Discussion of numerical miracles in the Qur’aan and use of the solar calendar

 

I read some 'miracles' of the qur'an recently. These included many things such as the 3 stages of embryos, the orbits of planets, etc etc. However, one of them claimed that the word yawm (day) is mentioned 365 times in the qur'an, and the word qamar is mentioned 12 times in the quraan. I forget how many times the word ayyaam is mentioned. However, a friend pointed out that the islamic calender does not have 365 days in it. What does this mean about the islamic calender? That it is wrong? Or that God knew that most of the world would use the Gregorian calender and that this is a sign that it is the correct one?.

Praise be to Allaah.

Firstly: 

Many people are infatuated by the different types of miracles
in the Qur’aan, including the “numerical miracles”. In newspapers and
magazines and on the internet they publish lists of words that are repeated
a number of times that corresponds to their structure, and words that are
repeated the same number of times as their opposites. They also claim that
the word yawm (day) is repeated 365 times and the word shahr (month) is
repeated 12 times, and they do this with other words too, such as
al-malaa’ikah (angels) and al-shayaateen (devils), and al-dunya (this world)
and al-aakhirah (the Hereafter), etc.  

Many people think that these numbers are true and that this
is one of the miracles of the Qur’aan, but they do not distinguish between
subtleties and miracles. Writing a book which contains a specific number of
certain words is something that anyone can do; what is so miraculous about
that? The miracle that appears in the Book of Allaah is not like these
subtleties, rather it is far deeper and greater than that. It is the fact
that the most eloquent and well-spoken of the Arabs could not produce
anything like the Qur’aan, or ten soorahs of it, or even one soorah. It is
not like these subtleties that any writer could produce in any book that he
writes, or more.  

It should be noted that some people have taken this beyond
mere statistics. Some of them have used these numbers to foretell when the
state of Israel will fall, and others have used them to say when the Day of
Judgement will be. One of the latest fabrications against the Book of Allaah
is that which they have published saying that the Qur’aan foretold the
explosions in the towers in New York! Based on the number of the verse in
al-Tawbah, and the number of the soorah and juz’. All of that is toying with
the Book of Allaah which is caused by ignorance of the true nature of the
miracle of the Book of Allaah. 

Secondly: 

By examining the statistics presented by those who have
published these numbers, we find that they did not get the numbers of some
phrases right, and some of them have been selective in the way they counted
the words, and that is so that they might reach the conclusion they want and
that they think is in the Book of Allaah. 

Shaykh Dr. Khaalid al-Sabt said:  

Dr. Ashraf ‘Abd al-Razzaaq Qatanah presented a “study of the
numerical miracles in the Holy Qur’aan” which he published in a book
entitled: “The Qur’aan and the Numerical Miracles, a critical study of the
numerical miracles of the Holy Qur’aan.” In the conclusion to this book he
reviews three other books: (1) I’jaaz al-Raqm 19 (The miracle of the
number 19) by Baasim Jaraar; (2) al-I’jaaz al-‘Adadi fi’l-Qur’aan
(the numerical miracle in the Qur’aan) by ‘Abd al-Razzaaq Nawfal; and (3)
al-Mu’jizah (the miracle) by ‘Adnaan al-Rifaa’i. The author reached a
conclusion which he describes as follows: 

As the result of my study I reached the idea that the
“numerical miracle” as presented in these books is not real at all, and
these books are based on conditions that are sometimes selective , in order
to prove the validity of this view in a way that will make the reader accept
these preconceived results referred to above.  These selective conditions
sometimes lead the author to go against that which is proven according to
the consensus of the ummah, such as going against the spelling of the
‘Uthmaani Mus-haf, which is not permissible at all; or adopting the spelling
of some words which appears in some Mus-hafs and without paying attention to
the spellings in other Mus-hafs. It also goes against basic principles of
the Arabic language with regard to synonyms and antonyms.   

p. 197, Damascus, Manaar li’l-Nashr wa’l-Tawzee’, first
edition, 1420 AH/1999 CE. 

Dr. Fahd al-Roomi said something similar about the selective
way in which Dr ‘Abd al-Razzaaq Nawfal chose words in order to reach this
numerical balance, such as when he said: The word yawm (day) is mentioned
365 times in the Qur’aan, the number of days in a year. In order to prove
this he counted the words “al-yawm” and “yawman” but he
ignored words such as “yawmukum” (your day) and “yawmuhum”
(their day) and yawma’idhin (on that day), because if he had done
that, he would have got a different number. The same applies to the word
al-isti’aadhah which refers to seeking refuge from the shaytaan. He says
that it is repeated 11 times, but he includes in that the words “a’oodhu”
(I seek refuge) and “fasta’idh” (seek refuge) but not “ ‘udhtu”
(I sought refuge) or “ya’oodhoona” (they seek refuge) or “u’eedhuha”
(I seek refuge for her) or “ma’aadh Allaah” (Allaah forbid). 

See: Ittijaahaat al-Tafseer fi’l-Qarn al-Raabi’ ‘Ashara
(2/699, 700), Beirut, Mu’sasat al-Risaalah, second edition, 1414 AH. 

From this well-founded discussion, the answer to the issue of
the word “yawm” and the number of times it appears in the Qur’aan, which is
mentioned in the question, is clear. 

Thirdly: 

With regard to the count (of time) (al-hisaab, mentioned in
Yoonus 10:5) that Allaah has mentioned in His holy Book, it is the precise
count (of time) that does not differ as the years pass, which is the lunar
count (of time). 

With regard to the verse (interpretation of the meaning): 

“And they stayed in their Cave three hundred years, adding
nine”

[al-Kahf 18:25],  

some of the scholars have stated that the number 300 refers
to solar years, and that the number 309 refers to lunar years. This view was
refuted by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, who explained in his
refutation that the count (of time) with Allaah is lunar, not solar. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) said: 

“adding nine” means that they added nine years to
three hundred, so they stayed there for three hundred and nine years. It may
be said: Why doesn’t it just say three hundred and nine? 

The answer is that this is what is meant, but the Qur’aan is
the most eloquent of books, and in order for the ends of the verses to match
(in Arabic) it says: “And they stayed in their Cave three hundred (solar)
years, adding nine (for lunar years)”. It is not as some people think,
that the three hundred refers to solar years and the nine was added for
lunar years, because we cannot testify that Allaah meant that. Who can
testify that this is what Allaah meant? Even if it so happens that three
hundred solar years are equal to three hundred and nine lunar years, we
cannot testify about Allaah in this way, because the count (of time)  with
Allaah is one. 

What are the signs by which the count (of time) is reckoned
with Allaah? 

The answer is that they are the new moons; hence we say that
the view that “three hundred years” refers to solar years and “adding nine”
refers to lunar years, is a weak view. 

Firstly: because we cannot testify that Allaah meant this. 

