The principles of Ghusl (taking bath)

A brief summary of the principles of Ghuslis as follows:
First,A Muslim should make his/her intention for purification, then
wash the privateparts. Then make Wudhoo' (ablution) like theWudhoo'
done for prayer, then pour water on hisright side, then the left side.
Then water should be poured on his head,covering the entire body with
water. It is also reported in the Sunnah (narrations of the Prophet
Muhammad ) that washing the feet should be delayed until the end of
the Ghusl.
It is reported onthe authority of Aa'ishah who said that theMessenger
of Allaah when performing Ghusl from Janaabah (ritual impurity), used
to wash his hands, then wash his private parts with his left hand.
After that he performed Wudhoo' like that for prayer. Next, he took
some water and ran his fingers inthe roots of his hair until he
usedthree handfulsof water on his head. He would then go on pouring
water on the rest of his bodyand wash his legs. [Muslim]
1. The person taking a bath should first of all wash both hands up to
the wrists, and then wash the private parts. The hands and private
parts should be washed irrespective of whether there is any impurity
on them or not. Both these have to be washed under all conditions.
Thereafter, any impurity found onthe rest of the body should be
washed. Then make Wudhoo'. If one is sitting on a stool or stone while
bathing, then the feet should also be washed when making Wudhoo'. But
if one is sitting in a place where the wateraccumulates and he will
have to wash the feet again after completing the Ghusl, then the
entire Wudhoo' should be made but the feet should not be washed.
After performing Wudhoo', pour water on the head three times.
Thereafter pour water over the right and left shoulders three times
each in such a way that water reaches the entire body. Thereafter move
from this place and go to a clean spot and wash the feet. If the feet
were washed when making Wudhoo' there willbe no need to wash them
again.
2. Whilst pouring water over the body the first time, rub the body
well so that water reaches everywhere properly and no placeremains
dry.
3. The above method of Ghusl is according to the Sunnah. Some ofthe
items explained above are Fardh (obligatory) without which Ghusl will
not be complete and the person will remain impure. Some other items
are Sunnah (recommended but not obligatory). Observing them entails
reward, and by not carrying them out, Ghusl will still be complete.
The Fardh acts are only three:
(a) To gargle the mouth in such a way that water reaches everywhere.
(b) To wash the nose up to the soft bone.
(c) To pour water over the entire body.
4. While bathing, one should not face the Qiblah (direction of the
Ka'bah). Too much water should not be used, nor should so little be
used that one is unable to wash thoroughly. The bath should be taken
at such a place that no one can see the bather. One should not talk
while bathing; he should cover himself up first and then wash the
feet.
5. If the bathing place is secludedwhere no one can see, then it is
permissible to bathe naked, irrespective of whether one is standing or
sitting and irrespective of whether the roof is covered or not.
However, it is better to sit and bathe because there is more modesty
in this. To expose the body from the navel to the knees before anyone
is a sin. Many women bath completely naked in the presenceof other
women. This is a very evil and shameful act.
6. Even if an area equal to a hair's breadth is left dry, Ghusl will
not be complete. In the same way, if one forgets to gargle the mouth
or wash the nose, Ghusl will not be complete.
7. If a woman pours water on herhead three times, that will be
sufficient and she does not need to undo the braids. This is based on
the Hadeeth (narration) of Umm Salamah . It is narratedthat she asked
the Prophet :"I am a woman with braided hair; should I undo it when
doingGhusl for Janaabah?" He answered: "No, rather it will be
sufficient for you to pour three handfuls of water on your head, then
pour water over yourself and you will be purified." [Muslim].Unless
the Ghusl is after the menses, then she has to undo the braids and
wash her hair thoroughly.

