manifestation. (The difference between the manifestation of the Name of Creator in the creation of a minute particle and the manifestation of the Name of Creator in the creation of the entire universe is that degree difference and the second of them expresses a manifestation at the maximum degree.)

 “The Greatest Name is concealed. As conceal of time of death in lifetime, the night of Qadr in Ramadan, conceal of the Greatest Name in Names have a significant wisdom. In our opinion, the real Greatest Name is concealed; the upper class (the elite persons who have a high degree in knowledge) is informed of it. However, every Name has a maximum degree and that degree is considered as the Greatest Name. It is because of that secret why saints find out the Greatest Name as different Names. A eulogy of Imam Ali (May God be pleased with him) called Ercûza takes place in the Mecmuatü'l-Ahzab. He mentions the greatest Name in six Names. Imam Gazali explained those six Names that were mentioned by Hadhrat Ali and that encompassed the Greatest Name and he also declared their special qualities in his treatise called Cunnet’ul- Esma. Those six Names are Al-Ferd, Al-Hayy, Al-Qayyoom, Al-Hakeem, Al-Adl, Al-Kuddus.”

Wisdom has been defined in various definitions and meanings. Some of them are as follows:

Performing something in the ideal and optimum way.

Science explaining the real nature of things.

Divine mysteries and intentions inherent in things.

Knowledge together with action.

Beneficial knowledge and good deed.

For the sense of the human intelligence, the state of being on the right path and avoiding excessiveness.

The most common meaning among them is secret, intention and benefit. When it is asked:

What is the wisdom behind this? we understand the questions: What is its purpose? What secrets that we do not know does it convey? Then, wisdom can occur only when something is performed and a benefit is acquired from it.

This consideration takes us to the definition Knowledge together with action. Islamic scholars do not regard the solitary knowledge as wisdom. They stipulate that, acting on that knowledge, implementing that knowledge and getting beneficial results must exist.

Philosophy is named the science of wisdom since it discusses the real nature and aims of things.

However, if a philosopher does not introduce a lifestyle or a moral acquisition which people can apply in their lives, then it is not wisdom in its true sense.

Wisdom is knowledge and acting on that knowledge. The one who cannot combine them is not called Wise. (Elmalılı Hamdi Yazır)

For an individual, being a person of wisdom depends on being a servant with whom his Lord is pleased. Otherwise, if he does not make his Lord pleased, it is not sufficient to become a person of wisdom to observe his creatures and discover their advantages for mankind. Let us imagine a man comprehends the secret mysteries in the Quran but does not act in accordance with them. He is a scholar but not wise. The status of people, who do not read the book of the universe on behalf of Allah and do not benefit from it are no different from that man in this aspect.

Wisdom also has the meaning of prophethood. Prophethood is a Divine institution. The messengers of Allah read the book of the Universe and taught it and demanded some duties from men, at Allah's command. They taught human beings completely that everything was created in the bounds of wisdom and that they all had thousands of functions. Then, they thoroughly established in the hearts of people that men, whom all of the beings serve, must have an important duty; otherwise, all those creatures which are created wisely would serve purposelessness, aimlessness and nothingness. Therefore, the true wisdom is in prophethood, not in philosophy. Knowledge and acting in accordance with it is taught together in the school of prophethood. And in this school, the wisdom of beings is learned from their Creator directly. Estimations, assumptions or personal and subjective feelings are not needed.

It is mentioned in the Nur Treatises, a commentary on the Quran, that things have three faces: the face that looks to God Almighty's names, the face that looks to the hereafter and the third the face that looks to the existence and life of that thing.

We discuss the third point when wisdom is mentioned. We say beneficial for an apple and vain for a thorn. We see the wisdom easily on the former, or we think that we see it, but we do not even think about the latter.


Wisdom is the most significant basis in all the fields including conveying the truths to people. Conveying or proclanmation (tabligh) carried out unwisely, that is to say not appropriately in terms of time and place, not suitably based on mercy, not seeking the assistance of science and especially not acting in accordance with what one preaches will not yield a good result.

The command of the Holy Quran:Invite (all) to the Way of thy Lord with wisdom and beautiful preaching (the Bee (An-Nahl), 125), teaches the need of being on the path of wisdom to the people who are in charge with proclaiming Islam.

The region in the form of a triangle located in the Atlantic Ocean separating South and North America and surrounded by the coast of Bermuda, Porto Rico and Miami, and where many ships and planes are claimed to have been lost without leaving any debris is called Bermuda Devil’s Triangle. Many books like “Bermuda Triangle”, “Atlantic Mystery” regarding the issue were translated into Turkish. When these books were published, a researcher in Konya wrote, in some books written by Ottoman writers a few centuries ago, that there were some passages stating that some mysterious incidents took place in Bermuda Triangle; the newspapers wrote about it then. We started to be informed about the rumors of the mysteries of Bermuda Triangle recently but an Ottoman writer made various interpretations regarding the issue a few centuries ago. In fact, in the notes of travels of Mayans and Mexicans, mysterious incidents regarding the region were often mentioned: "When we arrive at this mossy sea, bad luck and ill omen  become sovereign. Ships get stuck there for days. Winds stop and sailboats do not move." However, it became more actual nowadays.

The first incident that made Bermuda Devil’s Triangle famous took place in 1945. After five war planes took off from their base in Florida for a routine flight, the leader of the pilots sent the following message through the wireless to the control tower: "We cannot see the land. We are not sure of our position. We do not know where we are. We are probably lost." Meanwhile, the control tower sent the following message to the pilot: "How come? The weather seems quite fine. Go to the West." Thereupon, the pilot said, "We do not know even where the west is. Everything is wrong. It is very strange but we are not sure about any direction.  Even the ocean is not as it should be."  Then, the connection was lost. The alarm was sounded urgently but no traces of the planes were found after that.

What was said about Bermuda Devil’s Triangle

It is also mentioned that similar mysterious things happened in the ships that passed through the region; when some freighters and transatlantic ships were examined, it was seen that there were dead bodies of cats and dogs only; it looked as if people jumped into the sea without finishing their food on the plates or a storm took people away without touching the plates and spoons. Various ideas were put forward to explain the issue. We will list those ideas in items:

1. It is completely related togeophysics. The current that comes from the north and the south causes stillness there and this stillness causes the formation of dense mosses. Due to the density of the mosses, ships cannot move there. Besides, very high and violent waves of a hundred, two hundred and even three hundred meters form there. These gigantic waves attract the planes that pass over them through the vacuum that they cause. Therefore, it is normal for the ships to be overturned in such an atmosphere.    

2. Enormous whirlpools caused by intense currents formed holes that are called “blue holes” under the sea. When planes and ship arrive there, they are swallowed by the blue holes. As a matter of fact, some divers saw some sails and boats in those blue holes.   

3. The eightieth meridian passes from there; when it curves from the North Pole and passes through Japan it is called the one hundred and fiftieth meridian. Therefore, such a sea of death is also present in Japan. It is understood that seas of death are present everywhere from which that meridian passes. The issue is generalized some more and it is stated that the same things are present in the thirtieth and fortieth meridians; it is also stated that there are six more places in the world where such mysterious losses and disappearances take place.    

4. Flying saucers take ships and planes to the sky or sink them to the bottom of the sea.   

5. Methane that comes out of the fossils that accumulate at the bottom of the sea and from various waste materials affects the chemical mixture of the seawater and decreases its density. The ship that loses its ability to float on the water whose density drops to zero sinks as soon as it enters the region called methane well that the gas attracts. The intensity of methane gas bubbles change based on the type of the waste materials that accumulate at the bottom of the sea and the temperature of the water. The planes that pass over the places like Bermuda Devil’s Triangle, where gas currents are very strong are in the boundaries of danger. The methane gas bubbles that reach the water surface enter into the atmosphere and form an intense methane tunnel upward; the plane that enters the methane tunnel loses its control and crashes into the sea.   

"The throne of Satan is on the sea."

I want to mention another issue especially apart from the ones mentioned above. The Prophet said, "The throne of Satan is on the sea." When “sea” is mentioned as a definite word, a certain sea might be understood, and we can call some seas as the throne of Satan. Therefore, jinn and devils are sovereign there; they deactivate electronic devices of ships and planes and make them sink. Since jinn and devils were created out of "maarij" (stairways; steps of ascension) and "nar"(fire), they can upset all electronic devices as if they were exposed to waves coming from the sun.   

The Prophet also gives the following warning:"Do not go to the places where the previous communities were destroyed. If you go there, go by crying." (*); it means when you go to the destroyed countries, "Establish connections with Allah and enter under His protection so that what hit them will not hit you."  It can be understood from this that God Almighty  made the people that disbelieved Him and rebelled Him sink under the ground like the people of Sodom Gomorra, Ad and Thamud – and if it is true – the civilization of Atlantis; then, those places became the dwelling place of Satan. As a matter of fact, Ibn Ishaq, the author of Maghazi, mentions the issue of taking something up to the sky and flying as follows: While going to Tabuk, the Prophet said:

"When you arrive in Tabuk, do not drink the water of Tabuk before I come and do not go out. Do not go to the place where their community was destroyed."

However, two people did not obey his order and went to the place where that community lived. One of them was thrown away by a very strong storm; his friends looked for the other one; but they could not find him, either.    

It is understood that the incident of disappearing has been taking place since ancient times. If we summarize, we can say that those kinds of places, where sinning communities lived, became dwelling and settling places for Satan. They were destroyed and died but those who visit those places might be hit by some misfortune.

The issue can also be explained by dirty spirits, jinn and Satan

Along with what was mentioned above, I find it useful to mention another aspect regarding Bermuda Triangle. Some people may put forward some claims but there are still some aspects that are open to interpretation. It sounds better to explain the issueby dirty spirits, jinn and Satan because of the wide range of effects like deactivating the electronic devices.   

Bermuda Devil’s Triangle might be some intervention regarding the sovereignty of Satan by some stones like the moon; dirty spirits settled and dwelled on some satellites, planets and rocks. They might disturb humans by coming from them. They might even be responsible for the things that are known as flying saucers.   

* * *

There are some sacred places on earth; similarly, there are some dirty places where dirty spirits are sovereign.

For instance the Kaaba is sacred up to Sidratu'l-Muntaha (the Lote-Tree of the extremity) and is regarded as the Kaaba. The great angels circumambulate the Kaaba up to Sidratu'l-Muntaha. (Besides, the statesmen of that country circumambulate the Kaaba by a helicopter.) No matter how high one goes up, it is still regarded circumambulation because it is regarded as the Kaaba up to  Sidratu'l-Muntaha. Therefore, Allah made that place sacred; He made thousands of prophets run around this sacred place and made it the grave of thousands of prophets.  According to the statements of some saints who can perceive what is in graves, there are about the graves of three-four hundred prophets around the Kaaba. This place is a holy place that Allah made sacred, showed respect and honored, and that wanted human beings to show respect and honor; it is the place of circumambulation for lofty spirits. This place is the heart in a sense. It is the heart of the earth. As this heart beats, the earth will maintain its spiritual structure and vitality. The fact that the Prophet (pbuh) emerged near this heart is another issue to be dealt with.

There is also a satanic point next to the heart. The heart receives revelations but the satanic point, which is the target of the arrows of Satan, receives delusions, hesitations and doubts.  The earth, which beats like the heart of the universe, has a heart, which is the heart of the globe, the Kaaba. At another place in the heart, there is a satanic point, which is the dwelling place of Satan. All of the offices of Satan receive orders and decrees from that place. The Prophet (pbuh) states the following in a sound hadith:  “Satan sets his throne on the sea; then, he sends off his troops to the people; when they return in the evening, he listens to them. He asks each one ‘What did you do?’ They answer: ‘I made someone give up prayer.. I made someone look at haram...’  Since they are individual incidents, Satan is not satisfied with them. Satan asks another one, ‘What did you do?’  He replies, ‘I made a woman abandon her husband.’ Satan says, ‘Well done!’ and brings him near him.

There is a metaphysical power behind every physical event.  

It is understood that when these evil beings bring about sparks on the spiritual beings of people, they work on behalf of a sovereignty. The places that were invaded and deviated by Satan and destroyed in the name of him are their states, governorships and capital cities in a sense. Therefore, the following is stated in a sound hadith:"Do not go to the places where the previous communities were destroyed. If you go there, go by crying." It is understood from the hadith that satans claim some places and that those places were destroyed and their civilization was demolished due to it, but that their sovereignty continued in the form of devil’s triangle, rectangle, pentagon or hexagon. There is a triangle in the Atlantic Ocean and devil’s hexagons in some other places aiming to deprave humanity. The people are taken away like a gazelle caught by the hunter’s net. Devil’s triangle might be a place where satans are sovereign; when a bad deed is done against them and when human beings do bad deeds, they might be exposed to troubles like that.

While writing about this issue, I tried to explain it based on some religious expressions   though I did not know any definite verse or hadith about it. However, Bermuda Devil’s Triangle might be the expression of a state in the atmosphere or something to be discovered in the future. Nevertheless, it should be known that there is a metaphysical power behind every happening, that is, every physical event that happens on the earth. There is a sovereignty behind every land and there is something unseen behind everything that is seen.   

(*) (Bukhari, Salat, 53; Anbiya, 17; Tafsiru sura (15) 2; Maghazi, 81; Muslim, Zuhd, 38, 39; Musnad, 2/9, 58, 66, 74, 113, 117, 137)

It is necessary to ponder over it well. The concept “the lesser of the two evils” is valid here too. That is, when a person has to choose between two sins, he/she should choose the one that is considered lighter in terms of Islam.
Accordingly, if a person faces the two alternatives of being raped or committing suicide, the same principle can be used to decide. As a matter of fact, being in such a situation is really grave and dramatic. However, in accordance with the principle “the respect for the truth is high; it cannot be sacrificed for anything else”, we should put our feelings aside and make a decision.
In our opinion, here, committing suicide is a heavier crime because;
a. In Islam, killing someone unjustly is regarded as a heavier crime that fornication. Committing suicide is also a kind of killing; killing that is impossible to be forgiven by Allah.
b. It is very important whether a person’s free will is in question or not in the occurrence of responsibility for doing good or bad deeds. Therefore, a crime that a person is forced to commit should be preferred to committing suicide, which is committed through a person’s free will.
c. As it is seen in the following verse “Anyone who, after accepting faith in Allah, utters unbelief― except under compulsion, his heart remaining firm in Faith― but such as open their breast to unbelief― on them is Wrath from Allah, and theirs will be a dreadful Penalty. (an-Nahl, 16/106), a person who is forced to utter unbelief is regarded excusable and it is guaranteed that his belief in his heart will not be harmed by unbelief and denial uttered by his tongue. In fact, every sin is small compared to unbelief and denying the existence of Allah.
It should be noted that the excuse here is torture, oppression and the fear of death. Allah, who is the most compassionate and the most merciful, knows best the capacity of endurance of the creatures He created. When the person is in that critical point, He does not say “Do not deny! Do not commit suicide!”. On the contrary, he says,”There is no sin for you for the denial that you utter with your tongue so long as you keep your believing heart pure.”
According to the narrations, the verse above was sent about Hazrat Ammar. Hazrat Ammar, who could not bear the tortures of the polytheists, seemingly accepted their offers about unbelief and denial and uttered those words. However, he explained the trouble he suffered to Hazrat Prophet (pbuh). The Prophet said,: “Was your heart sound in terms of belief when you uttered those words?”  Ammar said, “Yes, definitely…”.Then, Hazrat Prophet (pbuh)said, “Then, if you suffer torments like that, you may repeat what they want with your tongue” relieving him. (See Ibn Hajar, XII/312). Then, Almighty Allah sent that verse, confirming His Messenger.

Author: İslam Ansiklopedisi,

Muraqaba is a sufi term that means fear, to inspect, to watch over, to take care of, to control, to look at one’s inner world, to be entranced, to think of the aim at all times, to look at Allah with the heart at all times, to keep the soul under control in order to protect the heart from bad deeds, to know that Lord knows every state of a person, to dismiss everything from one’s mind and be ready to receive inspiration from Allah by kneeling down and closing the eyes.

The real muraqaba is obtaining the habit of worshipping Allah as if one sees Him because our Lords says, " Allah doth watch over all things " (al-Ahzab 33/52).

There is a reference to muraqaba in the hadith of Jibril. Jibril said to Hazrat Prophet (pbuh); "Tell me about ‘ihsan’." The Messenger of Allah (pbuh) said, "Ihsan means to worship Allah as if you see Him. Even if you do not see Him, he sees you."

Jibril:

"What you have said is true." (Bukhari Iman, 38; Muslim, Iman 1). According to sufism, the muraqaba of ordinary people is the fear of Allah and the muraqaba of the distinguished people is hope. Muraqaba forms the foundation of every good deed and it is related to all phases of life. Thanks to muraqaba, man evaluates the past and corrects the situation he is in, is always on the right path, checks his heart thoroughly in his relations with his Lord and he never forgets about Him; he knows that Allah always watches him and is very close to him, that He sees what he does and hears what he says. Thus, he becomes a useful person for himself and for the society; he becomes happy in both this world and the hereafter.      

