Question
I would like to perform a two-Rak'ah voluntary prayer; should it be
performed out loud or in a low tone?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
With regards to voluntaryprayers, the Sunnah of the Prophet , is that
voluntary prayers are performed in a low tone during the day and out
loud at night.
Mujaahid said, " Prayers in the daytime are in a low tone. " Hence,
worshippers should not perform prayers out loud during the daytime
except for the Jumu'ah prayer and the two 'Eid prayers.
Therefore, if you performthis two- Rak'ah voluntary prayer during the
daytime, the Sunnah is to perform it in a low tone. If you perform it
at night, you should perform it out loud.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
"GENERAL ARTICLES"
- Tamil -- Urdu -- Kannada -- Telugu --*-
Share
"BISMILLA HIRRAHMAAN NIRRAHEEM"
WELCOME! - AS'SALAMU ALAIKUM!!
******** *****
*****
[All] praise is [due] to Allah, Lord of the worlds; -
Guide us to the straight path
*- -*
* * In this Blog; More Than Ten Thousand(10,000) {Masha Allah} - Most Usefull Articles!, In Various Topics!! :- Read And All Articles & Get Benifite!
* Visit :-
"INDIA "- Time in New Delhi -
*- WHAT ISLAM SAYS -*
-
Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
''HASBUNALLAHU WA NI'MAL WAKEEL''
-
''Allah is Sufficient for us'' + '' All praise is due to Allah. May peace and blessings beupon the Messenger, his household and companions '' (Aameen) | | |
| | |
|
Share
Follow Me | |
**
Share
-
-*- *: ::->
*
Saturday, May 18, 2013
Fathwa, - Voluntary prayer: out loud at night and in a low tone during the day
Fathwa, - Performing prayer in a place where there are images
Question
Is it permissible to perform prayer in a placewhere there are images? Thank you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
With regards to performing prayer in a house where there are images,
it is permissible due to the general wordsof the Prophet , as he said:
" Wherever you maybe at the time of prayer, you may pray, for all of
it (i.e. the earth) is a suitable place for prayer. " [Al-Bukhaari and
Muslim]
However, it is better to perform prayer in a placethat is clean, free
from images and other objectsthat might distract the worshipper from
concentrating in his prayer and observing Khushoo' (i.e. humble
submissiveness).
Allaah Knows best.
--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Is it permissible to perform prayer in a placewhere there are images? Thank you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
With regards to performing prayer in a house where there are images,
it is permissible due to the general wordsof the Prophet , as he said:
" Wherever you maybe at the time of prayer, you may pray, for all of
it (i.e. the earth) is a suitable place for prayer. " [Al-Bukhaari and
Muslim]
However, it is better to perform prayer in a placethat is clean, free
from images and other objectsthat might distract the worshipper from
concentrating in his prayer and observing Khushoo' (i.e. humble
submissiveness).
Allaah Knows best.
--
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Discover the Reality of: {And you will never be able to be equal}
Some people may think that there is a contradiction between the two
noble verses in which Allaah The Almighty says (what means):
· } And if you fear that youwill not deal justly with the orphan
girls, then marry those that please you of [other] women, two or three
or four. { [Quran 4:3] and
· } And you will never be able to be equal [in feeling] between wives,
even if you should strive [to do so]. { [Quran 4:129]
We say that as long as these texts come from one source, it cannot be
imagined that there could be a contradiction between them.
Those who oppose polygyny give 'evidence' of its impermissibility with
this verse: } And you will never be able to be equal [in feeling]
between wives, even if you should strive [to do so]. { [Quran 4:129]
They conclude that the verse states the inability to be fair and
equal, and thus, it becomes impermissible. This is a refutable
malicious allegation. The Quranic verses do not contradict each other
so that something would be permissible in one verse and impermissible
in another. The Quran enjoins man to treat his wives fairly. Allaah
The Almighty Says (what means): {And if you fear that you will not
deal justly with the orphan girls, then marry those that please you of
[other]women, two or three or four. But if you fear that you will not
be just, then [marry only] one} [Quran 4:3] The Prophet, , said: "If a
man has two wives and he favors one of them, he will come on the Day
of Judgment witha slanting side."