The Importance of good companionship

Choosing and having good companions is extremely important for many
reasons and from many aspects.
1. Mankind cannot live alone; every individual must live and interact
with others, and when interacting with others one either influences or
is himself influenced.
2. Those people whom you sit with and make your friends are inevitably
going to fall into one oftwo categories. They will either be good
individuals - who guide and encourage you towards whatis good and help
you to accomplish that which Allaah hasordered, or they are going to
be bad - encouraging you to do what is pleasing to Satan, that which
misleads you, and leads you to the Hell-Fire.
3. When the Prophet was sentwith the mission to establish Islam, he
did not do it on his own. Rather, Allaah chose for himcompanions who
accompanied him and who carried the Messageuntil it was complete.
These three aspects show the importance of having good companions,
companions who are righteous. Such a companion will help you to do
what is good and remind you of Allaah, he will enjoin what is good and
forbid what is evil. These aspects also show the importance of
avoiding befriending bad companions, because such a companion will
have a bad effect upon you, they help you to do those deeds whichare
displeasing to Allaah and which lead to the Hell-Fire.
The Prophet gave a good similitude regarding this. He said: "The case
of the good companion and the bad companion is like that of the seller
of musk and the blower of the bellows (iron-smith). As for the seller
of musk, he will either give you some of the musk, or you will
purchase some from him, or at least you will come away having
experienced its good smell. Whereas the blower of the bellows will
either burn your clothing, or at least you will come away having
experienced its repugnant smell." [Al-Bukhaariand Muslim]
The Prophet explained the matter of good companionship, so that no
room is left for doubt or confusion, when he said: "A person is upon
the religion of his close friend, so beware whomyou befriend." [Abu
Daawood andAt-Tirmithi]
This means that a person will be upon the same methodology as his
friend, the same path as his friend, the same nature, manner and
behavior as his friend. So we must be careful whom we befriend. There
is an Arabic saying: 'Your companion is what pulls you to something.'
So if your companion is good, he will pull you towards that which is
good. He will order us with what is good and forbid us from what is
evil. If he observes us committing sins he would warn us, if he
becomes aware of our shortcomings he would advise us, and if he finds
a fault in us he would cover it and not disclose it to others. About
this, the Prophet said: "…Whoever conceals (the fault of) a Muslim,
Allaah willconceal his fault on the day of Judgment." [Abu Daawood]
So should you see a fault in your brother, you should wish to remove
that fault from him and not expose it to the people. This is what is
required by brotherhood and again stresses the importance of choosing
friends who are upon the correct way, who are loyal, and who hideyour
faults whilst ordering you with good and forbidding you from evil, who
stand beside you and support you, and co-operate with you upon all
that is good.
This principle is important from the standpoint of how the religion is
to be established, and from the standpoint of what brotherhood is and
what it does. Indeed, the reason that one takesa companion is to help
him establish Islam, and to help him worship Allaah. We find a good
example in the Prophet Moosaa the one whom Allaah chose and spoke to.
When Allaah sent him to Pharaoh, he (Moosaa) said as Allaah informs us
saying (what means): "And appoint for me a helper from my family,
Haaroon - my brother; increase my strength with him, and let him share
my task (of conveying Allaah's Message and Prophethood), that we may
glorify You much and remember You much." [Quran; 20: 29-34]
Moosaa wanted his brother to support him and help him, protect him and
accompany him. This is exactly what the believers do for one another.
For the thing that binds the believers together and makes them
brothers is the bond of faith. The Prophet said: "There are three
characteristics; whoever has them will taste the sweetness of faith:
That Allaah and His Messenger are more beloved to him than all else,
that he loves a person and does not love him except for the sake of
Allaah, and that he would hate to revert to unbelief just as he would
hate to be thrown into the Fire." [Al-Bukhaari and Muslim]
Thus the connection between thebelievers is based upon faith and
sincere brotherhood. Beware against taking any companion if such
companionship is based upon other than this, for if you were to do
that you would then bite your hands in grief. Just as the unjust ones
will bite their hands in grief. Allaah Says (what means): "And
(remember) the Daywhen the wrong-doer (oppressor, polytheist etc.)
will bite at his hand, he will say: 'Oh! Would that I had taken a
path with the Messenger. Ah! Woe to me! Would that I had never
takenso-and-so as a friend! He indeed led me astray from the Reminder
(the Quran) after it had come to me….'" [Quran; 25:27]
And Allaah Says (what means): "And whosoever turns away fromthe
remembrance of the Most Beneficent (Allaah), We appoint for him Satan
to be a Qareen (intimate companion) to him." [Quran; 43:36]
So all of the physical togetherness that you see around you, which is
based upon other than faith will be wiped away on that Day, and it
will be a source of misery and torture for them. Allaah Says (what
means): "Friends on that Day will be foes one to another except the
pious." [Quran; 43:67]

Why do we delay repentance?