Ahmed ARPA

COW

He said: "He says a heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice and they scarcely did it. (Surah al-Baqara, 71)

The king (of Egypt) said: "I do see (in a vision) seven fat kine whom seven lean ones devour and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions." (Surah Yusuf, 43)

And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!" (Surah al-Baqara, 67)

They said: "Beseech on our behalf thy Lord to make plain to us what (heifer) it is! He said: "He says: the heifer should be neither too old nor too young but of middling age; now do what ye are commanded!. (Al-Baqara /68)

For those who followed the Jewish Law, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep, except what adheres to their backs or their entrails, or is mixed up with a bone: this in recompense for their wilful disobedience: for We are True (in Our ordinances). (Al-Anaam /146)

PORK

Forbidden to you (for food) are: dead meat, blood the flesh of swine, and that on which hath been invoked the name of other than Allah, that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving Most Merciful. (Surat al-Ma'ida, 3)

He hath only forbidden you dead meat, and blood and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. but if one is forced by necessity without wilful disobedience, nor transgressing due limits―then is he guiltless. For Allah is Oft-Forgiving Most Merciful. (Surat al-Baqara, 173)

Say: "I find not in the Message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine― for it is an abomination or what is impious, (meat) on which a name has been invoked, other than Allah's." But (even so) if a person is forced by necessity, without wilful disobedience nor transgressing due limits― thy Lord is Oft-Forgiving, Most Merciful. (Al-Anaam /145)

CAMEL

To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the Garden, until the camel can pass through the eye of the needle: such is Our reward for those in sin. (Al-Araf /40)

He said: "Here is a she-camel: she has a right of watering, and ye have a right of watering, (severally) on a day appointed. (Surat ash-Shu'ara', 155)

"Indeed ye shall drink like diseased camels raging with thirst! (Surat al-Waq'ia, 55)

What Allah has bestowed on His Messenger (and taken away) from them― for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things. (Surat al-Hashr, 6)

"As if there were (a string of) yellow camels (marching swiftly)." (Surat al-Mursalat, 33)

When the she-camels, ten months with young, are left untended; (Surat at-Takwir, 4)

Do they not look at the Camels, how they are made?― (Surat al-Ghashiyya, 17)

But the messenger of Allah said to them: "It is a She-camel of Allah! and (bar her not from) having her drink!" Then they rejected him (as a false prophet), and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and made them equal (in destruction, high and low)! (Surat ash-Shams, 13-14) 

HORSE, MULE AND DONKEY

As if they were affrighted asses, (Surat al-Muddaththir, 50)

And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of what ye have no knowledge. (An-Nahl /8)

The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the Signs of Allah: and Allah guides not people who do wrong. (AL-JUMUA/ 5)

And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of what ye have no knowledge. (AN-NAHL / 8)

"And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the ass." (LUQMAN /19)

Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (to return to). (Aal-e-Imran / 14)

Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies and others besides whom ye may not know but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly. (Surat al-Anfal, 60)

Behold there were brought before him, at eventide, coursers of the highest breeding; and swift of foot; And he said "Truly do I love the love of good, with a view to the glory of my Lord"― Until (the sun) was hidden in the veil (of Night):  (Surah Sâd, 31-32)

What Allah has bestowed on His Messenger (and taken away) from them― for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things. (Surat al-Hashr, 6)

By the (Steeds) that run, with panting (breath), And strike sparks of fire,  (Surat al-'Adiyat, 1-2) 

LION

As if they were affrighted asses, Fleeing from a lion!  (Surat al-Muddaththir, 50-51) 

FLY

O men! Here is a parable set forth! Listen to it! Those on whom besides Allah, ye call cannot create (even) a fly, if they all met together for the purpose! And if the fly should snatch away anything from them, they would have no power to release it from the fly: feeble are those who petition and those whom they petition! (Surat al-Hajj, 73) 

MOSQUITO

Verily, Allâh is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allâh intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fâsiqûn (the rebellious, disobedient to Allâh). (Surat al-Baqara, 26)

BEE

And thy Lord taught the Bee to build its cells in hills, on trees, and in (men's) habitations; Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colours, wherein is healing for men: verily in this is a Sign for those who give thought. (Surat an-Nahl, 68-69) 

ELEPHANT

Seest thou not how thy Lord dealt with the Companions of the Elephant? (Surat al-Fil, 1)

CALF

And remember We appointed forty nights for Moses and in his absence you took the calf (for worship) and ye did grievous wrong. (Surat al-Baqara, 51)

And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf so turn (in repentance) to your Maker and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned toward you (in forgiveness); for He is Oft-returning Most Merciful. (Surat al-Baqara, 54)

"Then he brought out (of the fire) before the (people) the image of a calf: it seemed to low: so they said: `This is your god and the god, of Moses but (Moses) has forgotten!' " (Surah Ta Ha, 88)

Then he turned quickly to his household, brought out a fatted calf. (Surat adh-Dhariyat, 26)

There came to you Moses with clear (Signs); yet ye worshipped the Calf (even) after that, and ye did behave wrongfully. And remember We took your Covenant and We raised above you the mount (Sinai): (saying): "Hold firmly to what We have given you, and hearken (to the Law)"; they said: "We hear, and we disobey"; and they had to drink into their hearts (of the taint) of the calf because of their faithlessness. Say: "Vile indeed are the behests of your faith, if ye have any faith!"  (Surat al-Baqara, 92-93)

There came Our Messengers to Abraham with glad tidings. They said "Peace!" He answered "Peace!" and hastened to entertain them with a roasted calf. (Hud / 69)

And remember We appointed forty nights for Moses and in his absence you took the calf (for worship) and ye did grievous wrong. (Al-Baqara / 55)

CROW

Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he: "Was I not even, able to be as this raven and to hide the shame of my brother?" Then he became full of regrets. (Surat al-Ma'ida, 31)

BIRD

"And (appoint him) an Messenger to the Children of Israel, (with this message): I have come to you with a sign from your Lord, in that I make for you out of clay as it were the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave; and I heal those born blind, and the lepers and I quicken the dead by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe.   (Surah Al 'Imran, 49)

Then will Allah say: "O Jesus, the son of Mary! recount my favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel. And behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the Clear Signs, and the unbelievers among them said: `This is nothing but evident magic'. (Surat al-Ma'ida, 110)

There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have We omitted from the Book, and they (all) shall be gathered to their Lord in the end. (Surat al-An'am, 38)

Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. (Surat an-Nur, 41)

We bestowed Grace aforetime on David from Ourselves: "O ye Mountains! sing ye back the Praises of Allah with him! and ye birds (also)! and We made the iron soft for Him (Surah Saba', 10)

And the birds gathered (in assemblies): all with him did turn (to Allah). (Surah Sâd, 19)

And the flesh of fowls, any that they may desire. (Surat al-Waqi'a, 21)

Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except (Allah) Most Gracious: truly it is He that watches over all things. (Surat al-Mulk, 19)

And He sent against them flights of Birds, (Surat al-Fil, 3) 

QUAIL

And We gave You the shade of clouds and sent down to you manna and quails saying: "Eat of the good things We have provided for you"; (but they rebelled); to Us they did no harm but they harmed their own souls. (Surat al-Baqara, 57)

We divided them into twelve Tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails (saying): "Eat of the good things We have provided for you": (but they rebelled): to Us they did no harm, but they harmed their own souls. (Surat al-A'raf, 160)

O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the side of Mount (Sinai) and We sent down to you Manna and quails: (Surah Ta Ha, 80)

FISH

But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel. (Surat al-Kahf, 61)

He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvelous way!" (Surat al-Kahf, 63)

Then a (big) fish swallowed as and he had done an act worthy of blame.  (Surat as-Saffat, 142) 

So wait with patience for the command of thy Lord, and be not like the Companion of the Fish― when he cried out in agony. (AL- QALAM /48)

SNAKE

He threw it, and behold! it was a snake, active in motion. (Surah Ta Ha, 20)

"Now do thou throw thy rod!" But when he saw it moving (of its own accord) as if it had been a snake, He turned back in retreat and retraced not his steps: "O Moses" (it was said) "Fear not: truly in My presence, those called as messengers have no fear― (Surat an-Naml, 10)

"Now do thou throw thy rod!" But when he saw it moving (of its own accord) as if it had been a snake he turned back in retreat, and retraced not his steps: "O Moses!" (It was said) " Draw near, and fear not: for thou art of those who are secure. (Surat al-Qasas, 31)

Then (Moses) threw his rod, and behold! it was a serpent plain (for all to see)! (Al-Araf / 107)

So (Moses) threw his rod, and behold it was a serpent, plain (for all to see)! (Ash-Shuara / 32)

LOCUST

They will come forth― their eyes humbled― from (their) graves, (torpid) like locusts scattered abroad, (Surat al-Qamar, 7)

So We sent (plagues) on them; wholesale Death Locusts, Lice, Frogs, and Blood: signs openly Self-explained; but they were steeped in arrogance, a people given to sin. (Surat al-A'raf, 133)

EWE

"This man is my brother; He has nine and ninety ewes, and I have (but) one: Yet he says `Commit her to my care' and is (moreover) harsh to me in speech." (David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the Partners (in business) who wrong each other: not so do those who believe and work deeds of righteousness, and how few are they?"... And David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).  (Surah Sâd, 23-24) 

SHEEP

(Take) eight (head of cattle) in (four) pairs: of sheep a pair and of goats a pair; say hath He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Tell me with knowledge if ye are truthful. (Al-Anaam/143)

GOAT

(Take) eight (head of cattle) in (four) pairs: of sheep a pair and of goats a pair; say hath He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Tell me with knowledge if ye are truthful. (Al-Anaam/143)

SPIDER

The parable of those who take protectors other than Allah is that of the Spider, who builds (to itself) a house; but truly the flimsiest of houses― is the Spider's house if they but knew.  (Surat al-'Ankabut, 41)

WORM

Then, when We decreed (Solomon's) death nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). (Surah Saba', 14)

LIVESTOCK

And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among His Servants who have knowledge: for Allah is Exalted in Might, Oft-Forgiving. (Surah Fatir, 28)

He created you (all) from a single person: then created, of like nature, his mate; and He sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another in three veils of darkness. Such is Allah your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Center)? (Surat az-Zumar, 6)

(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). (Surat ash-Shura, 11)

WOLF

 (Jacob) said: "Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him." They said: "If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!" (Yusuf 13/14)

They said: "Oh our father! we went racing with one another, and left Joseph with our things: and the wolf devoured him. But thou wilt never believe us even though we tell the truth." (Yusuf/ 17)

FROG

So We sent (plagues) on them; wholesale Death Locusts, Lice, Frogs, and Blood: signs openly Self-explained; but they were steeped in arrogance, a people given to sin. (Al-Araf/ 133)

MOTH

(It is) a Day whereon Men will be like moths Scattered about, (Al-Qaria/ 4)

APE

And well ye knew those amongst you who transgressed in the matter of the Sabbath; We said to them: "Be ye apes despised and rejected." (Al-Baqara/ 65)

Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? Those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped Evil;― these are (many times) worse in rank and far more astray from the even Path! (Al-Maeda/ 60)

LICE

So We sent (plagues) on them; wholesale Death Locusts, Lice, Frogs, and Blood: signs openly Self-explained; but they were steeped in arrogance, a people given to sin. (Al-Araf/133)

DOG

If it had been Our will, We should have elevated him with our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; so relate the story; perchance they may reflect. (Al-Araf/176)

ANT

At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it." (An-Naml/ 18)

HOOPOE

And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees? (An-Naml/ 20)

WILD ANIMALS

When the wild beasts are herded together (in human habitations); (Surat at-Takwir, 5)

Millah is used in the meaning of “all people who live on the same land, who come from the same origin and who have a common history, tradition and language”. However, the real meaning of the concept millah is different. According to Islamic scholars who base their views on the usage of the word in the Quran, millah, religion and shari’ah have the same meaning.

The word millah mentioned in the following verses, was used in the meaning of religion and shari’ah: "Say thou: ‘Nay! (I would rather) the Religion of Abraham is True, and he joined not gods with Allah.’" (al-Baqara, 2/135), “Say: ‘Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the pagans.’" (Aal-i-Imran, 3/95)  and "Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in faith?" (an-Nisa, 4/125).

In other words, millah expresses the social aspect of the religion. However, it expresses the religion that the community shares not the community itself.  If it is expressed in the words of the famous hadith, Islam is a millah and kufr (unbelief) is a millah. However, Muslims or unbelievers cannot be called as millah in the original sense of this word. People who come together by following a religion and a millah are called a community, group, ummah, members of a millah or owners of a millah.  

The word millah is sometimes metaphorically used instead of members or owners of a millah in the meaning of a group of people that follow a millah in its real sense. However, even in this usage, it cannot be associated with the concept of nation. In metaphorical usage, the determining element, naturally, is not the origin, history, language, etc as it is the case in the concept of nation. Therefore, the phrase ‘the millah of Islam’ literally expresses the religion of Islam and metaphorically the total nations of Islam. On the other hand, the word millah cannot be used for the millah of Turks or Arabs neither literally nor metaphorically because the words Arab and Turk denote an origin not a religion.    

Ummah is a group of people that live together because of living in the same place at the same time through their own will or as a result of an obligation and following the same religion. Most of the scholars use the word ummah for the people who follow the same religion, that is, Muslims.  

The people on the way of kufr are an ummah and the people who believe in Hazrat Muhammad (pbuh) and follow his way are an ummah. As a matter of fact, the following is stated in a hadith:

"This ummah (the ummah of Islam) was made superior to other ummahs. " (Ahmad b. Hanbal, V, 383).

For the answer, please click here.

The first human being is Adam (PBUH) and he is the first prophet. The history of religion starts with the history of humanity. The religion before Allah is Islam. (Al-i Imran Surah, 3:19) The faith system is the same in all religions that Allah (SWT) has sent to humanity. There are differences in their ways of worship, rules and regulations.

Prophets are conveyers of the divine religions. The same mission is now on the shoulders of scholars. Each Muslim must learn at least basic Islamic teachings. In Islam there is no a conception such as priest or rabbi, but rather religious scholar. Each Muslim is a man of his/her religion anyway.

Religion is a system of sacred values. There are so many things in religion of which every human being can make use. For example, the system of faith that forms the essence of the religion leads us to the metaphysics. Worship informs us about our obligations towards Allah (SWT). Knowing what is forbidden and what is permitted provide our life with stability. Islamic symbols (ways of behaviors) constitute our common usages. To hold these symbols in esteem is an embodiment of piety. Such (is his state): and whoever holds in honor the Symbols of Allah, (in the sacrifice of animals), such (honor) should come truly from piety of heart. (Al-Hajj Surah, 22:32)

Religious education does not necessarily lead to meddling in the individuals conscience. Individuals are free in being pious after having known the pillars of their religion. Because There is no compulsion in religion (Al-Baqarah Surah, 2:256) But it is inevitable to be some obligations for those who say, I am Muslim. For example, a young person not enrolled in the school cannot be called to account for not attending the classes at school. But those who are students have to be held responsible for their absenteeism.

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Knowledge is good (beneficial). However, what better is to put that knowledge into practice and effectuate it in life. The phrase, those who believe and do good, righteous deeds, those are the companions of Paradise; they will abide therein (1) which is mentioned in Quran in many places deserves consideration. In these verses, it is pointed out the importance of enriching the belief with righteous deeds. Belief is a claim; deeds are the proofs of it. Belief, not provided with righteous deeds is like a tree that bears no fruit.

How meaningful is this divine ascertainment about Jews! The parable of those entrusted to carry the Torah, who subsequently does not carry it out in practice, is that of a donkey carrying a load of books. (Al-Jumuah Surah, 5:62) As the donkey carrying a load of valuable books does not gain a value, people who do not transform their knowledge into righteous deeds would not save themselves from unnecessary burden of knowledge. Quran reminds this to us with these verses:

Do you enjoin upon people godliness and virtue but forget your own selves, (even) while you recite the Book (and see therein the orders, prohibitions, exhortations, and warnings)? Will you not understand and come to your senses? (Al-Baqarah Surah, 2:44)

O you who believe! Why do you say what you do not do (as well as what you will not do)? (As-Saff Surah, 61:2)

The words of those, who do not put them into practice, have no effect as fake bullets. What makes words effective is application.

One of the most disturbing symptoms of societys distress has been the incapability of transforming the theoretical knowledge into practice. Knowledge- based society of the future will be built by the ones who put their knowledge into practice.


Sources:
1. Al- Baqarah Surah, 2: 25, 82, 277; An-Nisa Surah, 4:57; Hud Surah, 11:23; Al-Kahf Surah, 18:2..

Human is a free being. He can use the will he possesses in whatever way he likes. If he wishes he can believe, if not disbelieve. (1) If he wills he give thanks, if not denies. (2) If he wants he works, if not remains idle.

Education is the act of guiding the human to the good, who may otherwise use his will in a bad direction. If a garden is left on its own, there appear wild grass and thorns instead of vegetables and fruits. In the same way, if human is left to his own devices, he obeys his evil commanding soul and deviates into evils. In this respect, in the process of education there must be serious surveillance. Children and youths who are overcome by their evil commanding souls and feelings should not be left on their own. They must be helped and their capacities must be canalized into positive ends.

However, it will bring about only harm rather than benefit to do this in a despotic way. As is proclaimed by the Quran, There is no compulsion in the Religion. (3). Our Prophet, upon him be peace and blessings, was sent as an educator. He did not call any one into Islam with the force of sword, rather said: Religion is advice. (4) And said: Make easier, do not make harder. Give glad tidings, do not put off. (5).

Though limited success might be achieved through compulsion, it is not possible to attain perpetual success. It is a more effective method to persuade the person. For instance, you can make a student read a book by intimidating him. However, if you cause him to like reading, then the student will read hundreds of books with his own will.

It is a manifestation of weakness to try to educate children by beating. In education, beating must be among the last solutions to be resorted to. Though our Prophet, upon him be peace, gave permission to this, he himself did not ever resort to beating. His knowledge based on revelation, unbounded tolerance, deep love, sincere feelings, unlimited mercy sufficed to conquer the hearts of people. He is a sultan of hearts. His spiritual sultanate still continues in hearts and will continue forever.

The influence of the kings who base their rule on force is transient on people. Even though they continue their sultanate for a time by intimidating, they cannot for ever.

The education carried out must raise free people, not robotic ones, and these free people must be able to use this freedom in goodness and beneficent works. Otherwise, the freedom used in evils is nothing more than a disaster.

Sources
1. Al-Kahf, 29.
2. Al-Insan, 3.
3. Al-Baqarah, 256.
4. Bukhari, Faith, 42; Muslim, Faith, 95; Tirmidhi, Birr, 17.
5. Bukhari, Jihad, 164; Muslim, Jihad, 71; Ebu Davud, Edeb, 17.

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Why Muslims do not eat bacon?

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One of the ways that make man attain knowledge is observation. Man is one of the witnesses and observers of the events in the universe. The universe is a book full of meanings that awaits to be read.

Many verses such as Behold what is in the heavens and the earth! (1),

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? (2),

Look, then, to the signs of Gods mercy —how He restores life to the earth after its death... (3) call our attention to mans duty of observation. However, not everyone can make that observation. As indicated in the verse, there are many signs (things full of lessons) in the heavens and the earth people pass by and turn (their faces) away from them. (4)

Looking is different from seeing. Everyone looks at the universe but not everyone can see the secrets and the meanings in it. The verse You see them looking towards you, yet they do not see. (5) indicates the difference between looking and seeing.

The ones, who see the things that others cannot see, achieve the secrets of the book of the universe. For example, feeling that he got lighter in water, Archimedes found out the buoyant force of the water. Newton, receiving inspiration from the apple that fell on his head, realized the gravity force. Scientists, examining the structure of the wings of the birds, made human beings friends to birds by using the knowledge in aircraft industry.

