Jannah: The Garden from the Qur'an and Hadith - Their Lord gives them the good news of His mercy and good pleasure and Gardens where they will enjoy everlasting delight. (Surat at-Tawba: 21)

One of the purposes of this book is to remind people that the real
life is not in this world, but in the Garden, and what our hearts
desire is not here but there. Even if you have never considered it
before, thisbook will help you to understand that the longing you feel
for perfection can only be fulfilled in the life of the Garden.
Another purpose of this book is to move our readers to consider the
incomparable beauty of the Garden and the never-ending pleasure that
will be the believers'. The verses of the Qur'an and the hadith of our
Prophet tell us about blessings of the Garden that many people have
perhaps never thought about before. An understanding of the splendour
of the Garden,its limitless blessings andthe good life that will
belived there will increase people's longing for the Garden and make
us strive harder to attain it. This book may be a means to help people
take pleasure in their resolve to do such good works that they may be
worthy of Allah's endlessmercy and His incomparable blessings.

Jannah: The Garden from the Qur'an and Hadith - Their recompense is forgiveness from theirLord, and Gardens with rivers flowing under them... (Surah Al'Imran: 136)

Allah has created human character such that we can only be at ease in
the Garden and the desires of the heart can only be fulfilled there.
Many verses of the Qur'an make this clear. Allah says in it that the
real life is the life of the Garden and, therefore, every effort
should be expended to attain this abode of endless good and beauty.
Some versesof the Qur'an on this subject are as follows:
The life of this world is nothing but a game and a diversion. The
abode of the akhira – that is truly Life if they only knew. (Surat
al-'Ankabut: 64)
The truly good will be in perfect bliss on couches gazing in wonder.
You will recognise in their faces the radiance of delight. They are
given the choicest sealed wine to drink, whose seal is musk – let
people with aspiration aspire to that! (Surat al- Mutaffifin: 22-26)
Allah expands provision to anyone He wills and restricts it. They
rejoice in the life of this world. Yet the life of this world,
compared to the akhira, is only fleeting enjoyment. (Surat ar-Ra'd:
26)
They will have there everything they want and with Us there is still
more. (Surah Qaf: 35)
In one hadith, our Prophet gives an example to show what a great
blessing the Garden is for human beings compared to the life of this
world:
A space in the Gardenequal to the distance between the middle andthe
end of a bow will bebetter than all that uponwhich the sun rises and
sets. (Sahih al- Bukhari; Sahih Muslim)
Even if a person has no knowledge of this, he can easily understand it
when he thinks of the imperfection of this world and the yearning he
feels within himself for good things. Allah has created many proofsto
show people that the life of this world is not the true life. Starting
with the body itself, one is confronted almost every day with the
imperfections of this world. You may come face to face with sickness,
injury or even death because of the slightest accident. A great part
of life must bespent compensating for the weakness of the body. But in
spite of all these efforts, the body wastes away as the yearspass.
Beautiful flowers, like the human body, also fade with time; the most
colourful and pleasing roses, tulips and violets wither and die. The
tastiest and freshest looking fruit and vegetables become stale and
inedible in a very short time. The most magnificent houses, and the
finest automobiles and other material possessions grow old, break down
and become useless withtime.
These things are just a few of the imperfectionsthat a person has to
dealwith in this world and are enough to make a person understand that
this world is not the place he longs for.
In the face of all this imperfection, a person, in his heart of
hearts, wants to live in a world where perfection is never-ending. He
longs for a world where there is no illness, death, war, conflict,
evil, anxiety or imperfection. With this in mind, he looks for ways to
establish a life within the parameters ofthis world that is happy and
carefree. However, Allah tells us in the Qur'an that this kind of life
can only be had in the Garden. What humanbeings must do to attain the
Garden is very simple: live in a way thatis pleasing to Allah. Then,
if Allah wills, they will find a perfect and endless life happy beyond
all that they could desire or imagine.
Allah says much in the Qur'an about the blessings of the Garden
because He wants people to understand that everything they are looking
for, longing for and everything they loveis in the Garden. In the
following chapters of this book we will look atverses of the Qur'an
and hadith of our Prophet to see the perfect blessings that our Lord
has prepared for us.

Wonders of Creation: Different Vision Systems

For many sea-dwelling animals, seeing is extremely important
forhunting and defense. Accordingly, most of the sea-dwelling animals
are equipped with eyes perfectly designed for underwater.
Under water, the ability to see becomes more and more limited with
depth, especially after 30 meters. Organisms living at this depth,
however, have eyes created according to the given conditions.
Sea-dwelling animals, unlike land-dwelling animals, have spherical
lenses in perfect accordance with the needs of thedensity of the water
they inhabit.Compared to the wide elliptical eyes of land-dwelling
animals, this spherical structure is more serviceable for sight under
water;it is adjusted to see objects in close-up. When an object at a
greater distance is focused upon, the whole lens system is pulled
backwards by the help of a special muscle mechanism withinthe eye.
One other reason why the eyes ofthe fish are spherical is the
refraction of light in water. Because the eye is filled with a liquid
having almost the same density as water, no refraction occurs while an
image formed outside is reflected on the eye. Consequently, the eye
lens fully focuses the image of the outside object on the retina. The
fish, unlike human beings, sees very sharply in water.
Some animals like octopus have rather big eyes to compensate for the
poor light in the depths ofwater. Below 300 meters, big-eyed fish need
to capture the flashes of the surrounding organisms to notice them.
They have to be especially sensitive to the feeble blue light
penetrating into the water. For this reason, there are plenty of
sensitive blue cells in the retina of their eyes.
As is understood from these examples, every living being has
distinctive eyes specially designedto meet its particular needs. This
fact proves that they are all created just the way they have to be by
a Creator Who has eternal wisdom, knowledge and power.

Miracles of the Qur’an:

THE EARS ARE ACTIVE DURING SLEEP
So We sealed their ears [with sleep]in the cave for a number ofyears.
(Surat al-Kahf: 11)
The original Arabic of the phrase"We sealed their ears" in the Qur'an
is the verbdaraba. This bears the metaphorical meaning of "We have
made them sleep." Used in reference to the ears,darabameans
"preventing the ears from hearing." The fact that only the sense of
hearing is mentioned here is very significant.
According to recent scientific discoveries, the ear is the only
sensory organ active while a person is sleeping. This is why weneed an
alarm clock to wake up. The wisdom of the phrase "We sealed their
ears" is, in all probability, that Allah closed the hearing of the
young people in question, for which reason they remained asleep for
many years.
THE IMPORTANCE OF MOVEMENT IN SLEEP
You would have supposed them to be awake, whereas in fact theywere
asleep.We moved them to the right and to the left,and, at the
entrance, their dog stretched out its paws. If you had looked down and
seen them, you would have turned from them and run, and have been
filled with terror at the sight of them. (Surat al-Kahf: 18)
The above verse refers to the Companions of the Cave, who remained
asleep for hundreds of years. In addition, Allah also reveals that He
moved their bodies to the left and right. The wisdom of this was only
discovered in recent times.
People who remain lying down inthe same position for long periodof
time encounter serious health problems, such as circulation
difficulties, sores, and blood clotting in that part of the body in
contact with the surface on which they lie.
The resulting sores are known as"bed sores" or "pressure sores." Due
to the constant pressure on one part of the body when one is not
moving for a long period of time, the blood vessels become constricted
and can close altogether. As a result, the oxygen and other nutrients
carried by the blood fail to reach the skin, and the skin begins to
die. This leads to the appearance of sores on the body. Unless these
sores are treated, fat and muscles can also die.
These sores, which form under the skin or tissue, can assume serious
dimensions unless treated. If they become infected, they can even lead
to death. The healthiest thing to do, therefore, is to change the
position of the body every 15 minutes in order toreduce this pressure.
Patients who cannot move themselves therefore receive special care
andare moved every 2 hours by otherpeople. The fact that these medical
facts, only discovered in the last century, are referred to inthe
Qur'an is yet another of its miracles.

