Dua when the wind blows or during a wind storm

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا
Translation
O Allah, I ask You for it's goodness and I seek refuge with You from it's evil.
Transliteration
allaahumma innee as'aluka khayrahaa, wa a'oodhu bika min sharrihaa
Sources: Abu Dawud No# 5097; Ibn Majah No# 3727

Dua when visiting the graves

السَّلامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ
وَالْمُسْلِمِينَ ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلَاحِقُونَ ،
نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ
Translation
"Peace be upon you all, O inhabitants of the dwellings (i.e. the
graves), amongst the believers and the Muslims. Indeed we are, Allah
willing, soon to follow (to die also), we ask Allah for well-being for
us and for you."
Note:
* The term (Muslims) here means all Muslims whether they are righteous
or evildoers, while believers or Mu'min only indicates to the
righteous only among the Muslims. This must be the case in all
occurrences of Muslim and Mu'min (believer) when they are mentioned
together in one place.
Transliteration
as-salaamu ‛alaykum ahl-ad-diyaari mi-nal-mu'mineena wal-muslimeena,
wa in-naa in shaa'-allaahu la-laaḥiqoona, nas'al-ullaaha lanaa
wa-lakumul-‛aafiyah
Sources: Muslim No# 975; An-Nasa'i No# 2040; Ibn Majah No# 1547

Importance of dua for the deceased following burial

Translation
After the Prophet (peace and blessings of Allah be upon him) would
bury the deceased he would stand by the grave and say:
"Seek forgiveness for your brother and pray that he remains firm, for
he is now being questioned."
Sources: Abu Dawud 3/315 and Al-Hakim 1/370 who graded it authentic
and Ath-Thahabi agreed.

Birds' defensive techniques

What precautions do birds take to protect themselves?
Which bird species use camouflage to protect themselves?
How do birds use their mimicking techniques to protect themselves
from enemies?
Allah has created every life form with different abilities to
protect themselves from enemies. Camouflage is one of these
defensive techniques. Birds, like some other life forms, make use
of this defensive technique inspired in them by Allah.
The Camouflage Technique That Makes Protection Easier:
The Sun bittern that lives in the rain forests of South America uses
visual signals to protect itself. When approached, the bird suddenly
raises its tail and spreads its wings as wide as it can. This
exposes large spots on the wings, resembling eyes. This sudden
movement frightens predators and causes them to run away.
The pearl-spotted owlet, which has eye-shaped spots on the back of
its head, is another species that mimics large eyes. This imitation
face given to the owl deters predators seeking to sneak up from
behind.
The ptarmigan that lives in the Arctic tundra is almost invisible in
winter thanks to its white plumage. Only its black eyes, resembling
pieces of rock, and its black beak can be seen against the snow.
When the snow starts to melt, these birds need to change color
right away. Changing color by molting generally takes a long time,
and the birds collect together on patches of melting snow for
greater safety. For that reason, the females shed their plumage
first. As soon as the females have molted they fly toward the scrub
bushes and start building their nests. This time is lost for the
males, who have become an easy target with their white plumage.
Molting takes 3 to4 weeks. That length of time could prove fatal for
the males. However, the males have discovered a way of turning from
white to brown in just a few minutes. They turn their feathers
from white to brown by diving into a puddle of mud and thus match
their new environment. There is no doubt that this changing of color
to match the environment takes place thanks to highly complex
mechanisms created in the birds' bodies, and this gives rise to a
great protective mechanism as these feathers, which are white on
snowy days and earth colored in other seasons, provide a great
advantage in terms of camouflage.
The bird known as the patoo supports its mimicry with actions. It
lands on a log and is indistinguishable from that log, which is the
same color as its feathers. But when approached, it begins moving
in such a way as to perfect that mimicry even further. It gradually
lowers its tail and inserts it into a hole in the log. In this way it
becomes unclear where the log stops and the bird begins. It then,
equally slowly, raises its head until its beak is perpendicular,
and it closes its eyes. The bird remain frozen and immobile even at
just 90 centimeters away. One distinguishing feature of the bird is
that it can see with its eyes closed. There are very small vertical
slits in both eyelids. These protect the bird's sensitive eyes
against the sunlight and thus enable it to see the environment
around it.
Specially Secure Nests
Nutcracker birds open nest holes in the soft wood of dead trees.
They have developed an effective protection against nest thieves.
After opening a hole, a nutcracker collects mud from a nearby puddle
and plasters the entrance to the nest with it. It leaves just
enough room for a nutcracker to wriggle through. In this way,
larger birds such as starlings are unable to enter the nest through
that hole.
Plovers build their nests on the ground and are therefore exposed to
any number of threats. Whenever a cat, dog or fox approaches, the
plover leaves one of its wings immobile and drags it along the
ground, giving the impression it is trying to flee with only one
wing. Once it has completely distracted the predator's attention and
drawn it away from the nest it will then fly away itself. Not only
the plover but quite a few species of bird adapt a similar
technique in dealing with predators.
As its name suggests, the burrowing owl, lives in burrows it digs
in the ground itself or those abandoned by other animals. The
burrowing owl faces many predators, such as jackals, cats and
stoats. Whenever a burrowing owl feels itself in danger it adopts a
most interesting strategy. For example, if a fox starts digging up
a burrow belong to a burrowing owl, the owl starts hissing like a
snake and frightens the predator off.
Allah has created the hoopoe with an unpleasant-smelling scent
gland. They rub the foul smelling fluid from these glands on their
feathers and thus keep predators at bay. This fluid also possesses
antibacterial properties and protects the hoopoe against many
diseases.
The locust bird, or wattled starling, lives in Africa in spherical
nests. They generally build their nests among thorny branches in
order to deter predators. It is not, of course, the bird itself that
comes up with the idea of building its nest among thorns. As He does
with all other life forms too, Allah inspires the locust bird to
build its nest in such a way as to protect itself.
Male ducks always have a much brighter plumage than that of the
females. This is an important source of protection for females
incubating their eggs in the nest because thanks to their muted
coloring they are in greater safety in their nests as predators
cannot see them as easily. The muted colors of the females that
match those of their surroundings and their forms of camouflage make
it hard to see them even from quite close up. Male ducks use their
brightly colored feathers to protect the nest-building females by
attracting the attention of predators. When a predator approaches
the nest, the male immediately takes off, making a lot of noise and
doing all it can to turn the predator away from the nest.
When a predator approaches, goldfinches and blackbirds send a
warning by emitting powerful calls. This loud noise and mass
movement neutralizes birds of prey and causes them to move away
from the flock.
Small birds generally live together in flocks; this communal life has
a very powerful effect. For example, when starlings sense the
presence of an approaching hawk they immediately press together and
assume the form of a black cloud. There is nothing the predator bird
can do in the face of this large mass.
Secretary birds only live in Africa. They furnish the nests they
build in trees and high places with leaves, grasses and feathers
and renew these materials every year. Secretary birds mainly feed
on snakes, which they hunt using a most interesting technique. When
a secretary bird encounters a snake, it attacks the snake and
tries to kill it with its claws, without using its beak. If the
snake is poisonous, the secretary bird will use its wings to keep
it at a distance and try to get the snake to swallow a few feathers
in order to empty its poison sac. If it succeeds, the venom is
expended harmlessly and it cannot harm the bird. The secretary bird
then attacks the snake, which has used up most of its venom and
therefore no longer represents a danger, again using its claws. The
surface of the secretary birds claws has very few blood vessels, so
even if the snake does bite it, the bird will not be harmed. It is
Allah who inspires all the behavior of secretary birds, which have
a most interesting hunting technique and are even able to cope with
poisonous snakes.
These defensive and hunting techniques possessed by birds are just
one example showing that there is no "incompatibility or
inconsistency" in the universe created by Allah, as well as His
infinite might and omniscience. Allah reveals this flawless harmony
in the universe as follows in Surat al-Mulk :
"... You will not find any flaw in the creation of the All-Merciful.
Look again – do you see any gaps?
Then look again and again. Your sight will return to you dazzled
and exhausted!" (Surat al-Mulk, 3–4)
One of the techniques that living things have in order to survive is
camouflage, the art of self-concealment. Living things need to
conceal themselves for two reasons. The first is when they are
prey, and the second when they are predators. The most important
difference between camouflage and other techniques is that it
involves an enormous intelligence, skill and harmony.
Living things that camouflage themselves have been placed under
special protection with their body structures, shapes, colors and
patterns that closely match their surroundings. Some of these have
bodies that so perfectly match their environments that it is almost
impossible to distinguish them from the plants around them.

How is the body prevented from entering a sugar coma after eating sugary foods?

