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The Hajj and ^Umrah

﴿وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً﴾

Allah, ta^ala, said: (Wa lillahi ^alan-nasi hijjul-bayti manis-tata^a ilayhi sabila.) Ayah 97 of Surat Al ^Imran means: {Allah made Hajj to the Ka^bah obligatory upon those who are able.}

Hajj is among the most important matters of Islam. Performing Hajj and ^Umrah once in a lifetime is obligatory upon the Muslim who is free, accountable, and able. Performing them repeatedly after that time is considered sunnah.

Hajj has a special merit that other acts of obedience do not have, in that it clears one of all sins, enormous and small. The Prophet, sallallahu ^alayhi wa sallam, said:

قال رسول الله:
"مَنْ حَجَّ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّهُ"
Man hajja falam yarfuth wa lam yafsuq kharaja min dhunubihi kayawma waladat-hu ummuh.

Which means: “Whoever performs Hajj without copulating or committing enormous sins is clear of his sins as he was on the day his mother gave birth to him.”

For this special merit to hold: one’s intention must be sincere to Allah, ta^ala, one’s money used for Hajj must be lawful, and one must avoid commiting enormous sins (fusuq). It is also a condition to refrain from sexual intercourse. Among what indicates the special merit of Hajj is that it combines disciplining oneself by spending money and effort in the way of hunger, thirst, staying up at night, overcoming hardships, and parting from one's country, family, and friends, all in obedience to Allah.

The integrals of Hajj and ^Umrah:
The integral is that without which Hajj and ^Umrah are not valid. Therefore, the Hajj of whoever leaves out an integral is invalid. Moreover, it is not sufficient for one to make it up by paying expiation or the like. One has to perform this missed integral.

The integrals of Hajj are six:
1. To have the intention to be in the state of pilgrimage (ihram). So one says in one’s heart for example: I now enter into the actions of Hajj for the sake of Allah.
2. To be at ^Arafah, even for a moment, between the start of Dhuhr on the ninth of Dhul-Hijjah and the dawn of the following day.
3. To circumambulate the Ka^bah seven times, making sure that the Ka^bah is on one’s left side, starting with the Black Stone. It is a condition for one to be clear of both ritual impurities.
4. To walk between the mounts of as-Safa and al-Marwah seven times. It is not a condition for one to be in the state of purification. However, one must start with as-Safa and end at al-Marwah.
5. Shaving or trimming the hair. This is satisfied by cutting at least three hairs. The women trim, but they do not shave.
6. The order in most integrals. To do this, one circumambulates the Ka^bah first. One must delay shaving or trimming and the obligatory circumambulation (tawaful-ifadah) until after standing in ^Arafah.

The integrals of ^Umrah are five:
1. To have the intention. One intends in one’s heart, for example: "I now intend to perform ^Umrah for the sake of Allah " (the state of Ihram).
2. Circumambulating the Ka^bah (tawaf).
3. To walk between the Safa and Marwah (sa^y ).
4. Shaving or trimming the hair (halq or taqsir).
5. Keeping all the integrals in order, as they were mentioned here.

Requisites of Hajj or ^Umrah:
The requisite is that without which Hajj or ^Umrah is valid, but it is an obligation to do. If left out, slaughtering or giving expiation can make up the requisite. If one leaves it intentionally, then one is sinful.

Among the requisites of Hajj:
1. To have the intention of ihram before crossing the site prescribed for it (miqat).
2. To throw seventy (70) pebbles at the three stations (jamrahs): al-jamrah as-sughra, al-wusta, and al-^aqabah.
3. To stay at night in Muzdalifah, a place close to ^Arafah from which the pebbles are picked up for throwing.
4. To stay at night in Mina, a place between Makkah and ^Arafah but it is closer to Makkah.
5. To perform the farewell circumambulation.
If one leaves one of the requisites, one is obligated to slaughter a sheep. The one who is unable must fast ten days, three of which while in Hajj and seven when one returns home.

Prohibitions during Ihram
It is unlawful for the man to do two things:
1. Cover his head
2. To wear clothes that surround the body by way of sewing, felting, or the like.

It is unlawful for the woman during Ihram to:
1. Cover her face.
2. Wear gloves.
It is unlawful for both men and women while in ihram to:
1. Wear perfumes.
2. Anoint the head or beard with oil, melted grease, or the like.
3. Remove fingernails, toenails, and hair.
4. Conduct a marriage contract.
5. Hunt an Islamically edible wild land animal, like the deer.