If man gazes at the universe carefully, he can take an example and a lesson from everything. People, who have life in their hearts and contemplate the universe to discover a sign, can take a lesson from everything. Those who see everything as meaningless and go on their way in the darkness of unbelief are deprived of those wide and ample meanings. The Noble Quran uses the word blind for those people.

Those, who were blind in this world, will be blind in the Hereafter. (6)

Truly it is not their eyes that are blind, but their hearts which are in their breasts. (7)

But whosoever turns away from My message, verily for him is a life narrowed down, and we shall raise him up blind on the day Of Judgment. He will say O my Lord! Why hast thou raised me up blind, while I had sight (before)? Allah will say: Like this, Our Ayat (proofs, evidences, verses, lessons) came unto you, but you disregarded them; and so this Day, you will be neglected (in the Hell-fire, away from Allahs mercy). (8)

Vision (basar) is the seeing of the eye and insight (basirah) is the seeing of the heart. Those who do not have vision cannot see the things. Those who do not have insight cannot observe the essence of the things.

References:
1. Yunus, 101.
2. Qaf, 6.
3. Ar-Rum, 50.
4. Yusuf, 105.
5. Al-Araf, 198.
6. Al-Isra, 72.
7. Al-Hajj, 46.
8. Ta-ha, 124-126.

Wudu for Salah (Ablution for Prayer): Every Muslim needs to make wudu in order to pray five times a day. It is an important means of cleaning.
Ghusl (Full Ablution): Ghusl ablution made in order to be freed from janabah enables a person to clean all of his/her body. It is also sunnah to perform ghusl and clean oneself every Friday.
Taking care of hair and beard: It is sunnah to comb one’s hair and beard and to take care of them. 
Cleaning the private parts: The hair in the private parts must be removed at least once in forty days. Thus, the formation of microbes and the dirty smell can be prevented. Those parts can be cleaned every week or every other week.       
Cleaning for worshipping: There must not be any dirt on the clothes and body of Muslims in order to be able to perform prayers. Therefore, Muslims need to have clean clothes and a clean body during the day.
Cleaning the mouth: Islam gives great importance to the cleaning of the mouth, recommending to clean the teeth with miswak (or a tooth brush). It is an important sunnah. Besides, Muslims are asked not to go to mosque when their mouths smell bad; they are asked to go to mosque after removing the bad smell. 
Cleaning the hands and feet: It is sunnah not to lengthen nails and take care of them.
Cleaning after going to toilet: It is necessary to clean the private parts after urination and defecation.

“Science gave man the telegraph, electricity, diagnosis and cure for some diseases. Religion gave individuals spiritual tranquility and moral balance.

Science and religion are two real keys that we use to open the treasures of the universe. Man benefits from science but he lives with religion.”

(William James)

“Every formula that expresses a law of nature is a hymn that praises God.”

(Maria Mitchell)

“Everybody who is involved in science seriously, no matter in which branch, will read this writing on the door of the temple of science:  “Believe!” Belief is a quality that a scientist cannot give up.”

(Max Planck)

“Belief in the Creator of the Universe is the strongest and noblest stimulating power of the scientific research.”

(Albert Einstein)

“The light of the conscience is religious sciences. The light of the mind is modern sciences. Reality manifests by the combination of the two. With those two wings, the student flies. When they are separated, the former gives birth to fanaticism and the second to deception and doubt.”

(Badiuzzaman)

“Science without religion is lame, religion without science is blind.”

(Albert Einstein)

“Science and religion do not deny each other; on the contrary, they complement each other. One of them is the light of the mind and the other the heart. Man does not consist of mind only or heart only. On the contrary, he owns both a mind and a heart. Science without religion may satisfy the mind but it definitely darkens the heart. And religion without science illuminates the spirit and the heart but it leaves the mind in the darkness.

Therefore, the advantage and benefit of man does not depend on being occupied with science only as it is today nor being occupied with religion only as it was in the Middle Age. It depends on being occupied with both.”

(Ali Fuad Başgil)

“The scientists who study the beings that Allah created understand His greatness better than other people.”

(Fakhraddin Razi)

There is not a certain criterion in exchanging presents. The presents do not have to have the same value. A person can give another person a present based on his financial situation. It is not appropriate for a poor person to buy an expensive present by putting himself into financial difficulty.

It is necessary not be extravagant when buying presents; it is better to buy one that will not cost a person more than he can afford and one that will be used. The intention in receiving and giving presents should be to fulfill the order of the Messenger of Allah, ”give and receive presents…”; it should not be to show off.

Hazrat Prophet (pbuh) showed us by his exemplary deeds how the attitude of a Muslim should be regarding the issue of exchanging presents as he did in every other issue.

Our Prophet returned even the simplest favor. He always returned favors and he advised his ummah to do so. In a hadith, he said, “Return the favors. If you cannot find anything to give to a person, pray for him so that it will be known that you have returned his favor." (Abu Dawud Zakah 8).

The Messenger of Allah, who returned even the simplest favor, would definitely give a present to someone who gave him a present. He advised his friends and relatives to do so, too. Hazrat Aisha said, “The Messenger of Allah received presents and gave presents in return."

If the person who gives the present is someone that expects something in return, he needs to be given something. For instance, when the slave gives his master a present or when a poor person gives a rich person a present. Imam Malik and Imam Shafii hold this view.

If the person who gives the present does not expect a return or if he does not lay a condition like that, it is not necessary to give him something according to Abu Hanifa and Imam Shafii. However, Imam Malik holds the view that it is wajib to give something in return for a present based on the following verse: "Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct)." (al-Ahzab, 33/21)

We learn the attitude of the Prophet regarding the issue from a hadith reported by Hazrat Aisha.

A Bedouin gave the Prophet a present and the Prophet gave him a present in return. It is narrated by Ibn Abbas. Those who draw a conclusion from this hadith believe that it is wajib to give a present in return for a present that you receive. Thy show this thought and the Sunnah as evidence.

In another hadith, the Prophet says, "exchange presents so that your love toward each other will increase."

Our Prophet is the greatest example for all Muslims. There are many lessons that Muslims need to take from him. The Messenger of Allah always gave something in return for a present. That is what a Muslim needs to do.

The reason why something is given in return for a present is not because it is obligatory but because it will increase love and respect among people. (see Şâmil İslam Ans., Hediye item)

Miracles, which are wonder-works, have got two main characteristics. One of them is “challenge” and the other one is “excelling” the deniers. Scholars from the followers of Sunnah have described miracles with various expressions taking the characteristics and conditions which distinguish miracles from other wonder-works such as kaeramath (wonder-works displayed by saints or dervishes) into consideration. The most appropriate and the clearest of themse is as follows: Miracle is a supernatural and metaphysical event which Allah shows through prophets and which deniers cannot excel, in order to prove  that the prophets, who claim their prophethood of His prophet whocy and challenge deniers is, right. (at-Taftazani, Sharhul-Aqaid an-Nasafiyya; Cairo 1939, p. 459–460; For another description see: al-Jurjani, Sharhu'l-Mawaqif, III,177; al-Jaziri, Tavdihu'l-Aqaid, 140).

As it can be deduced from thatis description, miracle is an act by Allah. Allah is the one who creates the miracle for prophets and displays it. Displaying through someone who claims to be a prophet and challenge deniers such a great miracle which excels deniers is meant to prove and approve of his prophethoodcy. In fact, a prophet’s show of miracle means “My slave is right to claim prophethoodprophecy, both his prophethoodprophecy and the messages he delivers are true”. The conditions of “claiming prophethoodprophecy” and “challenging” mentioned in the description distinguish miracles from similar events called kaeramath which are done by saints and dervishes who are the loyal slaves to Allah. Saints and dervishes who are the friends to of Allah do not claim prophethoodprophecy or challenge people. The kearamahts they display are considered to be a kind of miracle belonging to the prophets whom they follow (Jalal-ad-Dawvani, Sharh-al Akqaid-el Adudiyyah, II, 277).

A miracle has to meet some conditions in order to be accepted as true.

1. A miracle has to be an act by Allah the Glorious, because Allah is fail-i mukhtar, which means “He creates whatever he likes”. He only confirms the reality of an act created by Himself. For instance, the acts such as turning the stick of Prophet Moses’ into a snake and that Prophet Jesus the resuscitation of ed a dead person by Prophet Jesus are willed and created by Allah the Glorious. Attributing themse to prophets is a metaphor.

2. A miracle has to be supernatural and metaphysical. Only when it is so it can it deserve to be approved by Allah. There is not a wonder in events which occur according to natural laws and usual system of the Universe, such as sunrise.

3. A miracle has to be impossible to be denied. This is because, its feature of concision shows how weak those deniers are and silence them.

4. A miracle has to be displayed by a person who claims prophethoodprophecy, as an evidence to prove his prophethoodcy.

5. The miracle being displayed has to fit the prophet’s claim, that ’is to say; it has to fit what he announces that he is going to do. If he shows something else which does not fit his claim, this it is not considered to be a miracle.

6. The miracle which heto be displayed in accordance with his claim should not contradict him and should not prove him wrong.

7. A miracle should not be before or after the claim; it must occur right after the prophets’ claims (al-Jurjani, Sharh’al-Mawakqif, III, 177-179).

Wonder-works which occur before the claim of prophethoodcy despite of the last condition of a miracle are considered to be a kind of kearamaht like those of saints and dervishes, although they are not considered to be miracles. Prophets are friends to of Allah like dervishes before they are given prophethoodcy. Wonderful events, which occur as the prophethoodcy approaches, are called “ihras”. Those are some wonders shown by would-be-prophets in order to establish the prophethoodcy to come.

Differences Between Miracles and Wonder-Works (Kearamaths)

The most significant differences are as listed below:

1. A miracle is done only by eminent people, dear slaves of Allah who are honored with prophethoodcy and in accordance with their claims. Thoese conditions cannot be found in other wonder-works.

2. A miracle is usually shown or happens because people want it. During this miracle, people are challenged by saying: “Do something similar to this” and people know they are weak because they cannot do it. Saints and who have other kinds of wonder-works do not challenge.

3. Prophets who display miracles set an example of morals and virtues because they have all moral and virtuous values. Even this state of them can be considered to be evidence to their prophethoodcy. For this reason, those who do not have prophetical features cannot display miracles. (For more information see: Ssharh’al-Maewakqif, III, 177-181; Sharh’al-Maqkasid, II, 130-135; Islam’da Iman ve Esaslari 204-220).

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Could you please explain and tell the difference between "Karamah" and "Istidraj" ?

One of the most important elements that ties man to life is dreaming. If God had not given people the possibility of dreaming, their life would have been too bad. When we look at the miserable state of a disappointed person, it will not be hard to estimate the miserableness of people who have never had dreams.

God gave man not only the ability to dream, which has many good functions, but also the mind in order to keep dreams within bounds. If a person who has a good sense regards each dream as something that must be realized, he is bound to be mad one day.

Every drug has some side effects but it is necessary to use some drugs; similarly, many nice spiritual elements, feelings and thoughts that man has do have some side effects. The mind is very nice but if you load on it too many things that it cannot carry, you will cause it to go astray.

Many clever philosophers turned out to be foolish materialists because they used the mind out of its boundaries and tried to understand the principles of belief through their mind, without needing the light of revelation.

It is understood from this explanation that the existence of dreaming is a great bounty; it has no manufacturing defects but there are some usage errors. As a matter of fact, those who use dreaming wrongly are called daydreamers or stargazers.

The messenger of Allah impressed the seal of “Muhammad Rasulullah” under his letters and gave them to the ambassadors given below and sent them to deliver the letters to given kings: Amr b. Umayya ad-Damri, to the king of the Ethiopia, Ashama ibn Abjar; Dihye b. Halife el-Kelbi, to the emperor of Byzantine, Heraklious; Hatib b. Ebi Beltea, to the king of Alexandria, Mukavkis; Abdullah b. Huzafe es-Sehmi, to the king of Persian, Kisra; Shuca b. Vehb el-Esedi, to the king of Balka, Haris b. Ebi Shemyr el-Gassaniye; Salita b. Amr el-Ameer to Havze b. Ali or to Sumama. Such ambassadors conveyed the message and invitation of the Messenger of Allah to the kings of the countries they went. As some of the kings tore the letters up, some of them accepted the invitation of the Prophet and became Muslim.

It is not a madhhab. Risale-i Nur is an interpretation of the Qur’an. People who read this interpretation are called students of Nur. 

The primary addressee of this question is Badiuzzaman, the author of these works. Let us ask him and see what his answer will be. He says in his work titled “The Rays” as follows: 

“I have only one aim; it is this: at this time as I approach the grave, I hear the hooting of the Bolshevik owls in this country, which is a Muslim land. The sound is damaging the fundamentals of belief of the Islamic world. Making them lose their belief, it binds the people, and particularly the youth, to itself. Struggling against it with all my strength, I am calling the youth and all Muslims to believe. I am struggling against these unbelieving masses. I want to enter the Divine presence with this struggle of mine. This is all I do. As for those who prevent me from doing this, I am frightened that they are communists! For me it is a sacred aim to co-operate with the forces of religion who have embraced the struggle against these enemies of belief. Release me! Let me work to reform the youth, poisoned by communism, and for this country’s faith! Let me serve Divine unity!” (1)

Again, let us have a look at the following statements from the Rays:

“…and our particular duty is to teach the believers in certain, verified fashion the Qur’anic truths of belief, and save them and ourselves from eternal extinction and everlasting solitary confinement in the Intermediate Realm. We have absolutely no connection with any worldly, political, scheming society or clandestine group, or the covert organizations concerning which on no grounds whatsoever we have been charged; we do not condescend to such things.” (2) 

Moreover, what we should do and why we were created are voiced in the Letters with the following statements: 

“Be certain of this, that the highest aim of creation and its most important result are belief in God. The most exalted rank in humanity and its highest degree are the knowledge of God contained within belief in God. The most radiant happiness and sweetest bounty for jinn and human beings are the love of God contained within the knowledge of God. And the purest joy for the human spirit and the sheerest delight for man’s heart are the rapture of the spirit contained within the love of God.

Indeed, all true happiness, pure joy, sweet bounties, and untroubled pleasure lie in knowledge of God and love of God; they cannot exist without them. One who knows and loves God Almighty is potentially able to receive endless bounties, happiness, lights, and mysteries. While one who does not truly know and love him is afflicted spiritually and materially by endless misery, pain, and fears. Even if such an impotent and miserable person owned the whole world, it would be worth nothing for him, for it would seem to him that he was living a fruitless life among the vagrant human race in a wretched world without owner or protector. Everyone may understand just how wretched and bewildered is man among the vagrant human race in this bewildering fleeting world if he does not know his Owner, if he does not discover his Master. But if he does discover and know Him, he will seek refuge in His mercy and will rely on His power. The desolate world will turn into a place of recreation and pleasure; it will become a place of trade for the hereafter.” (3) 

(1) see The Rays, the Fourteenth Ray, (to the Prime Ministry, to the Ministry of Interior Affairs) 

(2) see ibid. 

(3) see The Letters, Twentieth Letter, Preface 

___________________________________________________________________________ 

Bediuzzaman Said Nursi 

Personality of Master Bediuzzaman shows itself truly only in the whole of his works. This outstanding person, who says “I am in the winds of belief; what blows against me is the winds of unbelief”, carried out a spiritual, metaphysical jihad, staying on the same line all his life and paved way to salvation of millions of people. The best resource to obtain information about his life from is his book named “Tarihçe-i Hayat (History of My Life). This book, which was edited by him in person, is a good answer to your question. 

Nevertheless, we are presenting a summary of the Master’s life as follows: 

Bediuzzaman Said Nursi was born in the village of Nurs in Hizan, in the city of Bitlis in the year of 1878. He received education in madrasas in the neighborhood in his childhood years. Due to outstanding intellect and memory witnessed with him, he was firstly known as Molla Said the Well-Known. Later, he became famous with the title of “Bediuzzaman” meaning “the wonder of the time”. 

In his school years, he memorized 90 books about basic Islamic knowledges. He used to repeat one of them every night. These repetitions served as a step for him to comprehend the meanings of Quranic verses deeply and he saw that each Quranic verse embraced the whole universe. 

At the beginning of 1900’s, he came to Istanbul, which was then the center of caliphate, with an idea of establishing an Islamic university named Madrasatu’z-Zahra, which taught religious knowledges and positive sciences together. He made efforts in order to reach this aim of his all his life. Although, he failed to establish a university like he dreamed, he established a wide-spread system of madrasas which had branches that functioned all over the country.

He served as a voluntary regiment commander in the east front during World War I. He was injured in war and lived as a captive in Russia for two and a half years. Taking advantage of chaos during Bolshevik Revolution in 1917, he escaped captivity. When he returned his country, he was charged with the management of Daru’l-Hikmeti’l-Islamiyya, which was the highest center of religious consultation in Ottoman Empire, by the General Staff. In the years of British invasion of Istanbul, he published a book against them, titled Hutuwat-i Sitta. 

He supported the Independence War started in Anatolia. While he was busy with educational activities in Van in 1925, he was exiled firstly to Burdur and then to Isparta and Barla as a precaution during Sheikh Said Riot, although he opposed to this movement. He stayed there for eight years. He wrote most of his Interpretation of Quran named Risale-i Nur there. He was arraigned to Eskişehir Court because of his books and ideas.

He continued to write his books in Kastamonu, where he was exiled. He was arraigned to Denizli Court in 1943 and to Afyon Court in 1948. Trials ended with his exculpation. 

Religious rights and freedoms were expanded with the multiparty political system put into practice in 1950. Bediuzzaman had his books published in printing houses at that time. Bediuzzaman Said Nursi passed away to the mercy of Allah in 23rd March, 1960.

Even if you don’t warn them, you won’t have sin. However if you think that it will be useful then you should warn with an affective and good language.

Expressing an opinion on the mistakes of others is speculation, which has a negative effect such as misleading pure minds. For this reason, we are going to evaluate this judgment with logical reasoning which is nourished with belief.

Absolute Truth: is the existence of something’s actual identity with its true nature and reality in Nafsul-Amr; Allah’s knowledge. According to some philosophers who retired from the faculty of reasoning such as sophists, human mind and knowledge cannot find or know the absolute truth. According to them, there is neither absolute truth nor true knowledge. All things are assumption. We are going to prove the wrongness of such ideas with one or two example.

