Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * She did not complete sa‘i in ‘Umrah of tamattu‘

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I went for Hajj last year, but made some mistakes while performing the Hajj upon arrival. My wudu was nullified during the tawaf and I did not go to redo it, rather I continued with tawaf not knowing that repeating wudu was necessary. As well, during the sa’y (between Safa and Marwah) I did not climb up on Safa, but stpooed at the green line. I got my periods during Hajj, therefore, I did the tawaf on the 6th day of my cycle when I was certain that it would end. However, I was surprised after the tawaf to see some discharge from my vagina.
What shall I do in this instance?
Should I take a bath and repeat the tawaf, keeping in mind that when I saw the discharge, I was still in ihram? Do I need to offer a sacrifice for any on the abovementioned?
Praise be to Allah.
Firstly:
The correct view is that being in a state of wudoo’ (in tawaaf) is Sunnah and is not a condition of tawaaf being valid. For more information, please see the answer to question no. 145246
Secondly:
In order for sa‘i to be valid, it is not essential to climb as-Safa and al-Marwah; rather it is sufficient to cover the distance between them, which nowadays is marked by the ends of the pathway used for wheelchairs.
Thirdly:
If what you mean by the green light is the place in which it is prescribed to run, then your sa‘i is not valid, because you did not complete it. Allah, may He be exalted, says (interpretation of the meaning):“Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah)” [al-Baqarah 2:158]. Going between them is done by covering the distance between them.
Based on that, if a person does sa‘i but does not reach the bottom of the two mountains, which nowadays is marked by the ends of the pathway used for wheelchairs, then it is as if he has not done sa‘i at all; he has to go back to Makkah and perform sa‘i, because sa‘i is one of the pillars or essential parts of ‘umrah, without which it is not complete.
But if what you mean by the green line is something other than what we have mentioned, then you have to explain more clearly.
This has to do with the ruling on one who did not complete sa‘i between as-Safa and al-Marwah, and you stated that this happened in ‘umrat al-qudoom (‘umrah before Hajj upon arrival in Makkah); therefore what appears to be the case is that you were doing Hajj tamattu‘ (where the pilgrim enters ihram for ‘umrah then exits ihram until it is time to enter ihram for Hajj), and that this occurred during ‘umrah.
If that is the case, then you do not have to do anything, and your ‘umrah and Hajj are valid, but the type of Hajj turned into qiraan instead of tamattu‘, because you entered ihram for Hajj before finishing the ‘umrah of tamattu‘.
See also the answer to question no. 109267.
Fourthly:
If you were certain that you had become pure following the end of your menses, then any discharge after that does not matter, because of the words of Umm ‘Atiyyah (may Allah be pleased with her): We used not to regard any yellowish or brownish discharge after becoming pure as being of any significance.
Narrated by al-Bukhaari, 326; Abu Dawood, 307
And Allah knows best.

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For children, - Dua: Supplication and Invocation in Islam, Supplication Meaning, Supplication Definition

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Dua is an Arabic term which means to 'call out' or to 'summon' or to 'invoke' and in the Islamic terminology, it means a humble prayer by a modest person to a superior. Muslims use this term and call out to Allah (SWT), and Muslims regard this as one of the greatest acts of worship in Islam.
Supplication definition and meaning in Islam: Supplication is petitioning Allah (SWT) for fulfillment of ones legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.
The Holy Prophet of Islam (saw) has said: "Shall I introduce to you a weapon which will protect you both from the evils of enemies and increase your sustenance? They said: Yes, O Messenger of Allah. The Holy Prophet of Islam (saw) replied: Call your Lord day and night, for "Dua" is the weapon of a believer."
Imam Ali (as) says: "Dua" is the shield of a believer. If you keep on knocking the door of Divine Mercy, it will be opened to you."
Imam Sadiq (as) says: "Dua is more forceful than a sword."
Imam Musa Kazim (as) says: "Dua reverts both what has been destined and what has not been destined."
Supplications in Islam, Supplication Prayer, Supplication in Noble Qur'an and Hadith
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. Noble Qur'an (2:186)
And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" Noble Qur'an (40:60)
In this Holy verse, Allah (SWT) considers Dua as prayers, that is to say, if someone speaks to his Lord, he has performed prayer and those who do not pray are considered as unbelievers.
Say: My Lord would not care for you were it not for your prayer; Noble Qur'an (25:77)
Imam Ali (as) says: "Allah (SWT) doesn't answer the prayer of a person whose prayer doesn't come from his heart." Therefore, one should pray from the depths of his heart and should have a conviction that Allah (SWT) will fulfill his wish.
Imam Sadiq (as) says: when a person wants Allah (SWT) to help him in times of difficulty, he must make it a habit to supplicate to Allah (SWT) before any such difficulty arises. He should not present himself to Allah (SWT) as a total stranger when he needs help.
Imam Sadiq (as) says: the creature nearest to Allah (SWT) is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah (SWT) for granting his wish.
When God grants your prayers ...
Yes, it is wonderful when you pray fervently for something and you get it! It is a very nice feeling to be sure that even if no one else does, there is one being who never fails to listen to you and grants you whatever you want. Wait, there is a catch here. God does give you what you want but very rarely does He give when you want it and in the way you want it.
For instance, highest scores in an examination are got but best friend has got alienated in the process; you get to buy the beautiful dress you were eyeing from many days and find that it doesn't suit you at all but suits your sister perfectly; lot of wealth and fame is earned but when the parents are no longer there or are not capable of accompanying the child to his celebratory parties; the perfect house with the garden gets readied but the children want to go abroad and settle there ... You get the trend.
The Holy Prophet of Islam (saw) has said, 'Desire is the root cause of all evil'. Hence you think 'Let me not desire for anything. I will accept whatever God gives me'. But ... hasn't Allah (SWT) said, 'Call on Me; I will answer your (Prayer)' Doesn't that mean that unless you ask, you won't get anything? As the saying goes, unless the baby cries, the mother doesn't feed it. So should the baby cry or keep quiet? Probably the answer could be that the baby should cry when it feels hungry and keep quiet after it is given something, no matter whether it is milk or water or watery milk.

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Prayer, - Dought & clear, - * Are the five daily prayers mentioned in the Qur’aan?

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The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.
Praise be to Allaah.
In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning):‘So glorify Allaah when you come up to the evening’is maghrib and ‘isha’;‘and when you enter the morning’is fajr; ‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.
Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning):“… and in some hours of the night…” [Hood 11:114]
Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning):‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17]refers to the prayers.”
Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103].It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootanmeans that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [thatmawqootanmeans] ‘It is obligatory’… The word‘mawqootan’means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him). What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning):“Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78].Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’means when the sun has passed its zenith for salaat al-zuhr, and‘the darkness of the night’means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith… Allaah says (interpretation of the meaning):“And perform al-salaahat the two ends of the day and in some parts of the night” [Hood 11:114].‘Amr reported from al-Hasan that‘the two ends of the day’means fajr at the first end and zuhr and ‘asr at the other;‘some parts of thenight’means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together.‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’refers to fajr,‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Something similar was also reported from al-Hasan.
Abu Razeen reported from Ibn ‘Abbaas: “‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning]refers to the prescribed prayers.‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day,that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning]This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”
Ahkaam al-Qur’aanby al-Jassaas,Baab Mawaaqeet al-Salaah.
What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):
“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]
“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]
The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

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Prayer, - Dought & clear, - * Carryingdirty things whilst praying

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Is it okay to keep things that might be dirty (like handkerchiefs, wallet & car keys) in our pocket while we pray? If not, are we supposed to keep them on the ground in front of us while we pray? Or by the side? Is it okay if it ends up in front of someone else, say in a congregational prayer?
Praise be to Allaah.
Dirty things are of two types: Things that are considered dirty or unclean according to sharee’ah because of najaasah (impurity), such as human urine or faeces, and things that are considered dirty by people, but they are not naajis according to sharee’ah, such as mucus and spittle. It is not permissible to carry the former or have them on one’s person whilst praying or to put them in the mosque; it does not matter if one carries the latter in one's pocket whilst praying. And Allaah knows best.

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Prayer, - Dought & clear, - * Was the adhaan revealed by wahy or was it suggested by asahaabi?

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I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspired fit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell even though he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell that bell?” he said, “What will you do with it?” I said, “We will call the people to prayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say,Allaahu akbar Allaah akbar… (to the end of the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell him what you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal and started telling him what I had seen, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “To Allaah be praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person. So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a true dream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them to act upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired). If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired.
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it not revealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant to demonstrate the virtue of these two sahaabis and to confirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear. What he approved of refers to when someone did something in front of him and he approved of it – this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood and he never approved of anything false or misguided that was done by others. He would disapprove of it and speak out against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel. He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people to prayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. And Allaah knows best.

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For children, - Why do we find fault with others?

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Maybe you know the saying, "When you point one finger, there are three fingers pointing back to you." Prophet Jesus (pbuh) had a version of this wisdom when he said, "Don't focus on the speck in your brother's eye while ignoring the log in your own eye." Why do we do this? Because criticisms are always centered around ourselves. When we criticize others, we do not expose them, but expose ourselves. We broadcast our own weakness and smallness.
A story in the Mahabharata illustrates the difference in mentality between the good and the bad. Krishna, met with both Yudhishthira and Duryodhana. Krishna asks Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. Then he asks Duryodhana also to go out into the kingdom and return after finding someone better than himself.
When wicked Duryodhana returns, he tells Krishna that he couldn't find anyone better than himself. Whereas the saintly Yudhishthira tells that he was unable to find anyone inferior to himself.
Moral of the story is something about human psychology. Good people always look at there own short comings and faults and consider themselves inferiors to others. Where as bad people always look at the short comings and faults of others and consider themselves superiors to others.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * He had intercourse with his wife when she was menstruating and was unaware of the shar’i ruling

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I had intercourse with my wife when she was menstruating and I did not know what the ruling on having intercourse with a menstruating woman was. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Ignorance of the shar’i ruling is a valid excuse before Allaah, may He be glorified and exalted. Allaah has shown mercy to this ummah and lightened its burden, as He has excused them from sin in cases of ignorance, forgetfulness and compulsion.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When this verse was revealed –“and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it” [al-Baqarah 2:284]– there entered their hearts something that had never entered them before. The Prophet (peace and blessings of Allaah be upon him) said: “Say: We hear and we obey and we submit.” Then Allaah put faith in their hearts and Allaah revealed the words:“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error”, Allaah said: I have granted that.“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)” Allaah said: I have granted that. “Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector)”Allaah said: I have granted that. [al-Baqarah 2:286] Narrated by Muslim (126).
The scholars have stated that the one who does a haraam deed out of ignorance is not to be blamed.
Al-Nawawi said inSharh Muslim(3/204):
If he forgot or was unaware that there was menses, or he was unaware that it was haraam or he was forced to do it, there is no sin on him and he does not have to offer expiation. But if he had intercourse with her deliberately, knowing that she was menstruating and that it was haraam, and did so willingly, then he has committed a serious act of disobedience which al-Shaafa’i described as a major sin, and he has to repent. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharhal-Mumti’(1/571):
Expiation is not required of the one who has intercourse with his wife when she is menstruating except when three conditions are met:
1- That he was aware (of the prohibition)
2- That he was aware of what he was doing
3- That he did it willingly.
If he was unaware that it is haraam or that she was menstruating, or he forgot, or the woman was forced, or the menses began during intercourse, then he does not have to offer expiation and there is no sin on him. End quote.
Since you did not know of the prohibition on having intercourse with a menstruating woman, there is no sin on you in sha Allaah, and you do not have to offer expiation.
But what every Muslim must do is strive to understand Islam and learn the rulings, morals and etiquette of sharee’ah, especially those that he needs for matters of worship, the rulings on marriage and buying and selling, and what he needs in his everyday life. He should not wait until he is about to do something and then go and ask or use the excuse of ignorance and lack of knowledge. There is the fear that the one who falls short in seeking essential Islamic knowledge may be sinning. The Prophet (peace and blessings of Allaah be upon him) said: “Seeking knowledge is a duty upon every Muslim.” Narrated by Ibn Maajah (224); classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She becomes dry then the white discharge appears one week later

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My monthly period used to be 6-7 days, and I would know that it had ended when I no longer saw any blood, because the white discharge usually did not come until a week or more later. Are my prayers and fasts acceptable?
My problem now is that my monthly period has become irregular in the last three months. Sometimes it is two days and sometimes it is 3 or 4 days. Now I do not know what I should do. How long should I wait to find out if I have become pure, because the white discharge, as I said, does not come until about a week later? Should I pray and fast? Please note that yesterday in Ramadaan I found some brown threads so I broke my fast. Should I delay ghusl until I see the white discharge, even though that may be a long time? Can I fast only, because it is not permissible to pray? Should I make up these days?.
Praise be to Allaah.
The end of the period (becoming pure) may be known by one of two signs:
(1) Cessation of bleeding, and dryness in the place, so that if a woman inserts a piece of cloth etc, it comes away clean with no trace of blood or yellowish or brownish discharge.
(2) Emission of the white discharge, but some women do not get this discharge.
What you have mentioned about your period usually being six or seven days, and that you become dry after that, is sufficient to rule that you have become pure from menses, and you do not have to wait for the white discharge.
Al-Nawawi (may Allaah have mercy on him) said: The sign that the menses has ended and the woman has become pure is when the bleeding and yellowish and brownish discharge stop. When that stops the woman becomes pure even if some white discharge comes out after that or not. End quote fromal-Majmoo’(2/562).
Secondly:
If your period comes for two or three or four days, then it stops and the place becomes completely dry, ten you have become pure and you have to fast and pray, and you should not wait for the white discharge.
But if the place is not dry, rather there is some yellowish or brownish discharge, then you should not be hasty; and wait until it becomes completely clean or the white discharge comes. Women used to send pieces of cotton with traces of yellow to ‘Aa’ishah (may Allaah be pleased with her), and she would say to them: Do not hasten until you see the white discharge, meaning purification from menses. Narrated by al-Bukhaari in a mu’allaq report.
Thirdly:
What you mention about the brownish threads is not regarded as menses if it appears before or after the usual period. But if it happens in connection with the bleeding, then it is regarded as menses, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who said: We used not to regard brownish or yellowish discharge after purification (the end of menses) as anything that mattered. Narrated by al-Bukhaari (326) and Abu Dawood (307).
No differentiation is made between prayer and fasting with regard to a woman who is menstruating. Hence the Prophet (peace and blessings of Allaah be upon him) said of women: “Is it not the case that when she is menstruating she does not pray or fast?” Narrated by al-Bukhaari and Muslim.
It is haraam for a menstruating woman to pray and fast, and she has to make up the missed fasts but not the missed prayers. If these brownish threads came after the period ended, they are not of any significance and they do not mean that you should not pray and fast. But if they came before the tuhr (purification, end of the period) then they count as menses and it is haraam for you to pray and fast.
And Allaah knows best.

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Womens Work, - Dought & clear, - * She works for a company that is partly owned by two riba-based banks. Is her work haraam?

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I am single and work for a company that is owned by five different entities, among which are two riba-based banks they are: the Bank of Egypt, which hold 22.5% of the capital and the National Investment Bank, which holds 22.5% of the capital, in addition to a foreign (Chinese) company, which holds 10% of the capital, an Egyptian construction company, which holds 22.5% of the capital; and the Suez Canal Company, which holds 22.5% of the capital.
This company which was formed by the above-mentioned entities owns a piece of land and its role is to put in services such as drainage, electricity and water, then they divide it and sell it to investors, a transaction which is either immediate or in instalments, with annual fixed interest of 7%. Please note that these sales sometimes stop. My job in this company is in the secretarial department (administrative work). I used to spend and save from my salary during the period I worked in the company, which was five years, without knowing that this money might be dubious. These savings are in an Islamic bank. Is my work in this company whose earning are mixed halaal or haraam? What is the ruling on what I saved -- which is a large amount? How should I dispose of it?
Please advise me and save me from my confusion and torment.
Praise be to Allaah.
What seems to be the case is that it is permissible to work in this company so long as the work that you are doing is halaal. With regard to working in companies whose work is permissible, the ruling is different with regard to working in banks and other riba-based institutions. In the bank, the employee is sinning whether he is working as a clerk or witness or even as a guard, because the work is haraam in the first place, unlike if the bank has a share in part of the capital of a company whose work is permissible. In this case it depends on the nature of the company's work; for example, it is permissible to work with Jews, Christians and those who deal with riba, although it is makrooh.
Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:
Ahmad said: A Muslim may enter into a partnership with a Jew or a Christian, but he should not let the Jew or the Christian be in charge of the financial affairs to the exclusion of the Muslim, because they may engage in riba. This is the view of al-Hasan and al-Thawri.
Al-Shaafa’i regarded such partnerships as makrooh in all cases. End quote.
Al-Mughni, 5/109
Ibn al-Qayyim (may Allah have mercy on him) said:
Iyaas ibn Mu‘awiyah said: If a Muslim goes into business with a Jew or a Christian, and the money is with the Muslim and he is the one who will do the buying and selling, there is nothing wrong with it, but he should not give it to the Jew or Christian to deal with it, because they deal with riba. End quote.
Ahkaam Ahl al-Dhimmah, 1/93
You will find more details on this issue in the answer to question number 48005, at the beginning of which we said:
If a person earns money in haraam ways such as riba, bribes, stealing and cheating, etc., and his wealth is a combination of halaal and haraam, then it is valid to do business with him, buying and selling and entering into partnerships, but it is makrooh. If it is known that the product in which the trade is to be done is haraam in and of itself, then it is not permissible to enter into a partnership with him or work with him in that business..
Based on that, the money that you are taking from this company (the salary) is halaal, in sha Allah, and there is nothing wrong with what you have spent or saved.
And Allah knows best.

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Womens Work, - Dought & clear, - * He owns an café in which men and women mix

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A man owns a high-quality café which has a mixed clientele of men and women. He feels uneasy because of this mixing and fears that the income from this café may come under the heading of things which are forbidden or are doubtful and therefore disallowed in sharee’ah, even though he has told his employees not to sell anything that is forbidden in sharee’ah, such as cigarettes, and he has forbidden his customers to do anything that goes against Islamic etiquette. We would like you to please shed some light on this issue by quoting some verses of Qur’aan and ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), so that we may find some peace of mind and avoid falling into sin, and we may meet our Lord when He is pleased with us. We hope that the answer will be detailed.
Praise be to Allaah.
The owner of this café has done well by refusing to sell forbidden substances in his café, such as refusing to sell cigarettes and refusing to allow people to do things that go against Islamic etiquette. May Allaah reward him with good.
But it remains for him to forbid mixing, because of the evil and temptation that it involves. The Qur’aan and Sunnah indicate that mixing is haraam. For example:
Allaah says (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53]
Ibn Katheer (may Allaah have mercy on him) said, commenting on this verse: i.e., just as it is forbidden for you to enter upon them, it is also forbidden for you to look at them at all; even if one of you has a need to ask them for anything, he should not look at them or ask of them except from behind a screen.
Al-Qurtubi (may Allaah have mercy on him) said: This verse indicates that Allaah has given permission to ask of them from behind a screen in the case of necessity, or when consulting them about some matter. This meaning includes all women, because the basic principle of sharee’ah is that the whole of a woman is ‘awrah.
And Allaah says (interpretation of the meaning):
“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
If there is this warning against being soft of speech lest the one in whose heart is a disease be moved with desire, then what about men sitting with women who are clothed yet naked, who go astray and lead others astray, chatting and laughing together, and looking at one another? What fitnah can be greater than that? What heart can remain free of sickness when this is the case?
The Prophet (peace and blessings of Allaah be upon him) took care to prevent men mixing with women even in the dearest spots on earth to Allaah, namely the mosques, when he separated the rows of men and women, and he stayed for a while after saying the salaam so that the women could depart, and he designated a door of the mosque specifically for women. The evidence for that is as flows:
1 – It was narrated that Umm Salamah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had said the salaam, the women would get up and leave when they had said the salaam, and he would stay for a while before getting up to leave. Ibn Shihaab said: I think – and Allaah knows best – that he stayed a while so that the women could disperse before the men got up to leave. Narrated by al-Bukhaari, no. 793.
2 – It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why don’t we leave this door for the women?” Naafi’ said: Ibn ‘Umar never entered through that door until he died. Narrated by Abu Dawood, 462; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
3 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “The best rows for men are the first ones and the worst are the last, and the best rows for women are the last ones and the worst are the first.” Narrated by Muslim, 664.
This is among the greatest evidence that Islam forbids mixing. The further away the men are from the women’s rows the better, and the further away the women are from the men’s rows the better.
If these precautions are to be taken in the mosque which is a pure place of worship, then taking them in other places is undoubtedly more important.
4 – It was narrated from Abu Usayd al-Ansaari that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, when he was outside the mosque and the men were mixing with the women in the road. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to the women: “Move aside, for you have no right to walk in the middle of the road; you should walk at the sides of the road.” Then a woman would walk so close to the walls that her garment would catch on the wall because she walked so close to it.” Narrated by Abu Dawood, 5272; classed as hasan by al-Albaani inSaheeh Abi Dawood.
For more details on the dangers of mixing, please see the answer to question no. 1200.
Since mixing is haraam, the owner of this café is committing sin by allowing it and refraining from denouncing it, and by helping these people to commit sin by providing a place for them where they can disobey Allaah.
What he has to do is to fear Allaah and not help to spread evil and corruption among the believers. He should be keen to make his food good (i.e., from halaal sources), for “every body that is nourished on haraam, the Fire is more befitting for it,” as the Prophet (peace and blessings of Allaah be upon him) said. Narrated by al-Tabaraani and Abu Na’eem from Abu Bakr; classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 4519.
Another version was narrated from Ka’b ibn ‘Ajrah: “No flesh grows that is nourished by haraam but the Fire is more befitting for it.”
If he can prevent mixing, then this is what he must do, or else he can restrict the café to men only. Otherwise he should look for other, permissible work. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling on the salary of one who works in a mixed workplace

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It is well known that for a woman to work in companies where she will mix with non-mahram men is not permissible. What is the ruling on this woman's wealth: is it halaal or haraam? What is the ruling on accepting a gift from someone who works in such a workplace?.
Praise be to Allaah.
Firstly:
It is haraam for a woman to work in a mixed workplace, because of the evils and bad consequences that result from that. This has been discussed in the answers to questions no. 50398and 1200.
Secondly:
It is essential to differentiate between doing haraam work or working in a haraam job, and committing haraam actions whilst doing one’s job.
The first case includes working in riba-based banks, or dealing in alcohol, drugs and lottery tickets, and other haraam things. In this case, the money that comes from that job is haraam and he has to get rid of it by spending it on various charitable causes, as has been explained in the answer to question 78289.
The second case includes doing permissible work, in which case his wages or salary from this job are permissible and there is nothing wrong with it, but he is sinning if he falls into sins that may accompany that job, such as mixing, smoking and so on. But that does not make the money he earns haraam.
To sum up:
The money that this woman earns is not haraam just because her job involves mixing, unless the work of the company itself is haraam, such as if it is a company that sells tobacco or a riba-based bank and so on.
Hence there is nothing wrong with accepting an invitation from someone who works in such a company or accepting gifts from them or benefiting from their money, but it is essential to advise her about the issue of free mixing and tell her to try to avoid it, if that is possible, or else look for another place to work where there will be none of this free mixing.
Please note that if a person’s earnings are dubious or are a mixture of halaal and haraam, there is nothing wrong with eating his food or accepting gifts from him, as the Prophet (blessings and peace of Allah be upon him) used to eat the food of the Jews and accept gifts from them.
And Allah knows best.

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For children, - Look at yourself before finding fault with others

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A man feared his wife was not hearing well as she used to and he thought she might need a hearing aid. Not quite sure how to approach her, he called his family doctor to discuss the problem. The doctor told him there is a simple, informal test; which he could perform and give them a better idea about her hearing loss.
"Here's what you do," said the doctor, "stand about 40 feet away from her and in a normal conversational speaking tone, see if she hears you. If not, go to 30 feet, then 20 feet and so on until you get a response."
That evening, when his wife was in the kitchen, cooking dinner, he was in the drawing room, standing about 40 feet away from her.
"Honey, what's for dinner?" He asked in a normal tone. No response! So he moved closer to the kitchen, about 30 feet from his wife and repeated "Honey, what's for dinner?" Still there was no response.
Next, he moved into the dining room where he was placed about 20 feet from his wife and asked the same question. Still further, he didn't get his awaited response. He now walked up to the kitchen door which was another 10 feet away and asked "Honey, what's for dinner?" Again no response! So he walks up and whispers behind her "Honey, what's for dinner?"
Darling, for the fifth time I have said, "Chicken". "Do you have some hearing problem?"
Sometimes, the problem may not be with the other person as we always think; it could be within us. Let's look within ourselves before we find fault with others.
Do you judge others? Is it easy for you to find fault with those around you? Then beware: Your spiritual life is in danger.
Hadith - Bukhari's Book of Manners #329
Ibn Abbas said, "If you wish to mention the faults of your friend, mention your own faults first."
Kabir Das in one of his Hindi Doha says,
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye
Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
Translation
I searched for the crooked, met not a single one
When searched myself, "I" found the crooked one
Kabir Das says that instead of finding fault and maligning others, dive deep into your own-self. Amazingly, an honest introspection will reveal that all fault lies with "us" and "my" own perceptions and attitudes. If there is any evil or crookedness, it is in "me". Correcting this and opting for a loving and compassionate attitude will change one's perceptions and the world will appear wonderful all over again. Dedicate so much time to the improvement of your true self and your perception, that you have no time to criticize others.

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Womens Work, - Dought & clear, - * Woman working in theperfume business

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What is the ruling on a woman selling perfumes in trade fairs and shopping centres to which men and women go?
And selling perfumes and bakhoor (incense) to men and women, and burning bakhoor in the store constantly so as to attract customers, when it is possible that some of the fragrance may get onto her, such as the bakhoor and perfumes that she is offering for sale?.
Praise be to Allaah.
There is nothing wrong with a woman working in buying and selling, so long as she adheres to proper Islamic etiquette in her dress, speech and dealings.
In the early days of Islam, women used to buy and sell in a modest and reserved manner, and none of the scholars objected to that.
InFataawa al-Lajnah al-Daa’imah(17/13), it says:
It is permissible for her (a woman) to go to the marketplace to buy and sell, if she needs to do so, and if she covers her entire body in clothes that do not show her shape, and she does not mix freely with men. But if she does not need to engage in that buying and selling, then it is better for her not to do that. End quote.
But if a woman’s engaging in trade will lead to her uncovering that which Allah has forbidden her to uncover, such as her face, or to her travelling without a mahram, or to her mixing with non-mahram men in a manner that it is feared will lead to fitnah, then it is not permissible for her to do that; rather she should not do it. End quote.
Fataawa al-Lajnah al-Daa’imah, 13/16
For a woman to work in a perfume shop, selling to men, exposes her to fitnah and may encourage foolish men to approach her.
There is nothing wrong with a woman selling perfume and bakhoor so long as she is careful not to let any of the fragrance get onto her, because of the warning against women wearing perfume in front of non-mahram men. See the answer to question no. 102329.
And it is not permissible for her to burn bakhoor in her shop to attract customers, because the fragrance of the bakhoor will undoubtedly get onto her, and the Prophet (blessings and peace of Allah be upon him) said: “Any woman who has got the fragrance of bakhoor on her should not attend ‘Isha’ prayer with us.”
Narrated by Muslim, 444.
If the woman who is going to the mosque is forbidden to use perfume and bakhoor, then how about the one who is sitting in the marketplace to buy and sell, where men will inevitably smell the fragrance of bakhoor from her?
So it is better for that woman, if she needs to work, to limit it to selling to women only, so that she will not mix with men.
And Allah knows best.

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Womens Work, - Dought & clear, - * She works in a kindergarten where they serve pork once a month

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I work as a teacher in a kindergarten in Canada, where they offer food that contains pork once a month. Please note that I do not serve it to the children myself, but I do not feel comfortable about it.
I want to know the Islamic ruling on that and on the money I earn from my work.
Praise be to Allaah.
If there are Muslims among these children, then you should not approve of the kindergarten offering this haraam meat to them; you have to make sure that the administration knows that they should not give this food to the Muslim children.
But if these children are not Muslim, then they regard it as permissible to eat pork and the Muslims have no authority over them in their own country.
In this case, it is sufficient for you not to help with this haraam action or be present when this food is served. In that case it is permissible for you to remain in this job.
And Allah knows best.

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Womens Work, - Dought & clear, - * Rulings Pertaining to Woman TakingCare of Severely Mentally Challenged Man

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As a recent revert to islam i am always trying to gain extra knowledge and guidance, inshallah. My question relates to my current job. I work as a home carer, taking care of the needs of a severely handicapped person, who suffered brain damage during birth. This person is 42yrs old, although his brain activity and mental capabilities are that of a baby, he has no control what so ever over his body and is unable to do anything for himself i.e he can not wash dress or feed himself and wears pads for toileting, he is also unable to walk or talk at all and is confined to a wheel chair. I've already been told i am able to work with this person but now i'm wondering whether being in close contact with this person will break my wudoo, as i have to touch him on a daily basis. Inshallah you are able to answer my question.
Praise be to Allaah.
First:
We ask Allah, the Exalted, to keep you firm on His religion and we advise you to educate yourself regarding religious matters and work righteous deeds as much as possible as that will assist you in remaining steadfast and calling to Allah.
Second:
As for your work in taking care of the mentally challenged man, then it is in principle allowed and it would be appropriate for us to mention some rulings concerning it at this time.
1. The basic principle concerning the ‘awrah (generally the private regions which are not to be seen by others) of the handicapped is that it is impermissible to look at it or touch it without a barrier. Therefore, while cleaning his private parts, you should cover them and not look at them and clean them using something like gloves. A further benefit of the gloves would be that they protect the hands from becoming tainted with impurities.
The scholars of the Permanent Committee were asked: My father was granted three sons who were all handicapped and mentally challenged, and this is a favour Allah bestows upon His select believing slaves, and all praise belongs to Allah, Lord of the worlds. These three are my brothers and I as I mentioned to you they are handicapped and incapable of taking care of themselves. Therefore, their mother looks after them and cares for them with regard to their food, drink and clothing. However, they have all matured, with the eldest being 25 years old, so is it permissible for my mother or myself to clean my elder brother and bathe him as he does not know how to clean his own body due to his handicap, keeping in mind that his ‘awrah may be exposed. They answered: It is permissible for you to clean these disabled individuals by bathing them and other means but while keeping the ‘awrah covered and cleaning it from behind a barrier like a cloth or something like it and while wearing something on the hand to avoid dirtying the hand with impurities. You should do everything you can to look after these challenged boys, and Allah does not allow the rewards of those who do well be squandered.” End quote
Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd al-‘Aziz aal ash-Sheikh, Sh. ‘Abdullah ibn Ghudayyan, Sh. Salih al-Fauzan and Sh. Bakr Abu Zayd. Verdicts of the Permanent Committee (4/425-426)
2. The mentally challenged who feel no lust towards women are included in the saying of Allah (which means): “or those male attendants having no physical desire”. The woman may reveal before them what she would normally reveal before her mahrams (close relatives whom she may not marry), which is what would normally be exposed such as the head, face, forearms and feet.
Ibn Qudamah (may Allah have mercy on him) said: “Men who have no physical desire due to old age, impotence, a terminal illness, castration…or a hermaphrodite with no desire for women: The ruling for them is the same as that of the mahram in terms of looking due to the saying of Allah, the Exalted (in meaning): “or those male attendants having no physical desire”. i.e. no desire for women. Ibn ‘Abbas said: He is the one who women are not shy in front of. And from him: He is the hermaphrodite who is incapable of an erection.” End quote from al-Mughni (7/462)
In al-Mawsoo’ah al Fiqhiyyah it states (3/8): “The Malikis, Shafi’ees and Hanbalis said (and it is one opinion of the Hanafis): The ruling of those men who has no desire for women is that of the mahrams in regard to looking at women; they see the places of beauty such as the hair and the forearms, and the rules for entering upon them is also like that of the mahrams due to the saying of Allah , the Exalted (in meaning): “or those male attendants having no physical desire”. End quote.
3. For your work, if you need to look at or touch his ‘awrah, then it is permissible since it is a dire need or necessity as is the case with a doctor if he needs to look at or touch the ‘awrah of a patient. In al-Mawsoo’ah al-Fiqhiyyah it states (14/19): “There is no difference among the jurists that looking at the ‘awrah of another is impermissible with the exception of a married couple each looking at the other, so it is not permissible for anyone to look at another’s ‘awrah (besides them) as long as there is no need for it such as a doctor looking at the patient and a caregiver assisting a patient in wudhu (ablution), isntinjaa (cleansing after answering the call of nature), and such things or a midwife for they are permitted to look at that part of the ‘awrah which it is necessary to look at. When necessary for the purposes of treatment or care, it is permissible as necessity makes the warned against (forbidden) permissible and (dire) need is treated as necessity.
Looking is restricted to what is necessary because what is allowed due to necessity must be well assessed/evaluated.” End quote
4. If it happens that you touch the man for the purpose of cleaning and grooming him, then we differentiate between touching ‘awrah (private part) directly and the rest of the body; touching his private part directly (no barrier) nullifies the wudhu while touching the rest of his body does not. With regard to touching his private part, the scholars of the Permanent Committee said: “Touching the private part without a barrier nullifies the wudhu whether the one touches is big or small due to what is established from the saying of the Prophet (may peace and blessings be upon him): “Whoever touches his private part, let him take wudhu.” An-Nasai, Ibn Majah and authenticated by al-Albani. Touching the private part of another is like touching one’s own private part.
Sh. ‘Abd al-‘Aziz ibn Baz, Sh. ‘Abd ar-Razzaq ‘Afifi, Sh. ‘Abdullah ibn Ghudayyan, Sh. ‘Abdullah ibn Qu’ood. Verdicts of the Permanent Committee (5/265).
As for the issue of a woman touching the body of a man and it not nullifying the wudhu, then we have explained that in detail in the answer to question 76115.
5. Finally, we see that the woman should look after those of her gender and the man should look after men. Therefore, if you could find work taking care of a woman, that would be best without doubt.
And Allah knows best.

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For children, - Easier to criticize rather than improve

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upon a time there was a young painter who had just completed his course under disciplehood of a great painter (Master). This young artist decided to assess his skills. He decided to give his best strokes on the canvass. He took 3 days and painted beautiful scenery.
He wanted people's opinion about his caliber and painting skills.
He put his creation at a busy street-crossing. And just down below a board which read, "Gentlemen, I have painted this piece. Since I am new to this profession I might have committed some mistakes in my strokes etc. Please put a cross wherever you see a mistake."
While he came back in the evening to collect his painting he was completely shattered to see that whole canvass was filled with Xs (crosses) and some people had even written their comments on the painting.
Disheartened and broken completely he ran to his master's place and burst into tears. Sobbing and crying he told his master about what happened and showed the pathetic state of his creation which was filled with crosses and correction remarks.
This young artist was breathing heavily and master heard him saying, "I am useless and if this is what I have learnt to paint I am not worth becoming a painter. People have rejected me completely. I feel like dying."
Master smiled and suggested, "My Student, I will prove that you are a great artist and have learnt a flawless painting." Young disciple couldn't believe it and said, "I have lost faith in me and I don't think I am good enough. Don't make false hopes."
"Do as I say without questioning it. It will work." Master interrupted him.
Young artist reluctantly agreed and two days later early morning he presented a replica of his earlier painting to his master. Master took that gracefully and smiled.
"Come with me." master said.
They reached the same street-crossing early morning and displayed the same painting exactly at the same place. Now master took out another board which read, "Gentlemen, I have painted this piece. Since I am new to this profession I might have committed some mistakes in my strokes etc. I have put a box with colors and brushes just below. Please do a favor. If you see a mistake, kindly pick up the brush and correct it." Master and disciple walked back home.
They both visited the place same evening. Young painter was surprised to see that actually there was not a single correction done so far. Next day again they visited and found painting remained untouched. They say the painting was kept there for a month for no correction came in!
It is easier to criticize, but difficult to improve. If you want to help people improve their behavior it is worth investing your effort in learning how to help people change their behaviors, attitudes and skills. Also, always remember not to get carried away or judge yourself by someone else's criticism and feel depressed. Take criticism in your stride; consider that which are genuine and implement those which you think is the best to improve you as a person!

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Discover Islam, - * The 'sword' of Islam

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The first few people who embraced Islam at the hands of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( were his wife Khadeejah, may Allaah be pleased with her, his adopted son Zayd, may Allaah be pleased with him, and his eleven-year-old cousin ‘Ali, may Allaah be pleased with him.
Among the ones who later joined this faith in Makkah were the honest merchant, Abu Bakr; the iron man ofArabia, ’Umar; the shy businessman, ‘Uthmaan; the Prophet's brave uncle Hamzah; and the slave of a pagan family, Bilaal, may Allaah be pleased with them. They simply could not resist the alleged ‘magic sword’ of a humble and lonely prophet! The negligible minority of the believers in the new faith were soon driven away from Makkah.
In the city of their migration, Al-Madeenah, people not only welcomed the Muslims, but the ‘sword’ with which it is alleged that people converted to Islam, as well. It did not cease to work even there and its magnetic force continued to "pull" people towards it until the whole ofArabiajoined the faith. Compared to the population of the rest of the world, at that time, the Arabs constituted a tiny minority. A fraction of this minority decided to take the sword beyond the boundaries of the Arabian desert to the mighty empires of Rome and Persia, the shores of the Mediterranean, the coast of Malabar and the far away East Indies Islands. All these people ostensibly went on surrendering to this ‘sword’ and joining the faith.
So sharp was the edge of the ‘sword’! It simply conquered the hearts, the bodies yielded automatically.
What is this ‘sword’ by which Islam spread?
It is the sword of truth, whose shine eliminates falsehood just like light wipes away darkness.
Has the sword gone blunt?
No, far from it.
It continues to pierce the heart of countless men and women even today -- in spite of the relentless efforts by people with vested interests, who would like darkness to prevail, instead of the light of Islam.
Given below are the impressions of some people who were recently conquered by the same sword. They are from different countries, speak different languages and have different backgrounds. Their present addresses are also given. Perhaps you may like to ask them how it feels to be struck by the sword of truth.
1- Leopold Weiss )Mohammed Asad(:
Austrian statesman, journalist and author; former foreign correspondent for the Frankfurter Zeitung; author of Islam at Cross Roads and Road to Makkah and translator of the Quran. )Embraced Islam in 1926(.
"Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other. Nothing is superfluous and nothing lacking, with the result of an absolute balance and solid composure."
Present address: Dar Al-Andalus, 3 Library Ramp,Gibraltar,Morocco.
2- Ahmad Holt: British civil contractor
Traveled extensively in search of the Divine truth. Spent much time in search and comparative study of Judaism, Christianity and Islam.
)Embraced Islam in 1975(.
"The sword of Islam is not the sword of steel. I know this by experience, because the sword of Islam struck deep into my own heart. It didn't bring death, but it brought a new life; it brought an awareness and it brought an awakening as to who am I and what am I and for what am I here?"
Present address: 23, Welland Garden Perivale, Middlesex UB6 8SZ, UK.
3- Bogdan Kopanksi )now Bogdan Ataullah Kopanski(:
Originally Polish, now American. Ph.D. in History and Politics. Had a very interesting journey to Islam and faced severe hardship; was imprisoned twice by the Polish Communist regime )1968, 1981-82(.
)Embraced Islam in 1974(
"When I was 12 years old I rejected the illogical and contradictory faith of the Church. Two years later in 1962, I was fascinated by the victorious struggle of the Algerian Muslim Mujaahideen against French colonialism. It was the first ' arrow' of Islam... in high school and the earliest days of my education in the university, I was a typical example of the 'rebel generation' of reds...My way to the truth of al-Quran was slow and unpaved...in 1974 I visited Turkey, I wrote my M.A. dissertation about Sultan and Caliph Suleiman Kanuni’s policy towards Polish Kingdom. There, I was hit by the most beautiful voice of mankind: Athaan, the call to prayer. My hair stood up. An unknown powerful force led me to an old masjid inIstanbul. There, old smiling Turkish, bearded men taught me wudhoo, )ablution(, I confessed to tears the shahaadah )testimonies of faith( and I prayed my first salaah )prayer( at Maghrib...I swept out the rubbish ideologies ...for the first time in my life, my mind was relaxed and I felt the pleasure of Allaah's love in my heart, I was a Muslim...”.
Present address : 3013, Harrel, Drive 203 Grand Prairie Tx 75051 USA
4- Vengatachalam Adiyar )Now ‘Abdullaah Adiyar( :
Indian, noted Tamil writer and journalist; worked as a News Editor in Dr. M. Karunanidhi's daily Murasoli for 17 years. Worked with three former Chief Ministers of Tamil Nadu. Received Kalimamani Award from T.N Government in 1982.
)Embraced Islam in 1987(.
"In Islam I found suitable replies to nagging queries arising in my mind with regard to the theory of creation, status of women, creation of the universe etc. The life history of the Holy Prophet, sallallaahu ‘alayhi wa sallam, attracted me very much and made easy for me to compare with other world leaders and their philosophies."
Present address:1 Ashok Avenue, Rangarajapuram, Kodambakkam,Madras,India.
5- Herbert Hobohm: ) Now Aman Hobohm(
German diplomat, missionary and social worker. An intellectual, who has been serving the German Diplomatic Mission in various parts of the world. Presently working as Cultural attache in German Embassy inRiyadh.
)Embraced Islam in 1941(.
"I have lived under different systems of life and have had the opportunity of studying various ideologies, but have come to the conclusion that none is as perfect as Islam. None of the systems has got a complete code of a noble life. Only Islam has it; and that is why good men embrace it. Islam is not theoretical; it is practical. It means complete submission to the will of God.'
Present address: Cultural Attaché, German Embassy,PO Box 74,Riyadh-11492,Saudi Arabia.
6- Cat Stevens: )Now Yousuf Islam(.
British, formerly Christian, world famous pop singer.
)Embraced Islam in 1973(.
"It will be wrong to judge Islam in the light of the behavior of some bad Muslims who are always shown on the media. It is like judging a car as a bad one if the driver of the car is drunk.”
Present address: Chairman, Muslim Aid,3 Furiong Road,London, N7.UK
7- Ms. Margaret Marcus )Now Maryam Jamilah(:
American, formerly Jewish. Essayist and journalist. Author of many books.
)Embraced Islam in 1962(.
"The authority of Islamic morals and laws proceeds from Almighty God. Pleasure and happiness in Islam are but the natural by products of emotional satisfaction in one's duties conscientiously performed for the pleasure of God to achieve salvation. In Islam duties are always stressed above rights. Only in Islam was my quest for absolute values satisfied. Only in Islam did I at last find all that was true, good, beautiful and which gives meaning and directions to human life and death."
Present address: c/o Mr. Mohammed Yusuf Khan, Sant Nagar,Lahore,Pakistan.
8- Wilfried Hofman: )Now Murad Hofman(.
Ph.D )law( Harvard, German social scientist and diplomat. Presently German ambassador in Algiers.
)Embraced in Islam in 1980(
"For some time now, striving for more and more precision and brevity, I have tried to put on paper, in a systemic way, all philosophical truths, which, in my view, can be ascertained beyond reasonable doubt. In the course of this effort it dawned on me that the typical attitude of an agnostic is not an intelligent one; that man simply cannot escape a decision to believe; that the createdness of what exists around us is obvious; that Islam undoubtedly finds itself in the greatest harmony with overall reality. Thus I realize, not without shock, that step by step, in spite of myself and almost unconsciously, in feelings and thinking I have grown into a Muslim. Only one last step remained to be taken; to formalize my conversation. As of today I am a Muslim. I have arrived."
Present address: Embassy of the Federal Republic of Germany, BP 664,Alger-gare,Algeria.
9- Cassius Clay )Now Mohamed Ali Clay(:
American boxer )three times world heavyweight champion(. Formerly Christian.
)Embraced Islam in 1965(.
"I have had nice moments in my life. But the feeling I had while standing on Mount ‘Arafaat on the day of 'Hajj' )pilgrimage(, was the most unique. I felt exalted by the indescribable spiritual atmosphere there, as over a million and a half pilgrims invoked God to forgive them of their sins and bestow on them His choicest blessings. It was an exhilarating experience to see people belonging to different colors, races and nationalities, kings, heads of states and ordinary men from very poor countries all clad in two simple white sheets praying to God without any sense of either pride or inferiority. It was a practical manifestation of the concept of equality in Islam."
)Speaking to the daily "Al-Madinah" Jeddah, 15, July 1989(.
Present address: 1200 E, 49 St.,Chicago,Ill60615.
These were the impressions of a few persons who had been struck by the sword of truth themselves.
As for the propaganda that it was the sword of steel )i.e. the force ( which was instrumental in the universal expansion of Islam, we give below remarks of some prominent non-Muslims refuting this baseless claim:
1- M K Gandhi:
".......I become more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These, and not the sword carried everything before them and surmounted every trouble."
YoungIndia, 1924.
2- Edward Gibbon:
"The greatest success of Mohammed's life was effected by sheer moral force without the stroke of a sword."
History of the Saracen Empire,London, 1870.
3- A S Tritton:
"The picture of the Muslim soldier advancing with a sword in one hand and the Quran in the other quite false."
Islam, London, 1951-page 21.
4- De Lacy O'Leary:
" History makes it clear however, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated."
Islam at Crossroads,London. 1923-page 8.
5- KS Ramakrishna Rao:
"My problem to write this monograph is easier because we are not generally fed now on that )distorted( kind of history and much time need not to be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth its name. The principle of Islam that: ' there is no compulsion in religion' is well known".
Mohammed the Prophet of Islam,Riyadh1989-page 4.
6- James A. Michener:
"No other religion in history spread so rapidly as Islam...The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts that idea, and the Quran is explicit in support of the freedom of conscience".
Islam- The Misunderstood Religion, Readers' Digest )American Edition ( May 1955.
7-LawrenceE Browne:
"Incidentally these well-established facts dispose off the ideas so widely fostered in Christian writings that wherever the Muslims went, they forced people to accept Islam at the point of the sword."

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