Blood sugar levels have to be within certain limits for human life.
But we cannot, of course, calculate this delicate balance while
eating sugary foods in our daily lives. Yet this calculation is
performed "on our behalf" by our bodies with a most sensitive
balance. Pancreatic cells, with no eyes, brain or hands and too small
to be seen with the naked eye, monitor the level of sugar molecules
inside a fluid in a flawless way and as a blessing from Allah.
Carbohydrates begin being digested in the mouth, being met by
enzymes in saliva that break down carbohydrate. The digestion of
the partially broken down molecules ends in the small intestine. The
glucose molecules that emerge as a result of that digestion causes
blood pressure to rise. But blood pressure is kept in balance by
enzymes that intervene in glucose molecules. In short, one
essential molecule for the body is kept in balance, by another
molecule created by the will of Almighty Allah.
In the event of excess glucose in the body, these molecules are
converted by means of an enzyme into another form known as
"glycogen," and stored. The enzyme involved in the conversion of
glucose to glycogen is known as "glyconase." This enzyme is
manufactured by the liver, and that manufacture is under the
control of a hormone secreted by the pancreas and known as
"insulin." The glycogen produced goes into action when the body
needs energy and assumes a form ready to be used.
How Is Excess Sugar Balanced in the Body?
Pancreas cells find a sugar molecule from among all the millions of
molecules in our blood and distinguishes it from them. What is more,
they decide whether there are too few or too many of these
molecules. They literally count the sugar molecules. The manner in
which cells with no eyes, brain or hands and that are too small to
be seen with the invisible eye can form an idea about sugar
molecules is worthy of some reflection.
If the pancreas cells determine that there is more sugar in the
blood than there should be, they decide to store that sugar. But
they do not do that storing themselves. They have it done by other
cells a long way away from them.
These far-off cells do not store sugar until a command comes telling
them to do so but the pancreas cells send them a hormone carrying the
instruction "start storing sugar." The formula for this hormone,
known as "insulin," is recorded in the DNA of the pancreas cells
since the moment they come into being.
Special enzymes (worker proteins) in the pancreas cells read this
formula and manufacture insulin accordingly. Hundreds of enzymes,
all with different functions, work on this production.
The insulin hormone produced is sent to the target cells through the
blood, the safest and fastest transportation network.
The other cells that read this "store sugar" command written in the
hormone insulin and obey it without question. Gates are opened to
allow sugar molecules to enter the cells.
But these gates do not open at random. The storage cells distinguish
sugar cells alone from all the hundreds of different molecules in
the blood, trap them and imprison them inside themselves.
Cells never disobey the instructions that reach them, they never
misunderstand it, trap the wrong substances or try and store more
sugar than necessary. They work with great discipline and
self-sacrifice.
So when you drink too-sweet tea, this extraordinary system goes
into operation and stores the excess sugar in your body. If that
system did not work, the level of sugar in your blood would rise
quickly and you would enter a coma and die. This system is so
flawless that it can also work in the opposite way when necessary.
If the level of sugar in the blood falls below normal, then this
time the pancreas cells manufacture a very different hormone,
"glucagon." Glucagon carries an instruction to the cells storing
sugar to "release sugar into the blood." The cells obey that
command as well, and release the sugar they are storing.
How is it that cells with no brain, nervous system, eyes or ears are
able to perform such flawless calculations and activities? How is it
that unconscious entities made up of combinations of proteins and
fat molecules can do things too hard even for human beings to do?
What is the source of this great consciousness exhibited by
unconscious molecules? These phenomena of course show us the
existence and might of Allah, Lord of all the universe and all
living things.
What Happens When Sugar Enters Our Bodies?
A. Carbohydrates turn into glucose in the intestines and join the
blood stream. If the level of glucose rises very high, the pancreas
releases the hormone insulin that helps the cells absorb the
glucose.
B. The hormone combines with a receptor that activates the glucose
transporter. The glucose enters the cell and turns into energy. The
level of glucose in the body remains stable. In diabetics, however,
insulin fails to bind to the receptor and the transporter becomes
inactive. The glucose remains in the blood system and blood sugar
levels rise.
1. Glucose
2. Red blood cells
3. Normal blood vessel
4. Glucose is converted into energy
5. Active transporter
6. Insulin
7. Active transporter
8. A NORMAL HUMAN BEING
9. Carbohydrates, sugar, etc.
10. Breast glands
11. Stomach
12. Liver
13. Intestines
14. A DIABETIC
15. insulin
16. glucose
17. inactive receptor
18. inactive transporter
19. affected blood vessel
Glucose needs to be present at a level of 60% in the human body, in
other words, 110 mg/dl, and 0.1 mg/dl in tissues. If something goes
wrong with the system and insufficient glucose, the brain's most
important fuel, reaches the brain then this has very serious
consequences. If the level of glucose reaching the brain falls below
0.04 mg/dl, the brain cells become oversensitive and send
instructions to the body, causing the muscles in the body to
constantly contract. Death takes place shortly after as a result.
How Does Diabetes Occur?
As described in brief above, carbohydrates turn into glucose in the
intestines and enter the blood stream. If the level of glucose is
very high, the pancreas cells release a hormone called insulin that
helps cells absorb glucose. The hormone combines with a receptor
that activates the glucose transporter. Glucose then enters the
cell and turns into energy. In diabetics, however, if the pancreas
does not perform this function then insulin cannot bind to its
receptor and the transporter becomes inactive. The glucose remains
in the blood stream, the level of sugar in the blood rises and the
excess sugar in the blood is stored in the liver.
• 100 grams of blood collected after fasting contains 80 milligrams
of sugar. After eating, that level rises to 140 mg in 1-2 hours.
• The level of sugar in the blood is determined as follows depending
on the level of the disease.
• 1-2 hours after eating, blood sugar levels are;
• 80 mg - 140 mg in normal people.
• Moderate: 130 mg 0 190 mg.
• Severe: 160 mg - 215 mg.
• You can now perform an experiment, if you like. Give yourself an
instruction and tell the cells in your body, especially those in the
liver, to "take back the sugar in my blood" and wait for them to
listen to you and start storing sugar!
No such thing will happen. You will be unaware of the pancreas,
insulin and the liver in your daily life, let alone be able to control
them. You will be unaware that your blood sugar level has risen.
Even if two bottles with different levels of sugar in them were put
in front of you, you still could not tell the difference; you would
need a laboratory and advanced equipment to do that. But some of
your cells that you have never seen measure the level of sugar in
your blood more sensitively than that laboratory and equipment and
decided what needs to be done. They then take the appropriate
steps. The cells recognize the sugar in the blood, distinguish them
and trap them. Instead of someone entering a sugar coma and dying
after eating a cake, he remains alive, by Allah's leave, thanks to
this wonderful system.
The Human Body Has Been Equipped with Flawless Characteristics Ever
Since the Creation of the First Human Being, Adam (pbuh)
The flawless system in the human body works just like a factory and,
unless Allah chooses otherwise, it never makes a mistake. Every
cell and every molecule knows its job and performs it to
perfection. Everything, from the amino acids that represent the
building blocks of life, to atoms, and from molecules to proteins
has submitted to the might of Allah. Neither the molecules within a
cell nor the other structures that act alongside it have any
intelligence, knowledge, skills or education. There is no need to wait
for a certain amount of time for this whole system and production
to develop: We are born with this perfect system, which was created
then the same as we have it now. Allah has flawlessly created this
division of labor that has been operating for thousands of years,
long before science was ever aware of it. And every molecule in
every human being has always done its work in a perfect manner.
This sublime creative artistry of Allah is revealed as follows in
the Qur'an:
" We created man from the purest kind of clay; then made him a drop
in a secure receptacle; then formed the drop into a clot and formed
the clot into a lump and formed the lump into bones and clothed the
bones in flesh; and then brought him into being as another
creature. Blessed be Allah, the Best of Creators!" (Surat
al-Mu'minun, 12-14)

Hazrat Hassan (Pbuh)