Secondly: because the number of months and years with Allaah
is based on the new moons. Allaah says (interpretation of the meaning): 

“It is He Who made the sun to be a shining glory and the
moon to be a light (of beauty), and measured out stages for it; that ye
might know the number of years and the count (of time)”

[Yoonus 10:5] 

“They ask you (O Muhammad (peace
and blessings of Allaah be upon him) about the new
moons. Say: These are signs to mark fixed periods of time for mankind and
for the pilgrimage”

[al-Baqarah 2:189] 

Tafseer Soorat al-Kahf. 

Reckoning time by the moon and the new moons was well known
to the Prophets and their peoples, and reckoning time by the sun was only
known to the ignorant followers of false religions, but unfortunately many
Muslims follow them nowadays. 

Dr Khaalid al-Sabt says, in his refutation of those who say
that the verse “The building which they built”
[al-Tawbah 9:11] in al-Tawbah refers to the
explosions in America: 

5 (the fifth point) – These connections are based on the
solar calendar, which is a calendar that was inherited from idolatrous
nations, and which was of no significance to the Prophets (blessing and
peace be upon them). Rather the calendar that counts in sharee’ah is the
calendar that is based on the moon and new moons, which is more precise. 
This indicates that what was known to the Prophets was the lunar calendar.
In the hadeeth of Waathilah ibn al-Asqa’ (may Allaah be pleased with him) it
says that the Prophet (peace and blessings of Allaah be upon him) said:
“The Suhuf of Ibraaheem were revealed to him on the first night of Ramadaan,
and the Tawrat (Torah) was revealed on the sixth of Ramadaan, and the Injeel
(Gospel) on the thirteenth of Ramadaan, and the Furqaan (Qur’aan) was
revealed on the twenty-fourth of Ramadaan.” Narrated by Ahmad (4/107) and by
al-Bayhaqi in al-Sunan (9/188). Its isnaad is hasan. It was also
mentioned by al-Albaani in al-Saheehah (1575). This could not be
known unless the calendar was based on the moon and new moons. This is also
indicated by the hadeeth which was narrated in al-Saheehayn from Ibn
‘Abbaas (may Allaah be pleased with him) who said: When the Prophet
(peace and blessings of Allaah be upon him) came to Madeenah, he found the
Jews fasting on the day of ‘Ashoora’. He said: “What is this?” They said:
This is a good day, this is the day on which Allaah saved the Children of
Israel from their enemies. So Moosa fasted on that day … Narrated by
al-Bukhaari (2004) and Muslim (1130). And al-Haafiz (may Allaah have mercy
on him) stated clearly that they did not base their count (of time) on the
sun. See: al-Fath (4/291 and 7/323). 

Ibn al-Qayyim (may Allaah have mercy on him) said, commenting
on the verses “It is He Who made the sun a shining
thing and the moon as a light and measured out for it stages” [Yoonus 10:5]
and “And the moon, We
have measured for it mansions (to traverse) till it returns like the old
dried curved date stalk” [Yaa Seen 36:38, 39]:
Hence the lunar calendar was better known among the nations and was less
likely to involve errors, and it is more precise than the solar calendar,
and all people can follow it easily. Hence Allaah says (interpretation of
the meaning): “and measured out for it stages that
you might know the number of years and the reckoning” [Yoonus 10:5].
But He did not say that about the sun, hence the months of Hajj, fasting,
Eid and other Islamic occasions are based on the lunar calendar. This is by
the wisdom of Allaah and His mercy, and so as to protect His religion, as
the people may all be able to figure out this count of time easily and avoid
mistakes, and so that no differences or confusion would happen to the
religion as happened to the people of the Book.  

End quote from Miftaah Daar al-Sa’aadah, p. 538, 539. 

It may be understood from the last comment of Ibn al-Qayyim
(may Allaah have mercy on him) that the people of the Book used to follow a
solar calendar, and this was stated clearly by al-Haafiz Ibn Hajar (may
Allaah have mercy on him) in his response after he attributed this view to
Ibn al-Qayyim. See al-Fath (7/323). 

But in fact it played no role in their religion, rather it
was introduced after that by the ignorant among them. End quote. 

Concerning the things we learn from the verse “They ask
you (O Muhammad (peace and blessings of Allaah be upon him) about the
new moons…”, Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

… and we learn that the fixed periods of time for all nations
are the fixed periods of time that were established by Allaah for them –
which are the new moons – so these are global fixed periods of time, because
Allaah says “fixed periods of time for mankind”. As for what has
happened recently, namely the adoption of the European calendar, there it
has no tangible basis and it makes no sense and is not prescribed in
sharee’ah. Hence you find that one month has twenty-eight days and some have
thirty days and some have thirty one, without any known reason for this
discrepancy. Moreover these months have no physical sign that the people can
refer to in order to work out time, unlike the lunar months which have a
physical sign that is known to everyone. End quote. 

Tafseer al-Baqarah (2/371).  

Al-Qurtubi said, commenting on the verse “Verily, the
number of months with Allaah is twelve months (in a year), so was it
ordained by Allaah on the Day when He created the heavens and the earth”
[al-Tawbah 9:36]: This verse indicates that rulings on acts of worship
and other matters must be connected to the months and years that were known
to the Arabs, and not those that were used by the Persians, Byzantines or
Copts, and they should not be more than twelve months, because they vary in
the number of days; some of them being thirty days and some of them being
more or less. But the months of the Arabs never exceed thirty days, although
some of them may be less; the ones that are less are not any specific
months, rather that varies according to variations in the moon’s movement
through the sky. End quote.  Tafseer al-Qurtubi (8/133). 

And Allaah knows best.

The green dome in Madeenah: its history and the ruling on its construction and on leaving it as it is

 

The green dome in Madeenah: its history and the ruling on its construction and on leaving it as it is.

Praise be to Allaah.

Firstly: 

The history of the green
dome 

The dome over the grave of
the Prophet (peace and blessings of Allaah be upon him) dates back to
the seventh century AH. It was built during the reign of Sultan Qalawoon,
and at first it was the colour of wood, then it became white, then blue,
then green, and it has remained green until the present. 

Professor ‘Ali Haafiz (may
Allaah preserve him) said: 

There was no dome over the
sacred chamber. There was in the roof of the mosque above the chamber a
waist-high enclosure of brick to distinguish the location of the chamber
from the rest of the mosque’s roof. 

Sultaan Qalawoon al-Saalihi
was the first one to build a dome over the chamber. He did that in 678 AH.
It was square at the bottom and octagonal at the top, made of wood, and
built on top of the pillars that surrounded the chamber. Planks of wood were
nailed to it, over which plates of lead were placed, and the brick enclosure
was replaced with one made of wood. 

The dome was refurbished at
the time of al-Naasir Hasan ibn Muhammad Qalawoon, then the leaden plates
slipped, but they were fixed and refurbished at the time of al-Ashraf
Sha’baan ibn Husayn ibn Muhammad in 765 AH. It fell into disrepair and was
renovated at the time of Sultaan Qayit Bey in 881 AH. 