    A Benefit:
    It's recommended for the one who performs the Hajj, to visit the grave of the Prophet and the graves of the Sahabah, Comapanions of the Prophet Muhammad sallallahu ^alayhi wa sallam, and Say As-Salamu Alayka Ya Rasullallah, As-Salamu Alayka Ya Habiballah..
    Imam Ahmad ibn Hanbal was asked about seeking the blessing by visiting the grave of the Prophet and touching and kissing the minbar of the Prophet for the blessing. He responded by saying: "This matter is not prohibited," as was narrated by ^Abdullah, the son of Imam Ahmad, in his book titled Al^Ilal wa Ma^rifat ur-Rijal.
    Allah Subhanahu, made the visit to the graves of the Anbiya' and Awliya' seeking blessing, with the hope of having one's du^a' fulfilled there by Allah's will, a means to achieve benefit.
    We ask Allah to enable us to perform Hajj and ^Umrah and to visit the grave of Prophet Muhammad sallallahu ^alayhi wa sallam, and
    Allah knows best.

Facts about Prophet Jesus

Allah sent many messengers to the humans as a mercy from Him. Allah sent them all to teach the people what is the correct and acceptable worship of Allah--their Creator and the Creator of everything.

All the prophets of Allah, the first of whom was Adam and the last of whom is Muhammad, came with one Religion--Islam, one creed--the belief in the Oneness of Allah. They all taught that Allah is attributed with all the perfect attributes and that He does not resemble any of His creations. They taught what Allah ordered us to perform with and refrain from in this life. They taught there is the Judgment Day in which each one of us will be judged as to whether or not we fulfilled our obligations in this life. None of them taught their people what contradicts the belief in the Oneness of Allah. Each one of them ordered their followers to believe in the rest of the prophets. Imam al-Bukhariyy related that Prophet Muhammad, sallallahu ^alayhi wa sallam, said:
قال رسول الله : "الأنبياء اخوة لعلات دينهم واحد وأمهاتهم شتى وأنا أولى الناس بعيسى بن مريم ليس بيني وبينه نبي"
which means: <<The prophets are like brothers from the same father with different mothers. Their Religion is one although their Shari^ah (rules of the Religion) differed. I am the most deserving of Prophet ^Isa. There was no other prophet between us.>>

Allah revealed Prophet ^Isa (Jesus) as the messenger before Prophet Muhammad. He was one of the five best messengers of Allah, called Ulul-^Azm, those with the highest status, who were the most patient. He was ^Isa, the son of Maryam, the daughter of ^Imran, from the sons of Israel. Prophet ^Isa, as all the prophets, was truthful in what he conveyed from Allah, and although today we follow the Shari^ah of Prophet Muhammad, Muslims respect, love, and believe in ^Isa and in his prophethood.

^Isa has never told any one to worship him. On the contrary, he stressed that he is the slave of Allah. Allah said: which are verses 30-33 of Surat Maryam and mean: [I am a slave of Allah. He will reveal the Book to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to Prayers and Zakat. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again.]

^Isa received a Heavenly Book, the Injil, which contained the Shari^ah, (rules of the Religion) revealed to him. In it was the prohibition of associating partners with Allah. In it was the prohibition to consume the usurious gain (riba), pig meat, blood, and the meat of animals not slaughtered properly. It contained the order to perform the Prayer (with bowing and prostration) twice a day. It had the order to fast (but other than the month of Ramadan), and the order to perform taharah. Prophet ^Isa came with a Shari^ah that contained making permissible some of the things which had been forbidden upon the children of Israel in the Torah. Although what is called "The Bible" today contains some true stories of Prophet ^Isa, it does not contain the true Injil which was revealed to him.

Prophet ^Isa was a messenger of Allah revealed to convey to the people the religion of Islam and to call them to worship Allah, their Creator. Muslims believe in his prophethood and in his truthfulness in conveying that message.
Prophet ^Isa is alive now, living in the second heaven, worshipping Allah. He will return to earth before the Day of Judgment and will rule the Muslims with the Shari^ah of Prophet Muhammad. Peace be upon this respected, honored and beloved Messenger of Allah.

(والسلام علىَّ يوم وُلدت ويوم أموت ويوم أُبعث حياًّ)

Verse #33 of Surat Maryam means: [Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again.]

May peace and blessings be upon our beloved Prophet Jesus and Prophet Muhammad. And Praise be to Allah, and Allah knows best.

Allah Exists Without a place

Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter:

The saying that Allah, ta^ala, exists without a place is the belief and the creed of the Messenger of Allah, sallallahu ^alayhi wa sallam, the Companions and those who graciously followed them, and it shall be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura, ayah 11 which means: "There is nothing like Him and He has the attribute of Hearing and Seeing." This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings. Hence, it shows that Allah, ta^ala, exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, ta^ala, is clear of occupying spaces.