Hazrat Hassan (pbuh), one of the People of the Book, was the
grandson of our Prophet (saas). He was the son of Hazrat Ali (pbuh)
and the Prophet's (saas) daughter Hazrat Fadime (pbuh) and was
born in Medina on the third year of the hegira. The Prophet
Muhammed (saas) read the call to prayer (adhan) into his ear and
gave him the name "Hassan."
Hazrat Hassan (saas) was one of the young people who swore allegiance
to Rasulullah (saas) while still a child. He was brought up with his
immaculate education. He is the subject of much praise from Rasulullah
(saas) in many hadiths.
When he was eight, he lost first his grandfather, the Prophet Muhammed
(saas), and then his mother, Hazrat Fatima (pbuh). He was then raised
by his father, Hazrat Ali (pbuh). Hazrat Hassan (pbuh) had an
attractive, white face, and resembled our Prophet (saas) more than
anyone else.
Hazrat Hassan (pbuh) was filled with the love of Allah, gentle,
dignified, peace-loving, compassionate, patient and virtuous. He spent
his possessions on Allah's path and gave away much in alms. Hazrat
Hassan (pbuh) went on the hajj, on foot, 25 times. He had 15 sons and
eight daughters. All his wives loved Hazrat Hassan (pbuh) very much.
Together with Hazrat Hussein (pbuh), Hazrat Hassan (pbuh) is one of
the two holy figures through whom the line of our Prophet (saas) has
come down to the present day.
Our Prophet's (saas) love and affection for Hazrat Hassan (pbuh)
Our Prophet (saas) loved Hazrat Hassan (pbuh) very much and treated
him with great affection. Several companions described how our prophet
(saas) loved his grandchildren and took an interest in and played with
them.
Al-Barra (pbuh):"I saw the Prophet (saas) with Hassan on his
shoulder."(Imam Muhammed Bin Muhammed bin Suleyman er-Rudani, Great
Hadith Collection, Jam'ul-fawaid min Jami al-usul ve Majma az-Zawaid,
Vol. 5, İz Press, p. 13 )
ADNAN OKTAR: They traveled around on their grandfather's shoulders,
our Prophet (saas). One on the right shoulder, one on the left. Our
Prophet (saas) used to carry them round in the garden and such places,
or when going to the mosque. That was what they delighted in most,
clinging to their grandfather. They were both truly very cute,
masha'Allah. (11 June 2011)
Rasulullah (saas) loved Hazrat Hassan (pbuh) very much. He would joke
with him, place him on his lap, kiss him and allow him to play with
his blessed hair. Usama, son of Hazrat Zaid (pbuh) said this of our
Prophet (saas) :
"Rasulullah would put me on one knee and his grandson Hassan on the
other; then he would embrace us both and pray, "O Lord, have mercy on
them. Because I am most compassionate toward them."(Kutub- al-Sitte,
Translation and Commentary, Prof. Dr. Ibrahim Canan, Vol. 2, Akçağ
Press, Ankara, p.508)
As a young child, Hazrat Hassan (pbuh) would come to our Prophet
(saas) when he was praying and climb on his back and neck as he
prostrated himself. Because of his love and compassion for Hazrat
Hassan (pbuh), Rasulullah (saas) would get up very slowly in order
that he should not fall off. Rasulullah (saas) would often call his
two grandsons, Hassan and Hussein, whom he described as "the two
pillars of the world," to him and embrace them to him.
Abû Ayyûb Ansârî (pbuh) relates: "One day, I came into the presence of
Rasulullah (saas). Hassan and Hussein were playing in front of him. 'O
Rasulullah, you must love them very much,' I said.""HOW COULD I NOT
LOVE THEM? THEY ARE MY TWO PILLARS IN THIS WORLD, WHOM I KISS AND
SMELL!"he said. (Bukhari, Fedailiu's-Sahabe 22, Edeb 18; Tirmidhi,
Menakib 30)
"Whoever loses the sun must turn to the moon. If he loses that, he
must turn to the stars."When the people of Qiram asked for an
explanation of this hadith, Rasulullah (saas) said, "I AM THE SUN. THE
MOON IS ALI.Fadime is a star.THE TWO STARS NEAR THE NORTH POLE ARE
HASSAN AND HUSSEIN."(TamOSE İlmihâl Se'âdet-i Ebediyye sh-1011)
"Whoever loves Hassan and Hussein loves me, but whoever hates them
hates me. " (Ahmed b. Hanbel, Musnad, II, 288);
The caliphate of Hazrat Hassan (pbuh)
With the martyrdom of Hazrat Hassan's (pbuh) father, Hazrat Ali
(pbuh), he became caliph in 661 AD. Forty thousand people swore
allegiance to him. In the seventh month of his caliphate, as his and
Muawiyah's armies were making preparations for battle near Baghdad,
Hazrat Hassan (pbuh) relinquished the caliphate in favor of Muawiyah.
Because of this agreement in 661, that year was known as "Amu'l
Camaa," the year of unity, in the history of Islam. At the same time,
this also pointed to a miracle of our Prophet's (saas). Because when
Hazrat Hassan (pbuh) was very young, Rasulullah (saas) pointed to him
and said,"This son of mine is a Sayyid. Almighty Allah will reconcile
two sides through him."No Muslim blood was spilled due to Hazrat
Hassan's (pbuh) relinquishing the caliphate, and peace and tranquility
were established. In this way, Rasulullah's (saas) words about Hazrat
Hassan (pbuh) came true.
Hazrat Mahdi (pbuh) is descended from the line of Hazrat Hassan (pbuh)
In the hadiths, our Prophet (saas) describes "distinctive and
distinguishing"features of Hazrat Mahdi (pbuh) so that Muslims can
recognize him. One of these is that"Hazrat Mahdi (pbuh) will be
descended from the line of Hazrat Hassan (pbuh)."
"HAZRAT MAHDI IS ONE OF THE CHILDREN OF HAZRAT FADIME AND DESCENDED
FROM THE LINE OF HASSAN."(Abu Dawud, Hazrat Mahdi, 1)
Tamman relates in his work the Fevaid, and Ibn Asaqir relates from
Abdullah b. Amr that he said : ONE WHO IS A CHILD OF HASSAN (HAZRAT
MAHDI) will appear from the East, and even if the mountains oppose him
he will overcome them and make paths for himself in the mountains.
(Ali Bin Hüsamettin al Muttaki, Hadiths from Jalaladdin Suyuti's
Classification – Portents of Hazrat Mahdi of the End Times, p. 22)
Rasulullah (saas) gave Hazrat Mahdi (pbuh) and Hazrat Hassan (pbuh)
the glad tidings of paradise
Hakim, Ibni Majah and Abu Naim related from Hazrat Enes; I heard
Rasulullah (saas) say: Seven people from among the sons of
Abdulmuttalip are the lords of paradise.Me, Hamza, Ali, Jaffar,
HASSAN, Hussein and HAZRAT MAHDI.(Ali Bin Hüsamettin al Muttaki,
Hadiths from Jalaladdin Suyuti's Classification – Portents of Hazrat
Mahdi of the End Times, Kahraman Press, p. 19)
What Hazrat Ali (pbuh) said about Hazrat Hassan (pbuh), Hazrat Hussein
(pbuh) and his own martyrdom
Hazrat Hassan (pbuh) was exposed to various forms of persecution
during the 10-year period of the Imams. He was not even safe in his
own home and he was eventually poisoned and martyred in the 50thyear
of the hegira.

Story, - The desire of every girl...

Hi everyone.... when i was in 1st pu he saw me... i saw him .....
thatsit... we were in same class room... but we never talked a word
till november when he was distribuiting tickets.... tjat was the first
time.... later in d month of march our comunicatn began through fb....
by just sayn HI.... both replied... later in april it ws time to
develop an ever lastn frndshp... v shared our numbers....
to tell about my honey he is such a guy.... swthrt.... dat evry grl
would wish to have... our heights nd weights matched... ofcourse m too
thin dan him... he is so charmn n handsm... wow... vry cuteee.... luv
u dea.... ha... lets cntnu wid our true story.. as our bond of frndshp
grew so did d flng in our heart began to pour out... v both loved each
otr sincerly but nvr evr expresd....
as we al know boys move forwd.. hs frend rang me up nd tld me abt my
honeys flngs.... i ws overjoyed....dat too at nyt.... wow... i began
to dance ...
nxt dy he proposd me.... i happily xcptd... at d begng our relation
did nt seem to work ... but by two months we bcm vry close lvrs....
shard our joys nd sorws... by dat time v both mangd to convnc our
parents... wen i askd my parents abt their opinin thy happily said yes
...... which fool shall say no to such a good boy....???!
al ws fyn.... v njoyd a lot... our marks wer decrsn ... soon v paid
atntn to it nd prprd our daily plan to study... v wnt to sm places to
spnd our tym... enjyd a lot in theatrea. hotels nd parks... like love
birds... freedom full birds.....
al ws gng on vry wel.... soon my frend startd to love my honey... she
startd to seperate us ... she proposd hm too... bt he kindly rejectd
ofrn hr d hand of frndshp... nw she is bein playn pranks to seprt
us..... my hony usd to b wid me against hr.... v r now far away frm
her ...... v our bound to ourslvs... nt intrfrn in nyones matr.... al
is gng on vry well due to almightys blsngs..... need ur blsngs too....
who thy knows d future.....???! vt v hv love... trust... care fo each
otr.... isnt dat enuff....!!!¿¿¿???
thanku....

Story, - Who is my true love??

it was during my mid adolescent years... i was attracted to this boy..
i just ignored this nd thought it would just be the teenage girl's
infatuation.. as years passed my love towards him grew stronger that i
thought it would be better i tell him... but a girl proposing to a
guy.. i could hardly imagine dat.. i kept it a secret... but tried to
be closer to him.. at times i also felt he loved me... but those all
where jzt my imaginations.. he never proposed to me.. nd i went off to
college where i met many guys.. nd many proposed to me.. but i
couldn't take him off my mind until one guy came into my life... who
was less handsome less educated nd even less talented than the boy i
loved... but what i never got from this first boy i got from this boy
LOVE... i felt something i tried to give someone else those last
years.. bt my feelings towards the first guy was still stronger.. nd
there weren't days i spent without remembering him.. who is my true
love... i still dont know it yet... and i leave dat to the readers to
decide... who is my true love... is it the boy i loved??? or is it the
one who gave me his love ???

