Fathwa, - Two conditions for considering the blood of festers pardoned

Question
There are many festers on my back. When I sit down or sleep or do
other movements, these festers bleed and I find the traces of blood on
myunderwear. All my clothesnow have blood stains. Is it enough to wash
these clothes or am I required to buy a new one every day? Is the
prayer valid when I perform it while I do not know whether myclothes
are clean or not? May Allaah Reward you the best .
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
, is His Slave and Messenger.
The blood which comes out from festers on your own body and you did
not cause them to bleed, by pressing or peeling, is pardoned whether
it is a small or large amount. Also, you are permitted to perform the
prayers while wearing these blood-stained clothes. There are two
conditions for this pardoning:
First: one should not be the reason behind this bleeding. For example,
if one killed fleas and therefore his body or clothes were stained
with a large amount of blood, this is not pardoned.
Second: there should be no negligence involved. People have their
habit and custom in washing clothes. If one left his clothes unwashed,
for a year for example, this is not pardoned.
Allaah Knows best.

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The Dronification of Planet Earth

It's now commonly estimated that more than 50 nations have drones, are
making plans to develop them, or are at least planning to buy them
from thosewho do produce them. In other words, the future global skies
aregoing to be a busy -- and increasingly dangerous -- place. They
will be filled not just with robotic surveillance aircraft, but also
with non-U.S. remotely piloted armed assassins which, thanks to the
path Washington has blazed, need pay no attentionto anyone's national
sovereignty in a search for their version of 'bad guys' to destroy.
Just keep an eye on the news, because those numbers are only going to
rise. In fact, just this month they've gone up by at least one, thanks
to the decision of the Obama administration to sell surveillance
drones to the Iraqis (and it is evidently also preparing to arm
Italy's six Reaper drones with Hellfire missiles and bombs). Right
now, Washington is almost alone in launching drones at will in
countries ranging from Yemen tothe Philippines, but that won't last
long. Already we know that these wonder weapons, hailed like so many
previous wonder weapons as the ultimate answer to a military's
problems, as the only game in town, will kill many,but won't deliver
as promised.
Take Pakistan. Last week, among other attacks, a U.S. drone launched
two missiles at a bakeryin the North Waziristan tribal area, killing
(we are assured by ever-anonymous officials) four suspected "foreign"
militants "buying goods." (No information was available on the fate of
the baker, of course.) Strange to say, the Pakistani people, or at
least 97% of them, haven't taken as well as Washington might have
expected to its urge to launch endless drone attacks on their
territory, no matter what they or their parliament might say. Drones,
which have certainly killed their share of "bad guys" (and children)
in the Pakistani borderlands, have also managed to throw U.S.-Pakistan
relations into chaos, caused a surge of anti-Americanism, undoubtedly
created future blowback among the relatives of the dead.
Like most wonder weapons, drones have proven a distinctly mixed bag
for Washington wherever they have been used (though you wouldn't know
it from the press they get), but like most wonder weapons, not
delivering ultimate global victory or even victory on local
battlefields hasn't stopped them from proliferating. In search of the
perfect solution to impossible-to-win local and global wars,
Washington has ensured that drones will proliferate everywhere on
what, for all of us, will turn out to be the worst possible terms.
Assassination was once a complex, secret, shameful, difficult to
arrange, and relatively rare act of state. Now, it's as normal, easy,
and -- amazingly enough -- almost as open as sending a diplomat to
another country. Nick Turse, co-author (with me) of the first history
of drone warfare (2001-2050) Terminator Planet, suggests in his latest
post, "A Drone-Eat-Drone World," just why the drone has a remarkably
dismal future ahead of it and why that won't stop the dronification of
our planet for a second.
PHOTO CAPTION
A US Predator unmanned drone armed with a missile stands on the tarmac
of Kandahar military airport in Afghanistan.
Source: commondreams.org - - ▓███▓ Translator:->
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Obscenity – the Root of Evil and Sins

