Allaah decrees disasters for children – why? I have my friend non-muslim, i was trying to help her to know the real religion in front of Allah, one of the question she asked me is this "I understand the belief that God is testing, to use your example, the one mother who put her child in a dust bin because she didn't want it and she miserably failed her test of love. And the woman who had so much love and desire to have a child stole one in order to fulfill her desire. She failed her test too because of the wrong way she got a child. I am not questioning the adults who did wrong. I am questioning the rationale pertaining to the children. In other words, was God testing the little baby by allowing his mother to dump him in a dust bin? What type of test is this? Is a child whose parent physically harms it being tested? What type of test is that? What is the child supposed to be tested for? How much pain it can withstand? So, my question pertains to the innocent -- not to the guilty. Why would God allow such innocents to be harmed worldwide?? I don't understand that"? Praise be to Allaah. Praise be to Allaah Who is praised in all languages, worshiped at all times, Whose knowledge encompasses all places, and Whose attention is never distracted from anything. Glorified be He above having any peer or rival, and exalted be He above having any wife or child. His ruling applies to all His slaves. “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11 – interpretation of the meaning] And blessings and peace be upon the one who was sent as a mercy to the worlds and as proof for all of mankind. He conveyed the message and fulfilled the trust, and strove for the sake of Allaah in the truest sense, until he left us with a clear path whose night is as clear as its day, and no one deviates from it but he is doomed… We must note that anyone who believes in the existence of Allaah and that He is the Lord and Creator, even if this believer in the existence of Allaah is not a Muslim, knows that this Lord is distinct from His creation in all aspects. There is no room for likening or comparing Him to His creation. Hence Allaah says: “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11 – interpretation of the meaning] If the owner of an item in this world can dispose of it however he wishes without any person bringing him to account for that because it is his property, then Allaah the Creator – like unto Whom there is none – may dispose of His “property” however He wills. We Muslims have certain faith that our Lord Who created us has the utmost wisdom which cannot suffer the slightest shortcoming whatsoever. Rather everyone who believes in the existence of the Lord and accepts Him as his Lord must believe this, otherwise he is believing in an imperfect Lord, and the one who has the least reason and faith knows that there can be no Lord Who is not perfect in every sense and far removed from any imperfection. Otherwise he is not a Lord in any real sense. We in turn, because we are part of the creation of Allaah, cannot comprehend any part of His wisdom unless He tells us of it. What He has taught of the reasons behind His actions, we understand and accept; what He has concealed from us and kept the knowledge thereof to Himself, we believe in it and we know that He does not do anything unless there is great wisdom behind it, because He is the All-Wise and All-Knowing. It should never, under any circumstances, cross our minds to think that we can bring Him to account for what He does in His dominion and creation, otherwise we will be transgressing upon the preserve of Lordship and overstepping the mark, if we claim that we can know what He knows. No one can utter such words except a heretic who does not believe in the existence of a Lord in the first place. We seek refuge with Allaah from that. If we accept the words of human specialists when they are dealing with their specialties, and we do not argue with them – such as doctors, engineers, etc. – because our educational level does not enable us to understand everything that they know, then it is even more appropriate that we should accept that however the All-Knowing, from Whose knowledge nothing is hidden, deals with the affairs of His creation is undoubtedly correct and wise. We humans sometimes think that it is wise to do some things that we dislike, because there is some benefit in that for us, and if we did not do them we would be accused of being lacking in wisdom and reason. For example, if a person is sick and there is the fear that he may die, but it is known that he may be cured – by Allaah’s leave – if he takes a certain medicine, then the wise thing for him to do is to take that medicine even if it is bitter; if he fails to take it, that is regarded as a shortcoming and lack of reason on his part. There are many things that we do in life that we dislike, because of the benefits that they bring to us. For Allaah is the highest description (cf. al-Nahl 16:60), and there is no way that He can be compared to His creation. He allows some things to happen in His dominion that He hates, because they serve a greater wisdom which we, or most of us, cannot comprehend. Some of His wisdom may become clear to us, and that is by the mercy of Allaah towards His believing slaves, as He shows them some of His wisdom in this world so that they might find peace of mind. For example, if we want to ask about the reasons for something we could understand, such as why Allaah creates a child then causes him to die, perhaps if that child lived he would have committed major sins such as those that doom a person to Hell, and that would have condemned him to remain in Hell for eternity, or for a very long time, or he may have caused others such as his parents to deviate from the path of Allaah – as mentioned in the story of the boy whom al-Khidr killed, as told in the story of al-Khidr and Moosa in Soorat al-Kahf. Alternatively, if this child lives he may face such difficulties that in his case death is a mercy from Allaah. Moreover, if Allaah creates him handicapped, perhaps this handicap will prevent him from committing many sins which, if he did them, would lead to his being punished on the Day of Resurrection. Not every sickness or handicap is necessarily a punishment; rather it may be a test for the child’s parents, by which Allaah will expiate for their bad deeds, or raise their status in Paradise if they bear this trial with patience. Then if the child grows up, the test will also include him, and if he bears it with patience and faith, then Allaah has prepared for the patient a reward that cannot be enumerated. Allaah says (interpretation of the meaning): “Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10] For us Muslims, life does not end when we die, rather we believe that beyond death there is Paradise and Hell, in which is true life. Those who did good will find the reward for the good deeds that they did in this world, waiting for them with Allaah, and those who did evil will find the punishment for their evil deeds waiting for them. Good and evil cannot be equal, and the patience of the one who was tested and bore it with patience will not be wasted with Allaah. Indeed, those who were not tested in this world may wish that they had suffered similar calamities when they