There is no contradiction between the obligatory fairness and the
negationof its possibility of being fulfilled in the verse in which
Allaah The Almighty Says (what means): } And you will never be able to
be equal[in feeling] between wives, even if you should strive [to do
so]. { [Quran 4:129]
This is because the required equality is in terms of expenditure,
residence, and night stay.This is the apparent and attainable
equality. It does not mean equality in terms of love and sexual
intercourse because no man is able to achieve this. Muhammad ibn
Seereen said, "I asked 'Abeedah about the meaning of this verse. He
said, 'Fairness with regard to love and sexualintercourse.'" Abu Bakr
ibn Al-'Arabi said, "He ('Abeedah) spoke the truth because this
(equality in love) is not possible because his heart is between two
Fingers [1] of Allaah which He disposes as He wills. Similarly, it is
not possible to achieve this equality in sexual intercourse because
the husband may be ready to have it with one of his wives and not the
other. As long as he does not do so deliberately,he is not faulted for
something that he cannot do. Accordingly, there is no obligation upon
him in this regard."
'Aa'ishah said that the Messenger of Allaah, , would treat his wives
fairly, saying: "O Allaah, this is my division concerning what I
possess, so do not blame me concerning what You possess and I do not."
He meant here the love and inclination of the heart. There is no
equality conditioned in this regard. This meaning is expressed in the
verse in which Allaah The Almighty Says (what means): } And you will
never be able to be equal[in feeling] between wives, even if you
should strive [to do so]. { [Quran 4:129]
According to Abu Daawood and others this means that one cannot be fair
in terms ofthe heart's inclination as man cannot control his heart.
All of us know that the Messenger of Allaah, , who was the fairest
person and the mentor ofhumanity, would love 'Aa'ishah more than
others because the heart is between two Fingers [2] of the Fingers of
the Most Merciful. When he was asked about the dearest person to him,
he replied: "'Aa'ishah." When the questioner asked who was the dearest
man, the Prophet, , replied: "Her father (Abu Bakr)."
Although the Messenger of Allaah, , knew that he loved 'A a ishah
more, he would be fair with all his wives in giving, financial
maintenance and night stay. He would draw lots among his wives before
his travel and battles to choose which of them would travel with him.
This is the fairness withinone's ability.
To sum up, the noble verse (what means): } Andyou will never be able
to be equal [in feeling] between wives, even if you should strive [to
do so]. { [Quran 4:129] meansthat it is impossible to love all wives
equally. Nonetheless, the husbandshould not incline completely towards
one wife leaving the other wife hanging, without divorce. Rather, he
should be kind to her to regain her amiability.
The Prophet, , had the same understanding of this verse; therefore, he
would be fair with all his wives and say: "O Allaah, this is my
division concerning what I possess, so do not blame me concerning what
You possess and I do not posses." He meant here his heart's
inclination to 'Aa'ishah more than tohis other wives.
[1] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation.
[2] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
noble verses in which Allaah The Almighty says (what means):
· } And if you fear that youwill not deal justly with the orphan
girls, then marry those that please you of [other] women, two or three
or four. { [Quran 4:3] and
· } And you will never be able to be equal [in feeling] between wives,
even if you should strive [to do so]. { [Quran 4:129]
We say that as long as these texts come from one source, it cannot be
imagined that there could be a contradiction between them.