The chamber and dome were
burned in the fire that swept through the Prophet’s mosque in 886 AH. During
the reign of Sultaan Qayit Bey the dome was rebuilt, in 887 AH, and strong
pillars to support it were built in the floor of the mosque, and they were
built of bricks to the correct height. After the dome had been built in the
manner described above, cracks appeared in its upper part.  When it proved
impossible to refurbish it,  the Sultaan Qayit Bey ordered that the upper
part be demolished and rebuilt strongly using white plaster. So it was built
solidly in 892 AH. 

In 1253 AH, an order was
issued by the Ottoman Sultan ‘Abd al-Hameed to paint the dome green. He was
the first one to colour it green, and the colour has been renewed whenever
necessary until the present. 

It became known as the
green dome after it was painted green. It was previously known as the white
dome or the fragrant dome or the blue dome. End quote. 

Fusool min Tareekh
al-Madeenah al-Munawwarah by ‘Ali Haafiz (p. 127,
128). 

Secondly: 

Rulings thereon 

The scholars, both in the
past and in modern times, criticized the building of this dome and its being
given a colour. All of that is because of what they know of sharee’ah
closing many doors for fear of falling into shirk. 

These scholars include the
following: 

1 – al-San’aani (may Allaah
have mercy on him) said in Ta-theer al-I’tiqaad: 

If you say: A great dome
has been built over the grave of the Messenger (peace and blessings of
Allaah be upon him), costing a great deal of money, I say: This is in fact
great ignorance of the situation, because this dome was not built by him
(peace and blessings of Allaah be upon him) or by his Sahaabah or by
those who followed them, or by those who followed the Taabi’een, or by the
scholars and imams of the ummah. Rather this dome was built over his grave
(peace and blessings of Allaah be upon him) on the orders of one of the
later kings of Egypt, namely the Sultan Qalawoon al-Saalihi who is known as
King Mansoor, in 678 AH, and was mentioned in Tahqeeq al-Nasrah bi
Talkhees Ma’aalim Dar al-Hijrah. These are things that were done on the
orders of the state and not on the basis of shar’i evidence. End quote. 

2 – The scholars of the
Standing Committee for Issuing Fatwas were asked: 

There are those who take
the building of the green dome over the Prophet’s grave in the Prophet’s
Mosque as evidence that it is permissible to build domes over other graves,
such as those of the righteous and others. Is this argument correct or what
should our response to them be? 

They replied: 

It is not correct to quote
the fact that people built a dome over the grave of the Prophet (peace
and blessings of Allaah be upon him) as evidence that it is permissible to
build domes over the graves of the righteous dead and others, because those
people’s building a dome over his grave (peace and blessings of Allaah
be upon him) was haraam and those who did it sinned thereby, because they
went against what is proven in a report from Abu’l-Hayaaj al-Asadi who said:
‘Ali ibn Abi Taalib (may Allaah be pleased with him) said to me: Shall I not
send you on the same mission as the Messenger of Allaah (peace and
blessings of Allaah be upon him) sent me? Do not leave any image without
erasing it or any high grave without levelling it. 

And it was narrated that
Jaabir (may Allaah be pleased with him) said: The Prophet (peace and
blessings of Allaah be upon him) forbade plastering over graves, or sitting
on them or building over them. Both reports were narrated by Muslim in his
Saheeh. So it is not correct for anyone to quote the haraam action of
some people as evidence that it is permissible to do similar haraam actions,
because it is not permissible to go against the words of the Prophet
(peace and blessings of Allaah be upon him) by citing the words or actions
of anyone else. And because he is the one who conveyed the command from
Allaah, and he is the one who is to be obeyed, and we must beware of going
against his commands, because Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad صلى
الله عليه وسلم) gives you, take it; and whatsoever he forbids you,
abstain (from it)” [al-Hashr 59:7]. 

And there are other verses
which enjoin obedience to Allaah and to His Messenger. And because building
up graves and erecting domes over them are means that lead to associating
their occupants with Allaah, and the means that lead to shirk must be
blocked. End quote. 

Shaykh ‘Abd al-‘Azeez ibn
Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah
al-Daa’imah (9/83, 84) 

3 – The scholars of the
Standing Committee also said: 

There is no proof in the
fact that a dome was set up over the Prophet’s grave for those who take it
as an excuse for building domes of the graves of the awliya’ (“saints”) and
righteous people, because the building of a dome over his grave was not done
on his instructions and was not done by any of his companions (may Allaah be
pleased with them), or by the Taabi’een, or by any of the imams of guidance
in the early generations whom the Prophet (peace and blessings of
Allaah be upon him) testified were good. Rather it was done by people of
bid’ah (innovation). It was proven that the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever introduces anything into
this matter of ours that is not part of it will have it rejected.” And it
was proven that ‘Ali (may Allaah be pleased with him) said to Abu’l-Hayaaj:
Shall I not send you on the same mission as the Messenger of Allaah
(peace and blessings of Allaah be upon him) sent me? Do not leave any image
without erasing it or any high grave without levelling it.
Narrated by Muslim. As it is not proven that he (peace and
blessings of Allaah be upon him) built a dome over his grave, and it is not
proven from any of the leading imams; rather what is proven shows that to be
an invalid action, and no Muslim should feel any attachment to the action of
innovators who built a dome over the grave of the Prophet (peace and
blessings of Allaah be upon him). End quote. 

Shaykh ‘Abd al-‘Azzez ibn
Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan,
Shaykh ‘Abd-Allaah ibn Qa’ood 

Fataawa al-Lajnah
al-Daa’imah (2/264, 265). 

4 – Shaykh Shams al-Deen
al-Afghaani (may Allaah have mercy on him) said: 

al-‘Allaamah al-Khajandi
(1379 AH) said, discussing the history of the green dome that was built over
the grave of the Prophet (peace and blessings of Allaah be upon him),
and explaining that it is an innovation that was done by some sultans and
ignorant persons who erred and made a mistake, and that it is contrary to
the clear saheeh ahaadeeth and reflects ignorance of the Sunnah, and that
they went to extremes and imitated the Christians who are confused and
misguided: 

It should be noted that
until the year 678 AH, there was no dome over the chamber which contains the
grave of the Prophet (peace and blessings of Allaah be upon him),
rather it was built by the king al-Zaahir al-Mansoor Qalawoon al-Saalihi in
that year (678 AH), when this dome was built. 

I say: He did that because
he had seen in Egypt and Syria the adorned churches of the Christians, so he
imitated them out of ignorance of the command and Sunnah of the Prophet
(peace and blessings of Allaah be upon him), as al-Waleed imitated them by
adorning the mosque, as was mentioned in Wafa’ al-Wafa’. 

It should be noted that
undoubtedly this action of Qalawoon was contrary to the saheeh ahaadeeth of
the Messenger of Allaah (peace and blessings of Allaah be upon him),
but ignorance is a great calamity and exaggeration in love and veneration is
a real disaster, and imitation of foreigners is a fatal disease. We seek
refuge with Allaah from ignorance and exaggeration and imitation of
foreigners. End quote. 