The accuracy of the most of the data that the positive sciences have put forward is not only perceived by reasoning but also with eyes. For example, all of the details about solar and lunar eclipse of the sun and the information given long before exactly come out after a period of time. This shows the accuracy of the scientific evaluations about the existence of the solar system’s absolute truth such as its actual position, working system, system components and the relation between them.

Likewise, the medical developments of nowadays, can truly evaluate most of the facts such as how organs work and function which belong to the absolute truths of human body. Treatment methods yielding positive results, various medical operations, organ transplantation, peculiar characteristics of RNA-DNA, genetic passwords, fingerprints and other discoveries mean the evaluation of absolute truths related with human’s physiologic, biological, organic and genetic structure. The seeing ability of the eye, the hearing ability of the ears and the tasting ability of the tongue are examples of the absolute truth. Islamic scholars also indicated the existence of the absolute truth saying, “The essence of things is fixed”.

Besides, are the existence and oneness of Allah (SWT), the existence of Jinn, the miraculousness of the Qur’an, narrations and rational proofs that supported the truths such as the unique personality of Hz. Muhammad (PBUH) not absolute truths?

Do we not have the right to be suspicious of the existence of the mind of a person who says the existence of man, animals, plants, the moon and the sun that we see with our eyes, let alone unseen things, is not absolute truth and is the brainlessness of such a person not an absolute truth?,

They are only a few examples; we can give tens of more examples.

The concept of a single truth has absolute and relative aspects.

According to absolute truth, there is only one single truth because one thing cannot be two different things at the same time. Two opposites do not come together. For instance, the only truth of the sunny time when the sun rises is the day. The only truth when it is dark and when the sun sets is the night.

However, there are some relative truths of the day and night. For instance, when we say it is daytime or night now as people who live in Turkey, what we say is true for Turkey but it is not the only truth for the world. When it is night here, it is day in some other countries and vice versa. To sum up, the relative qualities that are called relative truths are not the single truth but relative truths that have many true aspects.

Similarly, water is a single truth that forms by the combination of oxygen and hydrogen. However, in terms of people drinking it, water has a pluralistic truth parameter from the point of view of medicine.

For instance, the same water can have five different judgments depending on the states of five different patients. It is obligatory for a patient who has lost a substantial amount of water to drink water. It is harmful like poison for a patient who has just had an operation. It is haram for him in terms of medical science. It is partly harmful for another patient; it is abominable for him to drink water in terms of medical science. It is neither harmful nor useful for another patient. It is permissible for him to drink it in terms of medical science. As it is seen, the truth has multiplied here. Is it possible to say, “Water is medicine only; it is obligatory to drink it; there is no other judgment”? (See Sözler 27. Söz/Hatime)

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About making tawassul while praying and asking the help of awliya of Allah

Seeking assistance is something and wasila (tawassul) is something else. Seeking assistance means asking for help. Wasila (tawassul) is a means to the end.

It is not permissible to ask for help from non-living things or a creature without intelligence even if it has a lot of service like the sun or the moon, even if it is holy like the Kaaba and the Black Stone (Hajar al-Aswad).

As for asking for help from people with intelligence, if the person is not a believer and a person with good deeds, it is not permissible to ask for help from him whether he is present or not. However, if he is a person with good deeds it is permissible to ask for help from him in order to ask intercession (shafa’ah), whether in his presence or near his grave. 

Although the dead person has gone to the world of barzakh (veil), he has a kind of life peculiar to him. Our Prophet (PBUH) stated the following: "Prophets are alive in their graves." (Ibn Majah, Janaiz 65) Another evidence that prophets are alive in their graves is that Hazrat Prophet (pbuh) met the spirits of all of the prophets in Masjid al-Aqsa and greeted every prophet he met and those prophets replied his greeting. He also said the following about the polytheists who died during the Battle of Badr: "You cannot hear more than those; but they cannot answer.”

According to the people of tariqah (religious order) today, the help of a wali (saint) with a rank, whether he is dead or far away, can be asked for. He has the authority to help. Especially the people of tasarruf (authorized to do extraordinary things) can help both when they are alive and after they die; their help goes on. 

As for wasila, as we have just mentiond, it is something to be used as a means to reach the end. There are some kinds of wasila:

1- To use the names of Allah for tawassul: Ibn Majah narrated the following from Hazrat Aisha: ‘The Prophet said the following in a supplication, " O Allah, I ask from you for the sake of your clean, nice and holy name"’

2- To make the supplication of the person as a wasila for whom tawassul is asked.

3- To make tawassul by using the personality of a great man with good deeds as an intermediary. For instance, to say something like ‘O Allah! I make the Prophet or Hazrat Abu Bakr a wasila in order to realize this wish of mine. Hazrat Umar made Hazrat Abbas (the Prophet’s uncle) a wasila in the supplication for rain by saying: “O Allah! We make the Prophet’s uncle a wasila, send us rain." (Bukhari).

4- To make tawassul by using the good deeds as an intermediary: For instance, to say something like “O Allah! I make this hajj or worship that I performed for you a wasila; relieve me of this misfortune or trouble”. 

The kinds of wasila we listed above are present in Islam. It is not possible to deny them. The person to be made a wasila does not necessarily have to be superior to the person making tawassul. The Prophet (PBUH) said to Hazrat Umar, who wanted permission to go and make umrah, “Brother! Do not forget to pray for us”. He also ordered Hazrat Umar to tell Uways al-Qarani to pray for him. However, to imagine the prophet or any person independently and ask his help may cause a person to become an unbeliever. One should be careful about it. That is, it is permissible to think and to know that that person is a beloved slave of Allah and he does those things by the permission of Allah and to ask.
According to Ahlu Sunnah scholars, it is permissible to make tawassul as long as one does not go beyond it.
Those who regard wasila as completely haram are kharijites and and those who imitate them.

The information that angels protect people is present in the Quran itself: “For each (such person) there are (angels) in succession, before and behind him: they guard him by command of Allah”(ar-Rad, 13/11). That truth is pointed out in the verse.

The protection of the angels is not polytheism, similarly, the help and protection of other creatures should not be polytheism. However, we should not raise them from the level of being a means, a cause to the level of creation. It is a necessity of our belief that “there is no real creator other than Allah in the universe.”
              Is there mediation, wasila in religion?

Wisdom is one of the indispensable elements of life and success; it is also a leaven and an important law in the management and control of all of the beings.

 Men make achievements and maintain them by observing that rule and principle called wisdom.

 Wisdom makes cause, means, wasila necessary between the Creator and the creatures.

The loftiness and greatness of the creator, the relationship and the balance among the beings are related to wisdom. In addition, the fact that beings serve as proof to their creator, the fact that they are searched and studied like a book by qualified people, and the most important of all, the fact that men are tested and tried for their achievements in the world and in the hereafter, depend on wisdom and a serious relationship with wisdom.

 Men who have been given wisdom are the most honorable and valuable beings.

 Based on this principle, the general term denoting the phenomenon of relationship between beings, things, man and the creator is wisdom.

In the connections between non-living things and living things,

 in the veils between being created and creating,

 in the causes between illness and health,

 in slavery and its consequences,

 in the relationship between conveying the message and guidance,

 in the consequences and relationships of agriculture, trade, art and worship, wisdom is essential; and the causes, wasilas and means are the prerequisites of wisdom and they will always be present naturally.
Here, although the existence of means is necessary in terms of wisdom due to divine power and greatness, the oneness and majesty of Allah eliminates their effects. Wisdom necessitates that they remain only as means.

 So, means are an essential of creation due to Allah’s name, the Wise.

 So, the means like those are existent and necessary in our religion naturally.

 For instance, the means of hidayah (guidance) are prophets.

 The means of Allah’s orders to His prophets are the angels.

 The means of pre-eternal speech are the Books and Pages.

 The means of manifestations are miracles and arts.

 The means of forgiveness and reward are bounties and Paradise.

 The means of suffering and punishment are measures and Hell.

 The means of worshipping and slavery are worships.

 The means of approaching Allah are knowledge and taqwa (piety).

 So, there is no place, state and time without means.

The most important point of the things that we have mentioned so far is as follows: Those means should not be something more than a wasila; they should be transparent and decent; they should not hide and cover the realities; in particular, they should strengthen not break the relationship between the slave and Allah.

 If the means that exist between the realities and the people as a necessity of wisdom become dense and break the connection, then wisdom disappears and obstacles emerge. The means loses its property of being a means.

 For instance, if a teacher enters between a mathematics book and the students, he integrates the students with the book. He increases the love. He also strengthens knowledge. Teachers form a great amount as means.

 Artists are means of transferring the skill between the apprentices and art. Otherwise the arts and skills would cease and die.

 Similarly, great religious people are transparent means to ensure and maintain the relationship between Allah and the slave. If they stop acting as intermediaries, the slave will spoil the relationship and break the connection.

 However, being an intermediary is not something easy. The most important thing is to be capable and qualified.

 That is, a teacher should act as an intermediary between the mathematics book and the student. However, if the teacher is a music teacher, it won’t do any good.

 A doctor, who is a transparent means, should act as an intermediary between the patient and the illness in terms of wisdom. However, if an engineer instead of a doctor acts as an intermediary, he will only serve the angel of death.

 Glasses become intermediaries between the eyes and things. Hearing aids become intermediaries between the ears and the sounds. As intermediaries, they serve those with ordinary eyes and ears to see and hear better.

 Similarly, if qualified and capable people become intermediaries between the realities and ordinary people, they increase those people’s knowledge and virtues. Their spiritual lives become orderly and tidy. Ordinary people cannot see the naked realities and cannot perceive them. They can understand the realities only through some means.

 The similes, metaphor and usual examples in the Quran are holy and transparent means like eyeglasses or binoculars between men and the realities that are difficult to perceive.

 Therefore, to deny the means (wasila) means to deny wisdom, help, benefit, order, goodness and affair. It is an attitude contrary to creation and reality.

 However, as there are always exceptions and misuse, the means deteriorated and misused in time; and bad examples reached present time. While it is necessary to correct, put into order and change them, it will be consciencelessness to wear mediation down and to deny it wholly and radically.

It will be a great mistake to prefer its demolition although it is possible to correct it.

So, mediation is a divine approbation that establishes the connection with reality like transparent glass, and that puts the relationships in order.

As it is present everywhere, there is and will be mediation in our religion. However, intermediaries that are very dense like priesthood, that confine the interest and respect only to themselves and break the relationship with Allah are a kind of hidden polytheism. Mediation like that does not exist in man’s nature and creation; it does not and cannot exist in our religion.

To see the means from the point of view of the evaluations above will protect us from excessiveness and negligence in terms of thoughts and attitudes, will drive all of our feelings and thoughts to the medium way, will provide our life with direction, peace and happiness.

The information implied here are primarily religious sciences and the ibadah is not fard (obligatory) ibadah but nafila (optional) ibadah. Fard ibadahs cannot be skipped in order to get educated; it has great responsibility. That hadith can be explained as follows; Learning religious sciences is favorable than ibadah such as nafila salat (prayer), nafila sawm (fasting) and dhikr (remembrance).   
Some hadiths which illuminate that issue can be presented as follows:
-There are many hadiths about the virtues of knowledge and scholars. A few of them are presented below:
“A scholar is seventy degrees superior to a worshipper. The gap between every degree is as long as the distance between the heaven and the earth.” (Majmau Az-Zawaid; 1/122)
“In the presence of Allah, being occupied with knowledge all the time is superior to having jihad for Allah’s cause.” (Kanzu’l-Ummal, h.no: 20240)
“The most virtuous deed is getting the knowledge of Allah/ the science teaching His Divine essence, attributes and names. Certainly, both few and many deeds with knowledge benefit you. However, neither few, nor many deeds with ignorance benefit you.” (Kanzu’l-Ummal, h.no: 28731)       
 -The fact that knowledge is superior to worship is so clear that there is no need to explain it, because;
Knowledge can be without worship, but no worship can be without knowledge. Getting knowledge is also worship itself.
As it is mentioned in the hadith “If someone blazes a good trail, an equal amount of rewards that the persons following that trail gained are written in the register of the actions of the person that has blazed that trail.”(Muslim, Zakat 69. Also refer to Nasai, Zakat 64), it is not difficult to understand how being occupied with knowledge one hour is superior to worshipping for years when we give thought to the reward, which thousands or millions of people, who convert into belief, pay heed to halals (permissible) and harams (forbidden), have high ethics and worship favorably because of the knowledge of a person who explains a rule of the religion, cause that scholar in question to win.   

It is an international organization of advantage. Freemasons, who include distinguished people with special qualities and have a widespread organization, have been very effective in almost everywhere in the world.
Freemasonry is a secret organization of Judaism. All of its ranks and symbols come from the distorted Torah. The entry ceremonies are carried out in accordance with the doctrine of The Torah.
Freemasons continuously deny their relations with Jews and claim that they have no connection with them. They know that if their connections with Jews are revealed, they will not be welcomed by the society. They try to show themselves as an organization of charity, a society of fraternity and solidarity, instead.

First of all, it will be useful to say that the Torah is an ideology and doctrine book of Jews. The name of that ideology in the field of politics is Zionism. Zionism and Freemasonry are the examples of the application of the philosophy originating from the Torah. 
In the changed and distorted Torah, the forms of savagery and massacre that the Jewish race is ordered to apply to the nations of the world are explained in detail; secret and unobtrusive methods are also explained in detail and various methods are shown. When those methods are applied, the nations will be destroyed from inside but they will not notice it; nobody will hear the name of Jews about it.
Freemasonry, whose connections with Judaism is stated only in their own secret resources, is one of the branches of Judaism that adopts the doctrine of the Torah and acts secretly.
Freemasons find it necessary to keep their relations with Jews secret because it is more useful for them to use charity organizations as a screen and serve their target disguising themselves as charitable people instead of telling people that the have the same aims as Zionism.  
Freemasonry is, indeed, a method of training some people who are not Jewish under a secret society in order to make those people serve Judaism and the ideals of Jews in any field.
Thinking that the targets of Zionism can intimidate people at first, Zionists, along with the concept of Judaism, have carried out their activities with successful, rich and prestigious people having good jobs using favorable concepts like fraternity, friendship and peace through clubs within the structure of Freemasonry.  Thus, they have realized their aims of not putting Zionist targets forward and making people who are not Jews serve the ideals of Judaism. (Ali Uğur, Masonluk, Soruşturma Dış Politika dergisi, p. 3).
Freemasonry, which claims to have adopted cosmopolitan principles like humanity, world citizenship, internationalism in a form of utopia but which regards only the members of the same organization as brothers and which help the people in the organization which carries out the struggle of the liberty of belief and conscience but which wants to make people adopt the belief of Freemasonry which seems democrat but which is actually liberal, capitalist, privileged and oligarchic which prefers the fraternity of Freemasonry to the principles of competence, worthiness and virtue which has an organization of abundant finance and staff and which is disciplined, authoritarian and international, has some mysteries traditions and symbols. It is stated in the publications of Freemasonry that those symbols (triangle, light, star with six corners, acacia, masonry, hiram form of temple, etc) are based on ancient Egyptian and Jewish traditions. Freemasonry has received criticism and protest in the lodges because it regards only its members as brothers although it says Freemasonry wants to see humanity as a whole because it protects and defends people due to their membership not due to qualifications like capability, worthiness, etc, because it tries to help its members during a danger or when help is wanted even if those members are against their nation, because of its cosmopolitan structure, because of regarding the principles of Freemasonry as the only truth and because of the unfavorable attitude towards religion and nationality from time to time, because Jews and converts hold the important positions, because it is used as a means of establishing a Jewish state based on Jewish aims and ideals and because the protection of Judaism is always in the background. (Ömer Rıza Doğrul, Eski Mısır'da Masonluk İzleri, Selâmet Mahfilinde Dört Konferans, İstanbul 1930, p. 4).
Although its origin is very old, Freemasonry was established and developed in England in 1717; Freemasonry, together with the British Jews and British colonialism, developed by having agents, sympathizers, deceived and mistaken people everywhere, and they were made to serve as the satellites of the British. Likewise, Jews absolutely direct the Freemasonry lodges in the USA. Those who want to have commercial, economic and political positions are in need of the help of Freemasonry there.
When the Constitution that was declared between 1822 and 1884 and the minutes of the parliament during the elections following it are examined, it will be seen how Greeks, Armenians and other minorities worked for their interests and the division of the State. Mithat Pasha, who played an important role regarding the issue, has a very interesting identity. Mithat Pasha, who is the son of a Hungarian rabbi, started to make improvements in the Turkish state. He opened schools based on Jewish principles and taught revolutionary doctrines there. Mithat Pasha also established the political party of Young Turks. In Europe, he acted upon the instructions of Simon Deutch, who was his confident friend. The murder of Sultan Abdulaziz was committed in fromt of the eyes of Mithat Pasha. (Kemal Fedai Coşkuner, Yakın Tarihimiz ve Siyonizm, Orta Doğu, 10 January 1976).
The Rescript of Gülhane (political reforms) was announced by the attempts of Mustafa Rashid Pasha, who benefited from the inexperience of Sultan Abdulmajid on November 3, 1839. Thereupon, the foreign organizations and minorities strengthened. Those who adopted those reforms named it as “the Good Reforms”. Cosmopolitanism, foreign effect and inferiority complex spread. Therefore, some people named it as “the Evil Reforms”. Mustafa Rashid Pasha, who announced the Rescript was a member of the Scottish Freemasonry lodge. (Prof. Dr. Hikmet Tanyu, Siyonizm ve Türkler, İstanbul Bilge Yayınları, p. I, 281)
The concept of God in Freemasonry is a deist concept. Deism occurred as a reaction to the belief of Allah in heavenly religions like Islam, Christianity and Judaism. According to that concept, there is a being that exceeds the universe. However, man cannot know him fully. Therefore, that being is not prayed; nothing is asked from him; he is not expected to love and test human beings. Thus, the thought of the hereafter and resurrection after death are annulled. When the concept of deism is furthered, you will reach the concept of atheism. Besides, that concept is common among the members of the French Freemasonry lodge (Yesevizade, Soruşturma, Masonluk, Dış Politika, issue 3, p. 109).
The word Zion means “the kingdom of Allah”. The verses about the superior race in the Torah form the foundation of the idea of Zionism.
The origin of the rumors that Jews are the nation that have been chosen by Allah take place in various chapters of the Torah. Two of them are as follows:
" I said, 'You are "gods"; you are all sons of the Most High. Rise up, O God, judge the earth, for all the nations are your inheritance " (Psalms Chapter 82, Verse. 6-8 p. 598).
" For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people " (Deuteronomy Chapter 7, Verse 6 p. 184).
It is possible to add hundreds of more verses that are wrong and contrary to religion of the so-called Torah like the ones above. They all show that Freemasonry is an organization that make the educated people of nations serve in accordance with the Zionist political interests of the desperate Jews in order to realize its ideals.
Sami ŞENER

As it is known, the first man, Hazrat Adam (pbuh), is also the first prophet. The principal duty of a prophet is teach people the oneness of Allah and the belief of oneness. According to what the Quran tells us, every nation, every community was definitely sent a warner, a prophet throughout history. Prophets also died when their time of death came like other human beings. It is possible that another prophet was not sent just after the death of a prophet because the religion brought by the prophet that died was effective after his death for a certain time.    