The importance of intending to good works every day

A person of faith orders his whole life according to the Qur'an, and
strivesto apply carefully from day to day what he has read and learned
in its verses. In everything he does from the moment he gets up in the
morning until the time he falls asleep at night, he is intent on
thinking, speaking and acting according to the teachings of the
Qur'an. Allah shows us in the Qur'an that this dedication dominates
the whole life of a believer.
Say: "My prayer and my rites, my living and my dying, are for Allah
alone, the Lord of all the worlds."
(Surat al-An'am: 162)
From the moment a Muslim has faith, he has already made the
decision to spend every moment of his life to earn Allah's good
pleasure. From that moment on, he displays a great spiritual zeal
and effort in the material and spiritual sense. However, as an
inherent inclination, a Muslim never feels his faith to be at a
sufficient level, for until his last breath he has the opportunity
to deepen his faith at every moment of his life. For this reason
every day, every hour, every moment, he must once again make the
intention in his heart to deepen his faith, refresh it and be
committed to spending every moment of his life in engaging in good
deeds deserving Allah's consent.
The Believer Must Renew His Intention Every Day
At this very moment, as we are reading this article, we can
accordingly renew our intention. From this very moment, we can
intend to spend our time, use our opportunities, and put our
spiritual and physical power into use in a much more conscious,
attentive and sincere manner. We can assess every opportunity of
fulfilling any act of worship with great zeal. We can observe every
opportunity by which we can earn Allah's good pleasure and race
towards the good deeds. Without thinking, "I have already made
auspicious deeds, this is sufficient for today," or "Compared to
others around me I make much greater effort, and in any event, I am
better than them", we can make progress in order to gain Allah's
good pleasure.
What is mentioned here is a very different and distinctive state of
mind. No doubt a Muslim spends his every moment in compliance with
the morality of the Qur'an. However the demeanor of a person who
makes a conscious and decisive decision on this subject is very much
different, for the conscience of a person with such an intent is
very sensitive. He is keenly interested in what is happening
around him. He is more vigilant towards arduous works than anyone
else. He is the one that speaks the best words. He is more kind,
conciliatory and positive than everyone else. He is full of love and
compassion. He notices the needs of people before anyone else and
meets them. He always employs an appeasing and peaceful style. He
has a very different, positive mood that everyone notices right
away.
Believers Intend to Live by the Moral Values Revealed by Allah in
the Qur'an in the Finest Manner, 24 Hours a Day
No matter what the conditions, believers will not compromise in
showing superior behavior. Their values do not change; they always
conform to Allah's commands and recommendations. They take Allah's
Messenger Prophet Muhammad , may Allah bless him and grant him
peace, (saas) as their example whom Allah praises in the Qur'an in
these words:
Indeed you are truly vast in character (Surat al-Qalam: 4)
There is only one way to escape being lost in the endless punishment
of the Fire: living according to the Qur'an and the Sunnah, for by
means of these Allah grants to human beings "their glory". It saves
people from the ignorance in which they are sunk, their primitive
way of thinking, stressful environments, negative character traits,
baseless fears, perverse beliefs, and the torments of the Fire for
which all these things are the causes. In place of these they gain
understanding and wisdom, higher values, a sane environment filled
with peace of mind and, most importantly, life in the Garden filled
with endless blessings.
There is only one way to remove all the anxiety, battles, wars,
hostility, poverty, destitution and anger that fills the world:
living according to the teachings of the Qur'an and the Sunnah of
Muhammad, may Allah bless him and grant him peace (saas). There is no
other way for a person to obtain the happiness, well-being,
justice, love and peace that he desires.
Living according to the Qur'an and the Sunnah as a defense against
injustice, conflict, inequality, envy, war, unfairness, waste, fear,
bigotry, cruelty, violence, immorality and other such things is the
most basic solution for human beings in order for them to live at
ease, in peace, in happiness and justice.
Despite this, and because they have turned their backs on the
morality of true religion for the sake of small gains, worldly
profit and human weakness, some people inflict great harm on
themselves. For a human being to turn his back on the morality of the
Qur'an and Sunnah means that he will remain unaware of truths that
are vital for him to know. However, the resources that he and
transitory human beings like him have collected will not be enough
to survive in the situations and problems that they encounter in
the world. People like him will spend their whole lives in anxiety,
worry, stress, fear and adversity, with no solution to their
problems. And later, they will come to accept this situationas normal
and will spend the rest of their lives deceived, thinking that
their suffering is a "fact of life" when it is actually a
punishment for not living by the tenets of religious morality.
Believers who follow the values set by Allah in the Qur'an and make
them prevail over every moment of their lives will live in the best
way. Allah announces good tidings to these believers in the
following words:
It is not your wealth or your children that will bring you near to
Us, only in the case of people who believe and act rightly; such
people will have a double recompense for what they did. They will
be safe from all harm in the High Halls of Paradise. (Surah Saba':
37)
The believer experiencesthe positive effects of "once again renewing
his intention" every day. The goal of a believer who assumes this
morality is to be among the "the most beloved servants of Allah." For
this reason, once he fullyadopts this morality, he once again intends
to bemore sincere, more sensitive towards Allah's good pleasure, and
more scrupulous; this deepens his morality even more. This continues
until the end of his life; he never findshis efforts and auspicious
deeds to be sufficient. Consequently his faith, morality, personality
and attitudesprogress continuously and ultimately attains perfection.
In the Qur'an Allah informs us about the character of Muslims with
such traits as follows:
Such people are truly racing towards good things, and they are the
first to reach them. (Surat al-Muminun, 61)
By Allah's will, living according to the teaching of the Qur'an and
the Sunnah will enable people to develop a broad means of
understanding, superior intelligence, the ability to distinguish
right from wrong and the ability to consider a matter in depth.
These characteristics will ensure that the person who possesses
them will live every moment of his life in the ease that comes from
these advantages. A person who lives his life in submission to
Allah and according to the religious teachings will be totally
different from other people in how he behaves, sits and walks, in
his point of view and how he explains and interprets things, and in
the solutions he finds for the problems that confront him.

Fathwa, - Re: The Fiqh of menstruation

Question:
I have recently heard many stories about what women can and can�t do
during the menstruation period. I have been told that when in
menstruation women are not allowed to take part inkhatams (are these
valid?!) and they can not touch anything Islamic i.e. books or
anything and they can not even touch the namaz mat. What is the
Islamic view on this? And what have these statements beenbased on?
Answer:
Assalamu Alaykum wa Rahmatullah,
Only touching and reciting the Qur�an, and ritual prayer (salat) are
prohibited during menstruation. These other matters are all permitted
(or, rather, recommended).
They can also listen and �read� the Qur�an without touching or pronouncing it.

Fathwa, - When do Women Make Ghusl?

Question:
When and how is a woman napak (impure), and in need of Ghusl?
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
�A purificatory bath is necessitated by:
a) sperm or female ejaculate that leaves its place of origin with
desire [f: whether actual or effective], even if it exits the body
without desire, even if without sexual intercourse;
b) the head of the penis entering either private part of a living
human being who is fit for sexual intercourse, even without any
release of sexual fluids��
c) The finding, on one�s clothes, of what looks like semen after
waking up from sleep or loss of consciousness.
d) Menses and post-natal bleeding (i.e. when they end)
[al-Hadiyya al-`Ala�iyya and Nur al-Idhah wa Najat al-Arwah ]
Wassalam,

Fathwa, - Can a woman have ''hayd'' while she is pregnant? (I mean that ifshe sees blood during her

Question:
Can a woman have ''hayd'' while she is pregnant? (I mean thatif she
sees blood during her pregnancy can she consider as Islamic hayd
although medically speaking it is abnormal bleeding?
Answer:
Walaikum assalam wa rahmatullah,
Any bleeding during pregnancy is considered irregular discharge
(istihada), and not menstrual (hayd). [Durr]
Wassalam,

