فتاوى عامة - مسائل متفرقة - أسئلة عامة - الفتوى 022 : المسابقات التلفزيونية حلال أم حرام؟. لفضيلة الدكتور محمد راتب النابلسي بتاريخ: 2011-09-12فتاوى عامة - مسائل متفرقة - أسئلة عامة - الفتوى 022 : المسابقات التلفزيونية حلال أم حرام؟. لفضيلة الدكتور محمد راتب النابلسي بتاريخ: 2011-09-12

فتاوى عامة - مسائل متفرقة - أسئلة عامة - الفتوى 022 : المسابقات التلفزيونية حلال أم حرام؟.
لفضيلة الدكتور محمد راتب النابلسي بتاريخ: 2011-09-12

بسم الله الرحمن الرحيم

السؤال:

 فضيلة الدكتور محمد راتب النابلسي المحترم
 السلام عليكم ورحمة الله وبركاته
 السلام عليكم لدي سؤال عن المسابقات التلفزيونية التي تطلب منك الاتصال أو إرسال رسالة للاشتراك فيها وتكون كلفة المكالمة أعلى هل الاشتراك في مثل هذا المسابقات حرام أم حلال؟.
 وجزاكم الله عنا كل خير

الجواب:

بسم الله الرحمن الرحيم والصلاة والسلام على سيدنا محمد الصادق الوعد الأمين وبعد.
الأخ الكريم
 السلام عليكم ورحمة الله وبركاته
 إجابة على سؤالكم، نفيدكم بما يلي:
 حرام لأنه يانصيب ولكن بغلاف مسابقة فالمسابقة غير مقصودة وإنما جمع المال من مجموع المتصلين.

والحمد لله رب العالمين

http://samotalis.blogspot.com/

موضوعات علمية من خطب الجمعة - الموضوع 428 : ما يحرم من الرضاعة. لفضيلة الدكتور محمد راتب النابلسي بتاريخ

موضوعات علمية من خطب الجمعة - الموضوع 428 : ما يحرم من الرضاعة.

لفضيلة الدكتور محمد راتب النابلسي بتاريخ: 2003-11-07

بسم الله الرحمن الرحيم

  الحمد لله رب العالمين ، وأشهد أن لا إله الله ولي الصالحين ، شهد أن سيدنا محمداً عبده ورسوله ، حب الخلق العظيم ، اللهم صل وسلم وبارك على سيدنا محمد وعلى آله وصحبه أجمعين .

تمهيد :

يحرم من الرضاعة ما يحرم من النسب :

 يقول تعالى في كتابه العزيز:

﴿ حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ اللَّهَ كَانَ غَفُوراً رَحِيماً ﴾

[ النساء:23 ]

(( عن عائشة رضي الله عنها أنها قالت : جاء عمي من الرضاعة , فاستأذن عليّ فأبيت أن آذن له,حتى سأل رسول الله صلى الله عليه وسلم,فجاء رسول الله صلى الله عليه وسلم فسألته عن ذلك فقال:

(( إنه عمك فأذني له ))

 قالت : فقلت : يا رسول الله إنما أرضعتني المرأة , ولم يرضعني الرجل , قالت : فقال رسول الله صلى الله عليه وسلم:

(( إنه عمك فليلج عليك))

 قالت عائشة : وذلك بعد أن ضرب علينا الحجاب , قالت عائشة :

(( يحرم من الرضاعة ما يحرم من النسب ))

[ البخاري ومسلم والترمذي وابن ماجه ومالك ]

 إن هذين النصين – الآية والحديث – يدلان على أن الرضاعة بشروطها المعروفة تجعل الابن الرضيع ابناً للمرضع , وأخاً لمن يشاركه في الرضاعة , وإن القرابة من الرضاعة تثبت , وتنتقل في النسل, في ضوء المعلومات الحديثة التي جاءت بها الهندسة الوراثية , وهي أحدث بحوث الطب .

الهندسة الوارثية :

 تؤكد الهندسة الوراثية أن الرضاعة تنقل بعض الجينات من المرضعة إلى الرضيع .
 وهذه القرابة التي جعلها النبي صلى الله عليه وسلم في السنة كقرابة النسب , وجعلها القرآن أيضا كذلك, هذه القرابة سببها العلمي انتقال الجينات من حليب الأم المرضع إلى الرضيع , وتندمج معها قي سلسلة الجينات التي عند الرضيع , وتصل إلى مورثاته .

قول العلماء في الرضاعة :

 وقال العلماء :

(( إن الحليب يحتوي على أكثر من نوع من الخلايا , وإن الجهاز الوراثي في الرضيع ينقل الجينات الغريبة , ويقبلها , لأنه غير ناضج , فإذا أرضعت امرأة طفلا اخترقت الجينات التي في حليبها خلاياه , واستقرت فيها , ووصلت إلى جهازه الوراثي ))

 فلذلك قال صلى الله عليه وسلم :

(( يحرم من الرضاعة ما يحرم من الولادة ))

 إن النبي عليه الصلاة والسلام لا ينطق عن الهوى , إن هو إلا وحي يوحى , فكل شيء في القرآن , والسنة الصحيحة له أصل علمي , وقد عرف علماء الوراثة الآن أن هذا الحليب المؤلف من مجموع خلايا يخترق نسج الجنين إلى جيناته الأساسية , ويندمج فيها , وأن جهازه الوراثي يتقبل كل شيء غريب حتى يصبح كأنه منه .
 فالنبي صلى الله عليه وسلم حينما قال :

(( يحرم من الرضاعة ما يحرم من الولادة ))

 لم ينطق إلا عن وحي أوحاه.

والحمد لله رب العالمين

http://samotalis.blogspot.com/

All-FitrahOriginal Human Nature

LECTURE By Dr. M. R. Nabulsi

Allah, Most Gracious, has endowed man with the ability to distinguish between vice and virtue, which enables him to feel ugliness of a certain deed and turn away from it, and beauty of another deed and highly appreciate it.

Therefore, people usually praise the good deeds and those who do them, and dispraise evil deeds and those who do them. Islamic texts confirm the existence of moral and ethical consciousness in human beings. They also strongly encourage a believing Muslim to resort to his conscience in order to judge concerning any kind of conduct or behavior. To this effect, Allah, All-Mighty, says, “By the earth and Him Who spread it! By the soul (of man) and Him Who perfected it in proportion; then He showed it what is wrong for him and what is right for him! Indeed, he succeeds who purifies it (his soul). And indeed, he fails who corrupts it.” [XCI; 6-10]

Ever since he was created, man has been shown, through his pure human original nature, the way to piety and that to profligacy. In other words, he has been endued with a natural predisposition whereby he distinguishes good from evil. He has been endowed with an insight whereby he holds himself morally responsible for his deeds and intentions, even if he tries to argue in defense of himself or puts the blames on others. To this effect, Allah, Most Gracious, says, “Nay! Man is a witness against himself, though he may put forth his excuses (in defense of himself).” [LXXV; 14,15]
In his book of Hadith, Imam Muslim narrates on authority An-Nawas bin Sam’an that the Messenger of Allah, (PBUH), said, “Piety is good manners; and sin is that which you keep secret and hate to be seen by people.” This Prophetic Hadith shows that man has a sense whereby he distinguishes sinful deeds from good ones. That is why he hates that bad deeds should be seen by others, for he knows that they share him the same feelings and senses. Such sense is called by ethicists “Conscience”.

