The Islamic resource website www.islamonline.net has a useful and highly informative 'Ask the Scholar' section where anyone (be it Muslim or non-Muslim) can ask questions about Islam.

Here's a direct link to the 'Ask the Scholar' page:
http://www.islamonline.net/servlet/Satellite?cid=1118742803355&pagename=IslamOnline-English-Ask_Scholar%2FPage%2FFatwaCounselE&iPage=1

Every now and then I will be posting some of the more interesting 'Ask the Scholar' topics in this thread. Feel free to comment on the postings that have been put up.

Name of Questioner: John
Title: Why Didn't Prophet Muhammad Die for Muslims' Sins?

Question: I want to know why didn’t Muhammad die for your sins?

Date: 22/Nov/2006

Name of Mufti: Sheikh Ahmad Kutty

Topic: Muslim Belief

Answer:

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

First of all, it is to be made clear that the entire concept of someone dying for our sins is in utter contradiction with the Islamic view of the nature of man and God. In Islam, every individual is responsible for his/her own salvation. Everyone, male or female, can directly approach God without any intermediary of a prophet, saint or priest.

Answering the question you raised, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto,Ontario, Canada, states:

It seems to me that you are coming from a Christian background. In order for you to be able to understand the Islamic position, it is important to be clear about certain points.

First, Islam, unlike Christianity, does not teach a concept of “original sin”. Adam’s sin was his and his alone; and, according to the Qur’an (for the Qur’anic narration of the story of Adam and Eve, see: the Qur’an: 2: 30-39; 7: 19-25; 17: 61; 18: 50; 20: 116-122, etc.), God forgave both Adam and Eve when they turned to God in repentance; accordingly they were once again restored to divine mercy. Hence, there is no concept of Adam passing on to his progeny an original sin, and therefore no need for stipulating a redeemer for such sins.

Second, as there is no original sin, every one is born into a state of fitrah, a state of natural innocence; sin is acquired later by our own conscious and willful actions. The Prophet (peace and blessings be upon him) said, “Every child is born into a state of fitrah (natural state of innocence.)”

(to be continued)

(continued)

Third, Islam teaches that God is All-Compassionate and All-Merciful; He is not bound by the rule of a blood sacrifice in order to forgive His servants. To assume that God can forgive only by accepting a blood sacrifice and therefore to state that Jesus or Muhammad died for our sins is not acceptable in Islam. Allah says: (O My servants who have wronged against their souls! Do not despair of Allah’s mercy! For Allah forgives all sins; for He is indeed Forgiving, Compassionate. Turn to your Lord repentant, and submit to Him before the torment overtakes you when you shall not be helped.) (Az-Zumar 39: 53-54)

Fourth, Islam teaches that every individual is responsible for his/her own salvation. Not Abraham, or Moses, or Jesus, or Muhammad can save us; they are only capable of saving themselves through God’s grace. In the words of the Qur’an: (Whoever commits a sin commits it only against himself. Allah is Knowing, Wise.) (An-Nisa' 4: 111); (Allah does not charge a soul with more than it can bear. It gets every good that it earns, and it suffers every ill that it earns.) (Al-Baqarah 2: 286); (Each soul earns only on its own account, nor does any laden (soul) bear another’s load.) (Al-An`am 6: 164) (Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load.) (Al-Israa' 17: 15)

Fifth, everyone, male or female, can directly approach God without any intermediary of a prophet, saint or priest. God is closer to us than our own jugular veins. Almighty Allah says in the Qur’an: (We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.) (Qaf 50: 16) (When My servants ask you about Me, tell them I am nigh, ready to answer the prayer of the suppliant when he prays to Me; therefore let them respond to Me and believe in Me, that they may walk in the right way.) (Al-Baqarah: 186)

So, the entire concept of someone dying for our sins is inimical to the Islamic world-view or understanding of the natures of man and God. Islam beckons us all to respond to God’s message and receive His grace and salvation through faith, good works and leading a responsible moral and ethical life.