Adoption in Islam

According to the Sharee'ah)Islamic law(, there is no legal adoption.
It is prohibited for a person to legally adopt a son or adaughter of
whom he is not the biological father. If a person adopts a son or
daughter, the Sharee'ah will not confer on the adopted person the
status or rights of a biological son or daughter. According to the
Quran, one cannot become a person's real son merely by virtueof a
declaration; Allaah Says)what means(:"...And He ]i.e., Allaah[ has not
made your claimed ]i.e., adopted[ sons your]true[ sons. That is
]merely[ your saying by your mouths, but Allaah says the truth, and He
guides to the ]right[ way. Call them ]i.e., the adopted children[ by
]the names of[ their fathers; it is more just in the sight of
Allaah.But if you do not know their fathers, they are your brothers in
religion…"]Quran 33: 4-5[
This shows that the declaration of adoption does not change realities,
alter facts, or make a stranger a relative, or an adoptedchild a son
or daughter. A mere verbal expression or figure of speech cannot make
the blood ofa man run through the veins of the adopted child, produce
natural feelings of affection found in normal parent-child
relationships, or transfer the genetic characteristics, or physical,
mental, or psychologicaltraits.
Justice is Respect for Others
The central notion of justice in the Sharee'ah is based on mutual
respect of one human being for another. The just society in Islam
means the society that secures and maintains respect for people and
their rights through various social arrangements that are in the
common interest and welfareof the general public. Islam viewsadoption
as a falsification of the natural order of society and reality. The
prohibition of legal adoption in Islam was ordained to protect the
rights of the adopted, adopter, biological parents, other individuals
affected by the adoption, and society as a whole.
Lineage and Legitimacy
The child is an extension of his father and the bearer of his
characteristics. He takes his nameand increases his progeny. Likewise,
the child in Islam also has the equally inalienable right to
legitimacy. The principle of legitimacy holds that every child shall
have a father and one fatheronly. This is why Allaah has ordained
marriage and has forbidden adultery, so that paternity may be
established without doubt or ambiguity and that the child may be
referred to his father, and the father to his sons and daughters.
Hence, adoption cannot be used in Islamto hide the illegitimacy or the
paternity of the child.
Inheritance
By adopting someone's child as one's own, the rightful and deserving
heirs to the property ofa man are deprived of their shares. Hence,
Islam has made it Haraam )forbidden( for a father to deprive his
natural children of inheritance. Allaah has established the
distribution of inheritance in order to give each eligible person his
or her share. In matters of inheritance, the Quran does not recognise
any claim except those based on relationship through blood and
marriage. The Quran stipulates)what means(:"And those who believed
after ]the initial emigration[ and emigrated and fought with you –
they are of you. But those of ]blood[ relationship are more entitled
]toinheritance[ in the decree of Allaah. Indeed, Allaah is knowing of
all things."]Quran 8:75[
Marital Relations
Taking a stranger into the family as one of its members and allowing
him to be in privacy with women who are non-mahram )i.e., non
marriageable relatives( to him is a deception, for the adopter's wife
is not the adopted son's realmother, nor is his daughter the boy's
sister, nor is his sister the boy's aunt, since all of them are
non-mahram to him and vice-versa for an adopted daughter. The Quran
has, thus, declared that only the wives of one's real sons, and not
the wives of any sons under one's care, are permanently forbidden in
marriage. This is according to the verse )which means(:"…The wives of
your sons who are from your ]own[ loins…"]Quran 4:23[
Accordingly, it is permissible for aman to marry the divorced wife of
any son under his care, since, in actuality, she has been the wife of
a 'stranger' who was not related by blood. Also, when the adopted
child's lineal identity or paternity is changed, it is quite possible
that the adopted child may, unknowingly, enter into incestuous
relationships by marrying close relatives of his natural parents;
also, his marital chances may, in general, become subject to
confusion.
Solidarity
If the adopted child were to receive a claim on the inheritanceof the
adopter, the real relatives may become rightfully angry feeling that
the adopted child hasreceived something that is not rightfully his,
depriving them of their full inheritance. This could lead to quarrels,
fights and the breaking of relations among relatives. Therefore,
adoption is not conducive to family solidarity and overall harmony and
peace, which are necessary for social stability.
Allowable Forms of 'Adoption' in Islam
Orphans:
This is a completely different form of adoption, which is not
prohibited by Islam - that is, when a man brings home an orphan and
wants to raise, educate, and treat him as his own child. In this case,
he protects, feeds, clothes, teaches, and loves the child as his own
without attributing the child to himself, nor does he give him or her
the rights which the Sharee'ah )Islamic Law( reserves for his natural
children. This is a meritorious and noteworthy act in Islam, and the
man who does it will be rewarded by being admitted toParadise. Prophet
Muhammadonce said:"I and the one who raises an orphan, will be like
these two inParadise)and he pointed his middle and index fingers("
There are also numerous Quranic verses that support the act of taking
care of orphans and enough cannot be said about how pleased Allaah is
with this noble and charitable act, see:]Quran: 2:220; 4:2; 4:6; 4:10;
4:127; 17:34[
Foundlings:
A foundling or abandoned child isalso regarded as an orphan, and one
may apply the term 'wayfarer' to him as well. In this case too, as in
that of orphans, the child's lineal identity must be unchanged and
parenthood to the natural parents should not bedenied. When the
parents of suchchildren are unknown, the children must be made
brethren in faith; See ]Quran: 33:4-5[, as cited at the beginning of
this article.
If a man is childless and wishes to benefit such a child )orphan
orfoundling( from his wealth, he may give him whatever he wants during
his lifetime.
Modern Forms of Adoption: Artificial Insemination
Islam safeguards lineage by prohibiting adultery and legal adoption.
In the same way it forbids artificial insemination if the donor of the
semen is other than the husband. Thus, Islam keeps the family line
clearly and unambiguously defined without any foreign element entering
intoit. That is why Muslim scholars unanimously consider artificial
insemination a despicable crime and a major great sin, to be
classified in the same category asadultery.
It is a more serious crime and detestable offence than adoption, for
the child born of such insemination incorporates in itself the result
of adoption - the introduction of an alien element into the lineage in
conjunction with the offence of adultery, which is abhorrent bothto
the divinely revealed laws and to upright human nature. By this action
the human being is degraded to the level of an animal, which has no
consciousness of the noble bondsof morality and lineage which exist
among the members of a human society.

Tayammum )dry ablution(

Definition
In Arabic, the word Tayammum literally means an 'aim' or 'purpose.' In
Islamic Law, it refersto: 'Aiming for or seeking soil to wipe one's
face and hands with the intention of purification and preparing
oneself to pray, and so on."
Proof of its Legitimacy
This act of ritual cleansing is proven by the Quran, Sunnah)prophetic
tradition( and Ijmaa')consensus of Muslim scholars(. The Quran says
)what means(:"…And if you are ill or on a journey or one of you comes
from the place of relieving himself or you have contacted women ]i.e.,
had sexual intercourse[ and find no water, then seek clean earth and
wipe over your faces and your hands]with it[. Indeed, Allaah is ever
Pardoning and Forgiving."]Quran 4:43[
From the Sunnah, we have the Hadeeth )prophetic statement( related by
Abu Umaamahin which the Prophetsaid: "All of the earth has been made a
pure place of prayer for me and my nation. Whenever a person from my
nation wants to pray, hehas something with which to purify himself,
that is, the earth."]Ahmad[
Finally, there is a consensus that Tayammum forms a legitimate part of
the Sharee'ah )Islamic Law(, as it replaces ablution with water or
Ghusl )ritual bathing(, under specific circumstances.
A Blessing from Allaah
This form of ablution is viewed asa blessing from Allaah to the
Muslims. Jaabirrelated that the Prophetsaid: "I have beengiven five
things that were not given to anyone before me: I havebeen made
victorious due to fear of a distance of one month's journey; the earth
has been madea place of prayer for me and a source of purification -
wherever and whenever any member of mynation wants to pray, he may
pray; and the war booty has beenmade lawful to me, and this was not
lawful to anyone before me. Ihave been given permission to intercede.
Prophets before me used to be sent to their own people only, but I
have been sent to all of mankind." ]Al-Bukhaari &Muslim[
When to Make Tayammum
One is permitted to make Tayammum in any of the following cases:
1- If one cannot find water or theamount one finds is insufficient for ablution
'Imraan Ibn Husaynsaid: "Wewere with the Messenger of Allaahduring a
journey. Whenhe led the people in prayer, one man stayed apart.
Heasked him: "What prevented you from praying?" He replied: 'I need a
ritual bath )because of having a wet dream( and there is no water.'
The Messengersaid: 'Use the soil, for it is sufficient)i.e.
Tayammum(.''' ]Al-Bukhaari &Muslim[
2- If one is injured or ill
If one is in this condition and thinks that using water will worsen it
)he does not have to beabsolutely sure, but may base his assumption on
past experience or what a knowledgeable person has told him(, he may
perform Tayammum.
Jaabirsaid, "We were on a journey and one of us was injured. Later, he
had a wet dream. He asked his companions,'Can I perform Tayammum?'
Theysaid, 'No, not if you have water.' He performed Ghusl, which
caused him to die. When news of this came to the Messenger of Allaahhe
said: "They killed him! May Allaah kill them! Do you not ask if you do
not know? The remedy for ignorance is to ask. He could have performed
Tayammum and not dropped water on his wound, or wrapped it with
something, then wiped over the wrapping, and then washed the rest of
his body.""
3- If water is cold enough to physically harm the user
Tayammum is allowed when water is available but is too cold and cannot
be heated, or there is no public bathroom available. 'Amr Ibn
Al-'Aasnarrated that he was once participating in a military
expedition. He had a wet dream during an extremely cold night, and was
afraid that if he performed Ghusl he would die. He prayed the morning
)Fajr( prayer with his companions. He then went to the Messenger of
Allaahto ask him about this. The Messengersaid: "O 'Amr! Did you pray
with your companions while you needed a ritual bath?" 'Amr said to the
Prophetthe verse )which means(:"…Do not kill yourselves]or one
another[. Indeed, Allaah is to you ever Merciful."]Quran 4:29[ The
Prophetsmiled at this and did not say anything.]Al-Bukhaari[
4- If water is nearby, but one cannot fetch it due to fear
If one fears for his life, family, wealth, ]for example, if an
enemy)beast or human( is nearby or if one is a prisoner, and so on[,
he may perform Tayammum. This is also allowed if there is water but
one lacks the proper means to get it, or if one fears some accusation
against him if he gets it.
5- If one is saving his water for later use
This could be for dough, cooking,or to remove an impurity that is not
pardonable. Imaam Ahmadsaid: "Many of the Companions performed
Tayammum to save their water for drinking." 'Alisaid: "A man who is
travelling and becomes unclean because of sexual intercourse, or a wet
dream, can perform Tayammum if he fears he will go thirsty. He should
perform Tayammum and not Ghusl." ]Ad-Daaraqutni[
6- If one can get water, but fears that the prayer will be over by the
time he gets it
He can perform Tayammum and pray, and does not need to repeat his
prayer )after he gets water(.
The Soil Used for Tayammum
It must be pure soil: this can be sand, stone, gypsum, and so on.
Allaah Almighty Says in the Quran)what means(:"…Perform Tayammum with
pure soil..."]Quran 5:6[ and all scholars of theArabic language agree
that 'soil')in Arabic( is whatever covers the earth, dirt or
otherwise.
How to Perform Tayammum
First, one must have the intention to perform ablution and purifying
himself, then he mentions Allaah's name, strikes the soil with his
hands, and wipes his face and hands up to the wrist, starting with the
right hand. Nothing is more authentic and clear than what
'Ammaarrelated. He said: "I once became sexually impure and had no
water, so I rolled in the dirt and prayed. This was mentioned to the
Prophetwho said:"This would have been enough for you," and he struck
the earth with his hands, blew in them andthen wiped his face and
hands with them."]Al-Bukhaari & Muslim[
This Hadeeth shows that one strike of the earth is sufficient, and one
only wipes the arms to the wrists. It is an act of Sunnah that one who
makes Tayammum with dirt should blow into his hands first and not make
his face dusty or dirty.
What Tayammum Makes Permissible
After performing Tayammum, one is pure and may perform any of the acts
requiring prior ritual purification, such as praying and touching the
Quran. He does not have to perform it during the time of prayer, and
he may pray as many prayers as he wishes)unless he nullifies it(,
exactly as it is the case with regular ablution. Abu Tharrreported
that the Prophetsaid: "The soil is a purifier for a Muslim, even if he
does not find water forten years. Then, if he finds water, that is, to
make ablution, and so on, it becomes incumbent upon him to use it."
]Ahmad & At-Tirmithi[

