Wants to Fornicate Because He's Out of Patience.

implore you, as I can no longer take it; I have been patient for the
last ten years, praise be to Allah. I pray and fast, butevery time I
propose to awoman, it fails…I want to fornicate! I want to fornicate!
I want to fornicate! I supplicate but there is no response,what do I
do? I cannot take it.
Praise be to Allaah.
First:
We will be frank with you just as you were frank with us; have you
written to us for permission to fornicate?!We do not have the power to
grant anyone permission to sin againstAllah; and do you want us to
issue a verdict making that major immorality permissible?! No Muslim
can do that; fornication/adultery is one of the major sins forwhich
Allah has prescribed punishment by lashing or stoning to death. There
are also other rulings such as onenot being allowed to marry a
fornicator until he repents and the perpetrator of such a sinhas been
threatened with a severe punishment in the hereafter. The Prophet (may
the peace and blessings of Allah be upon him) informed us of some of
the punishments; Allah gathers the fornicators/adulterers in Hell in a
naked state and the flames of the fire reach them and the great cries
of their voices are heard.So we possess no authority to grant
permission for such an immorality nor can we issue a verdict which
would allow such an immorality.
Second:
We promised to be frankwith you as you were with us; so let's assume
that the one who reached this stage of desperation and hardship was
your sister or your mother – may Allah forbid – and she wished to do
as you do, what would your position be toward such a wish and request?
We know your response andaren't waiting for it – weare simply bringing
yourattention to the repulsiveness of what you are requesting.
Leave it and look at something else; there may be many youth out there
with the same desire to fornicate and they might be respectable like
yourself,and they are desperate and can't stand it any longer and the
woman they wish to fornicate with happens to be yoursister or your
mother (may Allah forbid); so what do you say to that?We know your
response to this as well and are not waiting for it. So know that if
we were to permit this immorality for you, we would have to permit the
very same for your sister or motherand if we were to permitthis
immorality for you, we would also have to permit others to do it with
your sister or mother and there is no way this pure Sharee'ah
(religious law) would allow such a thing. The honour of your sister
and mother is preserved by the sharee'ah and protected by the Divine
rulings. Whoever transgresses them will face the evil consequences and
punishment in this world and the next. Do you see how this pure
sharee'ah came to preserve and protect your family's honour? Sohow do
you expect us to desecrate the honour of women and say to you: "do it
and there's no objection"?
This example we have given you was given by the best and most
honourable of people and the one who was most knowledgeable of his
Lord, the Exalted; he was the Prophet (may the peace and blessings of
Allah be upon him). He said it to a youth whocame to him requesting
permission to fornicate; he said to him "Are you pleased with it for
your mother? Are you pleasedwith it for your sister?" We hope you
understand that we onlywanted to make you aware of the ugliness and
repulsiveness of what you have asked and desired. The honourof people
is not left open for people to desecrate according to their desires,
rather it is preserved by the pure sharee'ah. The previously mentioned
hadeeth (prophetic narration) along with valuable commentary onit was
mentioned in its entirety in the answer toquestion 52467 .
Third:
Dear questioner, do you think that by committingthe immoral act of
fornication – may Allah protect you from it and purify you of ever
fallinginto it – you will have satisfied your desire andbe at ease? If
you think so then you have made agrave error; rather doing that ugly,
immoralact of fornication is the beginning of bitter consequences in
this world and the next. Zina (fornication/adultery) combines the
foundations of evil; lack of religiousness, loss of scrupulousness,
corruption of chivalry, lack of self-respect, betrayal, lack of shame,
lack of self-censorship and no disdain for the unlawful. From the evil
effects is: the anger of the Lord, blackness and darkness of the face,
darkness of the heart and extinguishing of its light, tightening of
the breast and its constriction and much more. We have mentioned the
many consequences in the answer to question number 20983 so please
refer to it.
Fourth:
Dear questioner, let us ask you, why do you pray and fast? We have
agood opinion of you so we figure you will say it's because Allah
ordered you to do so and prohibited you fromleaving it. Similarly we
say to you that Allah, the Exalted, has made it an obligation for you
to protect your private partand forbade for you zina. We don't doubt
for a moment that you believe Allah is watchingyou as you pray and so
you focus during it and are calm and try to pray as your Prophet (may
the peace and blessings of Allah be upon him) taught you. Similarly,
Allah, the Exalted, would be watching over you if you were to engage
in that immorality! If your belief that Allah sees youdrives you to
perfect your prayer, then we believe that same belief will drive you
to abstain from committing the immoral act of zina because we think
well ofyou. And we think you know this is not the way to thank your
Lord, the Exalted, for having bestowed upon you the favour of Islam
and for having granted you good health and well-being; this is not the
way you show gratitude for such great favours.
Fifth:
Dear questioner, you failed to realize that if you were to be patient
and anticipate reward from Allah in the face of this desperation and
difficulty you would be rewarded by Allah. This is the way believers
react in the face of difficulty and when good comes their way they are
grateful to theirLord, Mighty and Exalted.Only the believer behaves in
this way; he is patient in times of difficulty and grateful when good
comes to him. You will find the effects of all this – Allah willing –
in terms of full rewards on your scale the day you meet your Lord, the
Exalted, when you will be most in need of even one good deed. See the
answer to question number 71236 for in it you will find an explanation
of how the believer reacts to trials.
Sixth:
You also seem to fail to realize that whatever supplications you made
were not in vain and you are wrong in your claim that they were not
responded to; there are three possibilities in response to one's
supplication: Allah may grant you exactly what you request
immediately, or He may avert an evil/harm from you similar to what you
requested or He may delay that for you in the form of rewards you
willfind when you meet Him. But you thought that realizing your
supplication was only in having your desire fulfilled and so you
claimed that Allah did not answer your prayers,which is undoubtedly a
clear error. As long as one is supplicating to hisLord, he is engaging
in agreat act of worship wherein he shows his need for and humility
before his Creator. One of the most common methods employed by the
shaytan to prevent a slave from du'a (supplication) is to makehim want
immediate results and so he becomes impatient and leaves du'a.
Ibn Battal (may Allah have mercy on him) said:"Some said: A slave only
expects immediate results if his intention behind the du'a is to
attain what he is asking for. So if he does not getwhat he wants, du'a
becomes burdensome for him. A person's intention when making du'a
should be: supplication to Allah, asking of Him, always feeling in
need of Him, never parting from being subservient, feeling the essence
of servitude and being obedient." End quote
For the conditions of theanswered du'a see the answer to question
number 13506. Also see the answer to question number 5113 for those
things which are barriers to having du'a accepted. For some of the
etiquettes of du'a see the answer to question number 36902. And see
the answer to question 22438 for places and times when du'a is
accepted.
Seventh:
After all this, it is as though we hear you saying: "I do not want
tocommit zina." And that iswhat we expect of you as in reality you did
not write us to get permission to commit anact of immorality because
you know with certainty that we do not have that authority. If you
really wanted to do it, you have done so without writing us because we
are not watchers over you and you are not under our rule that you need
to take our permission if you indeed wanted to do this. We are certain
that you just wanted to complain to your brothers about some of what
you are going through and you wanted them to offer some advice and
guidance and admonishment so you would not commit an immoral act. And
here we are standing by you, encouraging you to be patient in the face
of thetrial Allah has sent your way in terms of delay in marriage. And
we congratulate you for safeguarding your religion all these years. We
also believe that you are capable of safeguarding it for longer than
that if you seek the help of your Lord, Exalted and Mighty.
We advise you not to give up hope in the Mercy of Allah, the Exalted,
and to exert an even greater effort in searching for a righteous wife
and to have a stronger connection with your Lord through acts of
obedience and righteous deeds.
We ask Allah to make faith dear to you and beautify it in your heart
and to make disbelief, corruption and sin hatedto you and to place you
among the rightly