Excerpted with modifications from:

http://www.islamonline.net/servlet/Satellite?cid=1119503546872&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Talking about Islam online will only invite islamophobes to throw shit. Don’t waste your time la. Only people who can save anyone is themselves.

If discussing Islam is a waste of time, then that goes to show just how bad things are.

I won't deny that there will be Islamophobes out to tarnish Islam. But do read the Rules and Regulations sticky threads - we have proper ways and means of dealing with them.

Name of Questioner: Fahmi - Egypt
Title: How Does Islam View Genetic Engineering?

Question : Could you please shed more light on the Islamic view on genetic engineering and its ethical principles?

Date: 05/Dec/2006
Name of Mufti: Yusuf Al-Qaradawi
Topic: Genetics

Answer:
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thanks for your question, which reflects your concern about Islam. We really commend your efforts in pursuit of truth. This is what is required of all people, to seek truth and not to give in to anything that may cloud their minds with fake ideas about Islam.

Genetic engineering is one of the greatest discoveries of our time. It can be used for treating genetic diseases. All such new discoveries that help alleviate the suffering of humanity is welcomed in Islam. The Prophet (peace and blessings be upon him) is reported to have said, “There should be neither harm nor reciprocating injury.”

Responding to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:

One of the blessings of Islam is that it never abstracts scientific programs or narrows the scope of the mind in the field of science and technology. Unlike other religions, there is no conflict between science and religion in Islam. Christian clergy opposed scientists, thinkers and pioneers of technology that we take for granted today. Many were punished, tortured and sentenced to death.

The Qur’an shows that Allah, Almighty, bestows many gifts on mankind enabling them to discover the mysterious nature around them and to recognize the laws that control the universe. Allah Almighty also submits the whole universe with its heavens, earth, sun and moon to mankind.

Allah Almighty says: (See ye not how Allah hath made serviceable unto you whatsoever is in the skies and whatsoever is in the earth and hath loaded you with His favors both without and within? Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a Scripture giving light.) (Luqman 31: 20)

He Almighty also says, (And in the earth are portents for those whose faith is sure. And (also) in yourselves. Can ye then not see??w (Adh-dhariat 51: 20-21)

When man’s knowledge advances, it becomes compulsory for him to deepen his faith and moral virtues. One must not go alone, doing whatever one wants, ignoring religious morals or the welfare of people in general.

The problem in Western civilization is that science is separated from religion and in some cases it fights religion.

Allah Almighty says, (And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.) (Al-Baqarah 2: 205)

We welcome the idea of genetic engineering. It is one of the greatest discoveries of our time and is shared by many countries. Whether it is considered more important than the discovery of penicillin or man landing on the moon, we hope it is used for the benefit of humanity and that its guidelines will be according to the views of qualified jurists.

There are many benefits we can derive from this, say, for instance, in treating genetic diseases by using the effective genes to prevent harm or disease. This is something commendable in Islam according to the legal rule "Prevention is better than cure"; the rule is taken from the hadith; “There should be neither harm nor reciprocating injury.”

By this, through the assistance of such a scientific device, man will be able to prevent many diseases.

Excerpted from:

http://www.islamonline.net/servlet/Satellite?cid=1119503544298&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Name of Questioner: Hasani - Australia

Title: Doubting the Number of Prayer Units (Rak`ahs)

Question: As-Salamu `Alaykum. If a person has doubts in his Salah, i.e. not sure whether he has prayed three Rak`ahs or four, what should he do?