Al-Bukhariyy, al-Bayhaqiyy and Ibn al­Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.

Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn al­Firaq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: Allah existed eternally and there was no place, and He now is as He was, i.e., without a place.

Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adh­Dhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place." He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Imam Ahmad Ibn Salamah, Abu Ja^far at­Tahawiyy, who was born in the year 237 after Hijrah, wrote a book called Al-^Aqidah at­Tahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl as­Sunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after al­Hijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn al­Hasan ash-Shaybaniyy and others. He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left.

The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to Imam Zayn al-^Abidin ^Aliyy Ibn al-Husayn Ibn ^Aliyy Ibn Abi Talib, (who was among the first of as-Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-^Abidin said in his treatise as­Sahifah as-Sajjadiyyah about Allah: which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You." He also said which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries."

In the explanation of al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar said: "The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical."

The scholar Imam Zayn ad-Din Ibn Nujaym, the Hanafiyy, in his book Al-Bahr ar­Ra'iq, on page 129 said: "Whoever says it is possible that Allah would do a doing in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted."

Imam Muhammad Ibn Hibah al-Makkiyy, in his book Hada'iq al-Fusul wa Jawahir al-^Uqul,--also called Al-^Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets--said:
which means: "Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place."

Imam Ja^far as-Sadiq said: "He who claims that Allah is in something or on something or from something, commits ash-shirk. Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature."
Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah fills the heavens and earth or that He is a body sitting above al-^arsh (ceiling of Paradise; throne) is a kafir."

Imam Abul-Qasim ^Aliyy Ibnul-Hasan Ibn Hibatillah Ibn ^Asakir said in his ^Aqidah: "Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part. It must not be said when was He, where was He, or how was He. He exists without a place."
Imam Abu Sulayman al-Khattabiyy said: "What is obligatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a 'how' and 'how' does not apply to Allah or His Attributes."
Know beyond doubt that the question 'how' does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Also be firm that it is invalid to say about Allah "... but we do not know how", because in essence, it falsely indicates that Allah has a color, shape, dimensions, body, place, but one is ignorant of the 'how' of it.

Imam al-Ghazaliyy said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."
All of these sayings show that attributing the sensuous physical aboveness and place to Allah is contrary to the Qur'an, the Hadith, the Ijma^, and the intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that the one who is in a place would have an area, and the one who has an area is in need of it, and the one who needs others is not God. Moreover, as the mind determines that Allah existed without a place before creating places, the mind determines that after Allah created the places He still exists without a place.
Imam Ahmad ar-Rifa^iyy al-Kabir, who lived around the year 600 after al-Hijrah, said which means "The ultimate knowledge about Allah is to be certain that Allah exists without a how or a place."
The scholars like Imam Ahmad ar­Rifa^iyy determined that lifting the hands and the faces towards the sky when performing du^a (supplication) is because the heavens are the qiblah of du^a just as the Ka^bah is the qiblah of as­Salah. From the heavens, the mercies and blessings of Allah descend.
Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur'an, the Hadith, the Ijma^, and the criteria of the sound intellect. Be firm and certain that before creating places, Allah Who created everything (places and others), existed without a place, and after creating places, He still exists without a place.

Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question 'how' does not apply to Allah, it is clear to us that al-^arsh (the throne) which is the biggest of the creations of Allah and the ceiling of Paradise, is not a place for Allah, the Exalted.
Imam Abu Hanifah said in his book, al­Wasiyyah,: " ... and He is the Preserver of al­^arsh and other than al-^arsh, without needing it, for had He been in need, He would not have the power to create the world and to manage and preserve it. Moreover, had He been in a place needing to sit and rest­­before creating al-^arsh, where was Allah?" That is, the question 'where was Allah' would have applied to Him, which is impossible.

Consequently, Imam Ahmad declared a kafir whomever says these last two phrases because they contain attributing a direction, boundary, and place to Allah. Everything which has a direction and boundary is by necessity in need of a Creator. Thus it is not the intention of Imam Abu Hanifah to prove that the heaven and al-^arsh are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: "Had He been in a place needing to sit and rest, then before creating al-^arsh where was Allah?", which is clear in negating that Allah has a direction or a place.
In his book, Ihya'u ^Ulum ad-Din, Imam al­Ghazaliyy said: "... places do not contain Him, nor do the directions, earth, or heavens. He is attributed with an istiwa' over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation."

Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir." Ayah 93 of Surat Maryam: what means: "All those in the heavens and earth must come to Allah as a slave." In his Tafsir (book of explaining the Qur'an), Imam ar-Raziyy said: "... and since it is affirmed by this ayah that everything that existed in the heavens and earth is a slave to Allah, and since it is obligatory that Allah is clear of being a slave, thus He is clear of being in a place or direction, or on al-^arsh or al-kursiyy."

Hence Surat Taha, ayah 5, in the Qur'an, clearly does not mean that Allah sits on the throne or that Allah is firmly established on the throne. In the Arabic language, the word istawa has fifteen (15) different meanings, among of which are to sit, to subjugate, to protect, to conquer, and to preserve. Based on what we have covered so far it is clear that it is blasphemous to apply the meaning 'to sit' to Allah. However the terms to preserve and to subjugate are in compliance with the Religion and the language as the Mufassireen al-Qurtubiy and at-Tabaraniy and others reported.

And Finally, Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh al­Absat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything."

And Allah Knows best.

Dear Youth...

We begin with the name of God, we praise God and ask God to raise the rank of our Prophet Muhammad.

We want to talk to you about the most important knowledge that you could ever learn. This is the knowledge about God and the Prophets God sent to us. This knowledge is more important than learning a foreign language, or how to fix a car, or learning how to use a computer. How can we say this? Because if a person does not have the proper belief in God and the proper belief about the character of the Prophets, then that person is not a Muslim. If a person dies as an obedient Muslim he will enter Paradise without any torture. He will live there forever, enjoying all the pleasures of Paradise without his pleasure ending.
Every person should be Muslim. Islam is for every person. Islam is not a Religion just for a certain race or nationality. Islam is for all people. Islam is for you.
The truth about God is that He exists. He always existed. God existed before He created things. He is still creating things. Everything you see now is created by God.

God has no beginning. This means that He was not created or born. God is not like us. We die. All of us will die some day. God will never die. Moreover, God has no end.

God does not change. We change. We start out not knowing things and then we get exposed to things. We learn things and then we may do things. Some of us die at an early age, some of us die at a middle age, and some of us die at an old age. God is not like this. God does not change.

God does not need anything. God does not need our worship. He does not benefit by our worship. We do. When we do bad things we hurt ourselves. We do not hurt God. God does not need angels, jinn, humans, or anything. He created them all. All of them need Him. Even the ignorant person who does not believe that God exists needs God. God gives him life and a lot of things. But after that person dies he will be tortured forever.
Prophet Muhammad and the prophets before him told the people about God. They told the people about the proper belief in God. All the Prophets are human. All the Prophets are born from a mother like us, except for Prophet Adam, the first human.

At some point in their lives Prophets get Revelation from God. At that time, they begin their prophethood. However, even before they become Prophets they have their special characteristics.

Prophets always have the right belief about God. They never doubted about God’s existence. They never believed false things about God, like that God has a son, or that God needs to take a rest.

Another special characteristic of Prophets is that they do not lie. Another is that they do not cheat. Another is that they do not sin. The only sin that a Prophet may do is a small sin which is not mean. Moreover, a Prophet would repent of that sin immediately before people copy doing that sin. Another special characteristic of Prophets is that they do not get ugly or repulsive. These are only some of their special characteristics.

God sent many Prophets to the people after the first man and Prophet (Adam) died. Noah, Abraham, Moses, and Jesus are some of the greatest of them. After God sent Prophet Jesus, He sent Prophet Muhammad. Prophet Muhammadis the Prophet of our time; he is the last and the greatest Prophet until the Day of Judgement. Prophet Muhammad taught the rules that we have to follow nowadays.

All the Muslims believe the things we have just said. Many people may claim to be Muslim. In fact they are not Muslim, because they believe things that contradict the proper belief about God and His Prophets. If a child is born to Muslim parents then he is Muslim. However, if he stops having the proper belief about God and the Prophets, then he stops being a Muslim, even if his parents are Muslim.
Even if a person does not have Muslim parents he still can be a Muslim. He becomes a Muslim by having the proper belief about God and the Prophets and saying this belief at least loud enough to hear himself. He can say his belief in the language he speaks. He says: "There is no Creator except God and Muhammad is the Prophet of God" . Or he could say "No one is God except Allah and Muhammad is the Messenger of Allah". The Arabic word for God is: Allah.
Both of these statements have the same meaning. There are other statements with the same meaning that one can say to become Muslim. When a person does this he is a Muslim. He then must continue his life keeping his belief in the truth about God and the Prophets. He will enter Paradise after he dies. Therein, his happiness will never end.