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Islamic Stories - , Dry udders of goat becomes full with milk by the touch of Rasulullah

During the Migration of Prophet Muhammad (SAW) to Medina, the Prophet
(SAW) with his companions travelled until they reached to solitary
tents belonging to a woman called Umm Ma'bad Al-Khuza'iyah. She was a
gracious lady who sat at her tent-doorwith a mat spread out for any
chance traveller that might pass by the way. Fatigued and thirsty, the
Prophet (Peace be upon him) andhis companions wanted to refresh
themselves with food and some milk. The lady told them that the flock
was out in the pasture and the goatstanding nearby was almost dry. It
was a rainless year. The Prophet (Peace be upon him), with her
permission, touched its udders, reciting over them the Name of Allah,
and to their great joy, there flowed plenty of milk out of them. The
Prophet (Peace be upon him) first offered that to the lady of the
house, and he shared what was left with the members ofthe party.
Before he left, he milked the goat, filledthe container and gave it to
Umm Ma'bad. Later on, her husband arrived with slender goats hardly
having any milk in their udders. He was astonished to see milk inthe
house. His wife told him that a blessed man passed by the way, and
then she gavedetails about his physical appearance and mannerof talk.
Here Abu Ma'bad realized on the spot that the man was the one whom
Quraish were searching for and asked her to give full description of
him. She gave a wonderful account of his physique and manners, to
which we will go in detail later in the process of talking about his
attributes and merits.
Abu Ma'bad, after listening to his wife's account, expressed a sincere
wish to accompany the Prophet (Peace be upon him) whenever that was
possible, and reiterated his admiration in verses of poetry that
echoed allover Makkah to such an extent that the people therein
thought it was a jinn inculcating words intheir ears. Asma', daughter
of Abu Bakr, on hearing those lines, got to know that the two
companions were heading for Madinah . The short poem opened with
thanks giving to Allah having given them (the Ma'bads) the chanceto
host the Prophet (Peace be upon him) for a while. It then gave an
account of the bliss that would settle in the heartof the Prophet's
companion whosoever he was; it closed with aninvitation to all
mankindto come and see by themselves Umm Ma'bad,her goat and the
container of milk that would all testify to the truthfulness of the
Prophet (Peace be upon him).