Date: 23/Jun/2002

Name of Mufti: Muzammil Siddiqi
Topic: How to offer Prayer


Answer

Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

In his response to the question, Dr. Muzzamil Siddiqi, former president of the Islamic Society of North America (ISNA), states the following in his response to a similar question:

“The rule of the Shari`ah is that in the case of doubt, one should follow that which is certain or more probable. In Sahih Muslim, the Prophet, peace and blessings be upon him, is reported to have said, “If a person among you has a doubt about his prayer and does not know whether he has prayed three or four, then he should discard the doubt and follow that which is certain. Then he should make two prostrations before the final Salam. If the person has prayed five Rak`ahs, (Prayer units) then the two prostrations would make even his prayer. But if he has prayed four, then these prostrations would disgrace the Shaytan.” (Reported by Muslim)

In another Hadith in Sahih Al-Bukhari, it is mentioned that if one has doubt concerning his prayer, then he should do that which is most likely or probable and then at the end he should make two Sajdahs for Sahw (prostration for forgetfulness). (See Hadith no. 386)

So, if a person doubts whether he has prayed three or four prayer units, then three is a certain number. In this case he should add one more prayer unit to complete four and then at the end make two Sajdahs for Sahw. But if his mind inclines more to four units, then he should not add another Rak`ah, he should only make two Sajdahs for Sahw at the end of the prayer.”

If you have any further comments, please don't hesitate to write back!

May Allah guide you to the straight path, and guide you to that which pleases Him, Amen.

http://www.islamonline.net/servlet/Satellite?cid=1119503543294&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Moderator's edit:

If you want to discuss the subject matter in those articles, by all means do so.

Otherwise, no hijacking of this thread - and especially not with bigotry.

Name of Questioner: Amir - Canada

Title: Differences Between Hajj and `Umrah

Question: Respected scholars, as-salamu `alaykum. Could you please explain the differences between Hajj and `Umrah? Jazakum Allahu khayran.

Date: 20/Dec/2006
Name of Mufti: Ahmad Kutty
Topic: Hajj: Merits & Rulings, `Umrah: Merit & Rulings

Answer

Wa`alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thanks for your question, which emanates from a God-fearing heart, since it shows your commitment to Hajj, one of the five pillars of Islam. The Prophet (peace and blessings be upon him) said, "Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the z akah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan" (Al-Bukhari). Also, we'd would like to commend your pursuit of Islamic counseling.

It should be stressed, first of all, that Hajj and `Umrah are among the most important means for the expiation of sins.

The Prophet (peace and blessings be upon him) is reported to have said, "Alternate between Hajj and `Umrah because both rid one of poverty and sins just as the blacksmith's bellows remove all impurities from metals like iron, gold and silver. The reward for Hajj m abrur is nothing short of Paradise" (At-Tirmidhi).

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following:

There are a number of differences between Hajj and `Umrah; let me list the major differences:

1. Hajj is the fifth pillar of Islam, and it is mandatory for everyone who is physically and financially able to perform it once in a lifetime. `Umrah is not a pillar of Islam and it is only recommended and not obligatory.

2. Hajj must be performed in the prescribed time period, namely the months of Hajj, and even more specifically, the major rites are done in the first two weeks of Dhul- Hijjah. `Umrah, however, can be done any time of the year.

3. `Umrah involves only the rites of Tawaf and Sa`i with ihram; whereas Hajj involves staying in Mina, performing the rite of wuquf (standing) in the plains of `Arafat, staying in Muzdalifah, and pelting the stone pillars, as well as sacrifice in some cases. `Umrah, however, does not involve any of these.

Excerpted with modifications from:
http://www.islamonline.net/servlet/Satellite?cid=1137923110572&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Name of Questioner: Reda - Ethiopia
Title: Translating the Glorious Qur'an

Question As-salam `alaykum, dear scholars! What do you have to say concerning the translation of the Qur'an? As you know, translated copies of the Qur'an are in abundance nowadays. What is the Islamic ruling on this?

Date: 15/Nov/2006
Name of Mufti: `Atiyyah Saqr
Topic: Sciences of the Qur’an

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Brother, thanks a lot for you question.

Basically, it is permissible to translate the meaning of the Qura’nic verses in order to convey the divine message to those who neither speak nor understand Arabic. However, due care should be given to accuracy and editing.