Narrated Imam Ahmad and Ad-Darimi on authority of Wabisah bin Ma’bad: I came to the Messenger of Allah, (PBUH), and he said, “Have you come to ask about piety?” I said, “Yes, I have.” He, (PBUH), said, “Ask your own heart. Piety is something that your soul feels comfortable with, and (also) your heart feels comfortable with. And sin is something that your soul feels uncomfortable with and is kept secret in your breast, no matter what else should people tell you.” This Prophetic Hadith makes clear that man has an ethical sense, which can be called “moral conscience”, and which, if pure, sound and clean, can sense and distinguish virtue and good behavior from vice and bad behavior.

Piety, which the Messenger of Allah, (PBUH), defines as “good manners”, is a kind of behavior that a normal person does while he feels peaceful and free from worry or fear. But when he commits a sinful deed he feels worried and fearful. In other words, tranquility and peacefulness are the token of piety and righteousness; while worry, hesitation, imbalance, and fear of publicity are all tokens of sinfulness wrongdoing.
However, things might get confused for man’s mind and conscience with regards some deeds, in which cases he is in bad need of guidance and enlightenment. Quite often, man’s desires and caprices, customs and traditions, overwhelm him; and he is constantly subject to misguidance and evil insinuations of Satan and his evil army of jinn and mankind. The only way out from such confusion or misguidance is to avoid dubious matters or suspicious things. Therefore, in order not to fall easy prey to sinful deeds and Satanic insinuations it is better for a Muslim to avoid doing things unless they are definitely lawful. Also, it is better for him, in case of suspicion or uncertainty whether something is lawful or obligatory, to do the thing that is obligatory. In support of this tendency, narrated Al-Bukhari and Muslim on authority of An-Nu’man bin Al-Basheer: I heard the Messenger of Allah, (PBUH), say, “Lawful things are obvious and so are unlawful things. But between both (lawful and unlawful things) are dubious things that a great many people do not know. Therefore, he who avoids dubious things safeguards his religion and honor; but he who commits dubious things falls in the unlawful, just like a shepherd who pastures (his cattle) around the sanctuary (of a king), and is about to pasture therein. Verily, every king has a sanctuary; and verily, Allah’s Sanctuary is the things that He has made sacrosanct. And verily, in the human body is a lump: if it is sound, the whole body is sound; but if it is corrupted, the whole body is corrupted. Verily, it (this lump) is the heart.”

The above Hadith is one of the basic comprehensive ones, and it embraces a lot of great fundamental principles of behavior. It divides canonic rules into three categories. Te first category includes definitely lawful things, the legality of which is quite clear and unblemished by any dubiety, upon which no two people differ, and which are done with no feeling of worry, embarrassment or sinfulness. The second category includes definitely unlawful things the illegality of which is quite clear, upon which no two wise people differ, and which are committed with a great feeling of embarrassment, sinfulness and fear of the evil consequences thereof. The third category, however, embraces the things that get confused for people, whether they are lawful or unlawful. Such dubious things that fluctuate between being lawful or unlawful are known only by learned scholars and people of good knowledge. Therefore, it is safer for a true Muslim who surrenders to his Lord, Most Gracious, with submission and devotion, to avoid such dubious things in order to safeguard his religion before Allah and his honor among people. To this effect, the Messenger of Allah, (PBUH), says, “Leave that which makes you suspicious for that which does not make you suspicious.” Also, narrated ‘Atiyah bin’Urwah As-Sa’di: I heard the Messenger of Allah, (PBUH), say, “Man can not be of the pious until he quits unobjectionable things for fear of (committing) objectionable ones.”

Undoubtedly, man has been endowed with an intelligent mind, which, if he uses well enough, can lead, through contemplation on the heavens and the earth, to firm belief in Allah, All-Mighty, as his Creator, Lord, and Disposer, Who exists and is One and Perfect.
Man has also been equipped, in his original nature, by an ethical sense that enables him to discern good from evil and truth from vanity, without the need for a teacher or instructor. In other words, he is endued with a mind that leads him to Allah, and a pure original nature that shows him his mistakes and errors. Therefore, such mind and pure nature (i.e. conscience) are enough to help him know the Greatness of Allah, All-Mighty, and himself; and that is why it will be said to him when he receives his Scrolls of Deeds on the Day of Judgment: “Read your book. You yourself are sufficient as a reckoner against you this Day.” [XVII; 14] In other words: On the Day of Judgment, man shall reckon his own deeds by himself because he has been provided with two criteria whereby he measures things: his mind and his Fitrah (i.e. his pure original nature).

In addition to the ethical sense that Allah endued man with, there are certain moral rules and principles to guide such ethical sense in man. From among such rules and principles is the Prophetic Hadith that was narrated by Imam Muslim on authority of Abdullah bin Omar: “Treat people as you like them to treat you. Whosoever likes to be removed from the Fire and admitted into Paradise, let death come to him while he is believing in Allah and the Last Day; and let him come unto people with things that he likes them to come unto him with.”
In the light of the above-mentioned Hadith it can be said that whenever one gets confused concerning which course of behavior to follow towards other fellow humans, one has to imagine oneself in their position and, hence, do to them the best things that he wishes them to do to him. In other words, a true believer in the sight of Allah is someone who loves for his brethren humans what he loves for himself.
In this context, narrated Al-Bukhari and Muslim on authority of Anas, may Allah be pleased with him: The Messenger of Allah, (PBUH), said, “The one of you shall not be a true believer until he likes for his brother what he likes for himself.”
Therefore, a true believer is true to his fellow humans because he likes them to be true to him. A true believer is trustworthy concerning wealth, property, honor and chastity of other fellow humans because he likes them to be as such to him. A true believer hastens to help his fellow humans with his wealth, knowledge, power, advice, prayer, mediation and intercession, because he likes them to do as such to him. A true believer invites his fellow humans to true faith and righteous work, because he likes that for himself. A true believer displays patience, tolerance, forgiveness, and pardon towards his fellow humans and covers their errors and shortcomings, because he likes them to do that to him.