Islamic Stories - , Abu Ayyub Al-Ansari is chosen by Allah to host Rasulullah

On Friday morning after Rasulullah (SAW) migrated to Medina, the
Prophet (Peace be upon him), sent for Bani An-Najjar, his maternal
uncles, to come and escort him and Abu Bakr to Madinah . He rode
towards the new headquarters amidst thecordial greetings of his
Madinese followers who had lined his path. He halted at a place in the
vale of Banu Salim and there he performed his Friday prayer with a
hundred others. Meanwhile the tribes and families of Madinah, the new
name for Yathrib and a short form of 'The Messenger's Madinah (City)',
came streaming forth, and vied with one another ininviting the noble
visitorto their homes. The girls of the Madinese used to chant
beautiful verses ofwelcome rich in all meanings of obedience and
dutifulness to the new Messenger.
Though not wealthy, every Ansar (Helper) waswholeheartedly eager and
anxious to receive the Messenger in his house. It was indeed a
triumphal procession. Around the camel of Muhammad (Peace be upon him)
and his immediate followers, rode the chiefs of the city in their best
raimentand in glittering armour,everyone saying: "Alight here O
Messenger of Allah, abide by us." Muhammad (Peace be upon him) used to
answer everyone courteously and kindly:"This camel is commanded by
Allah, wherever it stops, that will be my abode."
The camel moved onward with slackened rein, reached the site of the
Prophetic Mosque and knelt down. He did not dismount until it rose up
again, went on forward, turned back and then returned to kneel down in
the very former spot. Here, he alighted in a quarter inhabited by Banu
Najjar, a tribe related to the Prophet (Peace be upon him) from the
maternal side. In fact, it was his wish to honour his maternal uncles
and live among them. The fortunate host, Abu Ayyub Al-Ansari, stepped
forward with unbounded joy for the Divine blessing appropriated to
him, welcomed the Noble Guest and solicited him to enter his house.