In this regard, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

The issue of translating the Qur’an has been much debated since the first third of the 20th century. However, the translation of the Qur’an can never be considered as a Qur'an in itself, in its rulings and sacredness. The reason for this is that translation is not the word of Allah which was revealed to the Prophet (peace and blessings be upon him); but it is human words offered to explain the Devine Revelation. Besides, through translation, the words of the Qur’an are conveyed in a language other than Arabic which forms part and parcel of the miraculous nature of the Qur'an.

Allah says:

'A Book, whereof the verses are explained in detail; a Qur’an in Arabic, for people who understand...'

- Surah Ha-Mim, 41: 3.

He also says,

'With it came down the Spirit of Faith and Truth; to your heart and mind, that you may admonish; in the perspicuous Arabic tongue...'

- Surah Ash-Shu`ara’ (The Poets), 26: 193-195.

There are many verses in the Glorious Qur’an that confirm this meaning.

On this basis, the translated copy of the Qur’an does not enjoy the same lofty standard of the original one; it does not bear the sense of miracles initiated by Allah Almighty.

Moreover, it must be clarified there are two kinds of translation: literal translation and the translation of the meanings of the Glorious Qur'an.

As for the former, it is based on translating the verses of the Qur'an word by word. The scholars hold this kind of translation as impermissible. It is not possible to convey the message of the Glorious Qur'an in this way for the following reasons:

1. The foreign language cannot deliver the polysemy of the Qur’anic style; many words in the Qur'an have more than one meaning. Besides, the foreign language can never convey all these meanings in one word. If the translator chooses one of these meanings according to his methodology in translation, then the translation will be insufficient to deliver the whole message of verse.

2. Some Arabic words are used figuratively; message of the Qur’an might not be conveyed in case of translating the verse literally.

3. Some specific meanings are expressed in general words; if a translator tries to convey these words without referring to the specific meaning, he will not bring the aim of using these words in the Qur’an.

4. Arabic has its own unique style which is considered as the key to understand the rulings of Shari`ah, the matter which could not be transferred through any other language.

Because of the reasons mentioned above, and many other reasons, which prove that the literal meaning could not convey the message of the Qur’an, the scholars do not allow applying this kind of translation to the whole Qur’an but it may permissible in regard to certain verses.

As for translating the meaning of the Qur'an, the scholars maintain that it is permissible to do so on the ground that this kind of translation is considered as explaining and interpreting the Qur'an, and not regarded as a Qur'an in itself. However, a translator should give a note indicating that what he does is just a translation of the meaning of the Qur’an, as he understands it, not the exact meaning of the Qur’an itself.

It is worth mentioning that no matter how a translation has effect on one, it can never have the same grandiloquent effect and beauty of the Qur'an itself.

In the light of the above-mentioned facts, one may argue that if this is the case, how we can deliver the message of the Qur'an to peoples in various languages as we are commanded by Allah Who says,

'O Messenger! Proclaim the (Message) which has been sent to you from your Lord. If you did not, you would not have fulfilled and proclaimed His Mission…)

- Surah Al-Ma’idah (The Table Spread) 5:67.

The Prophet (peace and blessings be upon him) also said, “Proclaim (my message) even (by delivering) one verse” (Al-Bukhari).

How can we fulfill these commands and pave the way for non-Arabs to get the message of the Qur'an?

To answer this question, we may say that in spite of the urgent need to translate the meaning of the Qur'an, translation is not the only way to convey the message of the Qur'an and to make people understand Islam.

The Qur’an was revealed in the language of Arabs, as Allah says:

'We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them...'

- Surah Ibrahim (Abraham), 14:4

Then, they (Arabs) should do their best to spread its messages in other languages using all available means to call peoples to Islam; translation of the meaning of the Qur'an may be part of these means.

In fact, it has become exigent for Muslims to shoulder the responsibility of translating the meanings of the Qur'an in order to propagate Islam and, in other hand, to correct the mistakes committed by non-Muslim translators who are not well-versed in Arabic.