When children lie

Lying is the intentionally supplying of false information. Onthe other
hand, when a person says something that is untrue, that he actually
believes to be true, he has made a mistake. In this case, he may be
misguided or uninformed, but not lying.
A lot of what a child says begins in his imagination. He may imagine
an action and tell others about it as though it has actually taken
place. This is not considered lying in a deliberate sense. A child
will visualize, dream, hope and fantasize while still lacking the
cognitive and linguistic ability to distinguish between what is
imaginary and what is real. For this reason, he isnot taken as a liar,
but rather a child. We have to understand that fantasy is a normal
part of child development.
Although, it is also true that some children do intentionally tell
lies and conceal the truth. This could have several causes: fear of
power, craving for attention, or purely for entertainment.
Fear of Power:
A child who feels afraid or powerless may think that lying will gain
him the approval of others or cause him to escape punishment. This is
commonplace in homes where the parents are overly controllingand
negative. The child gets no approval or affirmation from the family,
and the only escape from what he perceives as prison, is to lie. This
immediately will bring tomind the teen years, where lying about what,
where, and with whom, are questions that are all subject to
fabrication. But, we should realize that a pattern of lying will have
been well established before adolescence if it is being used as an
escape tactic so we need to identify it in the earliest stages.
Attention:
Lying may help the child to acquire something that he could not
otherwise have. A child who is starved of attention will lie to draw
attention, particularly if he finds that his lies are accepted and
believed. This type of lying often manifests itself in social
interactions. No child wants to admit that he comes from a broken
home, or that his financial condition is below standard. The pressures
of our society force them to face the reality that we are not all
considered equal in the public eye. Other factors as well influence a
child, but peer pressure is a compelling force in a child's behavior.
Entertainment:
Intelligent children may lie in order to entertain themselves or
others by playing jokes. "Is your refrigerator running? You'd better
go catch it before it runs away." Much of modern humor is based in
exaggeration or stereotyping. What seems as harmless as childhood
practical jokes can later lead to more serious deceitful behavior?
What is most important for parents to realize is that it is partof
normal development for a child to lie. For most children thisis a
passing phase, a way of testing their limits, to see how far they can
go before being caught. When it happens, we should step back and try
to determine what the child's goal is. If we identify the cause, we
should be able to address those concerns, if any, and teach them
alternative ways of expressing themselves, in an effort to avoid them
developing a lifelong habit that will be difficult to control later.
If you notice your child telling lies, keep the following tips in
mind:
1.Do not be too lenient or too harsh with your child.Balance is
important, as being extreme in either direction could have grave
psychological and moral consequences even causing the child to become
an impulsive liar.
2. Do not reprimand your childto an extreme if you catch him
lying often.Never call him a liar, even if he does tell lies. One of
the main goals of parenting is to reach a point at which your child
knows right from wrong and is able to discipline himself. For thisto
work, in regard to lying, your child must feel that you trust himand
that you expect the best of him. This is the greatest motivation for
him to stop lying. This can be a symptom of lack of mutual respect in
the parent-child relationship. If the child feels that they have to
lie, they donot feel trusted or understood.
Lying is a way of avoiding the conflict between your perspectiveand
theirs. If you catch the child lying, give him a way to explain
himself that shows him you thinkwell of him: "Perhaps you forgot"or
"Maybe you did not pay attention." When the child is treated this way,
he will be ashamed to deceive those who trust him and will be
motivated to tell the truth.
3. If your child comes and confesses to a behavior that calls for
punishment and apologizes, itis best to forgive him.Praise his honesty
as a reward. This is very difficult to do, but if you react too
strongly, he will be fearful to admit his mistakes in the future. On
the other hand, if you react with kindness and appreciation for his
honesty, while reminding him of the seriousness of his mistake, he
will feel respected and trusted, which will have a much more
productive long-termoutcome for your relationship, Insha`Allaah.
4. The single most effective strategy for dealing with a child who
lies is to model truth and honesty.Your child should never hear you
lie in any way, shape or form. The following Hadeeth)Prophetic
narration( underlines the importance of this: "The Prophet of
Allaahsaw a mother calling for her child to come and get something.
The Prophetasked her what she would give her child and she told him.
Hetold her.'If you do not give it to him, you will have committed the
sin of lying.'"]AbuDaawood and Al-Bayhaqi[
While it is never pleasant to discover that you have been lied to, it
is a fact of life for many parents. Sometimes it is no more than a
passing phase, but how we deal with it could determine the outcome. As
with all aspects of life, the best way to teach yourchild is through
your own example. When you discover that the cashier gave you too much
change, let your child see you return the money. It is small,
seemingly insignificant actions and words that come together tobuild
your child's ideal. Your best tool is prevention, by being the best
Muslim you can use each andevery day investing in your relationship
with your child.

Dought and clear, - Repentance From Fornication After They are Married.

Supposing - and may Allah save us from such a thing that I sinned with
a woman and then we married. And after many a year we both repent.
What is requiredof us now?
Praise be to Allah.
So long as both of you are true in your repentance, it is required of
both of you to get married anew in the presence of a wali (legal
guardian of the woman) and two witnesses. But it is not necessary that
it be donein a court—rather, it willsuffice even if the
wholeproceeding takes place inside a house.

Dought and clear, - What to do With Forbidden Items After Repentance.

I have repented. But in my possession are some forbidden things such
asmusical instruments, cassettes, films etc. Is it permissible for me
to sell them, particularly since they are worth a large amount?
Praise be to Allah.
Sale of such banned articles is not permissible in Islam. The Prophet
(peace be upon him) said: "When Allah forbids a thing then He forbids
its price (as well)." (i.e., its sale/purchase/trading.) [Abu Dawood,
and it is authentic] Also you know well that whomever you sell it to
will use it in a forbidden act; thus, it is not permissible for you to
sell it to him as Allah has prohibited this in commanding us (in
meaning): 'do not assist one another in sins and enmity'.
And no matter how much you lose in worldlywealth, have faith that what
is in store with Allah is worthier and longer lasting. He will
compensate you with Hisgrace, and His favor and His generosity.
And Allah knows best.

Dought and clear, - Repentance for Neglecting Acts of Worship.