Wemen section - , Women's Rights

Women's Rights in Islam
The issue of women in Islam, is topic of great misunderstanding and
distortion due partly to a lack of understanding, but also partly due
to misbehavior of some Muslims which has been taken to represent the
teachings of Islam. We speak here about what Islam teaches, and that
is that standard according to which Muslims are to be judged. As such,
my basis and source is the Quran--the words of Allah, and the sayings
of the Prophet, his deeds and his confirmation. Islamic laws are
derived from these sources. To facilitate our discussion we can
discuss the position of women from a spiritual, economic, social, and
political standpoint.
From the spiritual aspect, there are seven points to remember:
According to the Quran, men and women have the same spirit, there is
no superiority in the spiritual sense between men and women. [Noble
Quran 4:1, 7:189, 42:11]
The Quran makes it clearthat all human beings (and the phraseology
doesn't apply to men or women alone, but to both) have what you might
call a human; He
"breathed some of My spirit into divine touch. When God created
him"(or her in this sense). [Noble Quran 15:29 See also 32:9]
Some of His spirit here means not in the incarnational sense, but the
pure, innate spiritual nature that God has endowed her or him with.
The Quran indicates again that one of the most honored positions of
human, is that God created the human, and as I referred to Surah 17
earlier, it means both sexes, as His trustee and representative on
earth. There are many references in the Quran that reaffirm this.
Nowhere in the Quran do we find any trace of any notion of blaming Eve
for the first mistake or for eating from the forbidden tree.
Nowhere,even though the Quran speaks about Adam, Eve, and the
forbidden tree, but in a totally different spirit. The story is
narrated in 7:19-27, and it speaks about both of them doing this, both
of them are told that both of them disobeyed, both of them discovered
the consequences of their disobedience, both of them seek repentance
and both of them are forgiven. Nowhere in theQuran does it say woman
is to be blamed for the fall of man. Furthermore, when the Quran
speaks about the suffering of women during the period of pregnancy and
childbirth, nowhere doesit connect it with the concept of original
sin, because there is no concept of original sin in Islam. The
suffering is presented not as a reason to remind womanof the fall of
man, but as a reason to adore and love woman or the mother. In the
Quran, especially 31:14, 46:15, it makes it quite clear God has
commanded upon mankind to be kind to parents and mentions,
"His mother bore him in difficulty or suffering upon suffering."
[Noble Quran 31:14, 46:15]
The Quran makes it clearagain to remove any notion of superiority andI
refer you again to 49:13. I must caution you that there are some
mistaken translations, but if you go to the original Arabic, there is
no question of gender being involved.
In terms of moral, spiritual duties, acts of worship, the requirements
of men andwomen are the same, except in some cases when women have
certain concessions because of their femininenature, or their health
or the health of their babies.
The Quran explicitly, in more than one verse, 3:195, 4:124, specified
that whoever does good deeds, and is a believer and then specifies
"male or female" God will give them an abundant reward.
In the area of economic rights, we have to remember that in Europe
until the 19th century, women did not have the right to own their own
property. When they were married, either it would transfer to the
husband or she would not be able to dispense of it without permission
of her husband. In Britain, perhaps the first country to give women
some property rights, laws were passed in the 1860's known as"Married
Women Property Act." More than 1300 years earlier, that right was
clearly established in Islamic law.
"Whatever men earn, they have a share of that and whatever women earn,
they have a share in that." [Noble Quran 4:32]
Secondly, there is no restriction in Islamic law that says a woman
cannot work or have a profession, that her only place is in the home.
In fact, by definition, in a truly Islamic society, there must be
women physicians, women nurses, women teachers, because it's
preferable also to separate teenagers in the volatile years in high
school education. And if she chooses to work, or if she's married with
the consent of her husband, she's entitled to equal pay, not for equal
work, but for work of equal worth.
Thirdly, when it comes to financial security, Islamic law is more
tilted in many respects towards women. These are seven examples:
During the period of engagement, a woman isto be on the receiving side of gifts.
At the time of marriage, it is the duty of the husband, not the
bride's family. He is supposed to pay for a marital gift. TheQuran
called it a gift, and it is exclusively the right of the woman. She
doesn't have to spend it on the household, she doesn't have to give it
to her father or anyone else.
If the woman happenedto own any property prior to marriage, she
retains that property after marriage. It remainsunder her control.
Also, in most Muslim countries,the woman keeps her own last name, and
her own identity.
If the woman has any earnings during her marital life, by way of
investments of her property or as a result of work, she doesn't have
tospend one penny of that income on the household, it is entirely
hers.
The full maintenance and support of a married woman is the entire
responsibility of her husband, even though she might be richer than he
is. She doesn't have tospend a penny.
At the time of divorce, there are certain guarantees during the
waiting period and even beyond for a woman's support.
If the widow or divorcee has children, she's entitled to child support.
In return for these listed securities, it is clear why the Islamic
laws pertaining to inheritancegive men a higher share. From the social
standpoint, as a daughterwe find that credit goes to Islam for
stopping the barbaric practice of pre-Islamic Arabs of female
infanticide. These ignorant people used to bury female daughters
alive. The Quran forbade the practice, making it a crime. Surah 81
Additionally, the Quran condemned the chauvinistic attitudes of some
people who used togreet the birth of a boy with gladness, but sadness
in the case of a girl.
The duty, not the right, the duty of education, as the Prophet said,
is a duty on every Muslim, male and female.
As far as treatment of daughters is concerned, Prophet Muhammad (peace
and blessings be upon him) said, "Anyone who has two daughters, and
did not bury them, did not insult them and brought them up properly,
he and I will be like this," holding his twofingers close together.
Another version adds, "And also did not favor his sons over
daughters." One time the Prophet (peace and blessings be upon him) was
seated. A companion was sitting with him. The companion's son came. He
kissed his son and put him on his lap. Then his daughter came, and he
just sat her by his side. The Prophet told the man, "You did not do
Justice," meaning he should have treated the daughter equally, kissed
her and put her in his lapalso. Indeed, whenever the Prophet's
daughter Fatimah came to him, in front of everyone, he stood up,
kissed her and let her sit in his favorite place where he'd been
sitting.
From the marital standpoint, the Quran clearly indicates in Surahs
30:20 and 42:11 that marriage is not just an inevitable evil, marriage
is not somebody getting married to his master or slave, but rather to
his partner.
"Among His Signs is this, that he created for you mates from among
yourselves, that they maydwell in tranquility with them, and He has
put love and mercy between your (hearts): Verily in that are signs for
those who reflect." [Noble Quran 30:21]
There are numerous verses in the Quran to thesame effect.