Juhood ‘Ulama’
al-Hanafiyyah fi Ibtaal ‘Aqaa’id al-Qubooriyyah
(3/1660-1662). 

Thirdly: 

The reason why it has not
been demolished: 

The scholars have explained
the shar’i rulings concerning the building of this dome and its obvious
effects on the followers of bid’ah’ who have developed an attachment to this
structure and its colour, and they praise and venerate it a great deal in
their poetry and writings. Now it is up to the authorities to implement
these fatwas, and this is nothing to do with the scholars.  

The reason why it is not
demolished is so as to ward off fitnah and for fear that it may lead to
chaos among the ordinary people and the ignorant. Unfortunately the ordinary
people have only reached this level of veneration towards this dome because
of the leadership of misguided scholars and imams of innovation. They are
the ones who incite the ordinary people against the land of the Two Holy
Sanctuaries and its ‘aqeedah and its manhaj. They are very upset about many
actions that are in accordance with sharee’ah in our view and contrary to
innovation in their view. 

Whatever the case, the
shar’i ruling is quite clear, and the fact that this dome has not been
demolished does not mean that it is permissible to build it or any dome over
any grave, no matter what grave it is. 

Shaykh Saalih al-‘Usaymi
(may Allaah preserve him) said: 

The fact that this dome has
remained for eight centuries does not mean that it has become permissible,
and being silent about it does not indicate approval of it or that it is
permissible. Rather the Muslim authorities should remove it and put it back
as it was at the time of the Prophet (peace and blessings of Allaah be
upon him). They should remove the dome and the adornments and engravings
that are found in the mosques, above all the Prophet’s Mosque, so long as
that will not lead to an even greater fitnah. If it would lead to an even
greater fitnah, then the ruler should postpone the matter until he finds an
opportunity for that. End quote. 

Bida’ al-Quboor,
Anwaa’uha wa ahkaamuha (p. 253). 

And Allaah knows best.

 

Is there anything in the Qur’aan or Sunnah about global warming?

 

What do Islam and Quran say about the big problem we have in the world so-called "global warming"? They say that the world will melt after some decades and things are getting really dangerous and so on. Does the science in Quran tell something about this?.

Praise be to Allaah.

The problem of global
warming is regarded as one of the most serious environmental problems of our
time, concerning which experts have held many conferences and published many
articles about its dire consequences. These experts attribute this rise in
temperature to the accumulation of gases in the atmosphere that is caused by
factories, power stations and car emissions, which has led to a rise in air
temperature and ocean temperature, which threatens to melt the ice-caps and
cause flooding of land, which is expected to change the features of some
countries completely and to change the climate of vast areas on earth.  

We could not find anything
about this in the Qur’aan and Sunnah, apart from one hadeeth which some
scholars who are specialized in sharee’ah and environmental sciences say has
to do with this topic, and some of the most prominent specialists in the
world agreed with them, which is that the Arabian Peninsula will again
become meadows and rivers. They attribute that to a complete change in the
earth’s climate and the melting of the Arctic ice cap due to global
warming. 

What we think is that
Arabia becoming meadows and rivers again is something concerning which there
is no doubt, but we cannot be certain that it will happen because of the
melting of the ice cap, because that is known only to Allaah. But we mention
this view because it is relevant and because it has been said by some
specialists, both Muslims and kaafirs. 

The hadeeth is: 

It was narrated from Abu
Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “The Hour will not begin
until the land of the Arabs once again becomes meadows and rivers.” Narrated
by Muslim (157). Meadows refers to spacious land with a great deal of
vegetation. 

1.

Dr. Zaghloul al-Najjaar
says: 

This hadeeth is a
scientific miracle that describes a natural fact that was not understood by
scientists until the late twentieth century, when it was proven by
definitive evidence that the Arabian Peninsula was meadows and rivers in
ancient times. Climate studies have also indicated that the arid desert is
now on its way to becoming meadows and rivers again, because the earth
throughout its long history passes through climatic changes that take place
gradually over long periods of time, or they may be sudden and swift. 

Climate studies indicate
that we are coming into a new rainy period, the evidence of which is the
shift of the ice-cap in the northern hemisphere towards the south, and a
noticeable fall in winter temperatures. 

The fact that the Prophet
(peace and blessings of Allaah be upon him) referred to this ice age in
his hadeeth “until the land of the Arabs once again becomes meadows and
rivers” is proof of his Prophethood, and shows that he was always connected
to divine revelation, and was taught by the Creator of the heavens and the
earth. End quote. 

See:
 

http://www.eqraa.com/forums/index.php?showtopic=3687  

2.

Shaykh ‘Abd al-Majeed
al-Zandaani said: 

Professor Alfred Kroner,
one of the most famous geologists in the world, attended a geological
conference in the College of Earth Sciences in the King ‘Abd al-‘Azeez
University. I said to him: Do you have any proof that Arabia was once
gardens and rivers? He said: Yes, this is well known to us and it is a
scientific fact. Geologists know this because if you dig in any area you
will find signs that tell you that this land used to be meadows and rivers.
There is a lot of evidence.

I said to him: Do you have
any evidence that Arabia will once again become meadows and rivers? He said:
This is something real and proven. We geologists know it and measure it and
calculate it. We can say approximately when it will happen, and it is not
far off, it is quite close. I said: Why? He said: Because we have studied
the history of the earth in the past, and we have found that it passes
through many stages, one of which is the ice ages. What does ice age mean?
It means that a certain amount of sea water turns into ice and collects at
the North Pole, then it begins to shift towards the south, and when it
shifts towards the south it covers whatever is beneath it, and the climate
on earth changes. Among the climatic changes is the change that takes place
in Arabia, where the weather becomes cold and Arabia becomes one of the
lands which has the most rain and rivers on earth.

I said: Can you confirm
that for us?  

He said: Yes, this is an
undeniable fact. 

I said to him: Listen, who
told Muhammad (peace and blessings of Allaah be upon him) of that? This
is all mentioned in a hadeeth that was narrated by Muslim; he (peace
and blessings of Allaah be upon him) said: “The Hour will not begin until
the land of the Arabs once again becomes meadows and rivers.” Who told
Muhammad (peace and blessings of Allaah be upon him) that Arabia was
once meadows and rivers? He thought, then he said: The Romans. I said to
him: And who told him that Arabia would once again become meadows and
rivers? He thought for a moment and said: The One Who is above! Then I said
to him: Write it down. So he wrote in his own hand: I am astonished at the
scientific facts that I have seen in the Qur’aan and Sunnah, which we could
not prove until recently by modern scientific methods. This indicates that
the Prophet Muhammad (peace and blessings of Allaah be upon him) did
not attain this knowledge except by revelation from above. 

By Allaah, I spent only two
and a half hours with this German until he said all of that. This giant
among scientists wrote that and approved of it, which indicates that there
is one science, one truth, One God.  