Fathwa, - A Reader on the Muslim Veil (Hijab-Niqab)

Question:
A Reader on the Muslim Veil (Hijab-Niqab)
Answer:
As-Salamu `alaykum,
Below are some new questions and answers on the topics of the female
veil/face-veil/body-veil (hijab/niqab/jilbab) in Islam and some old
ones.
Even non-Muslim Western cultures have at least some idea of the
concept. A Catholic Englishwoman wrote recently (Jan 2003) in the UK
Daily Telegraph:
"in the Christian tradition, St Paul ordered women to cover their
heads and, until the Sixties, no woman would be seen in an English
church without a hat and gloves."
In the Middle East it probably took until the Eighties for
church-going ladies to doff their covers.
As for the French war against the hijab it stems from their being
prone to self-contradiction, one time they say Vive la Difference and
overthrow their kings on pretext of human liberties; another time they
ban girls and women from dressing modestly because their president
fears "Communautarisme" [compartmentalization of society into ethnic
or religious communities] but in reality is after the votes of the Far
Right and could not care less: his law will precisely increase
communotarism and send Muslims to private madrasas en masse--at least
those that can afford it. Good thinking, Monsieur Chirac.
Well, look at the most successful Islamo-communotary society in
Europe: the United Kingdom. But France has been, is and may always be
behind the Anglo-Saxon world.
Hajj Gibril
--
Wa `alaykum as-Salam wa rahmatullah:
I am a Muslim girl. But in my family no one wears scarf except some
old women. I love to wear it because I think we have to, but when I
wear it I feel different from my other girls who are same age as me.
Once I did wear it for approximately 3 months but because I did not
have enough confidence I stopped wearing it. (I mean people used to
ask me why I wear it and I did not have enough knowledge to answer
them)
I did not wear it for less than 1 year but recently I started wearing
it again. I want to know that is it an obligation to wear a head
scarf?
Yes, dear Sister, it is an obligation for a girl after puberty to
cover everything except the face and hands according to the command of
Allah Most High:
{...And say to the believing women that they should lower their gaze
and guard their modesty; that they should not display their beauty and
adornments except what (must ordinarily) appear thereof; that they
should draw their head veils over their bosoms and not display their
beauty except to their husbands, their fathers...} (24:30-31),
Also,
{O Prophet! Tell your wives and daughters and the believing women that
they should cast their outer garments over their persons...that they
should be known and not molested} (33:59).
The Holy Prophet said, upon him blessings and peace:
"...If the woman reaches the age of puberty, no part of her body
should be seen but this and this" --- and he pointed to his face and
hands.
And our Mother `A'isha, Allah be pleased with her, said:
"When a girl reaches puberty she must cover whatever her mother and
grandmother must cover."
`A'isha also said: "By Allah, I never saw any women better than the
women of the Ansar (i.e. the women of Madina) or stronger in their
confirmation of Allah's Book! When Surat al-Nur was revealed -- {and
to draw their 'khumur' over their bosoms} (24:31) -- their men went
back to them reciting to them what Allah had revealed to them in that
[sura or verse], each man reciting it to his wife, daughter, sister,
and relative. Not one woman among them remained except she got up on
the spot, tore up her waist-wrap and covered herself from head-to-toe
(i`jtajarat) with it. They prayed the very next dawn prayer covered
from head to toe (mu`tajirat)."
And Fatima, the daughter of the Prophet, upon him and her peace,
ensured that even in her funeral the shape of her body remained unseen
by strange eyes!
Allah be well-pleased with the women of the Ansar and the Muhajirin.
You may also face some questions which you can answer this way:
Q: Is Islamic dress appropriate for modern times?A: Islamic dress is
modern and practical. Muslim women wearing Islamic dress work and
study without any problems or constraints.
Q: Does Islamic dress imply that women are submissive or inferior to men?
A: Islamic dress is one of many rights granted to Islamic women.
Modest clothing is worn in obedience to our Creator and has nothing to
do with submission to men. Muslim men and women have similar rights
and obligations and both submit to Allah.
Q: But aren't there Muslim women who do not wear the head cover, hijab?
A: Some Muslim women choose not to wear hijab. Some may want to wear
it but believe they cannot get a job or go to school wearing a head
scarf. Others may not be aware of the requirement or are under the
mistaken impression that wearing hijab is an indication of inferior
status.
In his wonderful essay "Islam, Irigaray, and the Retrieval of Gender,"
one of our major thinkers, Abdal Hakim Murad wrote:
"[T]he feminine dress code, known as hijab, forms a largely passive
text available for a range of readings. For some Western feminist
missionaries to Muslim lands, it is a symbol of patriarchy and of
woman's demure submission. For Muslim women, it proclaims their
identity: many very secular women who demonstrated against the Shah in
the 1970s wore it for this reason, as an almost aggressive flag of
defiance. Franz Fanon reflected on a similar phenomenon among Algerian
women protesting against French rule in the 1950s. For still other
women, however, such as the Egyptian thinker Safinaz Kazim, the hijab
is to be reconstrued as a quasi-feminist statement. A woman who
exposes her charms in public is vulnerable to what might be described
as 'visual theft', so that men unknown to her can enjoy her visually
without her consent. By covering herself, she regains her ability to
present herself as a physical being only to her family and sorority.
This view of hijab, as a kind of moral raincoat particularly useful
under the inclement climate of modernity, allows a vision of Islamic
woman as liberated, not from tradition and meaning, but from
ostentation and from subjection to random visual rape by men. The
feminist objection to the patriarchal adornment or denuding of women,
namely that it reduces them to the status of vulnerable, passive
objects of the male regard, makes no headway against the hijab,
responsibly understood."
Hajj Gibril
--
Wa `alaykum as-Salam wa rahmatullah wabarakatuh:
I have decided to wear niqab and I started to wear it to Islamic
functions, and slowly out in the public. I feel I am ready to wear it
now to school ( I go to a two year college) however I came across a
book that plainly stated that it is not compulsory for a woman to
cover her face. I really want to, but I feel shaytaan is getting to
me, so I am asking you why I should wear it, and am I getting good
deeds for doing it, did the prophets wives really do it, I just don't
understand it but I feel that it is very good. Is it Islamic... please
help.
The niqab type of hijab is not compulsory generally speaking but it
can be compulsory specifically speaking. If fitna is feared wherever
one goes because of unwanted attention then the right decision is to
wear it. In such a case it is definitely piety and taqwa. Imam Ibn
al-Qayyim spoke of five different types of jihad:
1. Jihad al-nafs (jihad against one's lower self) 2. Jihad al-shaitan
(jihad against shaitan) 3. Jihad al-fasiqeen (jihad against
wrongdoers) 4. Jihad al-kuffar (jihad against unbelievers) 5. Jihad
al-munafiqeen (jihad against hypocrites)
An American brother commented on the above on the MSA forum in 1995:
"Does any man think that he fights his ego better than women?
Though it is fard for women to cover themselves, show me one
practicing Muslim woman who is not only fighting her ego, but [also]
practicing all 5 of the jihads mentioned above, by wearing her hijab
in public. That is because everyone hates that, including shaitan,
nafs, the fasiqeen, the kuffar and the munafiqeen. She is like the
mujahid waving the flag of Islam high in the land of non-believers, in
the land of shaitans and evil-doers. And though the shari'ah is not so
strict asking men to wear Islamic clothes, nonetheless, in doing so,
the women are doing a big and difficult jihad, better than men who
have never fought, though the women have not fired one bullet! May
Allah bless them and strengthen their himmah." Amin.
Hajj Gibril
--
ADDITIONAL MATERIAL
Below are some previous replies on the same topics of hijab, niqab, and jilbab.
--
Subject: Re: Hijab readiness
I am 13 years old, my dad insists that I wear my hijab to school and
commit to it but I don't feel ready yet. I feel when you start wearing
it you never take it off to attend anywhere etc. only around immediate
family members and I am not quite ready for that commitment. What
should I do?
There may be a spiritual readiness you feel is missing from the
picture of yourself wearing hijab at this point but you are physically
ready enough by virtue of being a Muslima of age. This is what your
father's insistence reflects, not the hidden aspects of your
personality. What matters right now is to continue to meet the basic
requirements of the Shari`a that apply to your situation, age, sex
etc. just like having to pray Salat even when one does not feel like
it. One has a lifetime, in sha' Allah, to work on strengthening
readiness and commitment.
Hajj Gibril
--
Wearing Jilbab & Upset Parent
I tried searching for this topic in the old folders but couldn't find
anything. In Hanafi fiqh wearing Jilbab is required or an optional?
What if someone wants to wear jilbab but the mother is not happy with
the decision but the father is ok with the decision? The entire
purpose of wearing jilbab is to protect one's beauty and the
non-mahrams should not see your shape can one wear different colors of
jilbabs or one should stick with black?
Walaikum assalam,
There are levels of optimality in women's dress.
1. The "jilbab" as we have it today is not recommended in itself, but
because it is a means to fulfill the obligation of covering one's
nakedness with loose clothing that does not define the shape of the
body. Other clothing can fulfill this, too, as the scholars explain.
2. Use wisdom with regards to your parents. It is not strictly
speaking obligatory to obey your parents regarding a matter like this.
However, it remains unconditionally obligatory to be good to them. If
this is possible for you while wearing a jilbab, then wear it. If it
will lead to arguing, fighting, and so on, assess the situation. (See
attached answers.)
3. As for colours, I asked Sayyidi Shaykh Mahmoud Usmani, a brilliant
Hanafi faqih and man of taqwa and wisdom. He said that there are no
colours that a woman is expected to wear or colours she must avoid.
What is important is that she not dress in a way that attracts undue
attention (that would not be attracted if she dressed, Islamically,
otherwise). Sober colours are, therefore, better.
And Allah alone gives success.
Walaikum assalam,
Faraz Rabbani.
--
This post contains replies to three different questions sent over May
and June, 2003 on the legal issue of the face-veil or niqaab with
special focus on the Shafi`i School.
FIRST QUESTION
I have noticed from reading the Reliance of the Traveler and other
Shafi'i fiqh references that the relied upon position of the Shafi'i
madhab with regard to niqab is obligation. It seems to be required for
women to cover their hands and face. For the most part, this isn't
practised in Malaysia and I was wondering if there were acceptable
alternative opinions within the madhab that allow the more lenient
position (of exposing the hands and the face) to be followed (which to
my knowledge is the relied upon position of the Malikis).
The Shafi`i Madhhab has differentiated, with regard to face-veil
(niqab) and covering the hands in public, between it being a qualified
order (amr) connected with self-respect (muru'a) rather than an
obligation in itself (wajib), however, the conclusive position seems
indeed to be the latter as you said. Al-Shirbini said in Mughni
al-Muhtaj: "The obvious meaning of the words of the Two Shaykhs
[Nawawi and Rafi`i] is that covering (satr) is obligatory in itself
(wajib li-dhatih)."
Yet the Madhhab *allows* exposing the hands and face if there is no
fear of enticement (fitna), especially in trading, witnessing,
engagement and marriage, and other transactions, as they are NOT part
of nakedness (`awra), and *commands* it in Hajj, although some have
deduced that in the context of prohibited gazes they ARE, as related
from al-Subki by al-Shirbini and favored by Dr. Sa`id al-Buti in his
book Ila Kulli Fatatin Tu'minu bilLah ("To Every Young Woman That
Believes in Allah").
A Permissive Ruling?
--------------------
Some cite al-Haytami's assertion in al-Fatawa al-Kubra (1:199): "The
sum of our [Shafi`i] Madhhab is that Imam al-Haramayn [Ibn al-Juwayni]
related consensus (ijma`) over the permissibility for women to go out
bare-faced but men must lower their gazes."
In Hashiyat Sharh al-Idah fi Manasik al-Hajj (p. 276) al-Haytami
repeats this ruling but adds: "This is not contradicted by the
consensus over her being commanded to cover her face. The fact that
she is commanded to do so for the general welfare does not presuppose
its obligatoriness." And (p. 178): "Her need to cover her face stems
only from her fear that someone's gaze might lead to a sexual
impropriety (fitna), even if we say that it is not obligatory (wajib)
for her to cover her face in the public thoroughfares as we have
determined elsewhere."
This is similar to Qadi `Iyad al-Maliki's assertion of "Consensus
(Ijma`) that it is not obligatory for her to cover her face while
walking down her street but it is a sunna, and that it is obligatory
for men to lower their gaze." The Shafi`is cite this ruling and the
Yemeni Shaykh Jamal al-Din Muhammad ibn `Abd Al-Rahman ibn Hasan ibn