Those who oppose polygyny give 'evidence' of its impermissibility with
this verse: } And you will never be able to be equal [in feeling]
between wives, even if you should strive [to do so]. { [Quran 4:129]
They conclude that the verse states the inability to be fair and
equal, and thus, it becomes impermissible. This is a refutable
malicious allegation. The Quranic verses do not contradict each other
so that something would be permissible in one verse and impermissible
in another. The Quran enjoins man to treat his wives fairly. Allaah
The Almighty Says (what means): {And if you fear that you will not
deal justly with the orphan girls, then marry those that please you of
[other]women, two or three or four. But if you fear that you will not
be just, then [marry only] one} [Quran 4:3] The Prophet, , said: "If a
man has two wives and he favors one of them, he will come on the Day
of Judgment witha slanting side."
There is no contradiction between the obligatory fairness and the
negationof its possibility of being fulfilled in the verse in which
Allaah The Almighty Says (what means): } And you will never be able to
be equal[in feeling] between wives, even if you should strive [to do
so]. { [Quran 4:129]
This is because the required equality is in terms of expenditure,
residence, and night stay.This is the apparent and attainable
equality. It does not mean equality in terms of love and sexual
intercourse because no man is able to achieve this. Muhammad ibn
Seereen said, "I asked 'Abeedah about the meaning of this verse. He
said, 'Fairness with regard to love and sexualintercourse.'" Abu Bakr
ibn Al-'Arabi said, "He ('Abeedah) spoke the truth because this
(equality in love) is not possible because his heart is between two
Fingers [1] of Allaah which He disposes as He wills. Similarly, it is
not possible to achieve this equality in sexual intercourse because
the husband may be ready to have it with one of his wives and not the
other. As long as he does not do so deliberately,he is not faulted for
something that he cannot do. Accordingly, there is no obligation upon
him in this regard."
'Aa'ishah said that the Messenger of Allaah, , would treat his wives
fairly, saying: "O Allaah, this is my division concerning what I
possess, so do not blame me concerning what You possess and I do not."
He meant here the love and inclination of the heart. There is no
equality conditioned in this regard. This meaning is expressed in the
verse in which Allaah The Almighty Says (what means): } And you will
never be able to be equal[in feeling] between wives, even if you
should strive [to do so]. { [Quran 4:129]
According to Abu Daawood and others this means that one cannot be fair
in terms ofthe heart's inclination as man cannot control his heart.
All of us know that the Messenger of Allaah, , who was the fairest
person and the mentor ofhumanity, would love 'Aa'ishah more than
others because the heart is between two Fingers [2] of the Fingers of
the Most Merciful. When he was asked about the dearest person to him,
he replied: "'Aa'ishah." When the questioner asked who was the dearest
man, the Prophet, , replied: "Her father (Abu Bakr)."
Although the Messenger of Allaah, , knew that he loved 'A a ishah
more, he would be fair with all his wives in giving, financial
maintenance and night stay. He would draw lots among his wives before
his travel and battles to choose which of them would travel with him.
This is the fairness withinone's ability.
To sum up, the noble verse (what means): } Andyou will never be able
to be equal [in feeling] between wives, even if you should strive [to
do so]. { [Quran 4:129] meansthat it is impossible to love all wives
equally. Nonetheless, the husbandshould not incline completely towards
one wife leaving the other wife hanging, without divorce. Rather, he
should be kind to her to regain her amiability.
The Prophet, , had the same understanding of this verse; therefore, he
would be fair with all his wives and say: "O Allaah, this is my
division concerning what I possess, so do not blame me concerning what
You possess and I do not posses." He meant here his heart's
inclination to 'Aa'ishah more than tohis other wives.
[1] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation.
[2] We believe in and affirm the Attributes of Allaah that occur in
the Quran and authentic Hadeeths of the Prophet, , without distorting
their wordings or meanings, nor denying, nor asking how, nor drawing
resemblance between Allaah and any of His creation. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
Financial Rights of Women
In Islam, greater financialsecurity is assured for women. Women in
Islam have been given more financial security, as compared to the men.