But what is the purpose of commitment to virtue and good manners, which conform to man’s pure human nature and are highly advocated by Islam? And what is the purpose of averting vice and evil manners, which contradict man’s pure human nature and are strongly disavowed by Islam?

In fact, the purpose behind all that is safety and happiness of man’s heart, attainment of good recompense and safety from punishment and chastisement in the present world and attainment of absolute happiness and prosperity in the world to come.

Undoubtedly, corporal enjoyments and pains are the least important in man’s life. Although, among other things, they provide man with some happiness, they soon fade away from man’s heart and mind. More important and far reaching than physical enjoyments are psychological and emotional mundane enjoyments and pains, which are deeper, more comprehensive, and more enduring. However, above man’s psychological mundane enjoyments are those that are related to the Hereafter, which penetrate man’s innermost self and embrace all his life, movements and activities, and which are eternal and never-ending. They begin when true faith invades man’s heart and grow endlessly.

Sometimes psychological enjoyment dominates corporal pain and renders man senseless towards physical suffering. Similarly, enjoyments related to the Hereafter sometimes dominate mundane psychological pains and, hence, render man senseless of such pains. Sometimes, psychological pains dominate corporal enjoyments and render them valueless.

To wrap up, if man sticks to virtue, which conforms to his pure human nature and with which his heart feels comfortable and secure, he accomplishes the purpose of his existence and safety, perfection and continuity thereof. This is because in man’s heart there is a feeling of the lack of peace and tranquility that can not be restored except by turning to Allah with love, submission, and devotion; in man’s heart there is a feeling of loneliness that can not be eliminated except by loving Him and being in intimate terms with Him; in man’s heart there is a feeling of sadness that can not be removed except by happiness of being conscious of Him; in man’s heart there is a feeling of anxiety that can not be subsided except by seeking His Good Pleasure and taking refuge with Him; in man’s heart there is a feeling of sorrow that is not relieved except by contentment with His Commands, Enjoinments, and Divine Decree; in man’s heart there is a feeling of poverty and need that can not be eradicated except by loving His Lord, remembering Him, being truthful to Him, turning to Him and seeking refuge with Him.

Beyond a shadow of doubt, true Faith is the essence of all virtues, the repellent of all vices and the soul of man’s conscience.

The Messenger of Allah, (PBUH), says, “The best Muslims are the best mannered. The most perfect in Faith are the best mannered. The most beloved to Allah of all of His slaves are the best mannered. The best thing man is given is good manners. Nothing is heavier in the scales of a believer, on the Day of Resurrection, than good manners. A true believer reaches by his good manners the rank of someone who is constantly fasting and standing the night (in worship and devotion). Man attains by his good manners the highest ranks in the Hereafter. Good manners eliminate sins as water thaws ice; and evil manners spoil work as vinegar spoils honey.

* * *

Here is a story of Ka’b bin Malik, a venerable Companion, who failed, with no excuse, to join in Tabouk Expedition. The story relates how he suffered after the battle was over, what was his situation with the Messenger of Allah, (PBUH), and how his problem ended with a Favor from his Lord, Most Gracious, and His Messenger (PBUH). The story is here mentioned because it conforms to our topic. Al-Bukhari and Muslim narrated the story of the three men who failed to join in Tabouk Expedition and, therefore, Allah, All-Mighty, sent down for them Quranic Verses that will be read till the Day of Resurrection. Imam Muslim narrated on authority of Ka’b bin Malik: I had never failed to join the Messenger of Allah, (PBUH), except in Tabouk Expedition. And I had never been more powerful and well-off than when I did (fail to join him in Tabouk Expedition). The Messenger of Allah, (PBUH) set out on this Expedition when it was very hot; the journey was very long across the desert, and Muslims had to face enemy fighters that outnumbered them. The Messenger of Allah carried out this expedition when there was a lot of fruit and shade (in Medina), which I liked so much. So, every time I wanted to get ready to join them I did nothing and said to myself, “I can do that whenever I like”, and kept on hesitating until things became so serious and the Messenger of Allah, (PBUH), and other Muslims were ready to go out; but I had prepared nothing. I remained so until they hastened and set out. I simply could not join them and stayed behind; and I wish I had not done, for upon their departure, none remained behind (in Medina) except hypocrites or feeble old men. The Messenger of Allah, (PBUH), did not remember me until he reached Tabouk, where he asked his men, “What has Ka’b bin Malik done? A man from Bani Salamah said, “O Messenger of Allah! He Has been detained by the cool weather and comfortable life!” Mu’ath bin Jabal addressed the man, “How evil what you say is!” Then, he turned to the Messenger of Allah, (PBUH), saying, “O Messenger of Allah! By Allah! All we know about him is good.” The Messenger of Allah, (PBUH), kept silent and said nothing.
When I heard that the Messenger of Allah, (PBUH), turned back from Tabouk, I was very sorrowful especially when I thought of telling lies to him in order avoid his being angry with me. I sought help from members of my family. When I was informed that he (PBUH) arrived back, things became clear to me, and I realized that nothing could save me from him except my being truthful. Therefore, I decided to tell no lies to him. Whenever he came back from travel, it was the Prophet’s habit to go to the mosque and perform two Rak’as of prayer and then sit with people. This time, when he did, those who stayed behind, about eighty men, came to him apologizing for not being able to join him in the Expedition, putting forward different excuses, which he (PBUH) accepted and asked forgiveness from Allah for them, leaving their secrets up to Allah, All-High. Then I came to welcome him. But he (PBUH) smiled coldly and said, “Come!” I went and sat beside him. He (PBUH) asked, “Why did you stay behind? Had you not bought a she-camel?!” I replied, “O Messenger of Allah! If I sat with others than you, I would be able to put forward an excuse that would soon end their anger with me, because I am a man of eloquent and convincing speech. But I know for sure that if I tell you something untrue in order to gain you pleasure thereby, Allah will certainly make you angry with me; and if I tell you the truth, you will get angry with me but Allah will not consider me as a liar. O Messenger of Allah! I swear by Allah that I did not have any excuse whatsoever. And I swear by Allah that I had never been more powerful or well-off than when I failed to join you.” The Messenger of Allah, said, “As for this man, he speaks the truth (which means that the other men who came to him to apologize were liars). Go now, until Allah gives His Judgment concerning you.” When I stood up to leave, men from Bani Salamah addressed me, “By Allah! We have never known that you have ever committed a sin before now. Why did you not apologize to the Messenger of Allah, (PBUH), as the others did?” And they kept encouraging me until I was just about to return to the Messenger of Allah, (PBUH), to belie myself [i.e. change the excuse I put forward to the Messenger of Allah, (PBUH)].”