`Abd al-Bari al-Ahdal (1277-1352) even recommends it in his book
`Umdat al-Mufti wal-Mustafti (3:90-91), an abridgment of a collection
of books of fatawa which is of great significance given the lateness
of the author. He apparently ignored al-Shirbini's comment in the
Mughni: "The statement of the Qadi [`Iyad] is weak."
The Likelier Ruling
-------------------
At the same time, al-Nawawi in al-Rawda and al-Shirbini in al-Iqna`
and Mughni al-Muhtaj both report that Imam al-Haramayn clearly
stipulated that the stranger's gaze to a woman's face is forbidden
(haram) whether or not there is fear of fitna [short of a valid excuse
in the Law such as one of the transactions mentioned] and that "women
are therefore forbidden to leave the house barefaced (saafiraat), by
agreement of the [law-abiding and knowledgeable] Muslims... since it
is more appropriate and decorous in the Law to block the avenue of
enticement."
The latter ruling takes precedence in the Shafi`i School just as
al-Nawawi (especially al-Rawda) takes precedence over al-Haytami.
Furthermore, al-Haytami's Fatawa and Sharh al-Idah come last even in
the hierarchy of his own books[;] one would have to adduce his Tuhfat
al-Muhtaj which is more authoritative, but not more so than the Rawda.
It remains to double-check Imam al-Haramayn's actual statement about
consensus; however, none of his works is actually authoritative in the
Madhhab by itself.
Malay Practice
--------------
The continuous habitual exposure we see in SE Asia suggests either one
of two scenarios: [1] laxity that stems from custom and culture
without grounding or justification in the Madhhab. The proof of this
is that SE Asian Islam was originally brought by the Hadramis, who are
not nearly so liberal, al-Ahdal being unrepresentative. There are also
Tariqa and other groups in Malaysia that use niqab and have become
notorious for doing so, since they are perceived as a protest or a
rebellion, which confirms that its neglect in those parts stems from
culture rather than religion.
Or [2] South-East Asian Muslimas do not feel the need to cover their
faces because they do not fear that someone's gaze might lead to
sexual impropriety, and this was known by the Hadrami Masters,
therefore they did not insist on it, especially in light of the
apparent permissiveness of the view from Imam al-Haytami's perspective
and because the Hadramis are known to rely heavily on the latter
(rather than on al-Nawawi and al-Rafi`i as do all other Shafi`is.)
One could surmise the situation is closer to the first scenario as
illustrated by the following conversation in Brunei between a local
Fiqh teacher and a traveller:
Traveller: Is it not the custom for Muslim males in Brunei to dye
their hands with henna in their nikah celebration?
Fiqh Teacher: Yes.
Traveller: But is it not expressly forbidden in the Shafi`i Madhhab -
the state Madhhab and that of the entire Malay population - as a haram
practice for men unless in case of medical necessity?
Fiqh Teacher: Yes.
Traveller: Does anything explain this contradiction between the
people's custom and the Fiqh they say they follow?
Fiqh Teacher: No.
However, in the West (and perhaps even the South East) it is evident
that the niqab would cause fitna rather than pre-empt it. Therefore,
as Shaykh Muhammad al-Ghazali said, it should not be used there
(whether by Shafi`iyyas or Muslimas of the other three Schools). The
hijab is enough. However, when the hijab can be worn without danger to
one's person or honor or property, then it is corruption (fisq) or
dissimulation of unbelief (nifaq) to go on not wearing it, or to wear
a false version of it such as a head-scarf that leaves the throat and
neck bare with a cute tuft of hair visible here and there. It should
be sufficient warning to such a person that the Salat she prays in
that garb is invalid and Allah knows best.
SECOND QUESTION
After a small discussion with some of my brothers I needed to research
more the question of women and the face veil. Please can you clarify
for me with text from our pious salaf the traditional viewpoint? I am
under the impression there is a difference of opinion. Please help as
this issue needs to be clarified as there is confusion from what legal
category it is in.
There is a difference of opinion that hinges upon the interpretation
of the exceptive "that which is apparent" in the verse {tell the
believing women to lower their gaze and be modest and to display of
their adornment only that which is apparent} (24:31). It is narrated
from Ibn `Abbas that it means the face and hands, and a group of the
Salaf followed that interpretation. Ibn Kathir says it is that of the
massive majority (Jumhur).
This interpretation of the verse is the proof adduced in the Shafi`i
Madhhab that the woman's face and hands are not part of nakedness
(`awra) as cited before.
Ibn `Abbas's position is also related from `A'isha but more authentic
is the report that even in Hajj ihram she would cover her face from
strangers along with the other wives of the Prophet, upon him and our
mothers peace. Meaning: out of fear of fitna. (Similarly stringent was
the fatwa of Fatima, upon her peace, that a good woman is to remain
invisible to strange men and they to her.)
It is also narrated from Ibn Mas`ud that it means the outward dress
and jewelry, while the face and hands are to remain invisible. Another
group followed that.
Even from Ibn `Abbas it is related that he explained the verse {O
Prophet! Tell thy wives and thy daughters and the women of the
believers to draw their cloaks close round them (when they go abroad)}
(33:59) thus: "Allah has ordered the women of the believers, when they
go out of their houses for some need, to cover up their faces [by
dropping a veil] from above their heads with the jilbaab and show one
eye."
As for the legal category of the face-veil, it hinges on the aforesaid
difference of opinion but the latter disappears in case of fear of
enticement. Thus you have [1] the ruling of sunna or desirability of
covering the face without obligation, which is preponderant in three
of the Schools; [2] the obligation of covering the face in all the
Schools in case of fear of sexual enticement; and the severest view,
[3] the need to cover the face to prevent a stranger's gaze even
without fear of enticement, especially in urban settings. The latter
is practiced, typically, in a traditional
Shafi`i-Hanafi-Hanbali-Maliki Arab Muslim environment[*] but not in
Africa, the Subcontinent, nor South East Asia, not to mention the
West. Allah knows best.
[*] [corr.: "in traditional Shafi`i-Hanafi-Hanbali-Maliki Arab Muslim
environments]
THIRD QUESTION
I'm in need of your help concerning the 'awrah of women outside salat
according to Shafi'ee madhab with all its full references. For your
information I am wearing Niqab (and shafi'eeya) and a lot of people in
my place mock me and calling me names. I just need the exact
references in saying that it is a must for Muslim woman to cover her
face (and hands) outside salat. I would appreciate if you could help
me in this matter.
In the Shafi`i Madhhab the nakedness (`awra) of a woman consists of
the whole body except the face and hands.
It is important to note that the definition of "what must be covered"
sometimes differs from the definition of `awra and sometimes is
identical with it. The `awra of woman is everything except hands and
face; "what must be covered" depends on the following contexts:
1. Among male strangers: her whole body including face and hands even
though they are NOT `awra but "an avenue of enticement" (mazinnat
al-fitna). Yet she may uncover her face in transactions such as buying
and selling, marriage engagement, and others, in which she needs to be
recognized.
2. Among non-marriageables and in her seclusion: everything between
the navel and the knees [unless enticement is feared before male
non-marriageables].
3. Among non-Muslim women: everything that does not show during
(physical) work i.e. other than face, neck, ankles, forearms.
4. In Salat [and Ihram]: her whole body except face and hands - both
sides - unless enticement is feared, then she may cover her face. The
obligation to uncover in Pilgrimage comes as a shock and burden to
countless Muslim women who never stepped out of their houses barefaced
in their lives. This is one of the Divine tests and Allah knows best.
Sources:
Rawdat al-Talibin 1:283, 7:21. Muhadhdhab 1:64. Wasit 2:175, 5:32.
Majmu` 3:170. Hashiyat al-Bujayrami 1:235, 2:148. I`anat al-Talibin
1:113, 2:322. Shirbini, Iqna` 1:124, 2:403-404. Shirbini, Mughni
al-Muhtaj 3:129. Nihayat al-Zayn p. 47. Fath al-Mu`in 3:263. Reliance
of the Traveller and Muqaddima Hadramiyya, Book of Salat, chapter on
the conditions of Salat, "Covering Nakedness." Haytami, al-Minhaj
al-Qawim p. 215-216. Shaykh al-Islam, Sharh Rawd al-Talib and its
Hashiya by al-Ramli 1:176.
Hajj Gibril
--
The anti-veil side in France says that the veil of schoolgirls is a
violation of the law prohibiting the display of religious symbols in
public schools.
Those that defend it invoke the right of free speech and the right to
exercise one's religion freely without harm to others as stated in the
Declaration des Droits de l'Homme.
Briefly engaging some of the debaters at the French Religion forum
showed they themselves were oblivious to the fact that a
self-respecting French woman never left the house bareheaded from the
Middle Ages to the middle of the twentieth century. The French debate
about public school hijab raged as far back as 1990.
Perhaps, countries where religion is historically or philosophically
formulated as separate from the res publica would nevertheless be
prepared to debate the argument that the veil is ultimately a garment
of privacy, conscience, decency, or sexual hygiene from a "humanist"
perspective rather than a purely religious symbol perceived as
in-your-face proselytism; or that it is not so much a symbol of Islam,
as far as they are concerned, as a symbol of tradition.
Similar recent cases: [1] the prohibition of prayer in American public
schools, lest every sect under the sun proceed to demand ITS minute of
piety and impose it on the rest of the school population, including
sons and daughters of witches, Satanists....
[2] Prohibition of the veil in public schools in Singapore recently
challenged by parents of underage girls or girls whose own Muslim
mothers have long doffed the veil. It seems the parents themselves
were "challenged" in those two cases!
[3] Prohibition of the veil in Turkey, the meanest, extremist example
of the separation of church and state under the sun today.
Hajj Gibril
--
Article: The Observations of the Muslimah wearing Hijab
It has been my personal observation that some Muslim girls and women
do not realize the significance of hijab. Hijab is Arabic for
protection and cover. Some people put a lot effort into their hijab,
yet it serves no purpose. I am referring to the pointless hijab that
some girls wear.
The first pointless hijab is referred to as the headband hijab. It is
a band of fabric approximately 4 inches wide. It covers the back of
the head and allows all the hair to be exposed. It doesn't serve much
in terms of modesty, but at least it comes in handy in case of an
unexpected tennis match.
The second pointless hijab is the dupetta, also known as the Saran
wrap hijab. It covers all the hair, but it is totally transparent.
Again it doesn't serve much in terms of modesty, but it keeps the hair
nice and fresh.
The third type of hijab is known as the Mickey Mouse Hijab. It is when
a girl wears a black scarf and tucks it behind her ear, so that her
ears stick out.
-We now move to my favorites: - The yo-yo hijabs. The first yo-yo
hijab, also known as the Benazir Bhutto hijab, is the scarf that keeps
falling down and needs to be constantly pulled back up....up, down,
up, down, just like a yo-yo.
The second yo-yo hijab is also referred to as the convertible hijab.
This type of hijab is predominant at any type of social event, i.e. an
Aqeeqah, Bismillah party, Ameen party, wedding, etc. This is when an
Imam or Qari comes up to the microphone and starts to recite Qur'an.
At this point, all the convertible hijabs come up...until he says
"Sadaqallahul atheem". I'm not sure, but apparently in some cultures
that translates to "ok sisters, you may now take off your scarves".
I'm sure this may seem odd, but what's even funnier is when people do
not anticipate the recitation of Qur'an at a social event, and are
forced to be creative and use accessories such as a purse to cover
one's hair. I was surprised to see a women hold her purse over her
head as "hijab"...as if the multitudes of men surrounding her are not
a good enough reason to wear hijab, but some guy reciting du'aa
compels her to hold a purse over her head. Her friends were more
creative...one friend used her dinner napkin. I was also laughing when
I saw the communal hijab -- two or more girls draped under one dinner
napkin during the recitation of Qur'an. Her other friend was still
more creative. She used her coffee saucer on the back of her head. I
wasn't sure if it was hijab or a yamaka.....
And, people should remember that hijab is not just a protection from
guys, but from a girl's nafs (ego) as well. It should prevent girls
from having to spend hours in front of the mirror doing her hair. But,
unfortunately, you see girls in front of the mirror for hours doing
their hijab as they would do their hair, with all sorts of elaborate
braids and the like. I wanted to go up to a sister and say "Is your
hijab naturally curly?� I also felt compelled to go up to another girl
and say "pardon me, but is your hijab naturally that color, or did you
dye it?"
Well, the point to remember is that some people make an effort to wear
hijab, but it is futile, because it is not fulfilling its purpose.
It's like using an umbrella with holes in it. Hijab is used for
protection from guys as well as from the girl herself, and should not
be used as an accessory or for beautifying one's self.