End quote from

 

 

And Allaah knows best.

Did any earthquake take place at the time of the Messenger (blessings and peace of Allah be upon him)?

 

Did any earthquake take place at the time of the Messenger (blessings and peace of Allah be upon him)?.

Praise be to Allaah.

There is no proof in the books of Sunnah and reports with
an uninterrupted, saheeh isnaad, to suggest that there was any earthquake
in Madeenah at the time of the Prophet (blessings and peace of Allah be
upon him). The only reports that speak of that have da‘eef, mursal isnaads
(i.e., they are weak). There follows further explanation: 

Firstly: 

It was narrated that Muhammad ibn ‘Abd al-Malik ibn Marwaan
said: The ground shook at the time of the Messenger of Allah (blessings and
peace of Allah be upon him) and he put his hand on it then he said: “Be
still, for it is not yet time for that.” Then he turned to face his
Companions and said: “Your Lord is asking you to seek forgiveness, so seek
forgiveness.” Narrated by Ibn Abi’l-Dunya in al-‘Uqoobaat (no. 18). :
‘Abd-Allaah told us, ‘Ali ibn Muhammad ibn Ibraaheem told me, Abu Maryam
informed us, al-‘Attaar ibn Khaalid al-Harami informed us, Muhammad ibn ‘Abd
al-Malik ibn Marwaan told me. 

This isnaad is da‘eef (weak) and has a number of faults,
including: 

1.

It is a mu‘dal mursal report. Muhammad ibn ‘Abd al-Malik ibn
Marwaan died in 266 AH, so how he could tell of something that happened at
the time of the Prophet (blessings and peace of Allah be upon him) which no
one else narrated? 

2.

al-‘Attaar ibn Khaalid al-Harami - I did not find any
biography of him. 

Secondly: 

It was narrated that Shahr ibn Hawshab said: “There was an
earthquake in Madeenah at the time of the Prophet (blessings and peace of
Allah be upon him) and he said: “Your Lord is asking you to seek
forgiveness, so seek forgiveness.”

Narrated by Ibn Abi Shaybah in al-Musannaf (2/357). He
said: Hafs told us, from Layth, from Shahr. 

This isnaad is da‘eef and has a number of faults: 

1.

It is mursal. Shahr ibn Hawshab died in 112 AH, and did not
witness the time of the Prophet (blessings and peace of Allah be upon him). 

2.

Moreover he (Shahr ibn Hawshab) is da‘eef (weak) in and of
himself, according to some scholars. Shu‘bah said: I do not pay any
attention to his reports. Al-Nasaa’i said: He is not strong. Ibn Hibbaan
said: He is one of those who narrated from trustworthy narrators problematic
reports. al-Bayhaqi said: He is da‘eef. Others regarded him as trustworthy.
Hence al-Haafiz Ibn Hajar said concerning him: He is sadooq but he narrates
many mursal reports and is confused. See Tahdheeb al-Tahdheeb, 4/371 

3.

Layth ibn Abi Sulaym - he is confused a great deal and we
cannot be certain about his hadeeth, so he was rejected. See Tahdheeb
al-Tahdheeb, 8/468 

Hence al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer
(2/222): This is mursal da‘eef. End quote. 

This report was also narrated from Ibn Mas‘ood (may Allah be
pleased with him), as reported in Tafseer al-Tabari (17/478): Bishr
narrated to us, Yazeed narrated to us, Sa‘eed narrated to us, from Qataadah,
that he said: “And We sent not the signs except to warn, and to make them
afraid (of destruction)” [al-Isra’17:59]. Allah causes people to fear Him by
whatever signs He wills, so that they might learn a lesson or be reminded or
come back (to Him). It was said to us that the ground shook in Kufah at the
time of Ibn Mas‘ood, and he said: O people, your Lord is asking you to seek
forgiveness, so seek forgiveness.  

To sum up, there is no proof that an earthquake took place at
the time of the Prophet (blessings and peace of Allah be upon him); rather
it happened after his time, at the time of ‘Umar ibn al-Khattaab (may Allah
be pleased with him). That was narrated by Ibn Abi Shaybah in al-Musannaf
(2/358) and by others from Naafi‘ from Safiyyah who said: The earth shook at
the time of ‘Umar, and he addressed the people and said: “If it happens
again, I shall definitely abandon you and leave.” That was mentioned by Ibn
al-Jawzi in al-Muntazam, among the events of the year 20 AH. 

And Allah knows best.

Did Yoosuf (peace be upon him) marry the wife of al-‘Azeez in the end?

 

Did ALLAAH's prophet YUSUF(AS) later marry the same woman who had tried seducing/tempting him, please support with sources if yes!?.

Praise be to Allaah.

There is no report in the Holy Qur’aan or the Sunnah of the
Prophet (blessings and peace of Allah be upon him) to prove or disprove
that Yoosuf (peace be upon him) married the wife of al-‘Azeez, whose name
was said by some to be Ra‘eel and by others to be Zulaykha; al-Haafiz Ibn
Katheer suggested that Zulaykha was her title. 

There is a report about Yoosuf (peace be upon him) marrying
Ra‘eel that was narrated from a well-known imam of seerah and history,
Muhammad ibn Ishaaq (may Allah have mercy on him) who said: 

With regard to Yoosuf saying to the King,
“Set me over the store‑houses of the land; I will indeed
guard them with full knowledge” [Yoosuf 12:55],
the king said: I will do that. So he appointed him instead of Itfeer and
dismissed Itfeer from his post. Allah says: “Thus did We give full
authority to Yoosuf (Joseph) in the land, to take possession therein, when
or where he likes…” [Yoosuf 12:56]. 

He said: It was mentioned to me – and Allah knows best – that
Itfeer died during those nights and that the King al-Rayyaan ibn al-Waleed
gave Itfeer’s wife, Ra‘eel, to Yoosuf in marriage, and when she entered upon
him he said: Is this not better than what you wanted? And they claimed that
she said: O Siddeeq, do not blame me, for I was a woman who was, as you see,
beautiful and enjoying a life of luxury, and my husband could not have
intimate relations with women, and you are as Allah made you, very handsome,
and I could not help myself. 

They claimed that he found her a virgin and he had
intercourse with her and she bore him two sons: Afra’eem ibn Yoosuf and
Maysha ibn Yoosuf. The son of Afra’eem was Noon, the father of Yoosha‘ ibn
Noon, and Rahmah the wife of Ayyoob (peace be upon him). End quote. 

Narrated by Ibn Abi Haatim in al-Tafseer, 7/2161;
al-Tabari in Jaami‘ al-Bayaan, 16/151. 

A similar report was narrated from Zayd ibn Aslam, the great
Taabi‘i, and from Wahb ibn Munabbih, from the Israa’eeliyyaat
(reports from Jewish sources). 