Excerpted with modifications from:

http://www.islamonline.net/servlet/Satellite?cid=1119503544404&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Name of Questioner: Muhammad
Title: Islam's Stance on Euthanasia

Question: Dear scholars, As-Salaam `Alaykum. I would like to know the Islamic stance on euthanasia. Jazakum Allah khayran.

Date: 22/Mar/2005

Name of Mufti: Yusuf Al-Qaradawi
Topic: Euthanasia

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother, thanks for your interesting question, which reflects your deep belief in the fact that Islam has answers for every problem facing mankind. Our utmost wish is just for all of us to adhere to the teachings of this great religion which came to save mankind from the peril of succumbing to the material life, to rescue them from darkness of following whims and self inclinations to the light of guidance and eternal prosperity.

Regarding your question, following is the fatwa issued by the prominent Muslim scholar Sheikh Al-Qaradawi on this issue:

Euthanasia or Mercy Killing is the act or practice of ending the life of an individual suffering from a terminal illness or an incurable condition, through lethal injection or the suspension of extraordinary medical treatment.

This act is Islamically forbidden for it encompasses a positive role on the part of the physician to end the life of the patient and hasten his death via lethal injection, electric shock, a sharp weapon or any other way. This is an act of killing, and, killing is a major sin and thus forbidden in Islam, the religion of pure mercy.

As for the suspension of medical treatment via preventing the patient from his due medication which is, from a medical perspective, thought to be useless, this is permissible and sometimes it is even recommended. Thus, the physician can do this for the sake of the patient’s comfort and the relief of his family. Nothing is wrong in this, Insha’ Allah (Allah willing).

It is highly stressed here that medical treatment is deemed non-obligatory by the majority of Muslim scholars and the founders of the famous schools of Islamic Jurisprudence. Rather, to them, it is permissible. Only a few number of Muslim scholars maintain that it is obligatory, as said by some followers of Imam Ahmad and Ash-Shafi`i. Also, others maintain that applying medical treatment is commendable and preferable.

Moreover, some scholars disputed over which is better for the patient: treatment or showing endurance. Some who maintain that showing endurance is far better base their judgment on the narration of Ibn `Abbas in the two Sahihs that `Ata’ Ibn Abu Rabih said: Ibn `Abbas said to me: “‘May I show you a woman of Paradise?’ I said: ‘Yes.’ He said: ‘Here is this dark-complexioned woman. She came to Allah’s Messenger, peace and blessing be upon him, and said: ‘I am suffering from epilepsy and convulsive seizures make me naked; supplicate Allah for me.”

Thereupon, the Prophet, peace and blessing be upon him, said: ‘You can show endurance and win entry to Paradise, but if you like, I’ll pray to Allah for your recovery.’ She said: ‘I am prepared to show endurance but I get naked due to convulsions, so supplicate Allah to spare me getting naked.’ And the Prophet, peace and blessings be upon him, did pray for her.’” (Al-Bukhari and Muslim)

These are the views of the scholars of the Ummah on treatment and medication; most of them maintain that it is permissible; some maintain that it is recommended; and a few number of them deem it obligatory. I myself agree with those who deem it obligatory in case the pain gets unbearable, and the illness is curable, by Allah’s Grace.

This is also compatible with the guidance of Prophet Muhammad, peace and blessings be upon him, who sought treatment for himself and ordered his honorable Companions to seek treatment as well; this is confirmed by Ibn Al-Qayyim in Zad Al-Ma`ad (Provision of the Hereafter).

But in cases when sickness gets out of hand, and recovery happens to be tied to miracle, in addition to ever-increasing pain, no one can say treatment then is obligatory or even recommended. Thus, the physician’s act of stopping medication, which happens to be of no use, in this case may be justified, as it helps in mitigating some negative effects of medications, and it enhances death. But it’s different from the controversial “Mercy Killing” as it does not imply a positive action on the part of the physician; rather, it is some sort of leaving what is not obligatory or recommended, and thus entails no responsibility.