Fathwa, - Is it permissible for a wife to take off her hijab if her husband disapproves of it?

Question:
Is it permissible for a wife to take off her hijab if her husband
disapproves of it?
Answer:
Walaikum assalam wa rahmatullah,
Absolutely not.
The Messenger of Allah (Allah bless him and give him peace)
said,�There is no obedience to creation in disobedience to the
Creator.�[Bukhari and Muslim]

Fathwa, - It is permitted for a father to see his baby girl’s private parts (e.g. while changing diapers)

Question:
I was told that it was haram or highly discouraged for a father to see
his infant daughter's awarah (private parts) for example, if he is
changing the baby. And is there an age limit? Can I get both the
Hanfai and Shafi'i point of view.
Answer:
Walaikum assalam wa rahmatullah,
Small children have no awra, and it is permitted for even those not
related to them to see their private parts�such as when changing
diapers, etc. [Ibn Abidin,Radd al-Muhtar; al-Fatawa al-Hindiyya]
It would only be impermissible when there is fear of fitna or desire,
which is not normally the case.
This is also the ruling in the Shafi`i school, as explained by Shaykh
Amjad Rasheed. (See Shafii fiqh archives at on this site.)
As for the age limit, there is no specific limit, except that it is
proper that children�s awra be progressively emphasized such that by
the time they are small, they should normally be covered in dignified
ways, and by the time they are 7 or so, they should be properly
covered and when 10, it would be obligatory to discipline both boys
and girls regarding proper covering.
And Allah alone gives success.

Fornication and Adultery:Major Sins in Islam

Chastity is defined as "controlling oneself from forbidden desires due
to the love of Allaah The Almighty in response to His command, as well
as for seeking His reward in return."
Islam has always been keen to establish chastity in the Muslim
community and has thus legislated many laws that reduce the strong
impact of these desires and control them; it has also encouraged
remaining on the straight path and warned against transgressing the
defined boundaries by following these base desires.
Islam has preserved people's honor and protected lineages from being
mixed. Therefore, fornication and adultery are forbidden and
classified as major and destructive sins. Islam has even forbidden
everything that could lead to these sins, such as immoral exchange of
looks between the two sexes, depraved words, seductive moves, a man
and a woman being in seclusion in a room, and anything else which
could lead to this awful sin. Allaah The Almighty Says )what
means(:}"And come not near to unlawful sex. Verily, it is a great sin,
and an evil way )that leads one to Hell unless Allaah forgives
him(."{]Quran, 17: 32[
Islam does not have laws which contradict one another as is the case
with man-made legislation which has set penal laws for adultery and
fornication but has facilitated every means that lead to it. Moreover,
there are some societies that see no harm in allowing fornication and
adultery and have set no penal laws for those who commit them. Other
societies differentiate between committing this act in the marital
home and outside of it; they only consider committing it the marital
home as a crime and not if it is committed away from it! Islam, on the
other hand, comprehensively forbids fornication and adultery and
everything that leads to it.
Allaah The Almighty commanded His Messengerto take a pledge from women
who entered Islam to refrain from fornication and adultery. Allaah The
Almighty Says )what means(:}"O Prophet! When believing women come to
you to give you the Bai`ah )pledge(, that they will not associate
anything in worship with Allaah, that they will not steal, that they
will not commit illegal sexual intercourse, that they will not kill
their children… then accept their pledge."{]Quran, 60: 12[
Allaah The Almighty made the punishment for these sins vary from
lashing to stoning to death, along with the humiliation which results
from informing the community of the perpetrators of this sin. Allaah
The Almighty Says )what means(:}"The fornicatress and the fornicator,
flog each of them with a hundred stripes. Let not pity withhold you in
their case, in a punishment prescribed by Allaah, if you believe in
Allaah and the Last Day. And let a party of the believers witness
their punishment. ]This is for unmarried persons, but if married, the
punishment is to stone them to death[."{]Quran, 24: 2[
The Prophetset the penalty for adultery and fornication as follows:"If
the parties )committing fornication( are unmarried, they should
receive a hundred lashes and be put into exile for a year. If they
commit adultery after they are married, they should receive a hundred
lashes and then be stoned to death."]Muslim[
Since Islam has comprehensively forbidden fornication and adultery, it
has also blocked all ways that lead to it. It does not have laws which
contradict one another as is the case with man-made legislation which
has set penal laws for adultery and fornication but has facilitated
every means that lead to it. Moreover, there are some societies that
see no harm in allowing fornication and adultery and have set no penal
laws for those who commit them. Other societies differentiate between
committing this act in the marital home and outside of it; they only
consider committing it the marital home as a crime and not if it is
committed away from it! Islam, on the other hand, comprehensively
forbids fornication and adultery and everything that leads to it.
The evil consequences of fornication and adultery
Imaam Ibn Al-Qayyimsaid,
"Fornication and adultery combine all evils; weakness in commitment to
the religion, lack of piety, corruption of manhood and the decrease of
praiseworthy jealousy. You will never find an adulterer or fornicator
who is pious, fulfils his promises, is truthful in his speech,
maintains friendship or has jealousy over his wife; he will be
characterised by lies, deception, betrayal, accepting prohibitions and
not being mindful of Allaah." All these characteristics are
consequences of fornication and adultery.
There are also other consequences such as:
• Incurring the wrath of Allaah The Almighty.
• Corruption of one's wife and children.
• Poverty and gloominess of the face, which will be apparent to people.
• Darkness of the heart.
• Becoming insignificant in the eyes of people and in the sight of
Allaah The Almighty.
• Loss of the characteristics of chastity and righteousness and
becoming known as a sinful, betraying adulterer or fornicator.
• Not being classified as a believer in general.
• Being decried as an evil person.