That was also narrated by al-Suyooti in al-Durr
al-Manthoor, 4/553 

Ibn al-Qayyim (may Allah have mercy on him) said: 

Chapter 27: One who gives up his beloved to avoid a haraam
relationship and then was enabled to be with his beloved in a halaal way, or
Allah compensated him with some one better, as Yoosuf al-Siddeeq avoided the
wife of al-‘Azeez for the sake of Allah, and chose prison over immoral
action, and Allah compensated him by giving him full authority in the land
to take possession therein when or where he wanted, and the woman came to
him humbly asking for a halaal relationship, so he married her and when he
entered upon her he said: This is better than what you wanted. 

Think about how Allah, may He be glorified and exalted,
rewarded him for the hardship of prison and gave him full authority in the
land to take possession therein when or where he wanted, and subdued for him
the wife of al-‘Azeez, and she and the other women attested to his
innocence. This is what Allah ordained for His slaves in the past and at
present until the Day of Resurrection. 

End quote from Rawdat al-Muhibbeen, p. 445 

This does not mean that this story is definitively true;
rather it seems that it was taken from the People of the Book, and we have
been commanded not to believe them and not to disbelieve them either. The
Prophet (blessings and peace of Allah be upon him) said: “Do not believe the
People of the Book and do not disbelieve them. Say: We believe in that which
has been revealed to us and revealed to you, our God and your God is One,
and we submit to Him.” Narrated by al-Bukhaari, 4485; classed as saheeh by
al-Albaani in Silsilat al-Ahaadeeth al-Saheehah, 422 

And Allah knows best.

Nothing has been proven about the place where Adam came down to earth

 

Is it true that Adam (peace be upon him) came down in India and that Hawwa’ came down in Jeddah?.

Praise be to Allaah.

What is proven definitively in the Holy Qur'aan is that
Adam and Hawwa’ (peace be upon them) came down from Paradise to earth
after they ate from the tree. 

Allah says (interpretation of the meaning):

“Then the Shaytaan (Satan) made them slip therefrom (the
Paradise), and got them out from that in which they were. We said: ‘Get you
down, all, with enmity between yourselves. On earth will be a dwelling place
for you and an enjoyment for a time’”

[al-Baqarah 2:36]. 

With regard to the place where they came down on earth, the
Qur'aan does not say anything about it, and there is no saheeh, marfoo‘
hadeeth in the Sunnah of the Prophet (blessings and peace of Allah be upon
him) which explains that, although there are some da‘eef (weak) hadeeths,
such as the hadeeth that says: “Adam came down in India and felt lonely…”.
This was narrated by Ibn ‘Asaakir in Tareekh Dimashq (7/437) and
classed as da‘eef by Shaykh al-Albaani in al-Silsilah al-Da‘eefah,
no. 403. There are also other hadeeths which speak of this matter, but their
isnaads are very weak. 

The only saheeh reports about this matter are the words of
some of the salaf, most of which are taken from the knowledge of the people
of the Book which were transmitted during their time. Such reports cannot be
relied upon or trusted, and it is not permissible to believe in what they
mention of things concerning which our religion is silent. Rather they may
be narrated for the purpose of story-telling only. 

Despite that, the scholarly opinions concerning this matter
differ. 

Some of them said: Adam came down in India and Hawwa’ came
down in Jeddah. 

Some of them said that they both came down in India. 

Some of them said that Adam came down in a land between
Makkah and al-Taa’if called Dahna. 

Some of them said that Adam came down on al-Safa and Hawwa’
came down on al-Marwah. 

Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:  

Al-Saddi said: Allah said (interpretation of the meaning):
“Get you down, all” [al-Baqarah 2:36].
So they came down; Adam came down in India and the Black Stone and a handful
of leaves from Paradise came down with him, and he scattered them in India,
and a perfume tree grew, which is the origin of what comes from India of
perfume from the handful of leaves that Adam brought down. Adam only took
them because of his sorrow at leaving Paradise when he was expelled from
it. 

‘Imraan ibn ‘Uyaynah said, (narrating) from ‘Ata’ ibn
al-Saa’ib, from Sa‘eed ibn Jubayr, from Ibn ‘Abbaas, who said: Adam came
down from Paradise in Dahna, in the land of India.  

Ibn Abi Haatim said: Abu Zar‘ah told us: Uthmaan ibn Abi
Shaybah told us: Jareer told us: from ‘Ata’, from Sa‘eed, from Ibn ‘Abbaas
who said: Adam (peace be upon him) came down in a land called Dahna, between
Makkah and al-Taa’if. 

It was narrated that al-Hasan al-Basri said: Adam came down
in India and Hawwa’ in Jeddah, and Iblees in Dastumeesaan a few miles from
Basrah, and the serpent came down in Asbahaan. This was narrated by Ibn Abi
Haatim.  

Ibn Abi Haatim said: Muhamamd ibn ‘Ammaar ibn al-Haarith told
us: Muhammad ibn Sa‘eed ibn Saabiq told us: ‘Amr ibn Abi Qays told us, from
Ibn ‘Adiyy, from Ibn ‘Umar, who said: Adam came down on al-Safa and Hawwa’
on al-Marwah. End quote. 

Tafseer al-Qur’aan al-‘Azeem,
1/237 

But all of these are words for which there is no evidence. 

And Allah knows best.

He is homosexual and is afraid to get married

 

I proposed to a girl, she and her family accepted me, and there is only 3 months left for consummation. I am now confused because I am homosexual, I am inclined sexually to men more than women. No one knows this. Do I have to keep this secret forever, or should I tell this girl about it? I am very confused; I feel that I am deceiving her. She is a very good girl and deserves someone who is much better than me. If I marry her, she will definitely find out my secret one day, this may have very bad consequences; especially if we have children by then. I do not want to be unfair to anyone. We homosexuals are disgraced in Islam and have very limited options, we cannot marry like normal people, what is our fault? And what should we do? What is the wisdom behind us being created homosexuals? If you care about our matter and suffering tell us what shall we do?.

Praise be to Allaah.

Firstly: 

Homosexuality is a severe
illness and a grave calamity. If it is accompanied by actually committing
immoral actions, then it is even worse, because of the sin and abhorrent
nature of those immoral actions and their bad consequences in this world and
in the Hereafter. 

Hence you should focus on
how to treat this perversion and save yourself from this destructive evil,
more than focusing on whether to conceal it from your fiancée or disclose it
to her. 

You should realize that
there are causes for this calamity, and these causes may be due to what the
person affected has done. The one who wants to save himself from this
situation should examine these causes and rid himself of them, and do what
we advise, otherwise he is approving of and accepting his condition and he
does not want to change for the better. Among the causes which may be due to
his own actions are the following: 

1.

Weakness of faith and
remoteness of the heart from love of Allaah, and a lack of fear of His
punishment. 

2.

Looking freely at beardless
youths, and enjoying their beauty and form. 