The above-related story has an exciting completion that can be sought in books of the Prophet’s Biography. The end of the story, however, is related in the Holy Quran. Allah, All-Mighty, says in Surat At-Tawbah: “Allah has forgiven the Prophet, the Muhajireen (the Emigrants), and the Ansar (the Helpers), who followed him in the time of distress (Tabouk Expedition), after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful. And (He did also forgive) the three who stayed behind (and failed to join the Prophet) till for them the earth, vast as it is, was straightened, and their own selves were straightened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them so that they may repent (unto Him). Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.” [IX; 117,118]
Ka’b bin Malik was one of the three men mentioned in the above Verses of the Holy Quran.

The Messenger of Allah, (PBUH), says, “Verily, truthfulness leads to piety; and verily, piety leads to Paradise.”

Islam; Human Heart

Human Heart By Sh. Dr M R Nabulsi

Worships in Islam have great purposes and important wisdoms. If we could not attain such purposes and wisdoms, then at least we should know about them, so that we aspire to them. When these worships become void of these wisdoms and purposes they turn into mere meaningless mysterious things.

The Holy Koran explains these wisdoms and purposes; Salat restrains from shameful deeds; Zakat (Almsgiving) purifies and increases wealth; and fasting brings about Taqwa (piety). In this context, Allah, Glory be to Him, says, “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may be pious.” [ii;183]

Taqwa (Piety) is a Divine Light that Allah puts in man’s heart and that enables him to see the Truth and follow it and to see the Falsehood and avoid it. The heart must be prepared for receiving this Light. That is why the Fast was legislated to develop sincerity in worship, strengthen will for obedience and deepen the meanings of sincerity towards Allah Almighty. Moreover, the Fast guarantees protection of the body, and safeguards its organs from exhaustion or damage.

Therefore, the purpose of all kinds of worships and devotional services, in general, is purifying the heart from its diseases and adorning it with great perfection for which Allah has prepared it in order to vie for honor with its Creator and be pleased with being near to Him and in His Paradise.

The heart occupies the first and foremost position in the human body; and everything depends on it. No wonder that it is the leader and all other parts of the body are its army and servants over which it has full command. To this effect, Allah, the Almighty, says, “Verily in this is a message for any that has a heart and understanding or who gives ear and earnestly witnesses the Truth.”[L;73]

The heart is the reality of the human being. And most amazingly, Allah has made life and proper function of the human body dependant upon the existence of human heart. He also made purification of the heart the essence of the life and prosperity of the soul. The heart is the conscience, and the part which realizes of the body. It is the organ addressed, commanded and blamed; and it is the place of knowledge, piety, sincerity, remembrance, love, hatred, insinuations and thoughts. It is also the place of belief and disbelief, returning (to Allah in repentance) or insisting (upon disobedience), peacefulness and worry. The heart is the organ which knows Allah, seeks to draw near to Him, is accepted by Him if it is devoted only to Him. It becomes disconnected with Allah if he is involved in others than. It is happy by being intimate to Allah and wretched by being aloof from Him. In this context, a Divine Hadith goes, “O My slave, you have purified what people see (i.e. your outer deeds) for years; Why do not you purify what I see (i.e. your heart and inner intentions) for a little while.”
The Messenger of Allah also says, “ Verily, Allah looks not at your outer shapes or your bodies, but rather at your hearts (i.e. inner intentions) and deeds.”
The heart is what Allah, the Lord, observes and is concerned with. And the human being can never succeed unless he purifies it and becomes disappointed and miserable when he blemishes it with sins and misdeeds.

If you look for the strangest of Allah’s creatures in the heavens and earth, you may not find much stranger, more wonderful, more accurate, more beautiful than the heart of the human being. When it is sound and healthy, it floods out with mercy, compassion, love, sympathy and kind meanings, mild feelings, so that it overpasses in its highness even the angels. But when it is ailing, it displays hardness, evil and cruelty and goes down into the lowest of the low.

Despite its pettiness, the human heart contains the secret of the world. How tiny but great it is! Unnoticeably, it becomes great enough to belittle all the perishable enjoyments and pleasures of the present life, or turns humble enough to aggrandize tiny things. Physically and physiologically speaking, all human hearts are one and the same thing, but spiritually they are considerably diverse. Some hearts are as pure as diamond, brilliant and lively; others are as hard as rock, dark and gloomy.

The heart has its own life and death, its ups and downs. It dies and then comes back to life, comes back to life and then dies. It rises to the zenith or sinks to the bottom. At the same time, it competes with the stars in highness or touches the bottom in the lowness.

Were not the greatest of all mankind possessed of great magnanimous hearts, sincere emotions and strong firm determination?
Whosoever finds all things but loses his heart is a great loser. When the heart of a Muslim becomes pure and sound enough, Islam for him turns into heroic attitudes based on moral values and noble standards firmly established and deeply rooted in man’s heart through constant sincere devotion to the Lord All mighty Most Merciful

samotalis

Jerusalem and Its Cultural Heritage In the framework of the Muslim-Christian Dialogue.(Part-1)

Undoubtedly, the holy city of Jerusalem occupies an eminent position in the conscience of believers in general and Muslims in particular, for it was the homeland of our grandfather Abraham, (PBUH), the holy place of worship for the former Prophets and Messengers of Allah, (PBUT), the place to which our Prophet, Muhammad, (PBUH), the last of all of Allah's Prophets and Messengers, was taken from Mecca on his night journey, and from which he (PBUH) was made to ascend into the heavens.
In Jerusalem is Al-Masjid Al-Aqsa (The Furthest Mosque), which Allah, All-Mighty, mentioned in more than one Verse of His Holy Quran, the first Qiblah for Muslims, the second most Holy mosque (the Sacred Mosque of Mecca being the first) and the third most Sacred Place in the world (the Sacred Mosque of Mecca being the first, and the Prophet's Sacred Mosque of Medina being the second). Travel should not be made except to it after that to the Sacred Mosques of Mecca and Medina. Allah has conferred His Divine Blessings upon its vicinity. By virtue of the holy Prophet's night journey to it and ascension to heaven from it, the holy city of Jerusalem has become the symbol of Muslim identity. Due to the above-mentioned facts, the Islamic Organization for Education, Science and Culture called to an international symposium about Jerusalem and its cultural heritage within the framework of the

Muslim-Christian dialogue in Rabat, capital of the kingdom of Morocco, from 19 to 21\10\1993. The Islamic organization confirmed that the purpose of the symposium is to highlight the religious, historical and civilizational importance of Jerusalem and to expose plans of making Jerusalem a Jewish city and deforming its Arabic and Islamic features. The symposium is also meant to invite Islamic, Arab and International organizations to support the cultural heritage of the city. The symposium was attended by a great number of Arab, Islamic and international personalities, some of whom were thinkers, researchers, scholars, academics, heads of the organizations, committees and establishments that are concerned with affairs of Jerusalem. Thirteen Islamic countries, one of which was the Syrian Arab Republic, sixteen international Islamic and Arab organizations, and twenty academic researchers took part in the symposium. The symposium went along five main pivots:

First Pivot: Jerusalem along ages of history.
Second Pivot: The sacred heritage of the city.
Third Pivot: Deformation of the Islamic identity of the city and making it a Jewish city. Fourth Pivot: Jerusalem and the world.
Fifth Pivot: Future of Jerusalem and the other Arab Palestinian cities under the Israeli occupation.