A Prophet of Islam - Prophet Adam
Praise be to God, Who sent a lot of Prophets and Messengers to this earth. The first Prophet of Islam is Prophet Adam. Yes, we are talking about the first human whom God created, because he was not only the first human but also a great, respected Prophet of Allah. Know without doubt that humans did not come from apes. No matter how many people talk about it, it is not true. The truth of the matter is that Allah created Prophet Adamafter He had created animals such as apes and the like. Our Prophet Muhammadtold us about the creation of Prophet Adamand the creations which were created before him, so no one should believe differently about these things.

It is well known that Allah is the Creator of everything you see and you don’t see. As you can see around you all the created things have a beginning. You know this about yourself. There was a time when you did not exist, then you had your beginning. The same is true for the earth, the things on the earth, the sun, the wind, and the sea. These are the things that people call "nature". All of nature has a beginning. If Allah had not created nature, it would not have existed. Nature does not create anything. Allah, the Creator, is different from His creation. Allah does not have a beginning.

The first thing which Allah created was water. From this "original" water Allah created other things. You see, this water did not exist at all and then Allah made it exist. No one other than Allah has the power to do this. We want to tell you that Allah did not need that "original" water to create the other things, because Allah does not need anything.

After creating the "original" water, Allah created a giant creation called the ^Arsh. This is a platform with pillars which is the ceiling of Paradise. This really exists although we do not see it now. This platform is up very, very high above the stars and what we see when we look up.

Before creating Prophet Adam, Allah created all the other kinds of creation like angels, jinn, plants, and animals. He created this earth and others earths. He created Paradise, Hellfire, and seven heavens which are above us.
After Allah created all the other kinds of creation, Allah ordered an angel to take a handful from all the different soil types on earth. Since angels never disobey Allah, that respected angel did exactly that. Some of the soil was black, some was white, and some was red. He also took from other soils that have colors in between. Some of the soil was soft and some was hard.

The angel brought all of this soil to Paradise. After the soil was mixed with the water of Paradise it became clay. Allah made this clay dry and hard. Then Allah turned this dry clay into flesh, blood and bones with a human form. After some time Allah gave a soul to this form. As a result the first man became alive. He was called Adam. From one of the ribs of Prophet Adam, Allah created a wife for him. Every human being comes from Prophet Adam.

Our history is full of great events and people. God-willing we will continue to tell you the story of the father of all of us: Prophet Adam. Allah is not our father. Allah is our Creator. We all come from Prophet Adam.

Allah knows best

Last Word

Allah is great. Allah exists. Without comparing Allah to the creation one can use common sense to prove the existence of the Creator. When one sees a building, one knows there is a builder; when one sees a painting, one knows there is a painter, when one sees the creation, one knows there is a Creator. Allah is the Creator of everything in the universe. He created all place, including the heavens, Earth, and what is in between. Allah exists without a place. He existed eternally and places did not. Allah exists now as He has been, i.e., without residing in a place, whether this place is the skies, Earth, Paradise, Hell, or any other place in the six diresction. Allah does not change. Change is a sign of need and need is not befitting to attribute to God. If a thing changes for the bad, then it is no longer perfect, and if it changes for the better then it was not perfect to begin with. Allah is perfect. Therefore, Allah does not change. He is not in Heaven. He is not inside everyone. He is not everywhere, rather his knowledge is everywhere, i.e., he knows about everything.
He does not occupy a space now, He never did, and he never will.

Allah Ta^ala exists without a place. Allah has no beginning to His existence. Anything that has a beginning is a creation. Allah created every creation, every motion, every stillness, every thought, and every intention. To have a beginning is a sign of need, and Allah is not in need. Allah has no end to His existence. To have an end is weakness, and the Creator is not weak.
Allah does not need any of His creation. To need something means to be unable to perform without it, and this is weakness. The Creator is not weak - it is impossible to be among His attribute. Allah has the attribute of power by which He annihilates them.

Allah has the attribute of Will. Whatever Allah willed to be shall be, and whatever Allah did not will to be shall not be.
(ما شاء الله كان وما لم يشأ لم يكن).

Everything happens by the will of Allah, Both good and evil happen according to god’s will. However Allah ordered the good and forbade the evil.

We ask Allah to keep us steadfast to this ^Aqidah, and to protect us from misguidance. Allah knows bes.
نسأل الله تعا   لى أن يرزقنا صيام نهاره وقيام لياليه، وآخر دعوانا أن الحمد لله رب العالمين.