The period between two prophets is called the period of interregnum. In those periods, on the one hand, people were affected by ignorance and on the other hand, they tried to fill the religious gap in their nature. When they could not find the truth, they tried to satisfy their needs ignorantly.

The feeling of worshipping Allah is probably the strongest element of conscience in the nature of man. Therefore, when they lost the belief of oneness and the real deity – in order to satisfy the natural feeling of worshipping – they started to look for new deities. They imaginarily attributed some attributes of Allah like power, knowledge and mercy to those deities so that they would serve the purpose; and they assumed deities that were in compliance with those attributes.     

As a matter of fact, all of the wrong totems in mythology are connected with something sacred. The sun, the moon, plants, seas, cows were all regarded as a divine beauty, majesty, perfection or source of bounties; and they were regarded as sacred because of their connection with Allah. However, the generations that followed transformed them into deities.   

As a matter of fact, according to the information given in hadiths, the idols that the nation of the Prophet Noah (pbuh), the second father of the mankind, worshipped and whose names are given in the Quran (Nuh, 71/23) were righteous people. The respect shown to their spiritual ranks were transformed into extreme commitment by ignorant generations and they were promoted to divinity. (see Tabari, Ibn Kathir, the interpretation of the mentioned verse).

We can think that there exist similar reasons behind other kinds of idolatries.

Menstruation is a natural type of blood that flows at regular intervals from a woman’s uterus after puberty. God has laid down certain rules in connection with this, as a concession to the woman, in consideration of her condition.

Menstruation usually lasts 3 to 10 days and nights, varying from woman to woman. Most women have a regular number of days for their monthly menstrual period. The number of days may fluctuate and the period might come a little early or a little late. So when a woman sees menstrual blood, she should consider herself to be menstruating. When it stops, she should consider herself clean. If more blood appears after her menstrual period has ended, but does not have the same color as menstrual blood, it should not be considered as menstruation.

So, after 4 days of menstruation if the bleeding stops, a women can perform gusl and continue with daily prayers, she doesn't have to wait for 7 days.

click for detail explanation

Lying is a habit of telling too many lies. Lying is hiding the truth and telling the opposite of what is known. Lying is a very abominable habit. Our religion prohibited lying severely and made it haram.

Lying is a disease in one’s soul. Muslims should protect themselves from it. Children should be trained to tell the truth when they are still young and they should be explained why lying is harmful.

Although Allah the Glorious ordered “Avoid lying” (al-Hajj, 22:60), there are people who lie for simple worldly interests. Especially, perjury (false testimony) is a very abominable behavior and this is counted amongst major sins. A true Muslim should tell the truth and refrain from lying, even though it may be against his own good. Allah the Supreme said:

“O ye who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily God is well-acquainted with all that ye do.” (al-Nisa, 4:135).

The Reverend Prophet also emphasized that lying and perjury is amongst major sins. (Riyazu’s-Salihin, III, 138). Moreover, he stated that lying is an indicator of being hypocrite. (Muslim, Faith, 107).

Lying is permitted in three situations in our religion:

a) Someone imposed to cruelty and injustice can lie in order to save his/her life, property and honor from being harmed.

b) Lying is permitted when it is used in order to reconcile between spouses who are offended with each other; because the Messenger of Allah said: “He is not a liar who reconciles between people and who says or narrates good words for this reason.” (Muslim, Birr, Sila, 27).

c) Lying is permitted during war in order to defeat enemy.

As for the perversity of lying, the Prophet (pbuh) said:

“Lying leads to perversity and perversity leads to Hell. By lying again and again, one is eventually recorded as a liar by Allah.” (Bukhari, Adab, 69; Muslim, Birr, 103-105). This is the most important negativity of lying. That is to say; it is the fact that it alienates one from pleasing Allah and eventually leads to Hell. Moreover, lying puts people at odds with each other. It destroys trust between people, causes chaos in society, ends friendships and gives rise to enmity. For a lie will be noticed sooner or later, liars become people who are not trusted, not respected and not loved. In summary, lying leads one to devastation both in this world and the otherworld.

To give a newborn child a nice name as soon as possible is one of the most important duties of the parents. The name given to the child is valid both in this world and in the hereafter. The Messenger of Allah was interested in the names of not only children but also adults. The Prophet changed some names that he regarded as bad. He gave information about the names that need to be given to babies; he sometimes gave names to children himself.

The Messenger of Allah (pbuh) explains the importance of giving nice names as follows: “On the Day of Judgment, you will be called by your names and your fathers’ names. Thus, give your children nice names.” (1)

The act of calling will be carried out by an angel appointed by Allah with the permission of Allah. Nobody would like to go to the presence of Allah with a name that Allah will not like. Therefore, it is necessary not to give bad names to babies.

If the children were given the names of non-Muslims or unpleasant names, it is necessary to change them.

According to the explanations made by the Messenger of Allah, the best names are as follows: As boys’ names; Abdullah, Abdurrahman, Muhammad, the names of prophets, Hasan, Husayn and the names of other great people of Islam are recommended. For girls’ names, the following names and the like are nice: Aisha, Fatima, Zaynab, Khadijah, Jamilah, Zahra.

In the Gathering Place (mahshar) every child will be called by the name given to him. If the name of the child is a non-Muslim name, the child will be embarrassed due to his name and will complain about the person who gave him that name by saying,

'Allah created me as a Muslim by birth; why did you give me such a bad name?’ Due to the importance of the meanings of the names, our Prophet changed the foreign names that had bad meanings with good Muslim names; for instance, he changed the name Abdul-Uzza (the slave of Uzza: an idol) with Abdullah (the slave of Allah). He changed the name Jamrah (piece of fire) with Jamilah (beautiful girl) and the name Harb (war) with Hasan (handsome, beautiful, good). That is, what is meant by a Muslim name is that the meaning should not be bad.

Firstly, it is not permitted to dispute about Islamic issues. During disputes one needs to be silent. If your friend knows better than you, then you can trust his knowledge. Still, you should search and learn about these subjects either from our site or from other trustable Islamic sources.

Even if your friend is well-learned about many topics, of course it is not possible for him to know every topic to great details. One should especially be much cautious about giving information on religious subjects. It is a sign of the perfection of faith to remain silent about the topics we don't know for sure.

Ahmed b. Hanbel (death 241, of Hegira,/855 AD) says that for a person to be a 'mufti' (religious authority) he must possess the following five qualities:

a) having a benign intention and aiming only at Allah's acceptance. For malign intention also makes thinking malign,
b) possessing knowledge, prudence, dignity and seriousness,
c) being sure of oneself and one's knowledge,
d) getting the community to accept his authority,
e) knowing people as individuals and as a community.

As is understood by these conditions, the religious authority should take the psychological state of the one who asks for a religious decree into account, should be respectable in the eyes of the public, should be discreet, and should be capable of comprehending the effects of the religious decree that he gives on the individual and the public. (Muhammad Abu Zahra, Islam Hukuk Metodolojisi, Trans. Abdülkadir Şener, Ankara 1973, p.391 et al.)

A boy or a girl reaches youth from childhood through adolescence.

Adolescence becomes visible with the appearance of some physical signs in the child. Having wet dreams for a boy, menstruation and becoming pregnant for a girl are signs of adolescence. It is called natural puberty. In religious terminology, a boy who has reached the age of puberty is called a "baligh" and a girl is called a "baligha".

According to the majority of the fiqh scholars of Islam, the start of the age of puberty is the age of 12 for boys and 9 for girls. The end of this period is the age of 15 for both genders.

When a person reaches the age of property, he/she attains the mental level to understand the orders and prohibitions of the religion.

Man can differentiate between the good and the bad , the true and the wrong only after becoming baligh; therefore, our Lord calls us to account for worshipping like prayer and fasting beginning from the day we become baligh. Thus, our religious responsibilities start after the age of puberty.

Beginning from the first day when this human and sexual feeling, which becomes manifest in the form of wet dreams in boys and menstruation in girls, starts, each order of Allah is recorded in the book of deeds of everybody as "fulfilled" or "not fulfilled".

However, the age of maturity (rushd) and puberty (bulugh) is not the same thing.

Maturity (rushd) is an Islamic legal term meaning to find the right path, to act cleverly, to be mature mentally and spiritually, to have the quality to attain good deeds, to take necessary measures to protect one's property and to prevent extravagance. A person who has these qualities is called rashid. The opposite of rashid is safih. Safih means a person who is sane and has the power to discriminate but who uses his money and property irrationally and illogically. (Ibn Abidin, Raddul-Mukhtar, V, 95; Majalla, item 946, 947).

Rushd means reaching the experience and maturity to control and manage his own property. This state can occur before or after the age of puberty or at the same time based on one's personal education, the conditions of the environment or one's ability.

Islamic law does not impose a certain age limit for rushd but it usually occurs after bulugh. Determining a standard age for rushd is left to the conditions of the era, climate, and the level of the education and culture of the people.

The following is stated in the Quran:

"Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them…" (an-Nisa, 4/6).

According to this verse, the property of a child is not given to him as soon as he reaches the age of puberty; it is necessary to search whether he is rashid or not.

According to Abu Hanifa, when a person reaches the age of puberty, the financial restriction on his money and property is lifted and he becomes free to use his money and property even if he is safih and extravagant. However, his money and property are not handed over to him as a precaution until he becomes rashid or 25 years old. According to the majority of the Islamic scholars, his money and property are not handed over to him until he becomes rashid regardless of his age.

- Most of the Islamic scholars agree that the first qibla of Muslims, al-Aqsa Mosque is Bayt al Maqdis (in Jerusalem), whose surroundings are blessed.

In some of the historical sources, it is stated that Jerusalem was devastated in 70 A.D.  also Bayt al Makdis was destroyed during this incident. However, this place was known as a mosque and its remnants were protected.  And our Prophet gave us some information about these remnants.

At present, the wall which is called “Wailing Wall” by Jews and “al-Buraq Wall”by Muslims is the remnant of the old mosque.

After Jerusalem was conquered in the reign of Umar (r.a.) in A.D. 638, al-Aqsa Mosque was built in the place of Bayt al Maqdis. Umar’s (r.a.) adopting it as a mosque was because of this place’s sacredness and significance.

Afterwards, al-Aqsa Mosque was extended in the reign of Abdulmalik bin Marwan, one of the Umayyad caliphs. The octagonal Qubbatu's-Sahra, which is next to al-Aqsa Mosque and which is supposed as al-Aqsa Mosque by Turkish Muslims, was built by Abdulmalik bin Marwan too.

Today, the claims stating that al-Aqsa Mosque is not the mosque mentioned in the first verse of Sura al-Isra are not accepted by Islamic tafsir scholars. All well known tafsir scholars agree unanimously that the mosque mentioned in the Sura al-Isra is al-Aqsa Mosque in Jerusalem. However, it is certain and true historically that there was not a mosque like now in Jerusalem at that time and there were only the remnants of the building mentioned as “Temple” in some verses of the Quran.

This place is named as “Baytu’l-Maqdis. And all well known tafsir scholarsstate that the place visited  by the Prophet Muhammad (pbuh) is Baytu’l-Maqdis.

For example, while “al-Aqsa Mosque” is explained in Tafsir of Qadi Baydawi, the following  is stated: “It is Baytu’l-Maqdis that is implied here.  For, at that time there was not a mosque there.” We see the same expression in the Tafsirs of Nasafi and Hazan. The tafsir narrated by Ibn Abbas is like that. The following explanation is given about “al-Aqsa Mosque”in the tafsir of Elmalılı Hamdi Yazır: “Al-Aqsa Mosque is the Baytu’l-Maqdis in Jerusalem. In fact, in the hadith of Isra the following is stated:  “I rode on Buraq and arrived in Baytu’l-Maqdis.” And its surroundings means Jerusalem and its neighbourhood.” (Elmalılı, Hak Dini Kur’an Dili, 5/276)

For the Isra Incident mentioned here, see Bukhari, Bad'u'l-Khalq, 6; Muslim, Iman, 259, 264; Nasai, Salat, 10; Tirmidhi, Tafsiru surati’l-Isra 2, 17; Ahmad b. Hanbal, III/148, IV/208, V/387, 392,394.

- There are tens of tafsirs in which the word “Baytu’l-Maqdis” implying Jerusalem is used in tafsir resources to explain al-Aqsa Mosque. (As examples, see Tabari, Zajjaj/Maani’l-Qur’an, Mawardi, Tha’labi, Baghawi, Zamakhshari, Razi, Tafsir of the mentioned ayah)

- Muhammad Hamidullah prefers the view stating that al-Aqsa Mosque meaning    “the farthest mosque” mentioned in the first verse of Sura al-Isra cannot be the mosque in Jerusalem but must be an Abrahamic mosque (existing in the skies). However, it is clear for us that this view is not true.

First of all : There is not any information about a mosque named “al-Aqsa Mosque” in the sky in verses but or hadiths.

Secondly : In the event of Miraj-Isra, there are lots of sound hadiths giving information about the travel of the Prophet Muhammad from Mecca to Jerusalem. Of course, it is not possible to admit a comment contradicting this information, accepted by the Ummah unanimously.

Thirdly : When al-Aqsa Mosque is mentioned in the relevant verse of Sura al-Isra, its location is also described and there is no doubt that this place is Jerusalem: “Glory be to HIM WHO carried HIS servant by night from the Sacred Mosque to the Distant Mosque, the environs of which WE have blessed, that WE might show him some of OUR Signs.” In a hadith, our Prophet says: “Allah has made the place between the Sky and Euphrates sacred (fertile) and has made especially Palestine sacred.” (Muslim, Iman, 282) The sacred characteristic of Jeruselam described in that hadith is also mentioned in the ayah. So, this shows that the place where al-Aqsa Mosque is is Jerusalem.

The sacredness of al-Aqsa Mosque’s surroundings, its having fertile land, rivers, trees and greens, and also its being the qibla of the prophets mean that such things cannot be considered for the skies.

Fourthly : In the 7th ayah of Sura al-Isra, there are following statements: “Now, if you do good, you will do good for your own souls; and if you do evil, it will be to your own loss. So when the time for the fulfillment of the latter warning came, WE raised a people against you that they might cover your faces with grief, and that they enter the Mosque, as they entered it the first time, and that they might destroy utterly all that they conquered.”In this ayah, in the statement meaning “they enter the Mosque”, a known mosque is mentioned. In its Arabic form, “al-Masjid” is used with the definite article “al”.

According to the Arabic grammar rule, the definite article at the beginning of “al-Masjid” points to a place mentioned before. Its meaning is like this : “the mosque you know”. In this sura, two mosques are mentioned before. One is Masjid Al Haram belonging to Mecca, the other is al-Aqsa Mosque. In this ayah, as the addressed people are Israelites, this shows that the known mosque in Jerusalem is al-Aqsa Mosque.

- According to some scholars, al-Aqsa Mosque is Ji’rana Mosque. Ji’rana is a region between  Taif and Mecca, 9 km away from Mecca, and famous for being the place where the booty of Hunayn Battle was distributed. There is a mosque in Ji’rana built to remember the memories of the events experienced in the distribution of the booty. It is irrational to think that the expression “al-Aqsa Mosque”, which means “the farthest Mosque” is used for a place just 9 km away.  Moreover, the existence of such a mosque in Mecca at that period is not mentioned in any historical resources.

- As some people recorded rightfully, they tried to be rational in their claim stating that there was no mosque in Jerusalem.  We hear that some people entitled “theologians” are trying to stand out as if they discovered something scientific or reached some new information. However, these claims are not only irrational but they are also such claims that make the works of Zionist occupiers, who are trying hard to eliminate al-Aqsa Mosque. For, Zionist occupiers aim to break the ties of love of Muslims with al-Aqsa Mosque in order to be able to do this.

The prophet Muhammad (PBUH) said, “Patience is at the first stroke of a calamity.” (Bukhari, (Jana'iz) emphasizes the importance of patience that a person should have when faced with a calamity at the first time. To be patient does not mean to bear condemnation or consent to the contempt and sluggishness or enduring and being silent against the unjust violence attacks that overshadow the dignity of man.

It is because showing patience to the things which are not legitimate is not permissible. A person should feel sorry inwardly and struggle against them. It is weakness and laziness of a person to endure the evil things that he/she can overcome with his/her own free will and power or being indifference in the face of his/her possible needs. Prophet Muhammad (PBUH) prayed as follows “O My Allah! I seek refuge with you from incapacity and laziness”. (Bukhari, Jihad, 25)

There are some hardships that are beyond the strength and power of man. It is the characteristics of a believer not to worry and complain but to show patience, when such troubles happen. Thus, Allah orders his servants gracious patience (sabr jameel) (Yusuf, 12/18).

Prophet Muhammad (PBUH) said; “Gracious Patience (sabr jameel) is patience without complaint.” Actually, it is in vain and an unnecessary act to show patience when one can do something and to show impatience when one cannot.

- Such questions are asked one after another. Why does youth exist? I wish people always stayed as children. Why does childhood exist? I wish people were like 20 year-old boys in two days. I wish people were created directly from the soil like Adam instead of birth as a baby from the mother’s womb, etc. 

Such questionsare the considerations stimulated by the delusion of people. They may seem to be innocent, –even if without the consciousness of faith- but in fact, behind the sensual impulses, they lead to the criticism of an issue which is regarded as appropriate by Allah, who has infinite knowledge, wisdom, mercy and power.

For this reason, we should not let such delusions affect our mind. It means we play into the hands of delusion’s power which is both the receiving and transmitting ear and tongue of the devil disguised behind the veil of researching wisdom. For, it is possible that there is a risk of not being satisfied with the given answer. Or after that, another question may come to the mind. Therefore,as a general principle, we think that it is better not to care such questions that come to mind.