I have neglected many rights of Allah in the past, such as prayers,
fasts, and zakah (payingpoor-due). Am I required to repeat themor
compensate for them?
Praise be to Allah.
As far as the five daily prayers are concerned, the preferred opinion
is that the repetition or compensation (or what is known as qadaa in
Arabic), is not obligatoryfor the reason that prayers are obligatory
ata particular time, and once that time has elapsed, there is no way
to offer them. However one ought to seek Allah'sforgiveness and offer
as many nawafil (voluntary prayers) as possible.
As for fasting-yes, if a person was a Muslim at the time they became
obligatory and he did not fast, then their performance is
required,accompanied by feedingof a poor Muslim for every day of fast
that was not observed duringprevious years. What is required is always
a day for a day-no more, no less.
Example 1: A person did not fast three days of Ramadan of the year
1400 A.H., and five days of Ramadan of the year 1401 A.H., all out of
negligence. He must now fast 8 days, and feed eight poor Muslims in
compensation.
Example 2: A girl reachedpuberty in the Ramadan of the year 1400 A.H.
but out of shame and modesty did not inform anyone of her
menstruation, and, rather, continued fastingsay for eight days of her
period. Thereafter, she repented. She would then be required to
redoeight days of fasting.
It may also be pointed out here that this is the predominant position.
A minority opinion is that the ruling for fasting is the same as that
for the prayers, i.e., there is no qadaa (making up) for fasting in
the case of a person who did not fast and did not have a valid reason
for not fasting.
As for he who did not offer the obligatory zakah, it is necessary for
a repentant to pay them for all previous unpaid years, for it is, from
one angle, Allah's right, while from another, the poor people's right.
(SeeMadaarij Al-Salikin for further details).
And Allah knows best.

Race each other to forgiveness from your Lord and a Garden as wide the heavens and the earth, prepared for the people who have taqwa. (Surah Al'Imran: 133)

Allah has created each person with a spirit that takes pleasure in and
yearns for the best and finest things in life, because those beautiful
things reflect the wonders of the Garden in the Unseen. From the first
moment that someone has begun to understand the meaningof life, a
person feels a constant desire to attain perfection. He is always in
search of the blessingsthat this life has to offer.But no matter how
strong his desire and no matter how hard he works to attain these good
things, he will never find the perfection he is looking for in the
world. This is because Allah has created the life of this world
imperfect and unfulfilling.
There are many reasons why Allah has created the world in this way. As
Allah tells us in the Qur'an, His creation is flawless. "He is Allah –
the Creator, the Maker, the Giver of Form. To Him belong the Most
Beautiful Names. Everything in the heavens and earth glorifies Him.
He is the Almighty, the All- Wise." (Surat al-Hashr: 24)Our Lord's
power is infinite and He can create what He wants. Therefore, there is
a purpose in the defects of the world: Allah wants people to know that
the Garden exists and to work towards it with eagerness and sincerity.

Jannah: The Garden from the Qur'an and Hadith -

Introduction
-

In the life of this world, human beings are responsible for overcoming
the impulses and appetites of their nafs (selves) andliving their
lives to please Allah. To do this we have been given a very short
lifespan of sixty or seventy years on average. After the life of this
world is over, Allah has created an endless and perfect life for His
slaves who have won Hisfavour. In comparison tothat timeless
existence, life in this world lasts only as long as the blink of an
eye. The faithful slaves are those who have shown steadfastness and
determination in living according to the genuine knowledge of the
unity of Allah without association of partners to Him and in obedience
to Allah and His Messenger. They will obtain a great reward inthe
world to come: the eternal life of the Garden. Doubtless the favour,
mercy and love of our Lord for His slaves are a great joy for them.

The way to escape selfishness and egotism is through the moral values of Islam

·What damage does selfishness and egotism do to society?
· How can selfish and egotistical societies escape this spiritual sickness?
Omniscient Allah has created the human soul with a predisposition to
selfishness as a test. Unless he lives by the moral values of the
Qur'an and tames his earthly desires, this feeling will come to
dominate his whole moral framework. Such a person generally thinks
of himself alone, rather than everyone else. He always wants the
best, finest and most perfect of everything for himself. He wants to
have possessions and children and for his own family merely to be
comfortable. Whenever he encounters any difficulties he will expect
the people around him to undergo all kinds of risks and troubles for
him and to support him, even at the cost of their own interests. He
seeks to protect his own whims and interests and to ensure his own
ease and comfort. When the situation is different he can forgo many
things he values, for the sake of protecting his own interests and
preventing any harm coming to him. Allah has revealed this passionate
selfish feeling in human earthly desires as follows in the Qur'an:
" Truly man was created headstrong –
desperate when bad things happen,
begrudging when good things come –."(Surat al-Ma'arij, 19–21)
Selfishness and Egotism Are a Major Threat to Modern Societies
The materialist, Darwinist thinking that is widespread in modern
societies that do not live by religious moral values reinforces the
selfish and egotistical spirit in human nature and disseminates a
"me-first" philosophy. Indeed, the idea of " So long as I'm all
right, who cares what happens to anyone else?" or "Looking out for
number one" generally dominates such societies. But selfishness and
egotism are a major threat to society because ideas like truth,
justice and law vanish in such a society . Feelings such as beauty,
love, affection, compassion and respect become regarded as
unnecessary. Thus, people who are oppressed and slaughtered,
innocent babies, people who lack the money for proper hospital
treatment, or who have to wait for hours or even days in hospital
queues, despite being old or weak, people who are forced out of
their homes or lands because of their faiths and tiny, defenseless
children thrown out onto the streets to survive as best they can
are of no interest to such people. This structure generally leads
to a troubled and unhappy air in society.
This structure among people and societies who are selfish, loveless,
aggressive, who protect their own interests and violate everyone
else's, who wear a harsh mask and who have no love or fear of Allah,
can only be eliminated through people living by the moral values of
the Qur'an, as Islam and cultivating love of Allah is the only way
to acquire such instances of good conscience as compassion and
helpfulness, features at the root of Qur'anic moral values, and to
escape selfishness and egotism. Our Lord reveals how the Qur'an
leads people from the darkness to the light as follows:
"… A Light has come to you from Allah and a Clear Book.
By it, Allah guides those who follow what pleases Him to the ways of
Peace. He will bring them from the darkness to the light by His
permission, and guide them to a straight path." (Surat al-Ma'ida,
15-16)
People Can Only Protect and Watch over One Another with Love and Fear of Allah
Fear and love of Allah enables people to submit themselves to Him,
to see the best in everything and to have compassion. In the verses
Allah reveals how the only interest of concern to believers is His
approval:
" They fulfill their vows and fear a Day whose evil will spread far and wide.
They give food, despite their love for it,to the poor and orphans
and captives:
'We feed you only out of desire for the Face of Allah. We do not
want any repayment from you or any thanks.
Truly We fear from our Lord a glowering, calamitous Day.'
So Allah has safeguarded them from the evil of that Day and has made
them meet with radiance and pure joy."(Surat al-Insan, 7-11)
Our Prophet's (saas) words that " He who goes to bed full when his
neighbor is hungry is not one of us" is an important warning that
believers desire to earn Allah's approval. Therefore, anyone aiming
to earn Allah's approval will not just settle for a solution to his
own problems; he will also assume responsibility for resolving the
problems of others around him in need. This may of course require
people to give up things they love or to sacrifice their own
comfort. The way that Muslims look to protect and watch over the
poor by giving alms, help people in need by canceling their debts
and spend their possessions on Allah's path, rather than
accumulating and hoarding them, are moral virtues bestowed by the
ethical values of the Qur'an.
Responding to people's needs and treating them kindly are forms of
behavior that prevent atrophocation of the conscience. Empathizing
with others, treating the needy with affection and showing respect
and love make it possible to eliminate cruelty and selfishness.
Verses reveal that the reward for good behavior comes in the
Presence of Allah:
" Worship Allah and do not associate anything with Him. Be good to
your parents and relatives and to orphans and the very poor, and to
neighbors who are related to you and neighbors who are not related
to you, and to companions and travelers and your slaves. Allah does
not love anyone vain or boastful." (Surat an-Nisa', 36)
In modern, Darwinist societies one frequently encounters people who
look gloomy, keep their eyes fixed on the ground, walking around
never greeting or speaking to anyone. But because of the climate of
peace and security that Islam provides in those model societies in
which Islamic moral values prevail, everyone will trust and love
everyone else, greet people, and be their friends.
Faith perfects people's behavior, as it does so many other traits. A
believer who constantly heeds his conscience as required by
religious moral values will always behave in the best, most
considerate, trust- inspiring and tolerant manner. Someone possessed
of these moral attributes has earned merit for his own life in the
hereafter. At the same time, he is instrumental in freeing the
world from its self-interested and selfish nature, and making it a
place of the delights of Islam.
The Moral Values of the Qur'an Bestow Altruism, Love and Kindness on People
Someone aware that his purpose in this world is to earn the
approval, mercy and ultimately the paradise of Allah can never
remain unmoved by and insensitive to what goes on around him. He
knows that everything is an opportunity to gain the approval of
Allah and always acts out of that awareness. The flaws or
oppression he sees around him will trouble his conscience. For
example, he will feel himself responsible for a child with no
family forced to live out on the streets. As Allah reveals in the
verses,"So as for orphans, do not oppress them, and as for beggars, do
not berate them." (Surat ad-Duha, 9-10), andhe will treat them well.
He will strive to help them out of their predicament. However, he
knows that the child in question cannot be saved solely through him
and those around him behaving well. He will therefore strive to
ensure that everyone lives by the moral values of the Qur'an. This
is a major responsibility incumbent on all Muslims. Allah promises
a fine outcome for those who assume a great and honorable
responsibility:
"Allah has promised those of you who have faith and do right actions
that He will makethem successors in the land as He made those before
them successors, and will firmly establish for them their religion
with which He is pleasedand give them, in place of their fear,
security. 'They worship Me, not associating anything with Me.' Any who
are unbeliever after that, such people are deviators."(Surat an-Nur,
55)
"[There are men who are] not distracted by trade or commerce from
the remembrance of Allah and the establishment of prayer and the
payment of alms ; fearing a day when all hearts and eyes will be in
turmoil –" (Surat an-Nur, 37)