Dr. M. R. Al-nabulsi

Monotheism

Monotheism is the essence of the religion of Islam and the pivot of all revealed religions as well. To this effect, Allah, Most Gracious, says: “Not a Messenger did We send before you without this inspiration sent by Us to him: that there is no god but I; therefore, worship and serve Me (Alone).” [XXI ; 25]

According to the teachings of Islam, there is only one God (Allah), Who is the Creator of everything, the Lord of everything, to Whom do belong creation and decision of all things and matters, and to Whom is our Return. He, All-Mighty, is the Only God (Allah) in the heavens and the earth. To this effect, Allah, Most Gracious, says, “Your Lord is the (sure) Accomplisher of what He plans.” [XI ; 107] ,“And to Him is every affair is returned (for decision); and, therefore, worship Him and put your trust in Him” [XI ; 123]

In Islam, it is only Allah Who is worthy of worship, praise, and obedience. Imam Al-Boukhari and Imam Muslim narrated that Mo’ath Ibn Jabal (May Allah be pleased with him) said: I was riding behind the Prophet (PBUH), when he addressed me, saying: “O Mo’ath Ibn Jabal!” I said: “Here I am at your service, O Messenger of Allah!” Then, he kept riding for a while and then said: “O Mo’ath!” I said: “Here I am at your service, O Messenger of Allah!” He rode on for a while and then said: “O Mo’ath!” I said: “Here I am at your service, O Messenger of Allah!” He said: “Do you know what Allah’s right upon His slaves is?” I said: “Allah and His Messenger know best.” He said: “Allah’s right upon his slaves is to worship Him, Alone, and not to take any partner unto him.” He rode on for a while and then said: “O Mo’adh Ibn Jabal!” I said: “Here I am at your service, O Messenger of Allah!” He said: “Do you know what the slaves’ right upon Allah is – if they so did?” I said: “Allah and His Messenger know best.” He said: “The slaves’ right upon Allah is not to torture them.”

Allah says: “I have only created Jinns and men that they may serve Me (Alone).” [CI; 56] In other words, Allah’s right upon His slaves is to worship Him (Alone) and not to take any partner unto Him. And the slaves’ right upon Allah is not to torture those who do not take any partner unto Him.

Ø Prerequisites of Monotheism:

v Man should not take a lord - other than Allah - whom he glorifies as much as he glorifies Allah. “Say: shall I seek for (myself) a lord other than Allah, when He is the Lord of all things (that exist)?” [VI ; 164]
Whosoever believes that there is someone, other than Allah, who can give or withhold, who can upgrade or degrade, or who can honor or humiliate – away from Allah’s Will – is a polytheist. To this effect, Allah, All-Mighty, says, “Say: "O Allah! Lord of Power (and Rule), You give Power to whom You please, and You strip off Power from whom You please; You endue with honour whom You please, and You bring low whom You please; In Your Hand is all Good. Verily, over all things You have power.” [III ;26]

v Man should not take a friend and protector - other than Allah - whom he loves as much as he loves Allah. Allah, Most Gracious, says, “Say: shall I take for myself a friend (and protector) other than Allah, the Maker of the heavens and the earth?!” [VI ; 14] He, All-High, also says: “Those who say, ‘Our Lord is Allah’ and, further, stand straight and steadfast, the angels descend on them: ‘Fear you not! Nor grieve! But receive the Glad Tidings of the Garden (of Bliss), which you were promised! We are your friends in this life and in the Hereafter: therein shall you have all that your souls shall desire; and therein shall you have all that you ask for!’” [XCI ; 30-32]

v Man should not take a judge - other than Allah - whom he obeys as much as he obeys Allah. Allah, All-Mighty, tackles this issue: “Say: shall I seek for a judge other than Allah? when it is He Who has sent unto you the Book, explained in detail.” [VI ; 114] He, Most Merciful, also says: “It is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision.” [XXXIII ; 36]


Ø Good Fruits of Monotheism:

v Monotheism emancipates man from all kinds of servitude except to his Lord, Allah, the One and Only, Who created and honoured him. Monotheism liberates man’s mind from superstitions and illusions. Monotheism liberates man’s conscience from submission and humiliation. Monotheism liberates man’s life from hegemony of those who deify themselves.

v Monotheism helps man establish a sober personality when he knows his goals in life and his way therein, when he knows that there is only One God, Allah, to Whom he should resort in his secret and open life, Whom he should turn to in supplication in weal and woe, and Whom he should strive to please in all things, small or big. In the Holy Quran, Joseph, (PBUH), says: “O my two companions of the prison (I ask you): are many lords differing among themselves better, or the One Allah, Supreme and Irresistible?” [XII ; 39] Other Quranic Verses also go: “Allah puts forth a Parable: a man belonging to many partners at variance with each other, and a man belonging entirely to one master; are those two equal in comparison? Praise be to Allah but most of them have no knowledge.” [XXXIX ; 29]

v Monotheism fills man’s heart with peace, tranquility and security, and repels fear and worry from which polytheists suffer badly. This is because a true montheist blocks the ways to fear and worry that people open to themselves: fear for sustenance and provision, fear for existence and safety, fear for the family and children, fear from human beings, fear from Jinns, fear from death, and fear from what is to come after death. A true believer who testifies to Allah’s Oneness fears no one but Him, All-Mighty. Therefore, he is peaceful and secure when people are afraid, he is confident when people are worried, and he is well-balanced when people are confused. To this effect, Allah, All-Mighty, says: “which of the two parties has more right to security, if you but were to know?!‏ It is those who believe and confuse not their beliefs with wrong that are (truly) in security, for they are on (right) guidance.” [VI ; 81-82] He, Most Gracious, also says: “So call not on any other god with Allah, or you will be among the chastised.” [XXVI ; 213]

v Psychologically speaking, Monotheism is a source of a great strength, as it fills man’s soul with confidence in Allah the Almighty, trust in Him, contentment with His Divine Decree, endurance twards His trials and tests, and reliance on Him and not anyone else. A true monotheist is as strong as a deep-rooted mountain, withstanding all troubles, hardships and mischiefs. In this context, Allah, Most Merciful, says: “If Allah does touch you with hurt, there is none that can remove it but He; if he does design some benefit for you, there is none that can keep back his Favour; He causes it to reach whomsoever of His servants that He desires. And He is the Oft-Forgiving, Most Merciful.” [X ; 107] He, Glory to Him, also says: “So scheme (your worst) against me, all of you, and give me no respite. I have put my trust in Allah, my Lord and your Lord; there is not a moving creature, but He has grasp of its forelock. Verily, it is my Lord that is on a Straight Path.” [XI ; 55-56]

v Monotheism is the basis of brotherhood and equality among human beings. This is because brotherhood and equality are not achieved among people if some of them are lords of others. But they can easily be achieved if all mankind consider themselves as slaves of one Lord, Allah, All-Mighty, the Sublime, the Creator, the Educator, the Disposer, the Provider, the Sustainer, the Judge, and the One to Whom is their Final Return. Only then can brotherhood and equality be established among all fellow humans.