To conclude, the physician can practice this for the sake of the patient’s comfort and the relief of his family. Nothing is wrong in this, Insha’ Allah.

Switching off the life support:

If a patient is medically presumed dead through what is known as brain death, in the sense that he no longer has any feelings, switching off the life support may be permissible, with due consultation and care, especially when it’s clear that the life support machine becomes of no use for the already-dead patient.

Excerpted with modifications from:

http://www.islamonline.net/servlet/Satellite?cid=1119503544774&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Name of Questioner: Sami
Title: Du`aa' to Find a Good Husband
Question : Dear scholars, as-salamu `alaykum. Is there any du`aa' (supplication) to find a good husband? Jazakum Allah khayran.

Date: 04/Aug/2005
Name of Mufti: Sheikh Ahmad Kutty
Topic: Dhikr & Supplication

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thanks a lot for your question, which reflects your care to have a clear view of the teachings of Islam. Allah commands Muslims to refer to people of knowledge to become well-acquainted with the teachings of Islam in all aspects of life.

First of all, we earnestly implore Allah to facilitate marriage for you very soon. There is nothing wrong as far as Shari`ah is concerned if you invoke Allah to make it easy for you to get married. One of the supplications in the Qur'an is this:

And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire.
- Surah Al-Baqarah (The Cow), 2:201

The commentators explain the good in this world as a righteous spouse. You can invoke Allah to grant you a righteous spouse. If there is a particular person you want to marry, then you can ask Allah to grant you what is good or facilitate the matter for you if it really entails good, as you do not know what is really good for you. The Prophet (peace and blessings be upon him) told us that we should turn to Allah and seek His help in all matters. He alone knows all the hidden things and only He has the perfect knowledge of the future. He has power to make things easy for us and guide us to right decisions. Therefore, you are advised to have full trust in Allah and at the same time ask Him to grant you a righteous spouse and to make easy what is good for you.

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

We are to use our God-given resources and expend our best efforts while praying to Allah for guiding and blessing us to realize all legitimate aspirations and dreams. The Prophet (peace and blessings be upon him) said, “Look and aspire for what is most beneficial (for you) and seek the help of Allah (while putting forth the best of your efforts) and never feign helplessness.” If, having done that, your efforts do not materialize, simply say “that was Allah’s will.” In other words, simply praying without putting forth our best efforts is not the way of Islam as taught by our beloved Prophet (peace and blessings be upon him). So I advise you never give up prayer, but while doing so never be slack in doing your best to achieve your desired goal.

Here are some suggested ways:

1. Ask the people who are in positions of authority (such as imams, leaders in the community, older people who can be trusted) to help you in your search for a good husband.

2. Try to utilize the opportunities available in your community to meet prospective marriage candidates. Such avenues include marriage seminars, conferences, seminars, lectures, get-togethers.

While trying your best, never stop praying to Allah to grant you your wish. In order to do this, you may use any of the relevant prayers or supplications or improvise your own; for du`aa’can be made in your own tongue and there is no taboo on praying for things of this world and other world. I can list below a few du`aa' that can be used for this purpose:

Rabbi inni lima anzalta ilayya min kharyin faqeer.
(My Lord, I am ever needful of any favor that You may send my way.)

Allahumma, rahmataka arju fala takilni ila nafsi tarafata `aynin wa aslih li sha’ni kullahu.
(O Allah, I beseech Your mercy, so do not abandon me to my own devices even for an instant; and straighten all of my affairs for me.)

Allahumma aghnini bi halalika `an haramika wa bi ta`atika `an ma`siyatika wa bi fadlika `amman siwaka
(O Allah, make me self-sufficient with what You have declared as halal for me so that I am not compelled to resort to that which is haram; and make me self-sufficient with Your obedience so that I am not compelled to disobey You; and make me self-sufficient with Your favor so that I do not need to look to others for favor.)