This is the first step
towards sin for those who are affected by this disease. Allaah has enjoined
lowering the gaze and refraining from looking at haraam things, and the
Prophet SAWS (peace and blessings of Allaah be upon him) has enjoined
likewise. When he stopped following this command and began to do that which
is forbidden, Iblees was able to shoot his poisoned arrow into his heart,
and thus destroy him.  

Ibn al-Qayyim (may Allaah
have mercy on him) said: Looking is the origin of most of the problems that
befall man, because looking generates thoughts, then thoughts generate
ideas, and ideas generate desires, and desires generate will, which then
becomes stronger and becomes firm resolve, in which case the deed will
inevitably be done unless there is something to prevent it. Hence it was
said that patience in lowering the gaze is easier than patience in bearing
the pain that comes afterwards. End quote from al-Jawaab al-Kaafi (p.
106). 

Hence the scholars are
unanimously agreed that it is haraam to look at beardless youths, and some
of them regard that as more haraam than looking at women. 

Imam al-Nawawi (may Allaah
have mercy on him) said: Similarly the scholars forbade a man to look at the
face of a beardless youth if he is handsome, whether with or without desire,
and whether it is free of fitnah (temptation) or there is the fear thereof.
This is the correct view which was favoured by the scholars. This was stated
by al-Shaafa’i and the prominent scholars of his madhhab (may Allaah have
mercy on them). The evidence for this is that a beardless youth is, in some
ways, like a woman; he may be desired as a woman is desired, and his form
may be beautiful like that of a woman, and many of them may be more
beautiful than many women. The prohibition applies more to them for another
reason, which is that in their case there may result from attachment to them
types of evil that do not occur in the case of women. End quote.

Sharh Muslim
(4/31). 

Shaykh al-Islam Ibn
Taymiyah (may Allaah have mercy on him) said:

Looking at the face of a
beardless youth with desire is like looking as the face of a mahram or a
non-mahram woman with desire, whether the desire is desire for intercourse
or the desire to derive pleasure from looking. If he looks at his mother,
sister or daughter with pleasure derived from looking like the pleasure
derived from looking at a non-mahram woman, then it is known to everyone
that this is haraam. The same applies to looking at the face of a beardless
youth, according to scholarly consensus. End quote. 

Majmoo’ al-Fataawa
(15/413) and (21/245). 

And he (may Allaah have
mercy on him) also said:  

The one who looks
repeatedly at a beardless youth and the like, or persists in that, and says
“I am not looking with desire” is lying, because if he has no need to look,
then he is only looking because of the pleasure that he feels in his heart
as a result. As for an accidental glance, it is forgiven, if he averts his
gaze.  

Majmoo’ al-Fataawa
(15/419) and (21/251).  

The kind of looking with
which these sick people are afflicted includes what they watch on satellite
channels and what they see in newspapers and magazines, and on websites, of
pictures of children and beardless young men, and this is what provokes them
to commit immoral actions.  

3 – Falling short with
regard to obligatory and naafil acts of worship 

If the person who is
afflicted with this problem prays on time, fulfilling the conditions and
obligatory parts of prayer, that will be a deterrent that keeps him from
falling into evil and immoral ways. Allaah says (interpretation of the
meaning):  

“Verily, As‑Salaah (the
prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful
sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every
kind of evil wicked deed)”

[al-‘Ankaboot 29:45]  

So how about if he
regularly performs sunnah and naafil prayers?  

4 – Forsaking the Qur’aan
and failing to read books about the lives of righteous men and the imams  

The Book of Allaah contains
guidance, light and healing; it is the best protection for the Muslim
against falling into sin and it is the best remedy for the one who does fall
into sin.  

If he reads books about the
imams and biographies of the scholars, he can take them as an example and
become familiar with their stories and rise above immorality and evil.   

5 – Falling short in
seeking knowledge 

Knowledge is light, through
which one may know what is halaal and do it, and what is haraam and avoid
it. Through it he may come to know his Lord, may He be exalted, and His
names, attributes and deeds. That will generate in his heart a sense of
shyness before his Lord and shyness before His angels, so that he will not
want to commit evil and immoral actions. Through knowledge he will come to
know the state of sinners and the punishment that Allaah has prepared for
them. 

6 – A lot of spare time in
the lives of those who have this problem  

If they kept themselves
busy with acts of worship, sport, permissible actions and seeking knowledge,
they would not have time to spend in thinking of haraam things, let alone
doing them.  

7 – Making friends and
keeping company with bad people  

The Prophet (peace and
blessings of Allaah be upon him) likened the bad friend to one who works the
bellows: he will either burn his companion’s clothes or he will notice a bad
smell coming from him.  

8 – Not getting married  

Allaah has created natural
desires in man, and He has made the outlet for that in women. The
permissible way to do that is marriage. The one who goes against his natural
state (fitrah) and diverts that desire towards other males like him, is even
lower than the animals, for the animals that Allaah has created are in front
of us, and do we ever see any male mounting another male or looking at him
with desire? Look at this and compare it with the one who looks at beardless
youths of his own gender with desire, and the one who commits immoral
actions with them, and that even makes him refrain from marrying women! 

See the answer to question
no. 20068 for information on ways
to escape and treat this disease.

Ibn al-Qayyim (may Allaah have mercy on him) said, describing the remedy for
haraam love and infatuation: The remedy for this fatal disease is to
understand that what has befallen him of this disease that is contrary to
Tawheed is due to his ignorance and the negligence of his heart towards
Allaah. He must acknowledge the Oneness of his Lord (Tawheed) and His laws
and verses first of all, then he should do acts of worship, both inward and
outward, which will distract his heart from always thinking of this thing,
turn to Him a great deal and beseech Allaah to take this away from him. He
should focus his heart on Him. There is no better remedy for it than
sincerity towards Allaah. This is the remedy that Allaah mentioned in His
Book when He said (interpretation of the meaning):
“Thus it was, that We might turn away
from him evil and illegal sexual intercourse. Surely, he was one of Our
chosen, (guided) slaves”
[Yoosuf 12:24].

Allaah tells us that He
diverted the evil of infatuation and immoral actions away from him because
of his sincerity, because if the heart is sincere and one’s actions are
sincerely for the sake of Allaah alone, then the love of images cannot take
hold of his heart; they can only take hold of an empty heart, as the poet
said:

Her love came into my heart
before I had any idea of what love is,

And it found my heart
vacant, thus it too hold of it. 

End quote from al-Jawaab
al-Kaafi (p. 150, 151). 

Secondly: 

One of the gravest mistakes
is to think that there is no remedy for this disease, and that the
homosexual can never become straight. If that were the case, then Allaah
would not have told the people of Loot to repent, and the Prophet of Allaah
Loot (peace be upon him) would not have called them to give up their
perversion. Allaah is the Creator of man, and He knows what can be changed
in man and what cannot, so do not pay any attention to any claim that is
contrary to that. 