To wrap up, It has been rightly said: “Mankind have never learnt anything better than Monotheism.” It has also been said: “The most sublime stage of (human) knowledge is Monotheism, and the most paramount stage of (human) work is piety.”

source: nabulsi.com

FASTING by Dr. Mohamed Rateb Alnabulsi

Fasting by Dr. Mohamed Rateb Alnabulsi

Ramadan is the month of repentance and forgiveness, obedience and good deeds, Remembrance and love, devotion and piety, nearness and intimacy. The Prophet (PBUH) said: "A great loser is he who witnesses Ramadan but fails to have himself forgiven."[1]

Hence, in Ramadan and all times, one should strive to go out of the darkness of ignorance and illusion to the enlightenment of knowledge and certitude, from the swamp of whims and caprices to the bliss of nearness and intimacy with the Lord, Most Gracious, and from resisting degradation to continuity of spiritual enhancement.
The following article is a modest attempt to understand the Verses tackling the issue of the Fast in the Holy Quran. But before dealing with the wisdom and secrets of the Fast, it is necessary to have a snapshot of the essence of worship, for the Fast is one of the great ritual kinds of worship.
Islam is the religion that Allah, All-Wise, accepted for His servants and the System that He, Most Merciful, chose for them. Therefore, strict observation of the rules and enjoinments of this System and devoted commitment thereto are the essence of worship, which is the ultimate goal of our existence. To this effect, Allah, Most Gracious, says: "I have only created Jinns and men that they may worship Me." [CI ; 56]
Some kinds of worship, such as truthfulness, honesty, trustworthiness, chastity, commtment to covenans and promises, seeking lawful things, and self-control are behavioral worships and are, therefore, based on the establishment of good relationships with other fellow humans. Other kinds of worship, such as prayer, the fast, and pilgrimage to Mecca, are ritual and are, hence, based on the establishment of good relationships with Allah, All-High, and the strife to achieve intimacy with Him and to attain divine enlightenement, guidance and tranquility from Him.

In fact, correctness of ritual worships, one of which is the Fast, is based on correctness of behavioral ones. The Prophet (PBUH) said: "Whosoever does not shun saying or doing falsehood, Allah is not in need of his leaving his food and drink."[2]
The following Quranic Verse summarizes both kinds of worship. Allah, All-Mighty, quotes Jesus (PBUH) as saying: "And He (Allah) has enjoined on me prayer and charity as long as I am alive." [XIX ; 31]
In the above Quranic Verse, Jesus' words "And He (Allah) has enjoined on me prayer" refer to the establishment of good relationships between himself and his Lord, Allah, Most Gracious; and his word "charity" denotes the establishment of good relationships between himself and other fellow humans.

But if a Muslim carries out a Divine Command only because it conforms to his interests or because of the secrets and wisdom lurking behind it, this means that he believes in the Command rather than in the Commander. Belief should be in the Commander, and the purpose of carrying out any Divine Command should be worshiping Allah and seeking His Good Pleasure, not achieving safety and happiness in the present world. A true believer carries out Allah's Command just because it is from his Creator, Who has Power over everything and Who is All-Wise and Perfect, whether the wisdom behind such a Command be obvious or not. Hence, the important thing in this regard is that the motive of obeying Allah's Command must be only to worship and obey Him, not to gain benefits or avoid detriment. When Allah sees that one of his devout servants obeys Him, He, Most Gracious, shows him, after having fulfilled His Command, its miraculous nature, and the great wisdom and wonderful secrets lurking behind it. In this way a servant achieves his servitude to his Lord and understands the reason for His Command and the secrets and wisdom lurking behind it. Those who make fulfilling Allah's Command conditional on understanding the wisdom behind it and seeing its fruit do not worship Allah, but, rather, worship their own selves. Therefore, every Divine Command should be obeyed and vindicated only because it is from Allah, All-Mighty, and nothing else. In this way our Fast is elevated from a smart pragmatic behaviour into a sincere act of devotion.

When Allah, All-Wise, addresses all mankind, He addresses them with the basics of religion. Allah says: "O you people! worship your Lord, Who created you and those who came before you, that you may become righteous," [II ; 21]

But when He addresses believers who believe in His Existence, Perfection, and Oneness, He addresses them with the branches of religion: bidding and forbidding, laws and legislations, showing what is lawful and unlawful…ec. Allah, Glory to Him, says: "O you who believe! The Fast is prescribed to you as it was prescribed to those before you that you may attain self-protection," [II ; 183] By virtue of the above Verse Allah, Most Gracious, addresses His believing slaves: "O you who believe in Me, who believe in My Knowledge, who believe in My Wisdom, wo believe in My Mercy, and who believe in My Love! O you who love Me! I have prescribed the Fast for you." And when an Order comes to you from the One in Whom you believe and in whose Mercy and Wisdom you trust, you are sure that such Order is definitely for your own good. But you should by no means measure this according to your limited human mind but, rather, according to your Creator's Infinite Divine Knowledge, Wisdom, and Mercy, for Allah knows and you do not know.

A merciful father might sometimes say to his son: "O my son! I am your father, aren't I? Don't you trust in my good experience in life, my great mercy on you, and my concern about your safety and happiness? Leave this thing up to me and do not measure it by your young immature mind, your limited experience, or your short sight but by your father's mind, experience, and love."
The above explanation may clarify the connection between Allah's Words "O you who believe! The Fast is prescribed to you as it was prescribed to those before you that you may attain self-protection," [II ; 183] and the topic we are talking about.

In fact, the Fast is an act of abstention from food, drink, and sexual relations, which are lawful in themselves, from dawn to sunset, with an intention of worship and obedience to Allah, Most Merciful. Therefore, it is generously rewarded by the Lord, Most Gracious. To this effect, the Divine Hadith goes: "All of man's work is for him, except the Fast; it is for me and it is I Who reward for it. He abstains from his food, drink, and (sexual) desire for Me."
As for Allah's Words "as it was prescribed to those before you", they indicate that the Fast does not differ from one time to another, for it was a cultic observance in all revealed religions before Islam. In other words it has always been Allah's Divine System for mankind.