Repentance is ultimately the goal that we all seek. All sane people
are conscious of their numerous sins, and thosewho believe in Allaah
and His Messenger recognize that they will be held accountable for
their sins, and therefore desire to be free of the evil consequences
of their misdeeds. Islam offers man the ideal way by which he may be
released from the burdenof his sins.
The word Tawbah (repentance) in Arabic literally means 'to return'.In
an Islamic context, it refers to the act of leaving what Allaah has
prohibited and returningto what He, Almighty, hascommanded.
The subject of repentance is one that concerns all people who believe
in Allaah, and is vital for the Muslims to understand because our
salvation in the Hereafterdepends on our repentance to Allaah, as
Allaah commands (what means): "…And turn to Allaah in repentance, all
of you, that youmight succeed." [Quran 24:31]
Allaah also Says (what means): "…Indeed, Allaah loves those who are
constantly repentant and loves those who purify themselves." [Quran
2:222]
One may have a real intention to repent, but there may be some
obstacles to the path of repentance. If this is the case, then he
needs to actwithout hesitation and remove those obstacles to clear the
way to a happy soul.
The postponement of repentance may be the result of either a
deliberate desire to prolong the illicit pleasure derived from the
sin, or doubt on the part of an ignorant sinner whether or not Allaah
would accept his repentance.
However, we have to be certain that Allaah will guide us to success
and safeguard us against our malice. We also must be confident that
Allaah forgives our sins and thatHe, and only He, can judge us. It is
only His Judgement that is worthyof our worry and anxiety.So we should
fear Him only because sincere repentance removes all sins and
disobedience.
The door of repentance is always open, until...
The door to repentance isalways open and will not be closed in the
face of any repentant person, regardless of his sins. Expect this gate
to have two locks: death and the approach of the Day of Judgement. The
first was mentioned in the Hadeeth: "Allaah accepts a slave's
repentance unless his death approaches." [At-Tirmithi]
The other was mentionedin the Hadeeth: "Whosoever turns to Allaah in
repentance before the sun rises in the West, Allaah will forgive him."
[Ahmad]
Allaah Says in the Quran what means: "But repentanceis not [accepted]
of those who [continue to] do evil deeds up until, when death comes to
one of them, he says: 'Indeed, I have repented now,' or of those who
die while they are disbelievers..." [Quran 4:18]
O heedless soul! Hasten torepent before the knock of death sounds and
the time of repentance runs out. Do not get caught dying in a state of
disobedience to your Most Merciful Lord. Satan gives you long hope and
empty promises; he delays your repentance until your heart becomes as
callous as a rock by being adamant in sin anddisobedience, and you
would therefore meet your Lord in a wretched state. If the door of
repentance is closed to you, it will never open to you again.
What keeps us from repenting?
1. Taking sins lightly:
The problem with many of us today is that we do not fear Allaah, which
means that we do not think seriously about disobeying Him and
therefore fall into sin, without giving any real thought to it. Hence,
we should think about the statement which Ibn Mas'ood made: "A
believer sees his sins as if he were sitting under a mountain which he
is afraid may collapse on him, whereas the wicked person considers his
sins as flies passing over his nose which he just drives away like
this (and he waved his hand across his face toillustrate this)."
[Al-Bukhaari]
The Prophet said: "Take caution against minor sins, because such sins
are like a group of people who temporarilysettled in the middle of a
valley. Then, they decided to make a fire,so each one of them brought
a stick until they were able to make it, so they baked their bread.
Thus, minor sins (when they accumulate) may destroy the one who
commits them." [Ahmad]
2. "What is the point? I will only end up doing it again"
Such an approach is the result of a misunderstanding. Indeed, one of
the conditions of repentance is having a real intention not to return
to the same sin. This, however, does not mean that Satan will never
tempt you to commit the same sin again. Thus, if you have failed
yourself, and you returned to the same sin, it does not mean that your
first repentance wasa lie. You should hasten to make additional
repentance, with a real intention not to return tothis sin, keeping in
mind that Allaah's mercy extends over everything.
3. "Allaah is forgiving, so let me sin"
When reminded of repentance and the hideousness of disobedience, some
people would respond that Allaah is Oft-Forgiving, Most Merciful. An
atheist once said in sarcasm: "You should commit as many sins as you
can because you are heading towardsthe Lord who is Most-Generous."
There is no doubt that such a view is complete ignorance of the
religion of Allaah, because Allaah's mercy is close to the righteous
and not to the wrongdoers.
4. "I am destined to be a sinner"
Some people may chooseto blame Al-Qadr (fate) for their sins. For
example, if you ask any of them, "Why do you notperform the Prayers?
Why do you not fast? Why do you drink or smoke? Why do you not repent
from your disobedience?" They would respond by saying:"This is
Allaah's Qadr" or:"I am doomed to do this."This is definitely a grave
misconception and an evasion of the truth. Believing in Al-Qadr does
not mean that one is destined to commit sins. It is true that Allaah
has written all human beings'deeds, good or bad, and only He knows the
unseen, but the believer is not forced to perform agood deed, nor is
he forced to commit any disobedience. Instead, hehas been granted the
ability to reflect, reason and then make a decisionfreely. Al-Qadr is
only responsible for the calamities and blessings that an individual
may confront because he can do nothing about them. For example, if a
couple were to marry and have three children, then this is their Qadr.
It is impermissible to fault Al-Qadr for our sins and disobedience
because doing so is akin to being in confrontation and showing
dissatisfaction with Allaah.
Repentance wipes out all sins, major and minor:
Being confused, some people may think that repentance is only required
for major sins. Itshould be noted that repentance from all sins is
obligatory.
Even the Prophet who was sinless, asked Allaah to forgive him on a
daily basis. The Prophet is reported to have said: "O people! Make
repentance to Allaah. I swear by Allaah that I make repentance to Him
more than seventy times every day." [Al-Bukhaari]
Therefore, we all need to fear Allaah, ask His forgiveness and be
aware that there is no sinthat is minor with persistence, and no major
sin with seeking Allaah's forgiveness (i.e. if the minor sin is
repeated many times it becomes a major one.) Thus, sincere repentance
wipes out all committed sins.
Never despair!
Someone might say: "I want to repent but my sins are too many ." But
Allaah Says what means: "Say: 'O my slaves who have transgressed
against themselves [by sinning], do not despair of the mercy of
Allaah. Indeed, Allaah forgives all sins. Indeed, it is He who is the
Forgiving, the Merciful." [Quran 39:53]
Therefore, we should never lose hope or stop asking for Allaah's
forgiveness. Its importance is shown to us in the Hadeeth in which the
Prophet said: "O people! Turn to Allaah inrepentance and seek His
forgiveness, for I make repentance to Him a hundred times every day."
[Muslim]
Repentance is such a great act of worship that doing it can erase all
our sins altogether, as the Prophet said: "One who repents from sin is
like one without sin." [Ibn Maajah]