As for the real answer to the problem, 

- Old age is a sign of liveliness. Considering that even the nails of people always grow, it is not possible for the other parts of their body not to grow. That is, first of all, Allah’s law of life and birth are in effect. Every living thing develops, grows up in a certain period, grows old, wilts like a rose and dies.

- Old age is a fact reminds death. Old age is a sign of Allah’s infinite power and will. Although man eats the same food and he is also fed better, the aging of man shows us the choice/will of Allah. Thus,apparent causes actually have nofunctions. It is “Allah” who creates, brings up, feeds and ages people and makes them strong or weak.

- In terms of the test of religion, old age is an opportunity given to people. It reminds people the mortality of the world of and the migration to the hereafter through death and motivates people to worship more.

- Although the biological power of people weakens at old age, his spiritual, mental and hearth faculties will increase. This will enable people to follow the right route.

- Since old age shows the troubles of the world, it soothes the grief of death for both the dead and his relatives. Moreover, both sides sometimes become happy with the death of old people.

- Those who make use of these opportunities given through old age gain extra rewards and the points of those who cannot make use of these opportunities are decreased.   

The advice given by the following hadith points to this wisdom of old age: “The worst person among the old people is the one who resembles young people by pursuing his desires and ambitions. The best person among the young people is the one who resembles the old by acting prudently.“ Munawi, (Faydu’l-Qadir, 3/487)

 - The following hadith states that old people along with the other weak people are a means of abundance for the community: “You are helped and given sustenance because of the weak among you.” (Bukhari, Jihad, 76)  

- “Respect for old people comes from respect to Allah.” (Abu Dawud, Adab, 20) The hadith above shows from which source the roots of respect for old people come.

You may handle the subject from this point of view and increase the number of examples. And it is possible to reach the wisdom of old age by using the steps of the stairs like those ones.

Imperialism is the tendency to establish an empire. That is, the policy of expanding the borders of a state. The tendency to establish an empire dates back to the old ages of humanity. However, this tendency still exists. The imperialistic characteristic of empires has been more evident since the 15th century. The reason why they want to expand the borders is to grab the sources of wealth of other countries and to force people to work for them.   

Imperialism expresses the tendency to gather different peoples in terms of ethnicity and culture together under the authoritarian administration of a central power.    

It has various types like political imperialism, demographic imperialism, religious imperialism, cultural imperialism and economic imperialism. Political imperialismis based on an emperor's desire of expanding the borders of his country. Demographic imperialism expresses going toward other countries in order to settle the extra population in other countries. Religious imperialismis applied with the intention of spreading a religion. Cultural imperialismaims to spread a certain lifestyle and imperialism. The target of cultural imperialism is to replace a culture with another culture. Economic imperialismoriginates from the search of raw materials and commercial demand. Economic imperialism is a product of modern ages. It emerged with capitalism.

From the historical viewpoint, no kind of imperialism is seen in isolation. States generally use various models of imperialism together in order to realize their aims. Cultural imperialism helps the other types of imperialism to apply and complement them. 

European countries attempted intense imperialistic activity beginning from the 16th century due to the effect of especially the mercantilist movement. The Industrial revolution increased the desire of imperialism.

Wars are very expensive and they do not conform with the idea of freedom today; therefore, a subtler and masked form of imperialism is applied nowadays. This form, which is called modern imperialism, obtains interest by making a country dependent on another country in terms of economic and cultural life. Developed countries make developing countries dependent on them using this method and bring up the people of those countries through their culture and ideology; thus, they want to make those people unable to separate from them in terms of philosophy, political view and lifestyle.  

Imperialism made use of the mischief of nationalismthe most in order to break up the Islamic world in the last century. In addition, it has used various movements and policies. In order to realize the policies of mischief, it makes use of spies and "native" people that it recruits by providing them with certain financial advantages. These "native" people may seem to work in various fields; for example, some of them may be writers and try to incite people. Some of them may be involved in politics and try to direct the psychology of the community toward the interests of the imperialistic powers. They may become administrators and try to influence those who make decisions.   

First, imperialism eliminated the institutions that represented the oneness of the Islamic ummah in order to be able to break up the ummah. Then, it placed some insurmountable walls between Muslims using some Muslims. Thus, the relationships between Muslim communities were cut off or reduced to a minimum. The minimal relationships are at a level that cannot exceed the interests of imperialism and far away from the principle of "the oneness of the Islamic ummah". Besides, imperialism did not find this situation enough and made the Muslim communities that it drove away from one another by insurmountable walls separate from one another.

One of the worries of the West in the period of colonization was how to keep Islam under control. A solution presented to the French administration by Baron Carra De Vaux was "to break up the Islamic world by using ethnic and political differences and to make efforts to break Muslims' spiritual unity". This principle, known as "Divide and Rule", was used by all imperialistic powers and it is still used.

The period of colonization gave rise to new areas of hostility between Christians and Muslims. Western missionaries started to swarm to the Islamic land that was colonized. The West never forgot losing Istanbul to Turks in 1453. (That is why they call it "Constantinople" though so many centuries passed.)  Missionaries were determined to make the whole Anatolia a Christian land.  

Imperialism in the economic field was more obvious. Raw materials were bought at very cheap prices from the Islamic countries and taken to the West. After being processed, they were exported to Islamic countries at astronomical prices. Thanks to the multinational institutions like the World Bank and IMF, which were established afterwards, all of the countries were forced to join the Western economical system and many Islamic countries along with some other non-Muslim countries underwent debt crises. Many Middle East research centers were established in the West especially in the USA in order to acquit this economic imperialism. In addition to them, many centers and institutes of international relations and research were set up. Besides, private universities and schools were opened in many Islamic countries so that Western scientists would get experience on the spot and they would bring up new researchers having the western mentality. Social scientists classified the communities that they studied under the light of "Modernism" as "Modern" (Western countries) and "Traditional" or "Underdeveloped" (non-Western countries).

In conclusion, the war waged by the West against Islam should not be underestimated. In Middle Ages, Islam struggled against Christianity only. Crusades are not preferred today. There are some minor clashes between Christians and Muslims only in Lebanon, Egypt and Sudan. 

The threat from the secular West to the Islamic world is serious and the real cause of it is the fact that the strategic, military, economic and political interests of the Western world are strongly settled in the Islamic world. These kinds of interests with the packets of modernism took westernization and the western interpretation of Islam to those countries, causing serious problems. It is not possible to understand the anti-western attitude in the Islamic world without taking into consideration the anti-Islamic tradition in the West. The anti-Islamic tradition in the West prevented Islam from being understood, dishonored it in every occasion and hence misinformed the masses. If the West wants to establish sincere relations with Islam and Muslims, it needs to revise its understanding of Islam.   

References:

1. Yeni Ansiklopedi, Timaş Publications.

2. Asaf Hüseyin, Batının İslamla Kavgası,  Pınar Publications.

When ilm (science) is mentioned, the first thing that comes to mind is the sciences related to Allah and principles of belief. Therefore, Abu Hanifa called his book in which he explained the principles of belief “Fiqh al-Akbar (the Greatest Fiqh).

The works a Muslim does with a good intention are also regarded as worshipping. When yeast is put into milk, it turns milk into yoghurt; similarly, a person who puts his yeast of belief and worshipping into his work and study can turn his work and study into worshipping. Therefore, all of the works done with good intention, belief and worshipping in one's life can be regarded as worshipping.

The statement “Every seed is a tree” is true. However, if a seed is not sown in accordance with certain conditions though it has the program of a tree, it cannot be a tree. Similarly, each science has a secret that leads man to Allah and causes man's sins to be deleted. However, there are certain conditions, for this secret, which is like a seed, to be revealed. A person who fulfills the conditions like belief, worshipping, intention and avoiding harams will open this secret like a tree; thus, it will be a means of deleting his previous sins. Otherwise, it will remain as a seed and will not be able to produce anything. He will also be held responsible because he spent his life in wrong places.

What makes a chandelier valuable is its electricity. A golden chandelier without electricity cannot save you from darkness. Similarly, our works and benefits to humanity are like a chandelier. What illuminates and enlightens it is belief and worshipping. Therefore, the work of a person who has no belief is not regarded as worshipping. He will benefit from it only in this world.

Ilm (science) is divided into two: If some sciences are known only once or thought once or twice, it will be enough. Man has to think of other sciences all the time like bread and water. He cannot say I have understood it; it is enough. Sciences of belief are in this group.

Islam has never contradicted science. On the contrary, it encourages science. Religious resources are full of the best examples of it. The Quran and the universe are books of Allah. The former comes from His attribute of kalam (speech) and the latter from his attribute of qudrah (power).

Scientists read the book of the universe and interpret the Creator's works whether they believe in religion or not.

Every science mentions Allah with a tongue peculiar to it. For instance, the science of botany tells us about the properties of a tree. It shows us how the tree gets the food in the soil, how it carries the food to its leaves, how fruits form and how growth takes place. Thus, we see a perfect machine consisting of cells and having a root, trunk, branches, leaves, flowers and fruits. In addition, it is alive. Let us think conscientiously: How can simple soil, which lacks mind, consciousness, knowledge, will and power, create such a wonderful machine? Botanists have not been able to make a single leaf in giant laboratories.

Similarly, the science of zoology opened the door to the inner world of an animal for our mind. We realized that each animal was a wonderful factory. The bee makes honey; the handless silk worm weaves silk; the sheep produces milk. Each of them is a divine factory. They do not make those artistic miracles attributed to them with their own knowledge, will and power.

It is possible to increase examples.

ANSWER 1

Jafr and Abjad reckoning is a branch of science. It is used in order to understand some secrets and decode some codes that Allah set for the past and future. However, it does not mean to know the unseen (ghaib). It is merely to know how to read it. The person who does not know Chinese language assumes he is looking at a picture. Nonetheless, those having the knowledge of that language can work out many meanings out of it.

Jafr and Abjad reckoning is the art of learning and interpreting some codes that God did set for the past and future.

Hazrat Ali got the essence of this branch of science from our Prophet (pbuh). Therefore, the source of this science is based on revelation. Hazrat Ali assessed those secrets with some rules and formulas. It has been said that those formulas and secrets that Sayyid ancestry is said to have known very well will be known perfectly by Mahdi who was announced to come at the end of the time as glad tidings. (Katip Çelebi, Keşfuzzunun, İlmu Cifir Maddesi)

There are some explanations that knowledge of this science was held by some Jews. For instance, when the verse “alif lam mim” was read out, the Jews claimed the life-span of the umma of Muhammad would be short but they had to keep quiet when our Prophet recited some other verses. Another example is the statement “baldatun tayyibatun” in the Quran. When that phrase is calculated in terms of abjad reckoning, the conquest of Istanbul is concluded. (İsmail Hekimoğlu, Yeni Ansiklopedi, Ebced Maddesi)

The science interpreting the secrets coded within the Quran and Hadiths  is called the Abjad and Jafr reckoning.

For more explanations and examples with regard to this issue, it can be referred to the work entitled Kudsi Kaynaklar prepared by Abdulkadir Badıllı and published by Envar Publications.

The knowledge of Allah embraces all of the happenings from the beginning of the world to the farthest limits of the end of time, times and places. Nothing can be out of the limits of His Knowledge nor can be concealed from Him.

Only Allah knows the unseen occurrences that have not come into existence yet. Nobody but He knows the unseen. There are Five Hidden Things and they can only be known by Allah. 1. The face of baby different from all other human beings in his mother’s womb and his spiritual-talent face. 2. The rainfall time that is still in the scope of the unseen and the signs of which are not apparent yet. 3. What a human being will gain and lose tomorrow 4. When, where and how a person is going to die. 5. When the doomsday is going to occur.

The scholars of Islam considered it forbidden to make any prediction for the unseen so as not to desecrate and be disrespectful to the law “nobody but Allah knows the unseen.” Those giving notice of it did so only in a curtained and unopened way in a form of signal.

The science used to tell something from the future is the Jafr and Abjad reckoning. Each Arabic letter has a certain numerical value. That Abjad reckoning was known before Islam, too. Badiuzzaman confirms that truth by the following story. When some scholars of the sons of Israel heard about the letters ‘alif-lâm-mim’ at the beginning of some verses in the presence of our Prophet, they said relying on the Jafr reckoning: Oh Muhammad. The lifespan of your umma is very short. He said to them. “No, it is not. He recited some other letters at the beginnings of the other verses and declared “They still have time.” And then they kept silent.

The Qasidah al-Jaljalutiya by Hazrat Ali was compiled from the beginning to the end based on a kind of Abjad and Jafr reckoning. Moreover, the people like Jafar-i Sadiq  and  Muhyiddin-i Arabi working on the unseen secrets and the letter science accepted this Abjad reckoning as an unseen law and a key. (Rays: Şualar p 613)

As is seen, Badiuzzaman Said Nursi analyses a hadith telling us about the end of time and Doomsday with abjad and jafr reckoning and concludes some dates. “La tazalu taifatun min ummati zahirina ala’l-haqqi hatta ya’tiyallahu bi amrihi ”, which means “ a group from my nation is going to come and be victorious upon true path until the order of Allah arrives (until the doomsday comes).

“La tazalu taifatun min ummati.” The numerical value according to the abjad and jafr reckoning is Rumi Calendar 1506 (Gregorian calendar 2090)

“Hatta ya’tiyallahu bi amrihi.” Rumi Calendar 1545 (Gregorian calendar 2129)

While thinking about how long the lifespan of students of Risale-i Nur would last, Badiuzzaman Said Nursi said, all of a sudden at the second hour of the tenth day of Ramadan, a hadith had been inspired to his heart. According to that hadith, until Rumi calendar 1506 (Gregorian calendar 2090), religious activities would be carried out obviously, openly and even victoriously and then, till the date 1542 (Gregorian calendar 2126), the guidance and illumination mission would keep on going secretly and in a defeated way. He said that the doomsday would break forth over the unbelievers in Gregorian calendar 2129 and that the knowledge of it was held only by Allah and the truth could be known merely by Allah.

It is very significant that the clause “Allazina an’amta alayhim” describing those being on the straight path in Sura al-Fatiha makes 1506 or 1507 without shadda (a sign written above a consonant (in the Arabic alphabet) to show that it is doubled) and thus it is equal to the numerical value of the part “zahirina ala’l-haqqi”. And it confirms the implication of the hadith. Hence, it is understood that the students of Risale-i Nur are going to be a well-accepted group amongst Ahl al-Sunnah wa'l-Community at the end of time. 

Besides the implied signs of the Quran and Hadiths regarding the doomsday, the scholars also make some calculations. The comet Halley revolving around an orbit connected to the solar system and passes nearest to the earth at each 76 years passed very close to our globe latest at the early years of 1980. At the next pass, its striking to our sphere with the permission of Allah may give rise to occurrence of the Doomsday. It is even said that a comet called “Swift Tuttle” three miles in diameter is approaching our earth at a speed thirty-seven miles per second and will bump into the world on August 14, 2126 causing an effect greater than that of one million atom bomb. All of those mentioned above are just approximate estimates. Allah knows the best.

“I came in the afternoon period of the humanity” our Prophet (pbuh) says. In another hadith, he is reported to have said “the lifespan of my nation will not be longer than 1500 years.”

The doomsday is the destruction of the universe and its death, which will be followed by a resurrection. Our passing away is our doomsday. Making some preparations for the Infinity Land prior to the breaking forth of the doomsday and complying with the orders and prohibitions of Allah and thus leading a life on true path are the best things that we can do.

ANSWER 2

I will dare to make a guess about the date of Doomsday although it exceeds my authority to say “The doomsday will come at such and such a date.” Of course, no one can be sure of what will become of one the next day. However, when death draws nearer, you feel it. The Creator says that He wills to keep doomsday, which is becoming evident as it draws nearer, a secret and says “My design is to keep it hidden.”(1) And when it draws nearer and nearer, you begin to say that it is about to happen and your prediction gets nearer to the truth.

Allah warns us as follows: “They ask thee about the (final) Hour - when will be its appointed time? Say: The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you." (2) “Verily the knowledge of the Hour is with Allah (alone). Nor does anyone know what it is that he will earn on the morrow.” (3) “The (Judgment) ever approaching draws nigh.” (4) “And will ye laugh and not weep, wasting your time in vanities.” (5)

I dreamed of the world coming to the end on the night of 26th October 1992. When I understood that the Hour had come, I ran through the streets; I grasped everyone I encountered from arms and told them that we should prepare for the Hereafter. Whomever I grasped escaped before I finished my words. While I was running with the pain of not expressing myself, the downfall began and I retired to a corner and watched death.

The Earth was shaken with waves; flames gushed out of the cracked and scattered ground. I was afraid of the masses of rock, mount and flames that would fall onto me. I fell on my knees and prayed: “Oh Allah, do not make me suffer pain!”

 I lost my body in the darkness. Then I opened my eyes on the burnt-up debris; I was going somewhere. I was feeling sorry saying “Why did we not heed and understand?” The moment I turned my head and saw the ground as black and the heavens as dark, I woke up.

The next morning I went to my work in the TBMM (Turkish Grand National Assembly) Commission of Investigation. Holding in one of my hand the daily newspaper, in the other my tea, I was trying to interpret my dream. I opened one of the pages of the newspaper randomly. My eyes were caught by the heading: “The date of the doomsday is found.” I got exited and shuddered. The news was as follows: “The doomsday everybody expected was finally disclosed: 14th August 2126. The famous astronomer Duncan Stell, from the British-Australian Observatory, stated that a comet with a width of three miles named Swift Tuttle is heading for us with a speed of 37 miles per second and at the reckoned time it will crash the Earth causing an explosion more destructive than a million nuclear bombs.” (6)

I was affected by the news after my dream and made studies about the date of the doomsday. I heard that Prophet Mohammad (PBUH) said: “The life span of my community will exceed a thousand years, but it will not exceed much one and a half thousand years.” (7) And I saw that it was inferred from a hadith that was evaluated with the reckoning of ‘abjad’ that the year 1545 of the Hegira (2120 CE) might be the year of doomsday. (8). When I gathered other dates like that together, I saw that an interesting similarity between the dates pointed nearly to the same years.