see the high status attained by those who bore calamities with patience. There is a great deal of evidence to this effect in the Qur’aan and Sunnah, for example: Allaah says (interpretation of the meaning): “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient)” [al-Baqarah 2:155] The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for all of it is good, and that applies to no one except the believer. If something good happens to him he gives thanks, and that is good for him, and if something bad befalls him he bears it with patience, and that is good for him.” (Narrated by Muslim, 2999). From this it should be clear to you that the calamities that befall those who seem to us to be innocent, and indeed happen to all people, are not necessarily a punishment, rather they may be mercy from Allaah, but our minds and reason are imperfect and are often unable to understand the wisdom of Allaah in such matters. Either we believe that Allaah is more just than us, and more wise, and more merciful towards His creation, so we submit to Him and accept (His will), whilst also acknowledging our inability to understand the true nature of our own selves; or we boast of our imperfect reason and feel proud of our weak selves and insist on calling Allaah to account and objecting to His decree. Such thoughts can never cross the mind of anyone who believes in the existence of a wise Lord, Creator and Sovereign Who is perfect in all ways. If we do that then we have exposed ourselves to the wrath and vengeance of Allaah, but nothing can ever harm Allaah. Allaah drew attention to this when He said (interpretation of the meaning): “He cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23] A sign of man’s weakness and shortsightedness, is that he focuses on the calamities without paying any attention to the benefits they may bring, and not looking at other blessings that he enjoys and sees around him. For Allaah has blessed mankind in ways that do not compare with the calamities that may befall them. If there was a man who does a lot of good but occasionally does not do good, then forgetting the good things that he does would be regarded as ingratitude and denial. So how about when this is our attitude towards Allaah, to Whom belongs the highest description, and all of Whose dealings with His creation are good and cannot be bad in any way? Moreover, the Prophets and Messengers are the most beloved of creation to Allaah, yet despite that they are the most severely tested of mankind and suffer the most calamities – why? It is not a punishment for them and it is not because of their insignificance before their Lord. Rather it is because Allaah loves them and has stored for them a perfect reward which they will enjoy in Paradise, and He has decreed that these calamities should befall them so that He might raise them in status. He does whatever He wills, however He wills, whenever He wills; none can put back His judgment, none can repel His command and He is All-Wise, All-Knowing. And Allaah is Most High, Most Knowledgeable and Most Wise. Note: with regard to what you say about your female friend, it should be noted that it is haraam to establish an illegitimate relationship between a man and a woman. For more information on this important topic please see the fatwas under questions 9465 and 1200 on this site. Sheikh Muhammed Salih Al-Munajjid

CHOOSING THE DESIRED WIFE All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad,and upon his family and companions. When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience. When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..." When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is. As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful. WHO TO MARRY Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery. True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway. In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' "[al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away. Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person. QUALITIES OF THE PIOUS WOMAN Alright, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24;v.26] "Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard"[s.4;v.34] "It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..."[s.66;v.5]. And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes: -a Muslim woman -a believing woman -a devout woman -a true woman -a woman who is patient and constant -a woman who humbles herself -a woman who gives charity -a woman who fasts and denies herself -a woman who guards her chastity -a woman who engages much in Allah's praise. Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down"[s.3;v.43]. Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' "[s.66;v.11]. The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her." Ahh, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good"[s.4;v.19]. Remember also that you are not perfect either. KNOWING WHO SHE IS To find that pious woman, there are two steps to be taken, and that firstone relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments," and also that they "should not strike their feet in order to draw attention to their hidden ornaments"[s.24;v.31 ]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males- keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends". Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye-contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones. Yet, after all this, we still have to come to the most important topic. You can look all you want ather, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah. TRUST IN ALLAH We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge. Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognise His infinite knowledge and wisdom. Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah. It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)." I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him. Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favourite colour is, and some other weird fantasy. That is not the purpose of this salaat. The results of an istikharah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. Finally, as a wonderful gift from Allah, you may be blessed with a dream. Note that you must follow the results of an istikharah, because not doing so is tantamount to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly. The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognising that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an. The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ". Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rearer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent. When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them"[s.7;v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous"[al-Furqan ,74]. I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him"[s.3;v.159]. May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves. "When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"[al-Baqarah,v.18 6]. By: IBRAHIM ABU KHALID