Dought & clear,- Does he have the right to take possession of a house that was bought with his money that he used to send to his mother?.

My grandfather had 9 children and he migrated from india with poor
means. My father was third eldest son .Due to The sudden death of my
grandfather, my father left for dubai,stayed there for 12years , sent
all money except that was needed for our sustenance, to my
grandmother.My older uncles were in no position to financially support
there mother or siblings. As all my uncles and aunt got good education
and were married off , my grandmother wished myfather to return and
own the house which was purchased on installments by my grandfather a
few months before his death but the 4 yearly installments were paid
after that for more than 12 years by money sent by my father. She
wanted this as my fatherhad no savings for his own family after a long
tenure in middle east , she made this known to her sister in laws and
a few other senior members of family . She died before my father could
return to pakistan. The property was still half paid for , my father
lived for next 12 years orso in middle east , completed the
installments and started the paperwork for the transfer of documents
tohis name from that of my grandmothers . At the time of her death the
my uncles and aunt have agreed that her wish was justifed and they had
no problems with it but as the papers were completed for transfer a
few of them objected that the property belonged to their father ,then
mother so it should be distributed among all . My father was not keen
to keep it for himself earlier but as they all have agreed on it , he
had been counting the property as his own . RIGht now the amount has
increased to 6 fold inprice . What should he do ? My uncle and aunt
claim that since he was out of country and couldafford to pay , this
does not mean he was the sole heir , which is true but why did they
earlier gave the impression thatthey wanted to honour the wish as she
was being just too her son . Should he distribute the money among all
, whichwill be a lot of money actually.
Praise be to Allah.
Undoubtedly what your father did of helping his parents and siblings
and contributing to the living expenses even though he was overseas
and far away from his children was an act of great kindness and a good
deed.
From the question it seems that what your father did was to help the
family with their living expenses, then he sent money with which this
house that is the subject of the dispute was bought.
It may be said that in this case one of the following two scenarios must apply:
1.
Either he sent this money with which the house was bought as an act of
kindness to his parents and upholding ties of kinship with his
siblings and helping them, voluntarily giving the money that he sent
to them. In that case the house is to be included with the estate and
is to be divided among all theheirs in accordance withthe laws of
Allah, because he gave up his wealth by way of giving a gift, so he
has no right to take back his gift. Andyour father will be rewarded
abundantly byhis Lord.
Al-Bukhaari (2067) and Muslim (2557) narrated from Anas ibn Maalik
(may Allah be pleased with him) that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "Whoever would like his rizq
(provision) to be increased and his life to be extended, should uphold
the ties of kinship."
2.
Or he was sending this money for them to take whatever they needed,
and whatever was left over after spending on his family remained his
property, so the house that was bought is the property of the owner
ofthe money, because he isthe one who paid its price, and his father
and mother acted as deputies for him in transferring this
leftovermoney to buy this house.
In this case it would be better if he had stated clearly to his
parents or they had stated clearly to him at the time of purchase that
the house was being bought in his name.
However we should advise both parties not to undermine the good
relationship between them; your father shouldnot make this a cause of
spoiling the acts of kindness that he did for his family and they
should not not be harsh with their brother who helped them, spent on
them and treated them kindly. Is the reward of good anything but good?
And Allah knows best.