Nine years after this dream, I wanted to write a book about Doomsday and gathered data. (9). I asked one of the authorities of the subject, Prof. Brian G. Marsden, about the developments concerning Swift Tuttle. The e-mail answer of Prof. Marsden dated 17 April 2001 was as follows: “If it were to collide with the Earth during its next crossing, it would happen on 14th August 2126. The comet makes delay with its each crossing. According to the precise reckonings done taking into consideration the observations of the Chinese in the years 68 BC and 188 AD, it was understood that the possibility of a collision at that time is very small.” I asked Prof. Marsden whether there was any possibility of collision in the year 2120. He wrote: “If there is any chance of collision at that time, it may happen with a heavenly body we do not know of yet.”

So the possibility of unknown meteors drawing nearer to the Earth was high. According to the scientists in NASA, the meteor called 2004 MN4 that was discovered in June 2004 and that was 400 meters in diameter might crash the Earth with a possibility of one out of three hundred on 13 April 2029. (10) The closer the meteor gets, the higher the possibility of collision; the possibility reckoned recently is one out of thirty-eight. (11)… How many pieces of news like that will we read; without even taking it seriously at all…

Will there actually be flood after the year 2100? Will natural disorders happen one after another until Doomsday after the fifty-seventy years ahead of us? When will the calamity befall our earth? Every watchful conscience will find its answer.

When the star Neutron, which is fifty thousand years of light away from us, exploded in 2004, the energy issued, in just one second, can only be given off by our sun in one million years. According to the scientists, if that explosion had happened ten light-years nearer to our world, much of the life on earth would have vanished. (12). From now on, the news of doomsday will blow like winds that herald the impending storm. Finally, the real storm will befall us all of a sudden and unexpected. (13).

In the headline of German newspaper ‘Bild’, scientists were warning people against doomsday. One of those scientists, Prof. Sir David King talked to BBC: “If this downfall of the world does not gain momentum, there remain sixty years for us to live peacefully.” (14). Moreover, according to the Washington Worldwatch Institution, there is no world for the generations after our grandchildren. (15). In other words, they mean to say that it is too late.

Shall we fear that the years when our world will no longer go on are about to come and abandon all efforts? On the contrary, the way to deserve eternity passes through efforts to repair and to leave good memoirs. The knowledge of doomsday should lead us to working hard and to good deeds.

The Destruction of the Universe

How will the catastrophe take place? Will it affect only the world and the solar system; or will it cover the entire Universe? Will the doom of the world and that of the solar system and the universe happen at the same time?

“Do they then only wait for the Hour, - that it should come on them of a sudden? But already have come some tokens thereof, and when it (actually) is on them, how can they benefit then by their admonition?” (16). “The Hour will certainly come: Therein is no doubt: Yet most men believe not.” (17)

“To Allah belongeth the Mystery of the heavens and the earth. And the Decision of the Hour (of Judgment) is as the twinkling of an eye, or even quicker: for Allah hath power over all things.” (18). Just like the Creator creates the universe all of a sudden, He also starts the doom all of a sudden. Everything that seems to be going all right suddenly turns upside down.

The dangers against our world are increasing more and more. Recently, a meteor has passed our world at close range. (19) Could the scientist disclose it to the public if they were sure that a meteor is going to crash our world? Mihail Smirnov made the announcement: “No meteor is going to crash the Earth in 175 years.” He thinks “The mankind will have already found the way to destroy meteors by that time.” (20)

According to a research published in the magazine Science, it was ‘discovered’ that a meteor of one kilometer width is going to crash the Earth on 16th March 2880. The scientists believe that they will develop the technology to change the direction of the meteor until that time. Moreover, Jon D. Giorgini, from the Jet Propulsion Laboratories says he is not worried because he thinks they will benefit from the time they have and find a solution. (21) Always the same trick and deception…

Meteors are just the pretext of it. The Divine Power that starts the downfall of the Universe will flow into the Universe through the breath of the angel Israfil. If the energy that spreads from the trumpet of Israfil upsets the energy balance of the Universe, the system will begin to fall apart. Unbalance reaches every atom; the Universe begins to fall down with its galaxies and layers of heavens. That day the trumpet is blown; “The Trumpet will be blown, and so all who are in the heavens and all who are on the earth will fall dead, except those whom God wills to exempt.” (22)

The Universe is expanding like a rubber cloth that is pulled from each side; every entity grows distant from one another from the atom to galaxies. Scientists say that it may be because of the hidden dark energy present in the Universe. (23) If the Universe is under the control of a hidden energy tens of times greater than it, you can imagine the outcomes of its going backwards.

Whether it is veiled with a cause that is either impending or created suddenly or it is triggered without a cause, the process of collapsing will cover the Earth. Whether a meteor crashes or the energy balance of the Universe is upset or the solar and galactic systems fall down; no matter how, the doom will start.

Imagine what will happen if Allah takes away the power He sends out of the unknown source of the heavens and the earth to electrons. All the wheels of the clock of the universe will break off; the components of the machine of substance will spring from their places like a watch spring. An untold lack of control and order will be experienced followed by a fading out and perishing like foam.

The death of the world is awesome: “When the earthquakes with a violent quaking destined for it, And the earth yields up its burdens…” (24) “When the earth is shaken with a violent shock; And the mountains are shattered and crumble; So they become dust scattered…” (25) That day the earth and mountains will quake; mountains will turn into piles of molten sand!

Death spreads all over the universe. “When the stars are effaced, And when the sky is rent asunder, (27) When the heaven is cleft open; And when the stars fall in disorder and are scattered…(28) The sky will cleft open thereby. His promise (of Resurrection and Judgment) is certainly to be fulfilled.” (29) “When the eyesight is confounded (through fear), when the eyesight is confounded (through fear), and the sun and the moon are joined together, On that Day human will say: "Where is the escape?" (30)

We would fall into darkness if a veil was put between us and the sun. If the Creator halts the reflection of His light and power for just a second, the universe will turn to nothing at this moment. We think up scenarios of doomsday in vain.

The return to non-existence

When doomsday comes, there will be only apathetic and insensitive people living on earth who will be interested only in their material desires. Although they will be seeing all the signs, they will still be reckoning that they will somehow get rescued; they will amuse themselves and continue their disobedience.

They will be shaken by such an uproar of quake that many hearts will burst within breasts. The brain veins of many will thereby split up. Imagine flames that stretch from the horizon to the moon blowing towards you. Seas are pouring down on you just like coming up from heavens. Mountains are torn from their basis; the ground collapses; you watch the earth turning upside down. The ground and the heavens are crying out death.

At the time of the doom, the angels, jinni, devils and souls are weak and desperate, bewildered and shuddered. Since its birth, the universe had not experienced such an unbelievable terror. “O humankind! Keep from disobedience to your Lord in reverence for Him and piety and get under His protection. (Never forget that) the violent convulsion of the Last Hour is an awesome thing.” (31)

Every living being will experience the terror of doomsday. People continue to see events with the eye of soul after they die. The collapse will take place in the presence of the souls that are in the intermediate world of grave. The world of grave will also be scattered. This is mixed with the terror of the ones who expect hell and with the joys of the ones who hope the paradise.

They bring the ones sentenced to death at night to the gallows or to the place of execution… They crown the leaders that succeeded in being selected in big ceremonies… That day everybody feels what will become of them soon. Everything will be evident in the presence of everybody; the biggest questioning of the history will presently take place.

The commandment “The Day when We will roll up heaven as written scrolls are rolled up” (32) will take place. The material of the universe collapses and the systems are scattered. The collapse of the galaxies is followed by the closure of the heavenly layers. Souls and angels also fade away one after another and the final judgment of the verse “Everything is perishable (and so perishing) except His "Face" (His eternal Self and what is done in seeking His good pleasure).” (33) comes true.

The doom has taken place. Time finishes and there remains no entity except Allah. From then on, everything is in the knowledge of only Allah. The last page of a wonderful novel was lived and sent to history. Everything with body and material perished like foam; the universe melted like wax and vanished.

References
(1) The Qur'an, Ta Ha, 15.
(2) The Qur'an, Al-A'raf, 187.
(3) The Qur'an, Luqman, 34.
(4) The Qur'an, An-Najm, 57.
(5) The Qur'an, An-Najm, 60.
(6) See Hürriyet, 27.10.2002. In addition, I mentioned this topic for the first time in my article titled “When will the Doomsday break out?” Which was published in the newspaper Yeni Asya dated 18.11.2002.
(7) Al-Barzanji, Kiyamet Alametleri (Signs of the Doomsday)(Istanbul: Pamuk Publications., 2002) p. 299, quoted from Jalaladdin Suyuti's “al-Kashf'u fi Mujazawati Hazin al-Ummati al-Alfa allazi Dallat Alayh al-Asar”.
(8) Now we are in the year 1426 according to the Hijrah Calendar (based on the Emigration from Mecca to Medina) (2005 AD). See Badiuzzaman, Kastamonu Lahikası, p. 23.
(9) After gathering all data about the Doomsday, when I thought I would be able to write my book, I renewed my computer. Long after the formatting, I learned that the data about the Doomsday were also deleted.
(10) Milliyet, “Will Doomsday break out on 13 April 2029?” (25.12.2004).
(11) Vatan, “The Alarm for Meteor” (10.4.2005).
(12) Hürriyet, “Great explosion in the Milky Way” (20.02.2005).
(13) “It does not come to you except unawares.” (The Qur'an, Al-A'raf, 187).
(14) Hürriyet, “The world has a life of 60 years left” (07.11.2004).
(15) NTVMSNBC, “We have a time of one or two generations left” (10.01.2003).
(16) The Qur'an, Muhammad, 18.
(17) The Qur'an, Al- Mumin, 59.
(18) The Qur'an, An-Nahl, 77.
(19) Hürriyet, “The meteor passed by tangent” (19.03.2004).
(20) Hürriyet, “No meteor will fall down in 175 years.” (05.02.2001).
(21) Akşam, “The Doomsday is after 878 years” (05.04.2002).
(22) The Qur'an, Az-Zumar, 68. Prophet Muhammad (PBUH) states that on the right side of the Archangel Israfil, whom he described as “The owner of The Trumpet”, Archangel Gabriel will be positioned; and on Israfil's left side, the Archangel Michael will be positioned. (Abu Dawud, Huruf wa’l-Qiraat 1, 3999). Together with those trees, Archangel Azrael will penetrate the dimensions of the universe and they represent four great areas of energy and the dimension of conscious and command. As we understand, Israfil represents the area of energy which plays a role in Allah's exterminating and resurrecting the universe.
(23) The known baryonic matter (galaxies) in the universe makes up % 4 of the whole body. It is assumed that % 75 is the dark energy and the rest is the dark matter. See http://www.nasa.gov/missions/deepspace/f_dark-energy.html
(24) The Qur'an, Az-Zalzalah, 1-2.
(25) The Qur'an, Al-Waqi'ah, 4-6.
(26) The Qur'an, Al-Muzzammil, 14.
(27) The Qur'an, Al-Mursalaat, 8-11.
(28) The Qur'an, Al-Infitaar, 1-3.
(29) The Qur'an, Al-Muzzammil, 18.
(30) The Qur'an, Al-Qiyamah, 7-10.
(31) The Qur'an, Al-Hajj, 1.
(32) The Qur'an, Al-Anbiya, 104.
(33) The Qur'an, Al-Qasas, 88.
Quoted from the author's book "Sonsuzluk Yolculuğu" (The Journey to Eternity)...

Muhammed Bozdağ (Dr.)
 

Why the Doomsday is kept secret?

There are vast explanations about the Doomsday, which has primal importance for monotheistic religions both in Quran and in Hadith books. Humans are warned to be prepared that the Doomsday is so immanent and so devastating.

In a hadith which narrated by Anas bin Malik, He heard Prophet Muhammad as saying, I and the last hour have been sent like this and (he while doing it) joined the forefinger with the middle finger. (Muslim, Book 041, No 7049)

Prophet Muhammad (peace be upon him) with these words was referring that the last hours imminence.

In Quran, the statement, Doomsday is so immanent, and Prophet Muhammads (pbuh) announcement that the last hour would come soon should not bring any suspicions to the minds just because it has already passed 1400 years and did not happen yet. Because, Doomsday is directly related with the life of the world. Doomsday is appointed hour of the world, and in relation to the life of the world one or two thousand years are like one or two minutes in relation to a year. The hour of Doomsday is not only the appointed hour of mankind that it should be related to it and seen as distant. (Risale-i Nur Collection, Bediuzzaman, Words, 24. word)

It may not have been given the exact time of the Doomsday neither in Quran nor in Hadiths but Prophet Muhammad (pbuh) by pointing out the distinctive signs in Hadiths and in Quranic verses, which will happen near to the last hour constantly warned the believers for the appointed day.

Reasons and wisdom in the hour of Doomsday being vague:
There are so many instances of wisdom of it. It is as if one knows his time of death and being left destitute of belief and Islamic consciousness

Calamities and disasters vagueness has the same wisdom. Because waiting for the specified disasters and calamities is much more torturing than experiencing it.

That is why numerous other instances of wisdom remain hidden as the Doomsday does.

Just as for individuals appointed hour of death, Doomsday for humanity is same. The author of Risale-i Nur Collection, Bediuzzaman explains the subject in his book Rays as follows:
If the appointed hour had been specified, the Early and Middle Ages would have been virtually unaffected by the idea of the hereafter, and they would have been lived in needlessness. And the humans of the last age would have no pleasure or value of worldly life because of waiting the specified last hour.

Also, if the death of the world had been specified, some of the truths of belief would have been clearly obvious and everyone would have affirmed them willy-nilly, as a result the mystery of mans accountability and the wisdom and purpose of belief, which are tied to mans choice and will, would have been negated, there will be no secret of the trial. It is for numerous benefits that the time of the Doomsday remains secret. Everyone therefore continually bears in mind both his death and continues life, and he works for this world and the Hereafter.

Doomsdays being vague will remain hidden until the crack of the doom. Whenever the sun rises from the west instead of east, the door of trial arena and repentance will be closed, every individual will believe in Doomsday. Nevertheless, it will be useless to be regretful or faithful by then.

No, it is not haram to examine body language, facial expressions and similar things; it is not regarded as fortune telling.

There is a “branch of science” called ilm-i sima (art of face reading - physiognomy) in our culture.

Many serious people, most of whom are sufis, have books and sayings regarding the issue.

This field has nothing to do with knowing ghayb (the unseen/unknown).

Predicting the future related to rain, snow, etc. by looking at the change in the atmosphere does not mean knowing ghayb; similarly, making predictions about character, behavior, personality, etc. by looking at body language does not mean knowing ghayb.

The Quran gives information that will form the basis of various branches of science such as medicine, astronomy, geology and botany, each of which has been subject of research by Western scientists.(1) In particular, medical subjects, which interest human health, have an important place.(2) The Prophet (pbuh) has many hadiths about health. They form Tibbb an-Nabawi (Prophetic Medicine).

In fact, we, Muslims, know the Prophet Muhammad (pbuh) as tabib al-qulub, that is, "doctor of the hearts", who gives life to the people whose souls and worlds are dark due to disbelief, brings them enlightenment and eternal salvation.

If the hadiths of the Prophet (pbuh) about medicine are considered with the eye of a doctor, it is seen that some of them consist of general medicine subjects, but that most of them are medicinal prescriptions of preventive medicine and that some of them are related to therapeutic medicine. They can be summarized as medical advice, and prescriptions. Apart from being compatible with our current medical understanding, those hadiths played an important role in correcting the medical practices in the Arabian Peninsula and giving a scientific identity to medical practices, leading to the emergence of an Islamic medicine that dominated the Middle Ages.(3) In fact, Arabs had various wrong views and practices regarding medicine in that era. The following examples can be given in this regard(4,5):

Arabs believed that if they had a rabbit bone with them, they would be protected from diseases; if somebody was bitten by a snake, they would keep him awake lest the snake's venom should spread throughout the body and they would put bells on him. If a woman was scared a lot, they would make her drink hot water, believing that her heart had cooled. They believed that if they threw the rotten teeth of children toward the sun, new teeth would come out neatly; they would treat strabismus by making the person look at a millstone; they would cauterize wounds with hot iron, bray like donkeys in order to be protected from plague, take patients to the priests, do magic, sacrifice animals for the temples; they believed that the devils that had entered the bodies of ill people would go out when they did so.

The Prophet (pbuh) abolished those practices, which are mentioned above, and which were superstitious and unscientific; he introduced a new understanding to medicine: If those who were not doctors treated ill people and harmed them, they would have to pay for the damages; the money the doctors obtained was legitimate; taking measures in order to be protected from infectious diseases, not entering the place where an epidemic is located, and not going out of a place where there is an epidemic (quarantine); paying attention to body cleaning, the cleanliness of food and the environment; consuming food and drinks moderately; undergoing treatment in case of illnesses and paying attention to treatment; forming a new understanding of medication through description of various treatment methods in diseases; not applying treatment with haram things, applying to a skilled doctor in case of illnesses; avoiding ignorant doctors. Many examples can be given regarding the issue. (3,4,5,6,11)

1) "Anyone who practices medicine though he does not have enough knowledge will be held responsible." (Abu Dawud, Diyat 23; Nasai, Qasama 41; Ibn Majah, Tibb 16).