CHOOSING THE DESIRED WIFE All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad,and upon his family and companions. When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience. When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..." When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is. As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful. WHO TO MARRY Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery. True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway. In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' "[al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away. Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person. QUALITIES OF THE PIOUS WOMAN Alright, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24;v.26] "Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard"[s.4;v.34] "It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..."[s.66;v.5]. And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes: -a Muslim woman -a believing woman -a devout woman -a true woman -a woman who is patient and constant -a woman who humbles herself -a woman who gives charity -a woman who fasts and denies herself -a woman who guards her chastity -a woman who engages much in Allah's praise. Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down"[s.3;v.43]. Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' "[s.66;v.11]. The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her." Ahh, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good"[s.4;v.19]. Remember also that you are not perfect either. KNOWING WHO SHE IS To find that pious woman, there are two steps to be taken, and that firstone relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments," and also that they "should not strike their feet in order to draw attention to their hidden ornaments"[s.24;v.31 ]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males- keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends". Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye-contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones. Yet, after all this, we still have to come to the most important topic. You can look all you want ather, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah. TRUST IN ALLAH We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge. Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognise His infinite knowledge and wisdom. Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah. It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)." I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him. Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favourite colour is, and some other weird fantasy. That is not the purpose of this salaat. The results of an istikharah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. Finally, as a wonderful gift from Allah, you may be blessed with a dream. Note that you must follow the results of an istikharah, because not doing so is tantamount to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly. The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognising that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an. The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ". Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rearer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent. When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them"[s.7;v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous"[al-Furqan ,74]. I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him"[s.3;v.159]. May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves. "When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"[al-Baqarah,v.18 6]. By: IBRAHIM ABU KHALID (Jannah.org)

CHOOSING THE DESIRED WIFE All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad,and upon his family and companions. When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience. When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..." When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is. As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful. WHO TO MARRY Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery. True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway. In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' "[al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away. Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person. QUALITIES OF THE PIOUS WOMAN Alright, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24;v.26] "Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard"[s.4;v.34] "It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..."[s.66;v.5]. And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes: -a Muslim woman -a believing woman -a devout woman -a true woman -a woman who is patient and constant -a woman who humbles herself -a woman who gives charity -a woman who fasts and denies herself -a woman who guards her chastity -a woman who engages much in Allah's praise. Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down"[s.3;v.43]. Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' "[s.66;v.11]. The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her." Ahh, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good"[s.4;v.19]. Remember also that you are not perfect either. KNOWING WHO SHE IS To find that pious woman, there are two steps to be taken, and that firstone relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments," and also that they "should not strike their feet in order to draw attention to their hidden ornaments"[s.24;v.31 ]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males- keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends". Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye-contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones. Yet, after all this, we still have to come to the most important topic. You can look all you want ather, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah. TRUST IN ALLAH We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge. Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognise His infinite knowledge and wisdom. Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah. It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)." I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him. Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favourite colour is, and some other weird fantasy. That is not the purpose of this salaat. The results of an istikharah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. Finally, as a wonderful gift from Allah, you may be blessed with a dream. Note that you must follow the results of an istikharah, because not doing so is tantamount to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly. The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognising that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an. The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ". Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rearer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent. When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them"[s.7;v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous"[al-Furqan ,74]. I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him"[s.3;v.159]. May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves. "When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"[al-Baqarah,v.18 6]. By: IBRAHIM ABU KHALID

Ciid Mubaarik All and may Allah accept our Ramadan and bless us with lasting brotherhood. Ha la is cafiyo ya jamaacah...