As for Allah's Words "that you may attain self-protection", they mean that you may abstain from committing sins and misdeeds and comply with obedience not only in Ramadan but also in all other months of the year.
The purpose is not that we should suppress our desires and caprices only in Ramadan, but then, after Ramadan, we yield to them. The real meaning of the Fast is to maintain such suppression at all times.
The purpose is not that we should control our tongues and keep away from slander and calumny only in Ramadan, but then, after Ramadan, we give free reign to our tongues in slander, backbiting and calumny. The real meaning of the Fast is to watch our tongues and hearts at all times.

The purpose is not that we should abstain from looking at, or doing, unlawful or indecent things only in Ramadan, but then, after Ramadan, we return to our previous sins and misdeeds, like a woman who demolished her spinning after she had knitted it. The real meaning of the Fast is to lower our gaze and abstain from committing sins and misdeeds at all times.
The purpose is not that we should seek lawful things only in Ramadan, for fear that our Fast should not be accepted, but then, after Ramadan, we neglect and fail to adhere to Allah's Laws concerning what is lawful and unlawful. The real meaning of the Fast is to stick to the Lord's Laws and Commandments at all times.

The purpose is not that we should keep away from the places or meetings that displease Allah, All-Mighty, only for the sake of the holy month of Ramadan, but then, after Ramadan, we go back to such places or meetings.
The purpose is not that we should watch our steps with Allah in carrying out our duties and responsibilities only in the holy month of Ramadan, but then, after Ramadan, we neglect and fail to comply with Allah's Commandments and laws, like a camel tied up and then released; it does not know why it was tied up and why it was released.

The important thing that should be perfectly understood is that Allah, the Almighty, has not chosen Ramadan to be only a month of obedience and devotion but also a school in which man learns and practices acts of obedience and tastes sweetness of nearness and intimacy with his Lord, Most Gracious. Such obedience and intimacy go on throughout the whole year. In this way Ramadan turns out a yearly station where man is provided with spiritual enhacement and is made to enjoy feelings of nearness and intimacy with his Lord, Most Merciful. The reason for which Allah has ordered us to abstain from food, drink, and sexual relations from dawn to sunset is that when, in compliance with Allah's Commandment, man abstains from lawful things, he will not commit unlawful things. This is because abstention from unlawful things is more appropriate than abstention from lawful ones.

When Allah chooses a month in which man's relationship with Allah is set right and reformed, it is meant to last throughout the whole year, for Allah is with him at all times.
When Allah chooses a place, like His Holy House, and calls believers to taste the sweetness of nearness to Him therein, He wants this nearness to be at all places, for Allah is with them at all places.
When Allah chooses someone and uncovers the truth for him, He chooses him in order to uncover the truth for people through him. Also, when Allah chooses someone in order to reveal to him His Divine Revelation and Religion, He does so in order that this Religion be communicated to all people. This is because Allah cammands believers to that which He commanded His Prophets and Messengers. To this effect, Allah, Most Gracious, says: "Therefore stand firm (in the straight path) as you are commended, you and those who, with you, turn (unto Allah); and transgress not (from the path); for He sees well all that you do" [XI ; 112]

When Allah chooses someone to make him happy forever, He does this in order that all people be happy by his Call.
To sum up, when Allah chooses a certain time, like Ramadan, a certain place, like His Holy House, and a certain man, like Muhammad (PBUH), He does so in order that all months, places and people be like them.
Then, Allah, Glory to Him, goes on to say: "for a fixed number of days" In other words, the days of the holy month of Ramadan are only a few days that Allah, Most Merciful, has chosen to consecrated for obedience, nearness and intimacy, which are meant to last throughout the whole year.
After that, Allah, Most Gracious, says: "but if any one is ill, or on a journey, the prescribed period (should be made up) by days later" [II ; 185] In other words, Allah, Most Merciful, does not charge man with anything that is beyond his powers or abilities; and Allah is the only One Who knows man's powers and abilities, for He is the One Who created man with His Infinite Divine Knowledge, Wisdom, and Mercy. So, whenever there is hardship or inability there is ease and exemption. Breaking the Fast during the holy month of Ramadan, however, should be decided by an expert devout Muslim physician and in accordance with the Holy Quran and Prophetic Sunna. Travel to a distance of more than eighty kilometers exempts travelers from fasting. But in case of physical ability it is preferable to observe the Fast even in travel or illness. To this effect, Allah, Most Merciful, says, "And that you fast is better for you if only you know." [II ; 184]

Then, Allah, All-High, says: "Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance you shall be grateful." [II ; 185] In the context of the above Verse, it is noticeable that Islamic Shari'a is full of mercy, interest, justice, and wisdom. Any issue that goes from mercy to cruelty, from the better to the worse, from justice to injustice, and from wisdom to its opposite, is by no means part of the Islamic Shari'a even if it is included therein by thousands of interpretations.
After that, Allah, Most Gracious, says: "to complete the prescribed period," i.e. the days of Ramadan, "and to glorify Him in that He has guided you", i.e. being rightly guided to Allah, complying with His System, seeking and enjoying nearness and intimacy with Him, are all ripe fruits of the Fast. Man's original nature incites him to thank the Benefactor for his Benefactions and Favors, most important of which is the Favor of Guidance. O Lord! What can he who loses You ever find; and what can he who finds You ever lose?!

Having tasted the sweetness of nearness and intimacy with the Lord, Most Merciful, in the month of Ramadan, the faster naturally turns to his Lord with gratitude for the great Favors and Blessings of knowledge and intimacy. That is why Allah, Most Gracious, says, after the Verses speaking about the Fast: "When My servants ask you concerning Me, I am indeed close (to them). I answer the invocations of a supplicant when he calls upon Me. So let them respond to Me and believe in Me so that they may be led aright." [II ; 186]
In the above Verse Allah, Glory to Him, confirms that after having been guided to Allah, man's pure nature drives him, to turn to Him with gratitude and devotion. In other words, Knowledge of Allah, Most Gracious, gaining His Love and being on intimate terms with Him motivate one to turn to Him, Alone, with gratitude, prayer and supplication. Such is the reality of Monotheism and the essence of Islam as well as all revealed religions.

In a religious relic it is narrated that: "Three kinds of supplications are inevitably answered (by Allah): that of a faster until he breaks the Fast, that of a righteous ruler, and that of a wronged person, which Allah raises over clouds, and for which gates of heavens are open. Allah says: "By My Might! I shall help you even if after a while."[3]
If we contemplate the Quranic verses and the questions therein, we find that the answer to each of the questions starts with the word "Say", like, for example: "They ask you how much they are to spend. Say: 'what is beyond your needs.'" and "They ask you concerning the Mountains. Say: 'My Lord will uproot them and scatter them as dust.'" However, this does not apply for the Verse: "When My servants ask you concerning Me, I am indeed close (to them)" where the word "Say" is not mentioned between the question and answer. Therefore, scholars said: the absence of the word "Say" from this Verse is an indication from Allah to His believing servants that there is no need for any mediation between man and his Lord, Most Gracious, when he desires to ask and supplicate Him.