2) Sad Ibn Vaqqas became ill. The Prophet (pbuh) went to visit him. When he saw Sad lying ill, he said, "Call Harith bin Kalda. He is a good doctor; he will treat you." (Abu Dawud, Tibb 12)

3) "Allah has sent down both the disease and the cure, and He has appointed a cure for every disease; so, treat yourselves medically, but use nothing unlawful (haram)." (Abu Dawud, Tibb 11)

4) "Allah did not create cure in intoxicants." (Bukhari, Ashriba 15)

5) "There are two blessings which many people lose: Health and free time." (Bukhari, Riqaq 1; Tirmidhi, Zuhd 1; Ibn Majah, Zuhd 15)

6) "Be on your guard against two things which provoke cursing." They asked,
- "O Messenger of Allah! What are those things? The Prophet (pbuh) said,
-"To urinate or empty the bowels on the thoroughfares or under the shades where people take shelter and rest." (Muslim, Taharah 68; Abu Dawud, Taharah 15; Ahmad bin Hanbal, Musnad 2/372)

7) "Do not urinate on dead water." (Bukhari, Wudu 68; Muslim, Taharah 94; 96; Abu Dawud, Taharah 36)

8) "Do not visit a patient before three days pass." (Ramuz al-Ahadith 2/489)

9) "If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place." (Bukhari, Tibb 30; Muslim, Salam 92, 93, 94, 98, 100)

10) "Run away from a leprous person as if you run away from a lion." (Bukhari, Marda 19; A. Bin Hanbal, Musnad, 2/443)

11) "Talk to a leprous person from a distance of a spear-length." (Ramuz al-Ahadith 2/471)

12) " If a dog licks a utensil, wash it seven times. Clean it with the soil in one of those seven washings." (Bukhari, Wudu 33; Dawud, Taharah 37; Tirmidhi, Taharah 68)

13) "Why do you come to me with yellow teeth? Use miswak." (A. b. Hanbal, Musnad 1/214)

14) "I have repeated my advice about miswak many times." (Bukhari, Jumu’a 8; Nasai, Taharah 5; A.b. Hanbal, Musnad 3/143; Darimi, Wudu 18)

15) "Allah is clean and loves clean things. Clean your environment." (Tirmidhi, Adab 41)

16) "Cleanliness is half of belief." (Muslim, Taharah, 1; Tirmidhi, Daawat 86; A.b. Hanbal Musnad 4/260, 5/342, 343, 344, 363, 370, 372; Darimi, Wudu 2)

17) "It is the right of Allah upon every Muslim that he should take a bath at least on one day during the seven days of the week." (Muslim, Jumu’a 9)

18) "Do not leave the lids of the containers of food and drinks open." (Muslim, Ashriba 96, 98; Abu Dawud, Ashriba 22; Tirmidhi At'ima 15)

19) "The garment that the Prophet likes best is hibara." (Hibara is a green cotton cardigan produced in Yemen.) (A. b. Hanbal, Musnad 3/292; with different words Abu Dawud, Libas 12)

20) "There is no cure in alcoholic drinks." (Darimi, Ashriba 6)

21) "Every intoxicant is haram." (Bukhari, Adab 80; Muslim Ashriba 73, 75; Abu Dawud Ashriba 5)

22) "Avoid alcoholic drinks. It is the key to all evil." (Hakim, Mustadrak; Bayhaqi, Shuabul-Iman; Ramuz al-Ahadith, 1/212)

23) "Allah damns men who try to resemble women and women who try to resemble men." (Faydul-Qadir 5/271)

24) "Marry the women that are equal to you." (Ibn Majah, Nikah 47).

25) "O young people! Whoever among you can marry, should marry, because it helps him lower his gaze… and whoever is not able to marry, should fast." (Bukhari, Nikah 3, 60)

26) "Perform fasting so that you will be healthy." (Faydul-Qadir 4/212)

27) "People are of various origins. The best in the pre-Islamic period are the best in Islam provided they comprehend the religious knowledge." (Bukhari, Anbiya 19)

28) "Do not allow foolish women to breastfeed your children because they will be affected." (Kanzul-Irfan)

29) "Travel so that you will be healthy." (Tabarani)

30) "Five practices are characteristics of the Fitrah (human nature): cutting the moustache short, shaving the pubic region, plucking the armpit hair, clipping the nails and circumcision." (Bukhari, Libas 63, 64; Muslim, Taharah 49, 50).

The hadiths quoted above are the ones we have chosen related to general medicine and preventive medicine. Now we will give some examples related to treatment:

When somebody applied to the Prophet (pbuh) about medicine, he would either advise him some medication or send him to a doctor.

1) "Apply ithmid (kohl/antimony) on your eyes because it brightens the eyes and makes the eyelashes grow." (Tirmidhi Libas 23; Ahmad bin Hanbal, Musnad 3/476)

2) "The Prophet gave the following advice to a person who had a pain in his eyes: ‘Treat it with sabur (aloes).’" (Muslim, Hajj 89, 90)

3) "There is healing in black cumin for all diseases except death." (Bukhari, Tibb 7)

4) "Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing)." (Cauterizing was forbidden afterwards.) (Bukhari, Tibb 3; Ahmad bin Hanbal, Musnad 1/246)

5) "Treat with the Indian incense, for it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put into one side of the mouth of one suffering from pleurisy." (Bukhari, Tibb 10; Muslim, Salam 86,87; Ibn Majah, Tibb 12, 17)

6) "Asma bint Umays used to use shubrum (euphorbia piteous) as a laxative. The Prophet (pbuh) said, ‘It is hot and too strong.’ Then, she used senna as a laxative." (Tirmidhi, Tibb 30)

7) "When somebody complained about his headache, the Prophet (pbuh) advised him to get his blood drawn." (Muslim, Salam 71)

8) "The bleeding of the Messenger of Allah (pbuh) was stopped as follows: Hz. Ali brought some water in his shield. Hz. Fatima washed his blood. Then, a mat was burnt and the wound was covered with the ash remaining from the mat." (Bukhari, Wudu 72; Tirmidhi, Tibb 34, Ibn Majah, Tibb 15; Ahmad bin Hanbal, Musnad 5/330, 334)

9) "The Prophet recommended that a woman who had fever should be cooled with water." (Muslim, Salam 82)

10) "The Prophet (pbuh) forbade tattooing." (Bukhari Tibb 26, Libas 86; Abu Dawud Libas 8).

11) "The Prophet (pbuh) allowed a golden nose to be made for a person whose nose was cut off." {Tirmidhi, Libas 31).

The hadiths of the Prophet (pbuh) about medicine attracted attention beginning from the first years of Islam. Hadith scholars and the writers of the famous six hadith books (Kutub as-Sittah) had separate books or chapters for Tibb an-Nabawi (Prophetic Medicine). Bukhari had two chapters called Kitabut-Tibb and Kitabul-Marda, Abu Dawud one chapter called Kitabut-Tibb and Tirmidhi one chapter called Tibb in his book called Jami’. Similarly, Ibn Majah, Muslim, Nasai, Ahmad Bin Hanbal and Imam Malik included hadiths related to medicine in their books. Afterwards, separate books called Tibb an-Nabawi were written. The first Tibb an-Nabawi was written by Abdul-Malik b. Habib, who lived in 120 H. (7)

Brokelman ve Katip Çelebi mention that there are more than ten Tibb an-Nabawi books written in Arabic. There are also Tibb an-Nabawi books written in Persian, Urdu and Turkish. We have determined that there are more than twenty books of Tibb an-Nabawi written in Turkish in the libraries in Istanbul. (3) The last Tibb an-Nabawi book written in the Era of the Ottoman State was the one by Dr. Hüseyin Remzi (1896). (12) Mahmut Denizkuşları prepared a doctoral thesis in the Republican Period at Bursa İslam Enstitüsü.(9) Tibb an-Nabawi books were used as a health manual in the Islamic countries until recently.

The hadiths of the Prophet (pbuh) about medicine are in accordance with our medical understanding today as it is mentioned above. Those hadiths should be regarded as wise medical advice and even medical miracles since they were said centuries before today’s medical developments. Tibb an-Nabawi studies should be done jointly by hadiths scholars and specialized doctors.(13)

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REFERENCES
1. Bucaille, M.: La Bible, le Coran et la Science.
2. Opitz, K.: Kur'ân'da tababet (Translated by Uzluk. F.N.) Ankara Ü. Tıp Fakültesi yayınları No: 240, A.Ü. Basımevi, 1971.
3. Ataseven, A.: Kırk Tıbbi hadis Tıbb-ı Nebevi (is being prepared)
4. Corci Zeydan: İslâm Medeniyeti tarihi (Translated by Megamiz, Z.) Volume III. Istanbul p. 35, 1876.
5. Tahirül-Mevlevi: Müslümanlığın Medeniyete Hizmetleri (Simplified by Sert, A.) Vol. I. İstanbul p. 57, 1974.
6. Sarı, Akdeniz. N.: Tıbb-ı Nebevi, Yeni Symposium. 19:65, April 1981.
7. Küçük, R.; Tıbb-ı Nebevi literatürü üzerine bir deneme. İlim ve Sanat, Issue 3. September-October 1985.
8. Ataseven A.: Tıbb-ı Nebevi'den bahisler, bulaşıcı hastalıklar. İslâm Mec. Volume 1 Issue 1, p. 52 July 1984.
9. Denizkuşları, M.: Peygamberimiz ve Tıp, Doğuş matbaası. Ist. 1981.
10. Ataseven. A.: Sünnet "Hitan" Hekimler Birliği Vakfı, Kandil Matbaası Ankara, 1985.
11. Aşçıoğlu, Ö.: Tıbb-ı Nebevi'de Dermatoloji. Gevher Nesibe Bilim haftası ve tıp günleri, p. 518, 1982.
12. Dr. Hüseyin Remzi: Tıbb-ı Nebevi (Ottoman) Istanbul, 1324/1906.
13. Ataseven, A.: Tıbb-ı Nebevi (Dr. A. Ata)

(Prof. Dr. Asaf Ataseven, Tıbb-ı Nebevi', Issue: 2 October - November - December 1988.)

Verses of the Qur'an cannot be understood fully by looking only at the translation of the original inscription; it can also lead to misunderstandings. Therefore, tafsir (commentary) is needed related to such issues.

Otherwise, the decree “teachings of science and teachings of the Qur'an do not comply with each other” would mean taking the easy way out.

There are two options when it seems that science and the Qur'an contradict: Either the conclusion of science is erratic, or the judgement of the Qur'an needs tafsir.

The Qur'an’s statement of the creation of living things from water contains deeper meanings inside.

1. One meaning of it is related to the cells and tissues.

If we think of the creation in terms of cells and tissues, the statement is true.

While naming or defining something, the composition of the matter or being is considered. If the composition consists of more than one element, it is named with the element that forms most of it. 

For instance, if some soil that is made of sand and clay consists of more than 50% of sand, it is named sandy clayey soil.

Similarly, when living organisms are considered both in terms of cells and tissues and organs, we see that they contain a high proportion of water.

For instance, 60% of the body of an adult human is water. This rate is between 70 and 75% in children.

A similar proportion is present in plants. 80 to 95% of cells in plants consist of water. The proportion of water in vegetables like lettuce, carrot and beet is higher: 85 to 95%.

2. Another meaning of the verses stating that living beings are created from water may be pointing out the fact that the basic construction of living beings is in the compounds and nature of water.

For instance, one group of chemical compounds is named as carbohydrates. Hydrate means water. The reason why that compound is named as carbohydrate is that the rate of hydrogen and oxygen in that compound is the same as the rate of hydrogen and oxygen in water. Therefore, the general formula of carbohydrates is shown as follows:  

Cn(H2O)n 

3. Another meaning of the verses stating that living beings were created from water may be as follows: Hydrogen and oxygen atoms, which constitute water,  are the mostly found basic elements in the structure of living beings.

The importance of hydrogen and oxygen atoms in all chemical compounds in terms of quantity and existence is great.   

These two elements are found both in the organic substances and in the composition of inorganic substances; they exist in great rates.

It can definitely not be said that the tasks and properties of hydrogen and oxygen atoms, which have been assigned a duty in the formation of water, are limited to the.

We do not know the nature and structure of matter in detail. In the future it may be shown that they have more tasks and meanings.

When they are all considered, it is understood that the statements of the verses of the Qur'an are true and that they contain very wide meanings.

Yes, there is a hadith meaning “Death of a scholar leaves a vacuum in Islam”. (see Darimi, Muqaddima, 32, 1/351)

According to what the researcher Husayn Salim reports, this narration is sound. (see ibid-Taliq)

- In fact, this narration is famous as a hadith in the form of “Death of the scholar is the death of the world.” However, we could not find this expression in our research in different sources we made in Arabic and Turkish.

- One of the reasons why the death of scholars is so harmful is that they took the leading role in the education and training of the revelation that came as the heirs of the prophets.

For example, if there had not been millions of scholars who were experts in different branches of science such as tafsir, hadith, fiqh and kalam, how would this ummah learn about the religion of Islam?

The cornerstones of the Islamic palace are scholars. The death of a scholar means the falling of a stone from the building, leaving a vacuum.

A narration regarding the issue is as follows:

The Prophet (pbuh) said, “May Allah have mercy on my caliphs!” When the Companions asked, “O Messenger of Allah! Who are your caliphs?”, the Messenger of Allah gave the following answer:

“They are those who revive my sunnah and teach it to Allah’s slaves." (1)

The hadith in question exists in the books of both first scholars and the scholars that came later. (2)

Suyuti states in his book titled Tadribur-Rawi, which is a book of methodology, that the nickname “amirul-mu’minin” given to some hadith scholars like Sufyan, Bukhari and Ibn Rahuya might be based on the hadith in question. (3)

However, Suyuti states in his book titled al-Jami’us-Saghir, in which he mentions the degree of soundness of narrations, that the hadith in question is “weak”. (4)

In fact, it is quite remarkable that the Prophet (pbuh) mentioned those who revived his sunnah and taught it to Allah’s slaves as his caliphs and prayed for them in terms of showing the importance of practicing it and conveying it to others.  

Yes, the hadith in question evokes the administrators undertaking the responsibility of the ummah and hadith scholars who learn hadiths and teach them to others but it can be said that every Muslim that fulfils that duty will take their share from the glad tiding mentioned by the hadith based on their service and being models.  

As a matter of fact, that the Prophet said in another hadith “There will be no prophets after me but there will be many caliphs” (5) and that he mentioned those who enjoined what is good and prohibited what is evil as the caliphs of Allah, His Prophet and Book (6) show that not only the material caliphate but also the spiritual caliphate will continue until Doomsday; it is also understood that he evoked the principal duties of the caliphs and encouraged every Muslim to take their shares from it.

Footnotes:
1) Abu Nuaym, Akhbaru Isfahan, 1/81; Tabarani, al-Awsat, no. 5842; Suyuti, al-Jami‘us-Saghir, 1/61.
2) see ar-Ramahurmuzi, al-Muhaddithul-Fasil, p. 163; Abu Nu’aym, Ahmad b. Abdillah al-Isbahani, Kitabu dhikri akhbari Isbahan (Tehran 1931), 1/81; al-Khatib al-Baghdadi, Sharaf, p. 30-31; Ibn ‘Abdilbarr, Jami‘, 1/46; Qadi ‘Iyad, al-Ilma‘, p. 17; Suyuti, Tadrib, 2/126; Qasimi, Jamaluddin, Qawaidut-Tahdith, p. 47.
3) see Tadrib, 2/126-127. Jamaluddin al-Qasimi (d. 1914), one of the contemporary hadith scholars, included that evaluation of Suyuti in his book. (Qawaidut-Tahdith, p. 47.
4 al-Jami‘us-Saghir, 1/61.
5) Bukhari, Anbiya, 50; Muslim, Imarah, 440 Ibn Majah, Cihad, 42, Ahmad, Musnad, 2/ 297.
6) Daylami, Firdawsul-Akhbâr, Ali Muttaqi, Kanzul-Ummal, no. 5564.

We have not found any information like that in hadith resources.

However, the following is stated in a hadith that is reported to have been weak:

“Allah has appointed the Angel of Death to seize spirits, except for the martyr at sea; for, Allah Himself seizes their spirits." (Ibn Majah, Jihad, 10)

"The spirits of those martyrs come out of their hearts easily like drinking milk.” (Ibn Hajar, al-Asqalani, al-Matalibul-Aliya, 9/223)

As Allah gives spirit to a body and revives it so too does He remove it from that body.  When Allah say, “be”, anything will “be”.

In fact, the archangels like Jibril, Mikail and Azrail have assistants of their own kind and similar to them. Those assistants differ based on their types. Those who remove the spirits of righteous people are different from those who remove the spirits of the people of Hell. As a matter of fact, there are hadiths stating that angels of mercy will remove the spirits of believers and angels of penalty will receive the spirits of unbelievers. (see Nasai, Janaiz 9; Ibn Majah, Jihad, 10; Ibn Kathir, Suyuti, Naziat, interpretation of verses 79/1-2)

Accordingly, the assistants of the angel of death are the angels of mercy and penalty. When a person is about to die, the angels of both mercy and penalty are ready. There are narrations stating their number as four or three angels of mercy and three angels of penalty: altogether six angels. (Hasan al-Idwi, al-Hamzawi, Mashariqul-Anwar, p. 25-26, M. Kastaliyya, 1277 h. and Egypt, 1316)

Those angels appear in a nice way before the believers who are to die and treat them softly. They address the spirit of the believer as follows:

"O satisfied spirit that is in the nice body! Come out! Come out and rejoin your Lord by praising Allah and with His mercy and with glad tidings of nice things." (Sha'rani, Tadhkiratul-Imam, p. 17, Cairo, 1310) 

This glad tiding and the nice appearance of the angels will make the believers forget the agonies of death, which are more severe than blows of sword, and will rejoice them.   

The angels that come to man when he is about to die appear in a terrible way before the unbelievers and address the spirit of the unbeliever as follows:

"O dirty spirit that is in the dirty body! Come out! Come out in a despised state and with bad tidings of Hell!" (see ibid)

This address will continue until the spirit leaves the body.  

In is stated in narrations that as soon as the spirit of the believer is taken by the angel of death, it will be given to the angels of mercy waiting next to him and that it will be raised by them, that the spirit of the unbeliever will be given to the angels of penalty and that the gates of the sky will not be opened for him. As it is indicated in the Quran (see al-Qiyama, 75/27), the angels of mercy and penalty that are present at the time of death will ask each other, "Who will elevate his spirit?" until Allah orders one of them to take his spirit. (Abdullah Sirajuddin, al-Iman bi Awalimil-Akhira, p. 47, Aleppo, 1977)

Indicating that the spirits of the students of the religious sciences are taken by the angels, Badiuzzaman narrates the following incident:

"Once, the angel of death came to take the spirit of a righteous scholar. He suddenly shouted out beseeching the divine court: 'I love students of the religious sciences; so, let the angel charged with taking possession of their spirits take possession of mine.' Those who were present there heard this. Thus, he surrendered his spirit to his Lord.” (see Mektubat, Yirmi Sekizinci Mektup, İkinci Mesle)

The real doer and creator of death is Allah whether the spirits are removed by Azrail or his assistants. He appointed the angel of death (Azrail) to remove the spirits due to His wisdom; some angels that are his assistants are also in charge of removing the spirits. Allah creates death with those means or without any means if He wishes.  What matters is whether we are always ready for the moment of death or not, and whether we lead a life in compliance with that time, which is the most important moment of our life, or not.

The meaning of the hadith in question can be as follows:

Allah will forgive so many sinners that nobody can predict the number.

Allah will forgive His sinful slaves due to some small reasons like pretexts - that nobody can predict.

Allah will forgive some sinful slaves by evaluating some of their seemingly small but nice deeds with great tolerance; nobody would even think of it.   

The evaluations above and similar ones can be made about the hadith in question.