They are entitled to receive marital gifts, to keep present and
future properties and income for their own security. Nomarried woman
is required to spend a penny from her property and income on the
household. She is entitledto full financial support during marriage
and during her 'Iddah (waiting period after divorce) in case of
divorce- and if she has children, she is also entitled for child
support.
No Financial Responsibility:
A w om a n in Islam does not shoulder any financial obligations; it is
the man who shoulders this responsibility in the family. It is the
duty of the father or the brother,before she is married to look after
her lodging, boarding, clothing and financial aspects, and it becomes
the duty of her husband or her son, aftershe is married.
If a Woman works, whichshe is not forced to – all earnings she makes
are absolutely her property. She is not obliged to spend from it on
the household, unless she wants to do so with her free will.
Irrespective how rich the wife is, the duty to give lodging, boarding,
clothing and look after the financial aspects of the wife remains that
of the husband.
Her property as a Wife:
Since its advent, Islam has granted married women the independent
personality. In Islam, the bride and her family are under no
obligation whatsoever to present a gift to the groom. It is thegroom
who must presentthe bride with a marriage gift. This gift is
considered her property and neither the groom nor the bride's family
have any share in or control over it. The bride retains her marriage
giftseven if she is later divorced. The husband is not allowed any
share in his wife's property except what she offers him with her free
consent. The Quran has stated the Islamic position on this issue quite
clearly in the verse (which means): "And givethe women [upon marriage]
their [bridal] gifts graciously. But if they give up willingly to you
anything of it, then take it in satisfaction andease" [Quran 4:4]
The wife's property and earnings are under her full control and for
her use alone since her, and the children's, maintenance is her
husband's responsibility. No matter how rich the wife might be, she is
not obliged to act as a co-provider for the family unless she herself
voluntarily chooses to do so. Spouses do inherit from one another.
Moreover, a married woman in Islam retains her independent legal
personality and her family name.
Inheritance:
Centuries ago, Islam gavethe right of inheritance to women. If one
reads the Quran - in several verses in Chapters like [Quran 4], [Quran
2] and [Quran 5], it is mentionedthat a woman has a right to inherit,
regardless of her status; whether she isa wife, a mother, a sister, or
a daughter.
Generally, a Muslim woman is guaranteed support in all stages of her
life, as a daughter, wife, mother, or sister. These additional
advantages of women over men are somewhat balanced by the provisions
of the inheritance which allow the male, in most cases, to inherit
twice as much as the female. This meansthat the male inherits more but
is responsible financially for other females: daughters, wives,
mother, and sisters, while the female (i.e., a wife) inherits less but
keeps it all for investment and financial security without any
obligation to spend any part of it even for her own sustenance (food,
clothing, housing, medication, etc.).
One of the most important differences between the Quran and other
faiths is the attitude towards female inheritance of the property of a
deceased relative. Islam abolished all unjust customs and gave all the
female relatives inheritance shares, unlike other faiths. In The
Quran, Allaah Says (what means): "From what is left by parents and
those nearest related there is a share for men and a share for women,
whether the property be small or large --a determinate share"
[Quran4:7]
Muslim mothers, wives, daughters, and sisters had received inheritance
rights thirteen hundred years before Europe recognized that these
rights even existed. The division of inheritance is a vast subject
with an enormous amount of details in different versesin the Quran,
such as [Quran 4:7,11,12,176].
Rational justification of shares:
The general rule is that the female share is half the male's except
the cases in which the mother receives equal share to that of the
father. This general rule, if taken in isolation from other
legislations concerning men and women, may seem unfair. In order to
understand the rationale behind this rule, one must take into account
the fact that the financialobligations of men in Islam far exceed
those of women, as we stated earlier.
A bridegroom must provide his bride with a marriage gift, which
becomes her exclusive property and remains so even if she is later
divorced. The bride is under no obligation to present any gifts to her
groom. Moreover, the Muslim husband is charged with the maintenance of
his wife and children. The wife, on the other hand, is not obliged to
help him in this regard. Her property and earnings are for her use
alone except what she may voluntarily offer her husband.