How many homosexuals have
turned to their Lord and repented, and their repentance has been accepted
and they have changed their ways, and their haraam desires have disappeared.
Loot (peace be upon him) called on his people to marry, because that is an
effective remedy, in which the one who is affected by this thing can direct
his desires in the permissible manner. 

Thirdly: 

From the above it is clear
that what the homosexual falls into of being attached to images of beardless
youths, or evil immoral actions, is the result of his deeds (and he is to
blame). He is required to give it up, and he can rid himself of that. If we
assume that he feels attracted to men, then he must resist that and avoid
the causes that may lead to him falling into haraam, just as a normal man is
naturally attracted to women, but he is required to lower his gaze and not
be alone with a woman, and he must avoid all the means that lead to fitnah
(temptation). 

Fourthly: 

As for your saying “what
should we do?”, we have explained to you what you should do. You should fear
Allaah and respect Him so much that you do not want Him to see you in the
bad situation which He dislikes for you, and for which He gives people a
painful punishment. 

But what we are really
shocked by is what you say after that: “Is it our fault that we are like
that? What is the wisdom behind a man being created like this?” 

Yes, O slave of Allaah, the
blame and consequences, the threat and punishment, all befall the one who
commits the sin; he deserves it because of the evil acts that he has done
and what his hands have earned. 

Allaah says (interpretation
of the meaning): 

“And among men is he who
disputes about Allaah, without knowledge or guidance, or a Book giving light
(from Allaah),

9. Bending his neck in
pride (far astray from the path of Allaah), and leading (others) too (far)
astray from the path of Allaah. For him there is disgrace in this worldly
life, and on the Day of Resurrection We shall make him taste the torment of
burning (Fire).

10. That is because of
what your hands have sent forth, and verily, Allaah is not unjust to (His)
slaves”

[al-Hajj 22:8-10] 

Allaah also says
(interpretation of the meaning): 

“And those who dispute
concerning Allaah (His religion of Islamic Monotheism with which Muhammad
صلى الله عليه وسلم has been sent), after
it has been accepted (by the people), of no use is their dispute before
their Lord and on them is wrath, and for them will be a severe torment”

[al-Shoora 42:16] 

Shaykh al-Sa’di said (may
Allaah have mercy on him): Here Allaah tells us that “those who dispute
concerning Allaah”, with false proofs and contradictory specious
arguments, “after it has been accepted (by the people)” i.e., after
the people of insight and reason have responded to Allaah, because of the
definitive signs and clear proof that He has made clear to them, therefore
these people who dispute the truth after it has been made clear to them, “of
no use is their dispute” i.e., it is false and rejected “before their
Lord” because it implies rejection of the truth, and everything that is
contrary to the truth is false. 

“and on them is wrath”
because of their disobedience and their turning away from the proof of
Allaah and their rejecting it. “and for them will be a severe torment”
which is the effect of Allaah’s wrath on them. This is the punishment of
everyone who contests the truth with falsehood. End quote. 

Allaah says of His lying
enemies (interpretation of the meaning): 

“And when they commit a
Faahisha (evil deed, going round the Ka‘bah in naked state, every kind of
unlawful sexual intercourse), they say: ‘We found our fathers doing it, and
Allaah has commanded it on us.’ Say: ‘Nay, Allaah never commands Faahisha.
Do you say of Allaah what you know not?’

29. Say (O Muhammad
صلى الله عليه وسلم): My Lord has
commanded justice and (said) that you should face Him only (i.e. worship
none but Allaah and face the Qiblah, i.e. the Ka‘bah at Makkah during
prayers) in each and every place of worship, in prayers (and not to face
other false deities and idols), and invoke Him only making your religion
sincere to Him (by not joining in worship any partner with Him and with the
intention that you are doing your deeds for Allaah’s sake only). As He
brought you (into being) in the beginning, so shall you be brought into
being [on the Day of Resurrection in two groups, one as a blessed one
(believers), and the other as a wretched one (disbelievers)].

30. A group He has
guided, and a group deserved to be in error; (because) surely, they took the
Shayaateen (devils) as Awliyaa’ (protectors and helpers) instead of Allaah,
and think that they are guided”

[al-A’raaf 7:28-30]. 

Shaykh al-Sa’di (may Allaah
have mercy on him) said: Here Allaah says, describing the evil state of the
mushrikeen who commit sins, and claim that Allaah commanded them to do them:
“And when they commit a Faahisha (evil deed)” meaning everything that
is regarded as abhorrent and repugnant, which includes their
circumambulating the Ka’bah naked. “they say: ‘We found our fathers doing
it” they spoke the truth concerning that. “and Allaah has commanded
it on us” they were lying concerning that, hence Allaah rejected this
attribution of theirs and said: “Say: ‘Nay, Allaah never commands
Faahisha (evil deeds)’” i.e., it is not befitting to His perfection and
wisdom to enjoin His slaves to commit evil deeds, whether it is what these
mushrikeen were doing or anything else. “Do you say of Allaah what you
know not?,” and what fabrication can be greater than that? End quote.  

What you have said is what
the enemies of Allaah, the mushrikeen and those who disbelieve His
Messengers, say. They fall into sin, then they make excuses for it on the
basis of qadar (the divine decree), saying that Allaah created them like
that, or that He commanded them to do it; exalted be Allaah far above what
the wrongdoers say. 

Hence let the adulterer,
thief and murderer say: What is my fault? Allaah created me like this. This
false argument ultimately invalidates all the divine laws, and invalidates
the commands and prohibitions, and gives people free rein, so that they
fornicate like donkeys, and soon some of them may commit evil actions in the
street, as will happen at the end of time, and as happens in some kaafir and
sinful countries! 

Do you know that you are
the one who opened this door to yourself, but that Allaah has proof against
you, and you have no proof against Allaah? 

So keep yourself busy with
closing the door to evil and corruption, before you become unable to close
it, instead of keeping yourself busy wondering about the one who made the
door and how come he did not keep it closed, as it seems that you do not
know the difference between the door and the wall! 

If you want it all to be a
wall, with no door in it, and no lamp, then what is the point of
accountability, and what is the value of commands and prohibitions, halaal
and haraam, reward and punishment, Paradise and Hell? 

To sum up our advice to
you, we advise you to hasten to get married, so that you can put your sperm
into that which is pure and halaal, and protect yourself against haraam
sex. 

But, so that you will not
deceive the one who trusts you or betray that trust or transgress against
one who has not wronged you, it is essential that you begin first with
sincere repentance to Allaah from the sin of homosexuality that you have
fallen into, and strive to do all kinds of acts of obedience. Keep yourself
busy with Allaah and pleasing Him, then as soon as you feel that you have
started to follow the path of guidance, and you feel that you are going in
the right direction, then strengthen the motives of goodness and purity in
your heart by marrying one who will keep you chaste. But before starting to
treat the problem or feeling that you have repented sincerely, do not
transgress against anyone else and do not betray the one who has trusted
you. 

We ask Allaah to heal you,
purify your heart, and keep you chaste. 

And Allaah knows best.