Whom one is allowed to marry

Marriage is the most essential social bond that maintains human
society. It is the key step to establishing a family, which is the
nucleus of society. Since the ultimate goal of creating human beings
is to worship Allaah Almighty, a Muslim has to look at marriage as a
means of 'producing' human beings who will be future worshippers of
Allaah, which is a religious commitment, apart from being a physical,
social and psychological need.
When planning for marriage, one has to ask himself who he should
marry. Allaah mentions most of the categories of women involved in
this question in the following verses, )which means(:"And do not marry
those ]women[ whom your fathers married, except what has already
occurred. Indeed, it was an immorality and hateful ]to Allaah[ and was
evil as a way. Prohibited to you ]for marriage[ are your mothers, your
daughters, your sisters, your father's sisters, your mother's sisters,
your brother's daughters, your sister's daughters, your ]milk[ mothers
who nursed you, your sisters through nursing, your wives' mothers, and
your step daughters under your guardianship ]born[ of your wives unto
whom you have gone in. But if you have not gone in unto them, there is
no sin upon you. And ]also prohibited are[ the wives of your sons who
are from your ]own[ loins, and that you take ]in marriage[ two sisters
simultaneously, except for what has already occurred. Indeed, Allaah
is ever Forgiving and Merciful. And ]also prohibited to you are all[
married women except those your right hands possess ]i.e., slaves or
war-captives who had polytheistic husbands[. ]This is[ the decree of
Allaah upon you. And lawful to you are ]all others[ beyond these,
]provided[ that you seek them ]in marriage[ with ]gifts from[ your
property, desiring chastity, not unlawful sexual intercourse..."]Quran
4:22-24[
Those who are Permanently Forbidden in Marriage
This category includes those whom one is forbidden to marry due to a
blood relationship as well as those who are forbidden due to marital
relations:
Those Permanently Forbidden due to Blood Relations
Descendants due to a relationship with a woman, regardless of how far
)a man's daughter, granddaughter, etc.(.
Ascendants of women, regardless of how far )mother, maternal and
paternal grandmother, etc.(.
Descendants from a man's parents, regardless of how far )sisters, half
sisters, sister's children, etc.(
Siblings of male and female ascendants, regardless of how far
)paternal and maternal aunts, great aunts, etc.(.
One may notice that of these, the grandmother was not explicitly
mentioned in the verse. This is because frequently in Arabic and in
the Quran )as in some of the verses on inheritance(, the term 'mother'
includes the grandmother and all her ascendants.
Those Permanently Forbidden due to Marital Relations
Wives of ascendants, regardless of how far )the father's wife,
grandfather's wife, etc.(. Consummation is not a condition; the mere
completion of the marriage contract makes this marriage forbidden
forever.
Wives of descendants, regardless of how far. Again, the mere marriage
contract is what is considered here with or without consummation.
Ascendants of wives )such as the mother-in-law(, regardless of whether
the marriage was consummated or not.
Descendants of wives )step-daughters and their children( only if the
man consummated the marriage with the wife in question. The phrase
)which means( '…Under your guardianship…' was mentioned here only to
portray the usual case and not as a condition. The ruling holds
whether the
Those Permanently Forbidden due to Breast Feeding
The verse actually mentions 'mothers' and 'sisters' by breast feeding.
From these two, others can be derived based on the Hadeeth
)narration( of the Prophet:"Breast feeding makes forbidden what is
forbidden through blood relations."]Muslim[
The Prophetwas asked to marry the daughter of his uncle Hamzahbut his
response was to say: "She is not permissible for me. She is the
daughter of my brother through breastfeeding. And breastfeeding
forbids what is forbidden through blood relations." ]Al-Bukhaari &
Muslim[
The brother of a woman who had breastfed 'Aa'ishahcame to visit her.
She refused to let him in until she asked the Prophetif it was
permissible to do so, and he said:"Give him permission, for he is our
uncle."]Al-Bukhaari & Muslim[
The Minimum Requirement for Breast Feeding
There is a wide variety of opinions on how many 'sessions' of
breastfeeding create the prohibition including one, three, five, seven
and ten sessions. A common opinion is that the child must have nursed
on three separate occasions; this is based on the Hadeeth: "The
prohibition is not established by one suck or two."
The strongest opinion is that of Imaams Maalik and Abu Haneefahand
'Ali bin Abu Taalib, 'Abdullaah bin 'Umar, and 'Abdullaah bin
'Abbaasand others, which is that a single session is sufficient. This
is the strongest opinion because it is consistent with the apparent
meaning of the word Ridhaa'ah )breastfeeding( in the above-mentioned
verses as well as the related Hadeeths; also, the above Hadeeth could
be easily taken to refer to 'sucks' and not 'sessions.' So, in other
words, if the baby merely sucks once or twice, it does not count
unless the baby completes the 'session', drinking to satisfaction.
Women Included in this Category
One's female ascendants through nursing. This includes the woman who
nursed him and her mother, etc. The husband of the wet nurse is
considered the 'cause' of the milk involved. So, for example, if a
girl is nursed by a woman, that woman's husband becomes forbidden to
her just as her own biological father is.
Descendants through nursing. The man who is the 'cause' of the milk
is forbidden from marrying the one his wife nursed or their children,
etc.
Descendants of 'parents' through nursing, )i.e., the 'sisters'(. One
cannot marry any of the children )either by blood or nursing( of the
wet nurse or her husband.
Siblings of ascendants by nursing )i.e., brothers and sisters of the
wet nurse or her husband(. This does not include their children
)'cousins' by nursing(.
Note the following important point as stated by Shaykh Ibn 'Uthaymeen:
"The relatives of the child that is nursed, except for his/her
children, have no relation to the breastfeeding mother ]or her
husband[ and there is no effect on them from that nursing. So, it is
allowed for a boy's blood brother to marry his brother's wet nurse or
her daughters. However, the children of the child who was nursed will
become like the children of the wet nurse and her husband in the same
way that their father )the one originally nursed( was a 'child' )by
nursing( to those two."
Those Forbidden for Temporary Reasons
The second category of women a man is forbidden to marry consists of
those forbidden for temporary reasons. If the reason ceases to exist,
marriage between them becomes lawful. They include the following:
While being married to a woman, a man cannot marry her sister or any
of her aunts )paternal or maternal(. The first was mentioned in the
verses previously mentioned and the second is mentioned in the
following Hadeeth:
"The Prophetprohibited joining )in marriage at the same
If a person divorces his wife three times, it is not allowed for him
to marry her again until and unless she marries someone else )but not
as a trick in order to marry him again(, consummates that marriage and
that marriage is subsequently legally ended.
Any woman if a man already has four wives.
Marrying a slave girl when one is already married to a free woman.
Marrying a woman who is already married or who is in 'Iddah )waiting
period(. A woman in 'Iddah due either to her husband's death or
divorce is not allowed to marry until it is finished.
A woman upon whom a man has made Li'aan, unless he confesses to having
made it up. Al-Li'aan in Arabic is when the husband accuses the wife
of adultery but cannot bring witnesses, so he swears that it occurred
and the two are separated after the wife swears that she is innocent.
He can never marry her again unless
A woman who is neither Muslim nor Jewish nor Christian.