Besides, one has to realize that Islam fervently advocates family
life. It strongly encourages youth to get married, discourages
divorce, and does not regard celibacy as a virtue. Therefore, in a
truly Islamic society, family life is the norm and single life is the
rare exception. That is, almost all marriage-aged women and men are
married in an Islamic society. In light of these facts, one would
appreciate that Muslim men, in general, have greater financial
burdensthan Muslim women and thus inheritance rules aremeant to offset
this imbalance so that the society lives free of all gender or class
wars. After a simple comparison between the financial rights and
duties of Muslim women, one can safely state that Islam has treated
women not only fairly but generously.
Compulsory Marital Gift for a Woman:
When a woman gets married, she is on the receiving end. She receives
a gift - she receives a marital gift, which, in Arabic, is called
Mahr. This is mentioned in the Quran in the verse which says (what
means): "And give the women (on marriage) their dower as a free gift;
but if they, Of their own good pleasure, remit any part of it to you,
take it and enjoy it with right good cheer" [Quran 4:4]
For a marriage to solemnize in Islam, Mahr is compulsory. However, in
Islam, there is no lower-limit, nor is there an upper limit for Mahr -
but Islam encourages lower Mahr, because an inflated Mahr would burden
the couple (and not only the husband) and makes them start their lives
with a negative balance, or at least financially exhausted.
There are various cultures which have creptinto the Muslim societies,
which reversed the issue and made the financial obligations of the
marriage lie on the shoulder of the wife (to be) and her family.
Demanding dowry from the wife, directly or indirectly is prohibited
inIslam. Nonetheless, if the parents of the girl give her something
out of their own free will, then this is accepted - But demanding or
forcing directly or indirectly, it is prohibited in Islam. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Islam have been given more financial security, as compared to the men.
They are entitled to receive marital gifts, to keep present and
future properties and income for their own security. Nomarried woman
is required to spend a penny from her property and income on the
household. She is entitledto full financial support during marriage
and during her 'Iddah (waiting period after divorce) in case of
divorce- and if she has children, she is also entitled for child
support.
No Financial Responsibility:
A w om a n in Islam does not shoulder any financial obligations; it is
the man who shoulders this responsibility in the family. It is the
duty of the father or the brother,before she is married to look after
her lodging, boarding, clothing and financial aspects, and it becomes
the duty of her husband or her son, aftershe is married.
If a Woman works, whichshe is not forced to – all earnings she makes
are absolutely her property. She is not obliged to spend from it on
the household, unless she wants to do so with her free will.
Irrespective how rich the wife is, the duty to give lodging, boarding,
clothing and look after the financial aspects of the wife remains that
of the husband.
Her property as a Wife:
Since its advent, Islam has granted married women the independent
personality. In Islam, the bride and her family are under no
obligation whatsoever to present a gift to the groom. It is thegroom
who must presentthe bride with a marriage gift. This gift is
considered her property and neither the groom nor the bride's family
have any share in or control over it. The bride retains her marriage
giftseven if she is later divorced. The husband is not allowed any
share in his wife's property except what she offers him with her free
consent. The Quran has stated the Islamic position on this issue quite
clearly in the verse (which means): "And givethe women [upon marriage]
their [bridal] gifts graciously. But if they give up willingly to you
anything of it, then take it in satisfaction andease" [Quran 4:4]
The wife's property and earnings are under her full control and for
her use alone since her, and the children's, maintenance is her
husband's responsibility. No matter how rich the wife might be, she is
not obliged to act as a co-provider for the family unless she herself
voluntarily chooses to do so. Spouses do inherit from one another.
Moreover, a married woman in Islam retains her independent legal
personality and her family name.