A Muslim is Passionately Devoted, Not to Possessions and Wealth, But to Allah

Why is the devotion to wealth and property of people who do not live
by the moral values of the Qur'an in fact great heedlessness that
believers scrupulously avoid?
How do believers use their wealth and possessions on Allah's path?
What secret does our Lord reveal in the Qur'an for believers who
spend all their wealth and assets on Allah's path?
People who do not live by the moral values of the Qur'an suffer
various pains; these people even make the desire to "possess wealth
and property" their greatest aim in life. Allah describes such
people as "trying to outdo one another in wealth" in the Qur'an
(Surat al-Hadid, 20). But this desire is literally a delusion
because it is Allah Who owns everything in the world. People
deceive themselves when they imagine they "own possessions." They
did not personally create the things they imagine they possess, and
they have no power whatsoever to maintain them. Neither can they
prevent them ceasing to exist. Moreover, there is no question of
them "owning" anything; because they themselves are under the
control of Allah, "the king of Mankind" (Surat an-Nas, 2). In the
Qur'an it is revealed that all objects and entities belong to
Allah, our Creator:
"Everything in the heavens and everything on the earth and
everything in between them and everything under the ground belongs
to Him." (Surah Ta Ha, 6)
Believers, who have faith in Allah and attach no undue importance to
the transitory baubles of this world, who know that all things come
from Allah alone and who therefore spend what they have on His path,
may hope for Almighty Allah's mercy and paradise. Since they
prefer the life of the hereafter, which Allah says will last for all
eternity, over the life of this world, it is actually they who are
the wealthy ones.
Believers Fervently Spend Their Assets on Allah's Path
As revealed in the verse "[There are men who are] not distracted by
trade or commerce from the remembrance of Allah and the
establishment of prayer and the payment of alms; fearing a day when
all hearts and eyes will be in turmoil –" (Surat an-Nur, 37) , one
of the things that people today most give themselves over to is
making money and possessing goods and property. Yet in that verse,
Allah reveals that believers must be filled with passion for Him
alone, and that their hearts can only be contented by repeating His
name, and that they fear losing His approval by behaving in any
other way. Believers have a strong desire to give their possessions
to others in need, for the purpose of gaining the approval of
Allah, to whom they are so passionately devoted. Another verse
reveals how all wealth belongs to Allah alone:
"Spend in the Way of Allah. Do not cast yourselves into
destruction. And do good: Allah loves good-doers." (Surat
al-Baqara, 195)
Someone who thinks by the light of his own criteria thinks that he
will become wealthier by not sharing his possessions with anyone and
hiding and hoarding them, and that this is the only way he can
guarantee his own future. He believes that anything he gives away –
even if he has no need of it – will make him poorer, and that
anything he loses now will endanger his future comfort. But things
are not at all as he imagines. Allah reveals in the Qur'an, as a
miracle, that a person who spends on His path and who gives alms
will acquire greater possessions and abundance.
But someone who analyzes events only by external criteria may
easily be deceived by this deception of satan's. For example, he may
be about to give his shirt to someone in need when satan whispers
that if he does so, he will have to go without it, that he may need
it one day, and that it would be better to hold onto it. And
indeed, it would appear on the surface that he would be deprived of
a shirt, but if he forgets that Allah bestows many times over on
whom He wishes, on who has much purity, then he has fallen into
heedlessness. Indeed, Allah tells us in one verse that:
"The metaphor of those who spend their wealth in the Way of Allah is
that of a grain which produces seven ears; in every ear there are a
hundred grains." (Surat al-Baqara, 261)
The example in the verse is a secret revealed by Almighty Allah to
believers in the Qur'an. For that reason, believers spend solely in
order to win Allah's good pleasure, mercy, paradise and abundance.
So long as they expend their goods and possessions on Allah's path
and are careful about what is lawful and unlawful, Almighty Allah
will increase their wealth, smooth their way and create many more
opportunities for them to spend on His path. Every believer
experiences this secret in his own life, by having no fears for the
future, fearing Allah and keeping to His bounds. In this way, he
receives the reward for spending on Allah's path, and also further
abundance.
Therefore, someone who turns a deaf ear to the deceptions of satan's
and gives to those in need is actually behaving in the best way for
himself. He receives the reward for spending on Allah's path, and
also further abundance.
On the other hand, the believer's aim in giving is not to obtain
more for himself, because what counts is the pure intention behind
that giving. Therefore, it is the fact that this obligation is
performed with a love of Allah, with sincerity , expecting no reward
and with pure intentions that validates it in the Sight of Allah.
Another example Allah gives in the Qur'an on this subject is:
" The metaphor of those who spend their wealth, desiring the
pleasure of Allah and firmness for themselves, is that of a garden
on a hillside. When heavy rain falls on it, it doubles its produce;
and if heavy rain does not fall, there is dew. Allah sees what you
do. (Surat al-Baqara, 265)
Believers Regard Assets As a Means by Which to Give Thanks and Draw
Closer to Allah
A believer's interest in having possessions stems from his regarding
this blessing as an instrument for giving thanks to and drawing
closer to Allah. This is a natural state of mind stemming from a
passionate love of Allah and is acquired through fervent faith,
reason, depth, altruism and lofty moral virtues. The Qur'an cites
this example of this superior morality possessed by believers:
"We gave David Solomon. What an excellent servant! He truly turned
to his Lord.
When swift horses, champing at the bit, were displayed before him
in the afternoon,
he said, 'I have put the love of good things above the remembrance
of my Lord until the sun disappeared behind its veil.
Return them to me!' And he set about slashing through their shanks
and necks." (Surah Sad, 30-33)
As can be seen from these verses, it is love of Allah and the
intention of remembering Him that lie at the root of believers'
love of possessions. As in the example of the Prophet Solomon
(pbuh), only believers who love Allah with a passion can understand
the deep joy that His servants who regard possessions as simply a
means of giving thanks to Allah for His blessings, experience from
fulfilling this obligation.
Why Does Accumulating Possessions Benefit One Nothing?
As manifested in the name, Ganiy, Almighty Allah is He Who needs
nothing. It is therefore a grave error to be parsimonious and
accumulate possessions out of a fear of the future inspired by
satan. As is said in the verse "Every self will taste death…" (Surat
al'Ankabut, 57) Allah says, everyone must one day die and be unable
to take anything with them, not even their own bodies. It is
therefore of no use to accumulate and hoard possessions in order to
satisfy earthly greed. On the Day of Reckoning, everyone will have
to give account alone, in the Sight of Allah. Everyone will be
asked about his faith, and wealth and possessions in this world
will be of no use to him at all. This fact is revealed as follows
in another verse from the Qur'an:
"As for those who do not believe, their wealth and children will not
help them against Allah in any way. They are the Companions of the
Fire, remaining in it timelessly, for ever." (Surah Al-'Imran, 116)