The Islamic marriage contract

Marriage in Islam is based on a contract between a man and woman
intending to be unified in marriage. Thus, as in any contract in
Islam, there are elements which are considered essential to its
existence, called 'pillars', as well as the possibility of
stipulations of different kinds, legal effects of the contract, etc.
Each of these must be understood correctly in order to ensure that the
marriage has been performed according to the legal conditions and that
the rightful effects of the marriage are guaranteed to each of the
contracting parties.
The Pillars of a Marriage Contract According to the Majority of Scholars
Offer and acceptance are among the pillars. For most scholars, the
offer must be from the woman's side and the acceptance from the man.
The two parties to the contract: the prospective husband and the
guardian of the woman.
Some also count the following among the pillars, although the majority
of these scholars
The presence of witnesses.
Dowry.
The Wording of the Contract
There are a variety of opinions as to exactly which phrases are valid
in the transaction of the marriage contract. However, the best format
is that actually used by the Prophetand his companions. Also, it is
recommended that the contract be executed verbally. However, due to
need or necessity, it may be done through writing or signing.
Among the different possible phraseology, the very clear terms such
as: "I marry you" is accepted by all scholars. Anything which
indicates a temporary nature of the contract is forbidden. There is
some difference of opinion concerning the validity of other phrases
such as: "I present to you", "I give to you", "I sell to you", etc.
Does it have to be in Arabic?
According to the majority of scholars, it is not necessary for the
marriage contract to be executed in Arabic, even for those who have
the ability to speak Arabic. The scholars of the Hanbali school, who
required the use of forms of the words Nikaah or Zawaaj )marriage(,
required that the contract be transacted in Arabic for this reason.
The Different Types of Conditions or Prerequisites
At this point, we need to learn the definition of some general terms
in Islamic Fiqh )Jurisprudence(, related to this issue, which come up
in many subject areas, including the one at hand.
Saheeh )Sound(: A contract which fulfils all of the pillars and the
prerequisites, and has full effect in the law.
Baatil )Void(: A contract that has failed to fulfil specific pillars
or vital prerequisites. A contract which is Baatil is the opposite of
one which is Saheeh and has no legal effect at all. If a marriage
contract is found to be void, even if it is only discovered after
consummation, the legal condition will be as if it never happened at
all. The lineage of the father )of a child produced in such a
'marriage'( will not be established and there is no waiting period
)'Iddah( upon the woman. An example of this would be if a man married
a woman who was married to someone else at the time.
Faasid )Defective(: This is a contract which fails to fulfil some of
the prerequisites, but not the pillars.
With respect to marriage, there are four different kinds of conditions
which must be met:
1. Conditions Required for Initiating the Contract
These are the conditions that must be present with respect to the
pillars or fundamentals of the marriage contract.
2. Conditions Required for the Soundness of the Contract
These are conditions which must be fulfilled in order for the marriage
to have its proper legal effect. If these conditions are not met, the
contract is 'Defective' )Faasid(, according to Hanafi Fiqh, and 'Void'
)Baatil( according to the others.
3. Conditions Required for the Execution of the Contract
These are conditions which must be met for the marriage to have actual
practical effect. If these conditions are not met, then the marriage
is 'Suspended' )Mawqoof( according to Hanafi and Maaliki Fiqh; for
example, a minor girl until she reaches puberty.
4. Conditions Required for Making the Marriage Binding
If these conditions are not met, then the marriage is non-binding,
meaning that either of the two parties or others may have the right to
annul the marriage. If they accept the marriage with such
shortcomings, it becomes binding.
Prerequisites Required for Initiating the Contract
In this category, there are conditions concerning the two who are
getting married, as well as the form in which the contract takes
place.
Concerning the Two Getting Married:
The two people must meet the qualification of legal competence, i.e.,
they must be adult and sane. If they are not, the marriage will be
invalid.
Secondly, the woman cannot be from those categories of women that are
forbidden for a man to marry. For example, suppose a man married a
woman and later discovered that they had been breastfed by the same
woman. In this case, it is as if the marriage never took place
because these two were not allowed to marry each other and the
marriage becomes null and void.
Concerning the Contract:
There is near unanimous agreement on the following conditions relating
to the transaction of the marriage contract:
1. The offer and acceptance must be done in one sitting. In general,
this means that the response must be immediate. Exactly what is
considered a 'sitting' depends on custom and other related factors.
2. The acceptance must correspond to what is being offered. If the
guardian says: "I marry you to Khadeejah", a response of: "I accept
Faatimah as my wife" would not constitute a valid contract. An
exception to this is if the Wali )guardian( mentions a specific dowry
amount and the groom responds with a higher amount. It is regarded
that there is no reason for dispute here since it is assumed that a
higher dowry will be acceptable.
3. The Wali cannot rescind the offer. Unlike transactions of selling,
neither party can say: "I have changed my mind" once they have uttered
the offer/acceptance. It is immediately binding. In a sale, they both
continue to have the option to change their mind until the 'sitting'
is over and they part.
4. The marriage must be effective immediately. If the Wali says 'I
will marry her to you after one month', there is no marriage and the
two remain unmarried.
Note that the custom of saying: 'I accept' three times, which is
common in some Muslim cultures, has no legal significance. Once the
first 'I accept' has been uttered, everything after that is
meaningless - whether positive or negative.
Adding Stipulations to the Marriage Contract
This is where one party states a stipulation binding on the other
party for specific reasons or goals. The offer/acceptance is tied to
this stipulation by mention. There is a difference of opinion among
the scholars concerning the validity of conditions of this nature.
Conditions of contracts are two types:
1( Those imposed directly by the Sharee'ah )Islamic Legislation( and
2( Those drawn up by one or more of the parties.
When any contract is entered into, the first type of conditions are
covered automatically, even if they are not stated in the contract.

Dought & clear, -(Rulings on prayer ),- He visualizes the Ka’bah when he prays and says du’aa’. Is this ihsaan?.

When I am praying and saying du'aa', I try to visualize the Ka'bah. Am
I achieving what is meant in the hadeeth, "Worship Allaah as if you
see Him"? When I visualize something else – which happens often and is
not waswaas – I feel that I am not attaining complete khushoo'
(focus), and when I am addressing Allaah I try to feel that. (And I do
this) because looking at the sky is makrooh. Please advise me, may
Allaah bless you.
Praise be to Allaah.
Ihsaan means doing a thing well. In sharee'ah this includes doing acts
of worship well and in the manner enjoined by Allaah.
If the worshipper remembers that Allaah is watching him and looking at
him, this will make him do his act of worship well and enable him to
reach a high status thereby.
It was narrated that Abu Hurayrah said: One day the Messenger of
Allaah (S) appeared before the people and Jibreel came to him and
said: O Messenger of Allaah, what is faith? He said: "To believe in
Allaah, His angels, His Book, the meeting with Him, and His
Messengers, and to believe in the resurrection hereafter." He said: O
Messenger of Allaah, what is Islam? He said: "Islam is to worship
Allaah and not associate anything with Him, to establish the
prescribed prayers, to pay the obligatory zakaah, and to fast
Ramadaan." He said: O Messenger of Allaah, what is ihsaan? He said:
"It is to worship Allaah as if you can see Him, for although you
cannot see Him, He can see you."
Narrated by al-Bukhaari (50) and Muslim (9).
Ibn Rajab (may Allaah have mercy on him) said: This indicates that one
should worship Allaah in this manner, which is keeping in mind that He
is close, and that is He is before you as if you could see Him. This
leads one to fear Him, venerate Him and show respect. It also leads
one to be sincere in worship and strive hard to do it well and make it
perfect and complete. End quote.
Jaami' al-'Uloom al-Hukam(1/35).
He also said: The basic meaning of khushoo' is softness of heart,
tranquility, submission and humility. If the heart is properly focused
in this manner, then the rest of the body will follow it in focus,
because they follow it as the Prophet(peace and blessings of Allaah
beupon him) said: "In the body there is a piece of flesh which, if it
is sound, the entire body will be sound, but if it is corrupt, the
entire body will be corrupt. Verily it is the heart."Narrated by
al-Bukhaari (25) and Muslim (1599).
If the heart is focused then the hearing, sight, head, face and all
the parts of the body will be focused, as will all the things that
stem from them, even speech.
Then he said: The focus that appears in the heart stems from awareness
of Allaah and acknowledgement of His might, power and perfection. The
one who knows more of Allaah will be more focused.
People vary in their focus according to their knowledge of the One
before Whom they are standing and their awareness of the attributes of
Allaah that lead to more focus. Some focus because of their sense of
being so close to the Lord and that He is aware of what is in their
hearts and minds. That leads them to feel humble before Allaah and
know that He is watching all their movements. And there are some who
focus because of their awareness of His might, glory and greatness,
which leads them to venerate Him and fear Him. And there are some who
focue because of their awareness of His perfection and beauty, which
leads them to be filled with love for Him and long to meet Him.
And there are some who focus because they are aware of the severity of
His wrath, vengeance and punishment, which leads them to fear Him.
Allaah is the One Who takes care of those who are humble before Him,
because He draws close to those who submit to Him, as He draws close
to the one who addresses Him in prayer and lowers his face in the dust
before Him when prostrating, and He draws near to those who come to
His House to stand before Him and beseech Him as they stand in
'Arafah. He draws close to them and boasts of them before the angels,
and He draws near to His slaves who call upon Him and ask of Him and
pray for forgiveness of their sins in the time before dawn. He answers
their prayers and grants them what they ask for, and no better reward
for the slave's humbleness than the closeness of Allaah and His
response to their prayers. End quote.
Al-Dhill wa'l-Inkisaar li'l-'Azeez al-Jabbaar(inRasaa'il ibn Rajab, 1/290, 293).
As for that which the questioner mentions about visualizing the Ka'bah
when he prays, we do not know of any basis for that and it does not
seem that this visualizing would help in attaining true focus
(khushoo') in prayer. How many of those who have been in the vicinity
of the Ka'bah and seen it with their own eyes prayed as if they were
praying in the marketplace, without any real focus.
In the hadeeth of Abu Hurayrah that is quoted above, the Prophet(peace
and blessings of Allaah be upon him) explained what ihsaan is, and
said that it means "to worship Allaah as if you can see Him"; he did
not say, "as if you can see the Ka'bah."
And Allaah knows best.