Inheritance:
Centuries ago, Islam gavethe right of inheritance to women. If one
reads the Quran - in several verses in Chapters like [Quran 4], [Quran
2] and [Quran 5], it is mentionedthat a woman has a right to inherit,
regardless of her status; whether she isa wife, a mother, a sister, or
a daughter.
Generally, a Muslim woman is guaranteed support in all stages of her
life, as a daughter, wife, mother, or sister. These additional
advantages of women over men are somewhat balanced by the provisions
of the inheritance which allow the male, in most cases, to inherit
twice as much as the female. This meansthat the male inherits more but
is responsible financially for other females: daughters, wives,
mother, and sisters, while the female (i.e., a wife) inherits less but
keeps it all for investment and financial security without any
obligation to spend any part of it even for her own sustenance (food,
clothing, housing, medication, etc.).
One of the most important differences between the Quran and other
faiths is the attitude towards female inheritance of the property of a
deceased relative. Islam abolished all unjust customs and gave all the
female relatives inheritance shares, unlike other faiths. In The
Quran, Allaah Says (what means): "From what is left by parents and
those nearest related there is a share for men and a share for women,
whether the property be small or large --a determinate share"
[Quran4:7]
Muslim mothers, wives, daughters, and sisters had received inheritance
rights thirteen hundred years before Europe recognized that these
rights even existed. The division of inheritance is a vast subject
with an enormous amount of details in different versesin the Quran,
such as [Quran 4:7,11,12,176].
Rational justification of shares:
The general rule is that the female share is half the male's except
the cases in which the mother receives equal share to that of the
father. This general rule, if taken in isolation from other
legislations concerning men and women, may seem unfair. In order to
understand the rationale behind this rule, one must take into account
the fact that the financialobligations of men in Islam far exceed
those of women, as we stated earlier.
A bridegroom must provide his bride with a marriage gift, which
becomes her exclusive property and remains so even if she is later
divorced. The bride is under no obligation to present any gifts to her
groom. Moreover, the Muslim husband is charged with the maintenance of
his wife and children. The wife, on the other hand, is not obliged to
help him in this regard. Her property and earnings are for her use
alone except what she may voluntarily offer her husband.
Besides, one has to realize that Islam fervently advocates family
life. It strongly encourages youth to get married, discourages
divorce, and does not regard celibacy as a virtue. Therefore, in a
truly Islamic society, family life is the norm and single life is the
rare exception. That is, almost all marriage-aged women and men are
married in an Islamic society. In light of these facts, one would
appreciate that Muslim men, in general, have greater financial
burdensthan Muslim women and thus inheritance rules aremeant to offset
this imbalance so that the society lives free of all gender or class
wars. After a simple comparison between the financial rights and
duties of Muslim women, one can safely state that Islam has treated
women not only fairly but generously.
Compulsory Marital Gift for a Woman:
When a woman gets married, she is on the receiving end. She receives
a gift - she receives a marital gift, which, in Arabic, is called
Mahr. This is mentioned in the Quran in the verse which says (what
means): "And give the women (on marriage) their dower as a free gift;
but if they, Of their own good pleasure, remit any part of it to you,
take it and enjoy it with right good cheer" [Quran 4:4]
For a marriage to solemnize in Islam, Mahr is compulsory. However, in
Islam, there is no lower-limit, nor is there an upper limit for Mahr -
but Islam encourages lower Mahr, because an inflated Mahr would burden
the couple (and not only the husband) and makes them start their lives
with a negative balance, or at least financially exhausted.
There are various cultures which have creptinto the Muslim societies,
which reversed the issue and made the financial obligations of the
marriage lie on the shoulder of the wife (to be) and her family.
Demanding dowry from the wife, directly or indirectly is prohibited
inIslam. Nonetheless, if the parents of the girl give her something
out of their own free will, then this is accepted - But demanding or
forcing directly or indirectly, it is prohibited in Islam. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Subscribe to:
Posts (Atom)