There is no doubt that a virtuous person does not find it easy to
utter obscenities lest he or she expose him/herself to the Wrath of
Allaah The Almighty and disgrace in the eyes of people. Although
vulgarity is certainly dispraised and forbidden, foul words indeed
abound.
Motives behind this behavior
Obscenity originates from wickedness and ignobility. It is either
motivated by the intentionof harming others or is a habit acquired
from socializing with evil and debauched people, who are accustomed to
insulting others. Whatever the case, Allaah The Almighty has forbidden
crudelanguage in the verse (which means): {Allaah does not like the
public mention of evil except by one who has been wronged. And ever is
Allaah Hearing and Knowing.} [Quran 4:148]
Moreover, in His Book, He illustrated obscenity as characteristic of
hypocrites, describing their conduct with believers, saying (what
means): {But when fear departs, they lash you with sharp tongues,
indisposed toward [any] good.} [Quran 33:19]
A believer does not imitate the insolent and crass people, preferring
to stick to chivalry for the sake of preserving his or her honor. It
was said in this regard,"Tolerating an abusive man is better than
being like him and forgiving the ignorant is better than copying him."
Examples of obscenity
There are many situations and times when people of weak faith and bad
manners resort to vulgarity. Imam Al-Ghazaali exemplified that by
saying: "Situations of obscenity are various. They can generally be
limited to any state that a personfeels ashamed to overtly divulge. In
this case, explicit words are considered obscenity. Therefore, one
must discuss such issues in vague terminology." Most of the relevant
examples would be those concerning sexual intercourse and its related
matters. While wicked people employ graphic and crass words when
speaking about this, the righteous avoid such crude language and
express themselveswith figurative speech. Are we not aware that even
Allaah The Almighty spoke indirectly about sexual intercourse,
mentioning instead, words like touching, entering with [women] and
companionship?
There is also obscenity in making remarks about women or defectsin men
that they may be ashamed of, such as a limp or baldness. Any such
comments, if necessary, should not be explicitly referred to.
The Prophet classified obscenity as a branch of hypocrisy and said,
"Indeed, Allaah hates the indecent and obscene person." Moreover, he
mentioned that vulgarity leads to Hell, when he said: "Modesty is from
faith, and faith is in Paradise; [whereas], obscenity is from
severity, and severity is in Hell."
Please note that crassness is also to use names of animals to describe
people. Imaam An-Nawawi said: "Among the vilified words which are
usually used is a person saying tohis enemy, 'O donkey; you goat; you
dog', and the like. It is ugly to utter these expressions because they
are lies and harmfulto others."
Dear brother, the Prophet even forbade abusing roosters, when he
instructed, "Do not insult the rooster, for it wakes [people] to
perform prayers.'' Bearing this in mind, could it be appropriate to
affront people who bear witness to the testimony of truth [i.e.,
Muslims]?
The admonition of the righteous predecessors
Our forefathers from the Companions and their successors were the
farthest people from obscenity and indecency. They seriously warned
others against this great evil which originates from lack of faith.
'Abdullaah ibn Mas'ood said,"The most wicked trait a believer may
possess is vulgarity." Similarly, Al-Ahnaf ibn Qays said, "I will tell
you about the worst of diseases: the crude tongue and bad morals."
That is why, when Abu Ad-Dardaa' saw an abusive woman, he remarked,
"Had she been dumb, it would have been better for her."
We supplicate to Allaah The Almighty to purify us from whatever
displeases Him; and may peace and blessings be uponthe Prophet
Muhammad . - - ▓███▓ Translator:-> http://translate.google.com/m/
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True belief

Anas reported that the Prophet said: "No one of you becomes a true
believer until he likes for his brother what he likesfor himself".
[Al-Bukhaari&Muslim].
Islam through its instructions and legislations was keen to organize
people's relation with their Lord the Almighty, in order for them to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislateswhat governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community. This can be achieved only when each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective to be fulfilled, the Prophet guided his
nation to accomplish the principle of solidarity saying: "No one of
you becomes a true believer until he likes for his brother what he
likes for himself", clarifying that for faith to become deeply rooted
in the heart one must love good for others just as he likes to attain
it himself, whether it is to be blessed with bounty or relieved from
an agony; this is the path towards a perfect level of belief in ones
heart.
If we ponder the above narration,we find that accomplishing such a
state of belief requires the soul to possess a high degree of
excellence and good manners when dealing with others. In thisstate a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of his fellow Muslims; he visits the sick,
comforts the needy, sponsors theorphan, provides for the widow and
offers help to others and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah(which means): "And
who is better in speech than one who invites to Allah and does
righteousness and says, `Indeed, I am of the Muslims`" [Quran: 41:
33].
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi].
Indeed, in the Prophet we have the best example; he once said,
advising Abu Thurr : "O Abu Thurr! I see that you are a weak person,
and I love for you what I love for myself, so never be in charge of
(even as little as) two people, or be responsible foran orphan's
wealth". ] Muslim].
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
verse in the Book of Allaah, and wish that all people would have the
knowledge I haveabout it".
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying itfrom him said to him: "Do
you think it is good for me". He replied saying: Had I not thought so,
I would not have attempted to sell to you in the first place.
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications of the narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he would
hate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be establishedfor the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strong body that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.

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I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
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¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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