One day, the Prophet (PBUH) was asked: "O Messenger of Allah! Is our Lord near so that we Call him quietly? Or is he far so that we Call Him loudly?" Therefore the following verse was revealed: "When Ibadi (My servants) ask you concerning Me, I am indeed close (to them)" [II ; 186]
The word "Ibad ", as used in the above Verse, is different from "Abeed " for all human beings are "Abeed" to Allah in the sense that they are in need of Him for their existence, survival, and everything; and they are subjugated to Him. But the word "Ibad" denotes those who have known Him, complied with His Religion, and sought His Good Pleasure out of their own will and choice. Hence, the word "Abd " whose plural is "Abeed " means "a servant by subjugation", but the word "Abd " whose plural is "Ibad" means "a servant of gratitude". Allah says: "nor is your Lord ever Unjust (in the least) to His Abeed (servants by subjugation).‏" [XCI ; 46]

Therefore, when Allah says: "When Ibadi (My servants who show gratitude) ask you concerning Me", He means His "servants of gratitude" who have known Him, complied with His Religion, and acknowledged His Favors and Blessings upon them.
Now, the question is: Why does Allah say: "I am indeed close (to them)"? In fact He says so in order that a believer feels that Allah is with him at all times and places, and in all situations. All he has to do is invoke Him faithfully and sincerely; and Allah will surely respond to his invocation. But due to weakness of faith some people call upon others than Allah for help or the fulfillment of desirable things. That is why Allah says: "If you invoke them, they will not listen to your invocation; and if they were to listen, they cannot answer you." [XXXV ; 14]

Another question is: Why does not Allah, sometimes, respond to those who invoke Him? The Prophet (PBUH) answered this question when he said: "Man verily travels a lot, rumpled and dusty, stretching out his hands to the heaven and invoking: 'O Lord! O Lord!' But his food is unlawful, his dress is unlawful, and he was fed by unlawful stuff; so how will he be answered?"[4] Allah, Most Gracious, says: "When My servants ask you concerning Me, I am indeed close (to them), I listen to the prayer of every supplicant when he calls on Me. So let them respond to Me and believe in Me that they may be rightly guided." [II ; 186] In other words, when you believe in Allah and comply with His Commands, He will respond to your supplication. The words "that they may be rightly guided" means "hopefully they will be guided to an accepted invocation or happiness and prosperity in the present world and the Hereafter". When an invocation is rejected or not answered, this is due either to the supplicant's corruption and deviation from Allah's Religion or to the fact that it is not merciful or wise to be answered. However, whether answered or not, a believer's invocation symbolizes an act of devotion and worship on his part. To this effect, the Prophet (PBUH) says: "Invocation is worship" And Allah, All-Mighty, says: "And your Lord says: 'Call on Me; I will answer you. But those who are too arrogant to serve Me will surely find themselves in Hell in humiliation!" [XC ; 60]

Scholars said: the Fast lessens the burdens on man's heart and blood vessels, for it minimizes the fat and acidity in the blood and, hence, protects from arteriosclerosis. And physicians hold that man's life expectancy is in positive proportion to that of his arteries. The Fast also eases the kidneys and the excretory apparatus, as the outcomes of metabolism are minimized, and, consequently, it protects from arthritis. Also, it causes the sugar of the liver to move, which makes the fat stored under the skin and protein of muscles move, too. Hence, the Fast of Ramadan is considered by physicians as an annual course of protection against lots of diseases. Moreover, it is considered as a remedial course for some diseases; and it protects from diseases of senility, which is caused by over-use of organs of the body.

From the above-mentioned it may be said that, besides its being an act of worship and devotion, the Fast provides the human body with protection, remedy, and good health.Moreover, in Prophetic Tradition it is narrated: "The Prophet (PBUH) used to break his Fast by eating some dates and then performing prayer. If dates were not available, he would drink some water instead."[5] It was also narrated by Salman Ibn 'Amer that the Prophet (PBUH) said: "When one of you breaks his Fast, let him do that by (eating some) dates, for they are blessed. If he does not find dates, then water is a purification."

The above two Prophetic Hadiths provide evidence of the Prophethood of Muhammad (PBUH), for scientists hold that 75% of the dates, which a faster eats, consist of easily digested mono-sugar that is assimilated by the body in less than ten minuets, giving the faster the feeling that he is not so hungry and causes him to eat moderately after having performed the Maghrib (Sunset) prayer.
Fatty and protein foods, however, need more than three hours to be digested and assimilated by the body. So when man eats more fatty food, he will not feel satisfied but rather full; and there is a great difference between feeling satisfied and feeling full but not satisfied. Therefore, the Prophet (PBUH) used to break his fast by some dates and then perform the sunset prayer. After that, he would sit down to eat. And whosoever fails to follow the Prophet's Tradition in breaking the Fast looses a lot of the good benefits of the Fast.

Dates consist of mono-sugars, which are the fastest ones in terms of digestion and assimilation in the human body. This is because the sugar of dates moves from the mouth to the blood in less than ten minuets. Dates also contain cellulose fibers which have marvelous effects on digestion and in protecting intestines from fatal diseases. They also contain proteins, which repair tissues, and a small amount of fats. They contain five kinds of principal vitamins and eight kinds of minerals. Five grams of dates contain from one half to one fifth of the body's need from minerals. They contain 12 amino acids, as well as constrictive and colouring materials.

Moreover, dates protect from constipation, which causes more than fifteen diseases, and have positive effects in protecting from anemia, and hypertension. They help in healing fractures and are laxative and soothing. They are also non-contaminated.

It is also advisable, even one is not fasting, to begin breakfast with some fruit, if available, as it contains mono-sugars, before eating heavy food which contains fatty matters that are difficult to digest. This can be deduced from Allah's Words "…and with fruit, any that they may select, and the flesh of fowls, any that they may desire." [CVI ; 20-21]

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[1] - It is a True Hadith narrated by At-Termidhi, number (3539).
[2] - It is a True Hadith narrated by Al-Boukhari (4 \ 99), Abu dawod, and At-Termidhi.
[3] - It was narrated by At-Termidhi (2825), Ibn Majah (1752), and Imam Ahmad (2 \ 305).
[4] - It was narrated by Imam Muslim (1015), At-Termidhi (2517), Ibn Majah (66), Ad-Daremi, and Ahmad (3 \ 176).
[5] - It was narrated by Abu Dawod and At-Termidhi, after Anas Ibn Malik.
2007 Nabulsi