Our Prophet’s (Saas) Modernity and Cleanliness, an Example to All Muslims

The life of our Prophet (saas) is the finest model for Muslims of how
to live by the moral values of the Qur'an. Our Prophet (saas)
advised believers to avoid all behavior that is incompatible with
the moral values of the Qur'an, and advised them to be clean, in
mind and body, and set an example for them on this.
What is our Prophet's (saas) conception of cleanliness that
represents a model for believers?
How did our Prophet (saas) dress and wear his hair?
What does Mr. Adnan Oktar say about our Prophet's (saas) modernity
and cleanliness, a model for all Muslims?
The grooming of the Prophet's (saas) hair and beard
The Prophet (saas) attached the greatest importance to cleanliness,
and therefore, to his hair and beard, too. It is reported in some
sources that he always carried with him a comb, mirror, miswak (a
small natural toothbrush), tooth-pick, scissors and a kuhl bottle.
(Islam and Christianity, the Superior Morality and Habits of Hadrat
Muhammad; www.hizmetbooks.org/I slam-andChristianity /10.htm)
The Prophet (saas) advised his companions to do the same, and said:
"He who has hair should honor it." (Sunan Abu Dawud, Book 33,
Number 4151)
The Prophet (saas) set an example for the believers with the
importance he attached to his appearance and cleanliness. One
account describes the Prophet's (saas) attitude to such matters:
"The Prophet (saas) once intended to go to his companions and so he
put on his turban and dressed his hair…He said: 'Yes, Allah loves the
actions of His servant who refines his body in order to meet his
friends and brothers'." (Imam Ghazzali's Ihya Ulum-Id-Din (The Book
of Religious Learnings), Islamic Book Service, New Delhi, 2001,
Volume III, p.268)
Ummu Hani (pbuh), daughter of Abu Talib, relates:
"Rasulullah honored our home when he came to Mecca. At that time his
blessed head was plaited in four strands." (Et-Tirmidhi Imam Abu İ'sa
Muhammed, Şemail-i Şerife, Vol. 1, Hilal Press, Ankara, 1976, p. 51)
As revealed in the verse, "… Allah loves those who turn back from
wrongdoing and He loves those who purify themselves " (Surat
al-Baqara, 222) cleanliness is a form of behavior much beloved of
our Almighty Lord and compatible with believers' creation.
Cleanliness, a behavior regarded as most superior by Allah, also
bestows very great delight and ease on believers. Sincere
believers, who feel great determination and effort when it comes to
implementing Allah's commands at every moment of their lives, also
display the same punctiliousness with regard to cleanliness.
The Prophet's (saas) manner of dress
His companions handed down a great many details about the
Prophet's (saas) manner of dress. In addition to these, the
Prophet's (saas) advice to the believers about how they should
dress reveals the importance he attached to this subject. One hadith
reports him as saying:
The Prophet (saas) said: "Allah is beautiful and loves beauty.
Putting on beautiful clothes does not mean putting on pride. Pride
means denying the truth and looking down on other people." (Sahih
Muslim Hadith)
Hazrat Hasan (pbuh), the grandson of our Prophet (saas), said this
about his opinions on dress:
"Our Prophet (saas) used to instruct us to dress as well as we could
and to use the most fragrant perfumes we could find." (Bukhari,
et-Tarih'ul-Kebir, I, 382, no:1222)
Some of the information that was conveyed through the inner circle
of the Prophet (saas) about his clothing are below:
Ibnu Abbas (pbuh) relates:
"I saw the finest possible clothing on Rasulullah (saas)." (Abu
Davud., Libas 8, (4037); Kütüb-i Sitte, Translation and Commentary,
Prof. Dr. İbrahim Canan, Vol. 15, Akçağ Press, Ankara, p. 69)
Umm Salama (ra) reports that:
"The Holy Prophet (saas) liked the kurta (long shirt) most."
(Tirmidhi, Shamail- e-Tirmizi, Kitab Bhavan Publication, New Delhi,
1997, p.47)
Al-Bara' ibn 'Azib (ra) states:
"I have never seen someone with long hair and red clothing look
more handsome than Rasullullah (saas). His hair reached his
shoulders." (Shamaa-il Tirmidhi, Islamic Book Service Publications,
New Delhi, 2000, p. 11)
Another report comes from Fazl ibn Abbas (ra):
"The Holy Prophet (saas) said: 'Adopt white clothes; it is the best
attire.'" ( Tirmidhi, Shamail-e-Tirmizi, Kitab Bhavan Publication,
New Delhi, 1997, p.55)
The Prophet's (saas) outdoor clothes
Ubayd bin Khaalid (ra) reports that:
"I was once going to Madina. I heard a person from behind me say:
'Wear your lungi (loose dress) higher because it avoids physical and
spiritual impurities.' (The lungi will remain cleaner and will not
become dirty because of being dragged on the ground.) When I turned
to see who was talking I saw that it was Rasulullah (saas)."
(Shamaa-il Tirmidhi, Islamic Book Service Publications, New Delhi,
2000, p. 115)
The cleanliness of their bodies, clothes, homes and the food they
eat is as much a distinguishing feature of Muslims as the cleanliness
of their thoughts and hearts. Muslims' hair, hands, face, in short
their whole bodies, are always spotless. Their clothes are always
clean, smart and well-maintained. The places they live or work in
are always neat, clean, pleasant-smelling, airy and relaxing, as
befits Muslims. There is no doubt that the finest example of this is
our Prophet (saas), sent by our Lord as the last prophet for all
mankind. Allah addresses our prophet (saas) as follows in the
Qur'an:
"You who are enveloped in your cloak!
Arise and warn.
Magnify your Lord.
Purify your clothes.
Shun all filth." (Surat Al-Muddaththir, 1-5)
The Prophet's (saas) pleasing scent
The Prophet (saas) attached great importance to cleanliness. He
always smelled very fresh, clean and pleasant, and recommended that
Muslims do the same. Accounts that have reached us from his
companions give further details of this aspect of the Prophet (saas):
Jaabir bin Samura (ra) states:
"Whenever the Holy Prophet (saas) tread on any path, when someone
passed by later, that they could recognize that the prophet had
passed by there because they could smell the fragrance of his body."
(Fazlul Maulana, Al Hadis, Vol. 4, p. 340)
From Anas bin Malik (ra):
"I never felt a silk cloth, nor pure silk, nor any other thing
softer than the palm of Rasulullah (saas). Nor did I smell any musk
or any other fragrance, more sweet smelling than the fragrance of
Rasullullah (saas)." (Shamaa-il Tirmidhi, Islamic Book Service
Publications, New Delhi, 2000, p. 362)
In Qisas al-Anbiya, the Prophet (saas) was described in this way:
"His body was clean and his scent beautiful. Whether or not he had
used scent, his skin always had a lovely scent to it. If someone
shook hands or conversed with him, or showed his friendship or
affection, he would smell that clean scent all day, and if he laid
that sacred hand on a child's head, that child could be
distinguished from other children by that clean scent." (Ahmed Cevdet
Pasa, Qisas al-Anbiya, (Stories of the Prophets) Volume 4, Kanaat
Press, Istanbul 1331, pp. 364-365)
Our Prophet's (saas) Cleanliness Is a Model for All Muslims
Our Prophet (saas) frequently recommended cleanliness to believers.
By paying great attention to cleanliness himself, he represents
the finest model for believers. In one hadith the Prophet Muhammad
(saas) says:
"ALLAH IS PURE AND LIKES PURITY, HE IS CLEAN AND LIKES CLEANLINESS,
HE IS GENEROUS AND LIKES GENEROSITY, HE IS HOSPITABLE AND LOVES
HOSPITALITY, SO CLEAN YOUR COURTYARDS" (Tirmidhi)
Our Lord, whose knowledge pervades all things, has made our Prophet
(saas) a model for Muslims on the subjects of cleanliness and
spiritual purity, as in all other matters. Believers who spend their
whole lives in sincere devotion to Allah must turn to Allah in all
things and adopt the cleanliness, modern sense of dress and
grooming as models for themselves and make preparations for the
hereafter in the physical as well as the spiritual sense.
Cleanliness Is a Feature of the People of Paradise
Our Prophet (saas) reveals in the hadiths that cleanliness is one
feature of the people of paradise:
"Surely, Islam is pure, therefore be pure, because he can never
enter Paradise who is not pure." (Ahmad Diya'al-Din
al-Kamushkhanawi, Ramuz al-Ahadith, vol.1, 96/2)
Almighty Allah has also revealed in the Qur'an that filth is a
characteristic of polytheists (Surat at-Tawba, 28) and hypocrites
(Surat at-Tawba, 95). We must not forget that in order to be able
to enjoy the delight and excitement of living in paradise, a
spotless place full of enchantments, the soul must be trained and
earthly desires controlled in this world in such a way as to
delight in cleanliness and beauty in this world.
It is revealed that by our Almighty Lord's leave, believers will
enter paradise as spotless as they are in this world:
"And those who believe in their Lord will be driven to the Garden in
companies and when they arrive there, finding its gates open,its
custodians will say to them, 'Peace be upon you! You have done well
so enter it timelessly, for ever'." (Surat az-Zumar, 73)

Fathwa, - Fresh Wudu for Vaginal Discharge?