While you may read any of the above with the purpose you have in mind at all times; however, you are best advised to do so following two rak`ahs of Salat al-Hajah (Prayer for a need).

I pray to Allah to grant you your wish. May He accept our prayers and grant us all the best of both worlds. Ameen.

Excerpted with modifications from:
http://www.islamonline.net/servlet/Satellite?cid=1122819230678&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar

Name of Questioner: Hadi - Albania
Title: Did Other Prophets Make Hijrah?

Question: Dear scholars, As-Salamu `alaykum. Was Hijrah (emigration) peculiar to Prophet Muhammad (peace and blessings be upon him), or did other prophets (peace and blessings be upon them all) emigrate as well? Jazakum Allah khayran.

Date: 25/Jan/2007

Name of Mufti: Yusuf Al-Qaradawi

Topic: Social Manners


Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we are really pleased to have your question and we implore Allah earnestly to multiply our rewards in these blessed days.

Hijrah was not something special for Prophet Muhammad (peace and blessings be upon him). Rather, some of Allah’s Prophets emigrated before Prophet Muhammad (peace and blessings be upon him). Yet, the Hijrah of Prophet Muhammad (peace and blessings be upon him) differed from those of other Prophets because it was not intended as a flight from torture but as the beginning of the Islamic State.

Responding to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:

Most of Allah’s Messengers, if not all, emigrated. However, their emigrations differed from that of Prophet Muhammad (peace and blessings be upon him). For example, Prophet Ibrahim (peace and blessing be upon him) emigrated, as related in the Qur’an:

'And Lot believed him, and said: Lo! I am a fugitive unto my Lord. Lo! He, only He, is the Mighty, the Wise'
-Surah Al-`Ankabut (The Spider) 29: 26

In another verse, the Almighty says:

'And he said: Lo! I am going unto my Lord Who will guide me.'
- Surah As-Saffat (Drawn Up In Ranks), 37: 99

So, Prophet Ibrahim (peace and blessings be upon him) migrated from place to place till he settled at a town in Palestine, where he was then buried. That town, Al-Khalil Ibrahim, is now named after him.

Prophet Musa (peace and blessings be upon him) also emigrated before he was assigned with the divine mission. He fled from Egypt after he had mistakenly killed an Egyptian. He sought Allah’s forgiveness for that, and a man advised him to get out of Egypt in order to escape people’s revenge. Allah Almighty says:

'And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefore escape. Lo! I am of those who give thee good advice. So he escaped from thence, fearing, vigilant. He said: My Lord ! Deliver me from the wrongdoing folk.'
- Surah Al-Qasas (The Story) 28: 20-21

Then Prophet Musa (peace and blessings be upon him) went to a country called Madyan, where he married the daughter of a righteous old man (Prophet Shu`aib, peace be upon him) and stayed with him for ten years. Throughout that period, Musa had no divine mission. He lived as a righteous man, a good husband, and a generous son-in-law; however, he had no prominent role to perform.

That is to say, Prophet Musa (peace and blessings be upon him) emigrated for fear of revenge. He said, as related in the Qur’an:

'Then I fled from you when I feared you, and my Lord vouchsafed me a command and appointed me (of the number) of those sent (by Him)'
- Surah Ash-Shu`ara’ (Consultation)42: 21

On the other hand, the Hijrah of Prophet Muhammad (peace and blessings be upon him) was not only to escape temptation and torture of his people. It was the starting point to establish the Muslim Ummah, a new Muslim community based on Islam, the universal divine message that calls for morality and human rights. That was the very purpose of Prophet Muhammad’s Hijrah to Madinah, and he (peace and blessings be upon him) performed his role as best as possible. He put the foundation of a sound Muslim community and established the best Ummah ever created.

Excerpted with modifications from:

http://www.islamonline.net/servlet/Satellite?cid=1119503547912&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar