A Gleam on the Way

How effective was the first generation of the Ummah (nation) of Islam?
What is the importance of positivity in the life of a Muslim?
How has the Quran recorded this effectiveness?
These are important and serious questions about the value of
positivity and effectiveness and what they represented inthe life of
the youth who established the civilization of this Ummah, and how they
could be revived once again in the life of the youth of this
generation, given that a great deal ofgood lies in them. Let us start
with the Prophetic point of view on the pathof effectiveness and
warding off failure and negativity .
A Prophetic perspective on the path of effectiveness
" O Allaah! I seek refuge with You from (being given to) failure,
indolence, cowardice, (and from being sent back to) old geriatric
ageand niggardliness, and I seek refuge with You from the punishment
of the grave, and from the affliction of both life and death."
[Muslim]
These are luminous Prophetic words, filled with positivity and
carrying within their folds seeking refuge from negativity. This was
the Prophetic perspective. In fact, the life of Muhammad wasbut a
living example of that. The life of the Prophet Muhammad was the best
ideal of a human being, in whom all the attributes of positivity were
manifested and from whom all traces of negativity had been removed.
The Companions gathered around the pure spring of the noble attributes
of Al-Mustafa and at the beginning of the Da'wah (call to Islam. The
majority of whom were young men, imbibing positivity, power and
effectiveness, translating them into words and deeds in the world, and
spreading them among those surrounding them, until they were able to
establish an edifice of civilization of strong foundations and great
power .
Armed with positivity, the youth of the Ummah set out in the different
parts of the land of their Lord, building and constructing. They gave
life to the land with strong arms of endeavor, and promulgated
effectiveness in the hearts, which had long been possessed by
negativity, thus, illuminating the universe with pleasure and delight
.
Thus, the Islamic Ummah (nation), at the hands of its youth, presented
to humanity the most beautiful gifts in all fields. The scientists of
Islam presented to humankind the principlesof the experimental
scientific method based on practical experiment and scientific proof
in order to reach a scientificfact, unlike the Greek philosophical
method that is based on philosophy and theoretical postulates. Thus,
it is the Muslims who presented to the entire world the basis of the
modern renaissance, on which the European renaissance depended later
on. [Hayaat An-Noor: Fareed Mannaa' p28]
This took place due to the fact that the youth of this Ummah were
brought up on positivity, according to which each of them sought areas
of work where he was mosteffective without waitingfor it to come to
him; making events happen, and not waiting for events to take place on
their own. None of them would let a day pass untilhe had done an act
pertaining to the religionor the world, which he liked to see on the
Day ofJudgment. This is reported by one of the positive youths of this
Ummah, 'Abdullaah ibn Mas'ood who said, "I hate to see a man without
work; neither working for this world nor for the Hereafter." [Hilyat
Al-Awliyaa': Abu Nu'aym]
However, when we moved away, step by step, from that concept of
positivity, the youths of our Ummah deviated, owing to a violent wind
of negativity, which lulled most of them into asense of complacence
and subsequently, ruinedthem. It caused the disease of failure and
indolence to spread among them, and consequently, we started hearing
oft-repeated words that imply the aforesaid mental state such as: "I
cannot", "I am a failure", "It is impossible [to achieve], this is the
reality", and so on .
A concrete reality
In order to come closer tothe issue of positivity, wehave to consider
the reality. A man might be intelligent and possess high
qualifications in the field of science, but, at the same time, he
might not be effective. This is because he has been brought up in a
culture which hinders him from any great achievement unless he gets
rid of any traces of negativity .
There are communities characterized by individualism, selfishness and
envy, and there are diseases which decay the soul, like haughtiness
and arrogance. There arealso communities whose people have ideas which
encourage idleness, like those who read the Hadeeths (narrations) of
the Messenger of Allaah about the future afflictions and battles and
misunderstand them,and thus sit at home, anddo nothing to support
Islam, under the pretext that things are deteriorating, and it is
useless to work, and so on .
No doubt, such examples and others, are found in reality. However, we
should not continue to curse the darkness and loathe reality – in
particular the reality of today's Muslim youth thatis typically
characterized by negativity -- and then satisfy ourselves with phrases
of sorrow and regret. On the contrary, we should talk about
positivity, its concept andimportance, perchance we may light up the
candles of effectiveness in the hearts of the youth .
The concept of positivity
First of all, we could define positivity as a Muslim's personal
movement, resulting from the sentient believing heart to change and
reform the reality in conformity withthe ordinances of Allaah The
Almighty .
We may get more acquainted with effectiveness if we say that it is the
best form of productivity that is basedon perseverance and regularity
of actions, as confirmed by the description given by Umm Salamah of
the deeds of the Messenger of Allaah : "The dearestof deeds to the
Messenger of Allaah is that which a servant doesregularly, no matter
how little it might be." [Al-Albaani: Saheeh [
The same description is given by 'Aa'ishah of the deeds of the
Messenger of Allaah when she said, "He used to do any deed regularly
."
Positivity in the Quran
In order to clearly perceive the concept of positivity in the Quran,
it is sufficient to recite the following short Soorah (in which Allaah
The Almighty Says what means): {By time, indeed, mankind is in loss,
Except for those who have believed and done righteous deeds and
advised each other to truth and advised each other to patience.}
[Quran 103:1-3 [
It shows that man is doomed to loss unless he has four
characteristics, which in fact are the characteristics of the positive
Muslim personality. According to As-Sa'di
" Allaah The Almighty enjoined loss upon everyone unless he has four
characteristics:
1 . To have faith in all things which Allaah The Almighty commanded to
believe in. Faith is not complete without knowledge, which is an
integral branch of faith .
2 . The righteous deed includes all good works, hidden or apparent,
pertinent to the right of Allaah The Almighty or the right of His
servants, obligatory or recommended .
3 . To advise each other toadhere to the truth -- which is faith and
righteous deeds. In otherwords, they should advise and encourage each
other to do good .
4 . To advise each other topatience in the obedience of Allaah The
Almighty, and abstention from the sins forbidden by Allaah The
Almighty, and accept the decrees ofAllaah The Almighty even if one
finds them painful .
With the first two, man perfects himself, and with the other two, he
perfects others. By having these four characteristics, man becomes
safe from loss, and obtains great profit."[Tayseer Al-Kareem:
'Abd-Ar-Rahmaan ibn Naasir As-Sa'di: 1:934]
At this point, after talkingabout the importance of positivity, we
have to pause so that each of us asks himself: Am I really positive?
Do I have a positive attitude in my life? Do I feel that I am really
effective in life, or do I live among negative people? Also ask
yourself:Positivity is to seek areas of work and not to sit waiting
for them: Am I really like this?
Positive people exert an influence on events, unlike the negative ones
who wait to see what events occur. Am I then from those who make
events happen or those who wait for them to happen?
This is a pause, not only for blame, but also for assessment and
introspection, after which each of us should wake up to seek his roles
in life, and see how he can efficiently interact with them, and how he
can best utilize this life. No doubt, we, as Muslim youth, have
several missions to carry out in this world. Doing this would be
impossible unless each of us becomes truly positive and effective in
our sphere of activity . - - ▓███▓ Translator:->
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India: Malnutrition becomes 'national shame'

Geeta, a 27-year-old mother of three, living on the outskirts of the
national capital region looks vacant at the queries of malnourishment.
For her,gathering cereals for the two square meals of her family is a
luxury. Her four-year-old daughter, the youngest of her children,
looks too tiny for her age - about whichGeeta seems blissfully
unaware. Fighting hunger is their struggle; malnourishment is alien.
The cause and effect of millions of Geetas was highlighted by a recent
report on India's malnourished populations.
This was a well-known fact. Until about two decades ago, India ranked
among the poorest countries of the world. The disparity is glaring now
because India boasts of the fastestnumber of growing"dollar
millionaires".
A study that has just beenreleased by the prime minister of India,
Manmohan Singh, revealsthat 42 per cent of Indianchildren are
suffering from malnutrition, whichmanifests directly from abject
poverty. This is probably the biggest problem that the largest
democracy, and the second fastest growing economy in the world, faces
today.
One of the important parameters of the burgeoning Indian economy is
that it hosts the world's largest youth population under 25. That
growth story is facing the challenge of becoming stunted if the
country does not address this issue on time. The Indian cabinet has
taken the first step, by approving the Food Security Bill. But they
have miles to go and millions of dollars to spend before they can
ensure healthy future generations.
Report on malnourishment
The report, based on a survey conducted by the Naandi Foundation, has
been made at the insistence of the Citizens' Alliance against
Malnutrition which comprises young parliamentarians, artists,
directors, social activists and policymakers. The HUNGaMA (in Hindi,
hungama is a "stir" or"ruckus") Report registers shaming figures.
Forty-two per cent of children under five are underweight and 59 per
cent have stunted growth.
The surveyors reached more than 73,000 households in 112 districts
across nine states, wherein 74,020 mothers shared their stories and
109,093 children stepped onto weighing machines for the survey.
Children from householdsidentifying as Muslim or belonging to
"Backward Castes or Tribes" generally have worse nutrition.
In the districts in focus, fewer than 7.6 per cent of mothers had
heard theword for "malnutrition" in their regional language.
When asked why they did not give their children more non-cerealfoods,
93.7 per cent mothers said they did notdo so because non-cerealfoods
were expensive.
The report highlights the linkages between education and health,
sanitation and hygiene, drinking water and nutrition.
Food security bill
The prime minister of India was the first to react to the
report."There are nearly 160 million children in the country below the
age ofsix years," he said. "The problem of malnutrition is a matter of
national shame. Despite impressive growth in ourGDP, the level of
under-nutrition in the country isunacceptably high."
In the words of Nobel laureate and welfare economist Dr Amartya Sen:
"Famines are very easy to publicize, people dying of hunger is one
thing. But people being underweight, stunted, their lifestyle, their
probability of survival being diminished, all thatis not so visible.
My worryis the sentiment of country gets upset when it (GDP growth
rate) goesfrom eight per cent to seven per cent. The sentiment of
India doesn't get affected by the higher number of under-nourished
children than anywhere else. I think the food security bill, despite
its faulty design, is a good move in this direction - that we care
about the lives of Indians."
Jay Panda is a member ofparliament with Biju Janata Dal, the ruling
party in the eastern state of Orissa. He is also a member of the
alliance that assembled the report, and told Al Jazeera: "The fact is
that, while India has been progressing quite a lot inthe last 20
years, the fight against malnutrition has made little progress. So we
need to prioritize it."
Fifty per cent of Indian women are anemic and 836m people live under
less than Rs20 (38 US cents) a day. The manifesto of the ruling
Congress party promised the enactment of a "rightto food" act, if
their alliance, the United Progressive Alliance (UPA), was voted back
to power. In light of these figures, the food security bill, cleared
by the IndianCabinet, is a pro-poor legislation that would target the
hungry and malnourished of India. The bill would guarantee cut-price
grain to 63.5 per cent of India's 1.2bn people.
Biraj Patnaik, the principal adviser on the right to food to the
Supreme Court Commissioners, said: "It's a moral imperative."
Subsidy burden
However, this piece of legislature also faces strident resistance - as
critics say the food security bill would add asmuch as $7.5bn to
India's subsidy burden.
Article 25 of the UniversalDeclaration of Human Rights, adopted by all
United Nations member states in 1948, lists the right to food among a
state's obligations. Article21 of the Indian constitution, which
provides a fundamental right to life and personal liberty, has been
repeatedly interpreted by the Indian Supreme Court as enshrining
within it the right to food. Article 47 of the Indian constitution
obliges the Indian state to raise the standard of nutrition of its
people.
The most recent round ofthe National Family Health Survey in 2006
confirmed that the child malnutrition rate in Indiais almost double
that of sub-Saharan Africa.
As Dr Sen points out, malnutrition may not be a screaming crisis, but
if left unattended, it has the ability to cause damage of unlimited
magnitude. A new law, subsidy, focus and collective consciousness may
be required to deal with it.
Geeta may not have heard of the bill, but if the will of the
legislature finally asserts it, millions might be saved the pangsof
hunger.

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Dought & Clear, - Praised Manners, - The Prophet (peace and blessings of Allaah be upon him) and the establishment of the Islamic society .

How and with degree of success was muhammed(s.a.w)able to establish a
stable community in medinah 632ce.
Praise be to Allaah.
Undoubtedly the society that was established by the Prophet (peace and
blessings of Allaah be upon him) in Madeenah was an example of a
stable and secure society. That was manifestly apparent from the
moment the Prophet (peace and blessings of Allaah be upon him) first
set foot in Madeenah and stated to form the Islamic state.The security
and stabilityof this society were due to a number of reasons and
factors, including the following:
The Prophet (peace and blessings of Allaah be upon him) built the
mosque in Madeenah as soon as he arrived there,which helped to
establish a focal point to which people could turn when calamities
struck, and a place where the Muslims could gather to meet one another
and find out about one another, so they could find out who was sick
and go to visit them, attend the funerals of those who died, help
their poor and arrange marriages for those whowere single.
These are some of the ahaadeeth concerning that:
It was narrated from Anas ibn Maalik (may Allaah be pleased with him)
that when the Messenger of Allaah (peace and blessings of Allaah be
upon him) came to Madeenah, he ordered that the mosqueshould be built,
and he said, "O Banu Najjaar, name me a price for this garden of
yours." They said, "No by Allaah, we will not seek its price except
from Allaah."
(Narrated by al-Bukhaari, 2622; Muslim, 524)
It was narrated that al-Bara' ibn 'Aazib said: "[The verse] 'and do
not aim at that which is bad to spend from it' [al-Baqarah 2:267 –
interpretation of the meaning] was revealed concerning us Ansaar. We
used to own date palm trees. A man wouldbring (the harvest) from his
date palms, whether it was a little or a lot. A man would bring one or
two bunches of dates and hang them in the mosque. Ahl al-Suffah – or
according to a report narrated by Ibn Maajah, the poor among the
Muhaajireen – had no food, so if one of them got hungry he would come
and strike the bunch with his stick, andripe and unripe dates would
fall, and he wouldeat them. But there weresome uncharitable people who
would bringa bunch of dates that contained rotten or dried-up dates,
or a bunch that was damaged, and hang it up. Then Allaah revealed the
words (interpretation of the meaning):
"O you who believe! Spend of the good things which you have (legally)
earned, and of that which We have produced from the earthfor you, and
do not aim at that which is bad to spend from it, (though) you would
not accept it save if you close your eyes and tolerate therein"
[al-Baqarah 2:267]
He said: if any one of you were to be given something like they gave,
he would not accept it unless he did sowith his eyes closed or out of
shyness. He said, after that one of us would bring the best dates that
he had.
Narrated by al-Tirmidhi, 2987; Ibn Maajah, 1822. Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi, 2389.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) established
brotherhood between the Muhaajireen (the Emigrants who had come from
Makkah) and the Ansaar (helpers, the Muslims in Madeenah). This action
strengthenedthe bonds between the members of the Madeenan society in a
manner previously unheard of. The Prophet (peace and blessings of
Allaah be upon him) established bonds of brotherhood between non-Arabs
and Arabs, between free men and former slaves, between people of
Quraysh and members of other tribes.So the society became one entity,
after which itwas not surprising that an Ansaari would ask a Muhaajir
to take half of his wealth, or an Ansaariwould offer to divorce one of
his wives so that a Muhaajir could marry her, or a Muhaajir
wouldinherit from an Ansaari, because of the strength of the bonds
between them. Then inheritance between them was abrogated by the verse
on inheritance, but the Ansaar were encouragedto bequeath something to
them. This was an exemplary society.
There follow some of theahaadeeth concerning that:
1 – It was narrated that 'Abd al-Rahmaan ibn 'Awf (may Allaah be
pleased with him) said: When we came to Madeenah, the Messenger of
Allaah (peace and blessings of Allaah be upon him) established bonds
of brotherhood between me and Sa'd ibn al-Rabee'. Sa'd ibn al-Rabee'
said: "I am the wealthiest of the Ansaar,so I will give you half
mywealth, and see which ofmy wives you would prefer, I will divorce
her for you, and when she becomes permissible youcan marry her." 'Abd
al-Rahmaan said to him, "I do not need that. Is there a marketplace
where people trade?" Hesaid, "The marketplace of Qaynuqaa'." So the
next day 'Abd al-Rahmaan went there and took some cottage cheese and
ghee, and hedid that the next day. It was not long before 'And
al-Rahmaan came with traces of yellow (perfume) on him. The Messenger
of Allaah (peace and blessings of Allaah be upon him) said, "Have you
gotten married?" He said, "Yes?"He said, "To whom?" He said, "A woman
from among the Ansaar." He said, "How much was themahr?" He said, "A
gold piece equal in weight to a date stone (or a date stone of gold)."
The Prophet (peace and blessings of Allaah be upon him) said to him,
"Give a wedding feast (waleemah), even if withone sheep."
Narrated by al-Bukhaari,1943.
2 – It was narrated from Ibn 'Abbaas (may Allaah be pleased with him)
that when the Muhaajireen came to Madeenah, a Muhaajir would inherit
from an Ansaari to the exclusion of the Ansaari's own relatives,
because of the bonds of brotherhood that the Prophet (peace and
blessings of Allaah be upon him) had established between them. When
the verse "And to everyone, We have appointed heirs" [al-Nisa' 4:33 –
interpretation of the meaning] was revealed, that was abrogated.
Andthe phrase "To those also with whom you have made a pledge
(brotherhood)" [al-Nisa' 4:33 – interpretation of the meaning] has to
do with the covenant of helping, supporting and advising one another.
Sothe rights of inheritance no longer apply, but they may bequeath to
one another.
Narrated by al-Bukhaari,2170.
Thirdly:
Zakaah was prescribed in the second year of theHijrah, which made the
rich and poor more equal and increased the coherence of the Madeenan
society, and the bonds of brotherhood for the sake of Allaah became
stronger than before. Indeed, the matter went further than zakaah to
include voluntary charity.
It was narrated that Anasibn Maalik (may Allaah be pleased with him)
said: Abu Talhah was thewealthiest of the Ansaar of Madeenah in terms
of palm trees, and the dearest of his wealth to him was (the garden
of) Bayraha', which was opposite the mosque. The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to enter it and drink
from good water that was to be found there. Anas said: When the verse
"By no means shall you attain Al-Birr (piety, righteousness — here it
means Allaah's reward, i.e. Paradise), unless you spend (in Allaah's
Cause) of that which you love" [Aal- Imraan 3:92 – interpretation of
the meaning] was revealed, Abu Talhah got up and went to the Messenger
of Allaah (peace and blessings of Allaah be upon him) and said, "O
Messenger of Allaah, Allaah says 'By no means shall you attain Al-Birr
(piety, righteousness — here it means Allaah's reward, i.e. Paradise),
unless you spend (in Allaah's Cause) of that which you love' and the
dearest of my wealth to me is Bayraha'. (I give it in) charity for the
sake of Allaah, hoping to earnits reward with Allaah, so dispose of
it, O Messenger of Allaah, as Allaah shows you." The Messenger of
Allaah (peace and blessings of Allaah be upon him) said, "Well done,
that is a profitable deal, that is a profitable deal. I have heard
what you said andI think that you should distribute it among your
relatives." Abu Talhah said, "I shall do that, O Messenger of Allaah,"
and he distributed it among his relatives and the sons of his paternal
uncles.
Narrated by al-Bukhaari,1392; Muslim, 998
So the signs of harmony appeared among the Muslims in Madeenah, and
the Muhaajireen recognized the rights that their Ansaar brothers had
over them. There are a number of ahaadeeth concerning that, including
the following:
It was narrated that Anas said: When the Prophet (peace and blessings
of Allaah be upon him) came to Madeenah, the Muhaajireen came to him
and said, "O Messenger of Allaah, we have never seen any people more
generous when they have the means and more helpful when they have
little than the people among whom we have settled. They have looked
after us and they have let us join them and share in all their happy
occasions, to such an extent that we are afraidthat they will take all
thereward. The Prophet (peace and blessings of Allaah be upon him)
said, "Not so long as you pray for them and praisethem."
Narrated by al-Tirmidhi, 2487; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi, 2020.
Allaah created loved between the hearts of the people of Madeenah,and
love for the sake of Allaah was one of the symbols of the people that
Allaah enjoined upon them and made it one of the signs of perfect
faith.
It was narrated from Anas (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) said: "None ofyou
truly believes until he loves for his brother what he loves for
himself."
Narrated by al-Bukhaari,13; Muslim, 45.
It was narrated that al-Nu'maan ibn Basheer said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "The
believers, in their mutualmercy, love and compassion, are like a
(single) body; if one partof it feels pain, the rest of the body will
join it instaying awake and suffering fever."
Narrated by al-Bukhaari,5665; Muslim, 2586. - - ▓███▓
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Dought & Clear, - Praised Manners, - His sister gave up her share of the inheritance then she regretted it.

My sister gave up her share of a store to me after our parents died,
but now she regrets it and she wants to changeher mind. Does she have
the right to do that?.
Praise be to Allaah.
The way in which we address this problem willbe based on an attitude
of kindness, generosity and chivalry, and on the basis of what we
would like to think of you, that you are generous, decent and of noble
character, because our great religion teaches usto be kind, uphold
ties of kinship and respond to good treatment in kind, because she is
yoursister who grew up with you and you share ties of kinship with
her, and she has great rights overyou with regard to looking after
her, managing her affairs and striving to make herhappy. So it is
better for you to be kind to her and give back what she gave up for
you, and to respond to her first act of kindness with one that is even
greater, and to let her off so that Allaah will let you off on the Day
of Resurrection.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever agrees with a
Muslim to cancel atransaction, Allaah will forgive his sins on the Day
of Resurrection." Narrated by Abu Dawood (3460) and classed as saheeh
by al-Albaani in Saheeh Abi Dawood.
According to a version narrated in al-Sunan al-Kubra by al-Bayhaqi:
"Whoever agrees with one who regrets it to cancel the transaction,
Allaah will forgive his sins on the Day of Resurrection."
Ibn 'Abd al-Salaam said: Agreeing to cancel a transaction for someone
who regrets it is an act of kindness that is enjoined in the Qur'aan.
End quote, quoting fromal-Mannaawi in Fayd al-Qadeer (6/79).
Rather, we say to you: It would have been better for you to return to
yoursister what she had given to you as soon as you realized that she
regretted it, and you should not have forced her to say that to you in
words, so that she wouldnot feel embarrassed or awkward.
Ma'mar – who was one of the best of the Taabi'een – said:
One of the worst acts of kindness is when you force a person to ask
(for what he needs) when he feels shy beforeyou, so your act of
kindness will not make up for the pain of the shyness that he went
through. It would have been more appropriate for you to find out
aboutwhat your brother needed and send him what he needs, and not
force him to ask. End quote.
This is how it should be among siblings, for theirjoy is one and their
griefis one.
Always remember the great reward that you will have with Allaah if you
do what your sister wants and give back that which she regrets giving,
and relieve her distress, and continue to be kind to her and uphold
ties of kinship with her, especially sinceshe regrets giving it up
because she is in difficulty and is facing poverty. In that case you
should offer her help and give her that which will relieve her
hardship,and reward her for her initial giving up of her share to you.
Allaah says (interpretation of the meaning): "Is there any reward for
good other than good?" [al-Rahmaan 55:60].
The reports quoted above were quoted from'Uluw al-Hammah by al-Sayyid
al-'Afaani (2/612-651, 5/288-302).
But if she initially gave itup because of shyness due to the fear of
blame in a society that mistreats women with regard to inheritance,
orfor fear that her brothers might sever tieswith her if they thought
that she was insisting onher rights, then in that case it is haraam
for you to consume that wealth, and it must be given back to her. The
fuqaha' have stated that whatever is taken due toshyness is haraam
wealth.
It says in al-Mawsoo'ah al-Fiqhiyyah (18/263):
The Shaafa'is and Hanbalis state that if wealth is taken due to
shyness, such as if he asks someone else for wealth in front of people
and he gives it tohim due only to shyness, or he gives it to him out
of shyness, and the recipient knows that thegiver only gave it to him
out of shyness, it does not become his propertyand it is not
permissible for him to dispose of it, even if the recipient did not
ask for it. What matters here is the knowledge that the one who gave
his wealth gave it out of shyness, not out of generosity and not for
something inreturn.
Hence if he joins people whilst they are eating, and they ask him to
eat with them, but he knowsthat it was only because they felt shy, it
is not permissible for him to eat their food. End quote.
To sum up: You should return to your sister thatwhich she gave up to
you, so as to preserve love between you and uphold the ties of
kinship.
We ask Allaah to compensate you with something better.
And Allaah knows best. - - ▓███▓ Translator:->
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