Question:
I was told this by the alima in my town. She told me that only when a
woman's vaginal discharge comes out onto the undergarments does
itinvalidate wudu. So she told me I could insert a piece of cottonor
something of the like inside to prevent the discharge from coming out
so that I could hold my wudu for longer. I wanted to confirm that this
is thecase because I have a problem with almost constant vaginal
discharge and it is sometimes hard to renew wudu for every prayer. I
was also wondering if this applies to bleeding as well if a women is
having abnormal bleeding (istahaza) then I know we have to make a
fresh wudu for every prayer. If I insert a piece of cottonup there to
keep the blood from coming outthen do I still have to make a fresh
wudu or does this suffice so that I can keep my wudu for two prayers
at least.
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
From a previous questionanswered by Shaykh Faraz Rabbani:
The discharge that does not nullify ritual ablutions (wudu) and is
considered ritually clean (tahir) is the �chronic vaginal discharge�
(rutubat al-farj) that comes out normally and regularly, and is clear
and not discolored. Somescholars explain it to be akin to the
�sweating of the vaginal walls.� When reasonably possible, one should
renew one�s ritual ablutions in such cases. However, when it is
difficult to do so, such as at work or school, there is nothing wrong
with following this ruling. It is what is indicated by the words of
Ibn Abidin, as confirmed by the fuqaha.
It should be noted, again, though that all other discharge, even if
slightly discolored, nullifies ritual ablutions and is ritually
impure.

Fathwa, - Confusion about the days of purity/impurity due to disruption in menstrual cycle

Question:
I have been using a chemical form of contraception for the past 6
months. It has changed my menstrualcycle, but for the first couple
months, it was easy to track. However for the past 2 months, Ihave
been bleeding slightly most of the time. I have considered this
istihaadah. However, I am confused now as towhen I should calculate my
haidh. My haidh usually lasts for 10 days, and the purityperiod in
between varies from 16 to 25 days. How do I calculate this?
Answer:
Assalamu alaykum
If one sees constant spotting less than fifteen days apart then it is
treated as if one has constant blood flow. In cases of constant
bleeding one has to rely on the length of one�s previous menstruation
and one�s previous purity period. One need not worry about one�s
�average� purity period, just the length of one�s most recent one. One
willthen assume that the length of one�s last menstrual cycle is one�s
menstruation and the length of one�s last purity period is one�s
purity and any bleeding seen in that period is to be considered
abnormal uterine bleeding (istihada). One will commence this
calculation of one�s menstruation from the end of one�s last normal
purity. (Radd al-Muhtar)
And Allah knows best.

Fathwa, - Menstruation: missed prayers relying on one’s habit

Question:
I normally have my period for four days. On the fourth day I normally
bleed at night but I am clean in the day. If I refrained from prayers
of isha and taraweeh thinkingthat previously this is how my cycle
works but the next day I find that I was wrong should I make up those
prayers I missed?
Answer:
Assalamu alaykum
If one�s menstrual bleeding stops before the end of a particular
prayer time leaving one with enough time to perform the ritual bath
and commence that prayer then one is responsible for that particular
prayer. (Radd al-Muhtar) Should one not perform that prayer then one
must make it up. One must therefore make up the isha prayer that was
missed as well as the witr prayer. Sunnaprayers are not made up after
their time has elapsed so one need not worry about making up for the
missed taraweeh prayers.
It is a major sin to miss an obligatory prayer intentionally. One must
learn the fiqh of menstruation so as to avoid falling into this sin.
May Allah increase us in knowledge of that whichbenefits us.

Muslims in the Caribbean

There are 31 countries in the Caribbean, which are classified
linguistically into four regions, such asEnglish speaking, French
speaking, Spanish speaking and Dutch speakingIslands. There are 19
English speaking countries; five French speaking countries;
threeSpanish speaking countries and four Dutch speakingIslands.
Muslims from different parts of the globe have settled in these
regions. Immigrants vary from medical students to traders, from
Indo-Pakistan to Indonesian and African countries. Some are very
active they even reach the media inBahamas, whereas in other places,
they are still in economical weakness.
Most of them have a common problem of getting permanent work permit
for their imaams and Islamic workers. Some of the countries aregetting
a lot of pressure from the government, which is characterized as the
most hostile to Islam in the whole ofCaribbeanas in Dominico. Most of
these countries have no mosques with the exception of some mosques
built in few of them. They have just a prayers place or prayer house.
Let us first describe in brief the socio-demographic backgrounds of
the different islands of theCaribbean:
SOCIO-DEMOGRAPHIC BACKGROUND
Country Total Population Muslim Population
English- speaking 5,836,601 172,250
French- speaking 7,178,572 2,600
Spanish- speaking 20,537,000 3,500
Dutch- speaking 635,415 121,000
There are 19 countries of theCaribbeanwhere people speak the English
language. These are, Antigua and Barbuda, Bahamas, Barbados, Belize,
Bermuda, Monsterrat, St. Lucia, St. Vincent, Trinidad, Tobago, Virgin
Islands – US.
Among the English-speaking countries,Jamaicahas the largest population
in theCaribbeanwhere more than 2,450,000 people live, among whom 5,000
are Muslims. They constitute 3.75 percent ofthe total population of
the English-speaking countries of theCaribbean, but this variesfrom 5
to 15 percent. The largest Muslims concentration of those speaking
English is foundinGuyana,Trinidad and Tobago)i.e. 100,000(, where they
constitute 13.33 and 8.10 percent ofthe total population respectively.
Muslims fromIndiaandIndonesiacame here first as indentured servants
and farm labourers respectively. They have preserved their Islamic
Identify and culture but have developed not many community
institutions such as schools or Awqaaf.
Christian missionary activity has, on the whole, failed to convert
Muslims to Christianity. But some youths have been neutralized: low
commitment to Islam while remaining nominally Muslims. Over the past
30 years, Afro-Caribbeans have been converting to Islam.Many Islamic
organization have been formed since the 1970s, which are active in
various endeavours.
The most well-organized Muslim community in the Caribbean region is
the one in theCaribbean. TheIndian community is well-established and
has been here for over 150 years. There are many mosques and Islamic
schools. The Afro-Caribbean community of new converts is still very
small and weak. The main organizations are :)Caribbean Islamic
Organization of Guyana Islamic Trust respectively(, the Guyana Muslim
Mission , and the Guyana Islamic Institute.
Trinidad is the most important island in theCaribbean, politically,
economically and in terms of propagation of Islam. Local Islamic work
is well developed, and local organizations are handing it well.
International Islamic Federation of Student Organizations )IIFSO(
whose coordination is inPort of Spain, the capital of Trinidad
earmarked some resources forTrinidad. Its work consists mainly of
supporting education, managing revolving credit fund for new Muslims,
and providing support to an Islamic book and video center.
In theFrench-speakingIslands, such
asGuadeloupe,GuyanaFrancaise,Haitiand Martinique, the Muslims
community is mainly made up of African Muslims immigrants fromWest
Africa,SenegalandMali. The total population of these five countries is
7,178,572 outof which 2,600 are Muslims. The Muslim figures for Guyana
Francaise andHaitiare not known.
InMartinique, there is a wealthy immigrant Palestinian community with
an Islamic center and full time Imam. Native converts are struggling
to preserve their Islamic identify. IIFSO has been helping with
material that propagates Islam.
In the Spanish-speaking island, such asCuba,Dominican
RepublicandPuerto Rico, a fact finding mission was sent and contact
was established with Muslim community. Total population of these
countries are 20,573,000 out of which 3,500 are Muslims. The Muslims
figure forDominican Republicis not known though the total population
of the country is around 7,000,000. It is expected that the Cuban
intellectuals would listen to Islam sympathetically. The Communist era
has weakened the Catholic Church.
InDominican Republic, Pakistani Muslims have well established efforts
for the propagation of Islam. There is a 2,000-strong Palestinian
community inPuerto Ricowith two mosques. They are economically strong
and are thus able to pay for a full time Imaam. Islamic books were
sent and visited these islands. With the expected fall of Communist
regime IIFSO expects to do a lot of work in propagation of Islam.
In the Dutch-speaking countries, such as Curacao,St. Martin,Surinamand
Nethfral, Antilles, the population figures for Curacao andSt.
Martinare not available. But we have the figure for the other two
countries of the Dutch-speaking islands which are as follows:
Countries Total Population Muslim Population
Surinam425,000 120,000
Nethfral andAntilles210,415 1,000
There are Arab and Indo-Pakistani immigrantcommunities. Arabs have a
mosque and a full time Imaam and are better organized.
They can self-finance many of their projects. InSurinam, there is a
large number of Muslims where they constitute 28.23 percent of the
totalpopulation of 425,000 of the country. Three distinct Muslim
communities are living inSurirnam. The Javanese from the Indonesian
Archipelago have been living in the island for more than 50 years;
Indo-Pakistanis came as indentured labour for more than 100 years
ago.Besides, there is a growing Afro-Surinamese community here.
There is a Caribbean Islamic Secretariat which was set up in 1988 with
an Executive Director anda Board of Directors to carry out the efforts
of propagating Islam, Islamic literature distribution, provision of
Islamic education and catering to economic development.