Indeed, Leicester-based Al Furqan had to fundraise before October as they told us during our own fundraising trip over there; glad that it is done before scheduled and that Darusalam has garnered its first million so quickly. Also, people during our own fundraising trip were already informed thanks to our ad on Universal. Recently, we were at the Somali Islington mosque on Brewery road during tahajud (they've got a very calm and mild mannered imam mashallah); it is relatively huge and overwhelmed on Fridays (so there was a great need). That also shows how much confidence we gained lately. TV is hardly healthy and Universal is no exception but these allegations should not be taken seriously; a close acquaintance of mine was not only lecturing there regularly but was also even paid to do so (though it was symbolic), let alone being asked to pay! As for ADT, they indeed do a badly needed service while humanitarian aid is already in very short supply back home; they are run by Islamic characters and have close relationship with the Whitechapel mosque. Likewise, they were invited in my local mosque during Ramadan despite the mosque own fundraising going on and a close acquaintance of mine assist them.That is why I have no problem in trusting them! African Development Trust (check their activities for yourself) PS: deliberately misleading threats which moreover attack badly needed nervices should be censured and people should not cut and paste whatever they hear!

Keyse Axmed jama is a young Somali in Hargeysa that assembled an expensive telecommunication item and syntesised oxygen from water, all without sophisticated machine tools and by sheer dedication. Due to the sensivity of the Media technology issue (that could be used for propaganda purposes towards a largely illiterate population), he faced arrest; is there not a way to encourage innovation while controlling it? In the piece below, the author (a relative of mine ) lament his arrest and interdiction to build a similar media technology as well as the more general local picture he terms as state-sponsored oppression as well as the more general local picture that may explain the broadening appeal of Kulmiye's as an alternative to the current Udub, whether this is justified or not: Ilmo aan Hooyo Hadal barini Hadaaq ma dhaafo Qalinkii: Aadan Jaamac Xadi BARR AMA BARRO TAARIIKHDII CADAADISKII SHACBIGA SOMALILAND (London 19/06/07) Ilmuhu marka uu yaryahay intaanu hadalka baran horta wuu hadaaqaa. Ka dibna waxaa taageero iyo dhiirrigelin hagar la’aan ah siiya hooyada iyo inta kale ee barbaarintiisa ka qayb qaadata sida aabaha iyo ehelada kale ee hareera joogta. Markaas ayuu hadaaqii hadal u beddelaa oo erayo la fahmi karo ku dhawaqaa. Haddiise ilmahaa hooyadii dhashay iyo intii ka agdhoweyd hadalkaba kala dagaalamaan, weligii halkaa ma dhaafo. Waxa taa ka dhigan, haddii maanulka ummad hoggaamiyaa dhiirri gelin waayo fikirka iyo dedaalka aqooneed ee bulshada, horumar lama gaadhayo dalkuna halkaa ma dhaafo. Maantana waxaa muuqata iska daa dhiirrigeline, in cadaadis iyo cabbudhin xad dhaaf ah oo aan la garanayn waxa loola gol leeyahay lagula kaco inta tirada yar ee ilaahay hibada u siiyay fikir iyo farsamo aqooneed oo keeni kara horumar cusub oo bulshada waxtar u leh. Waxaan dhowaan dhegaystay barnaamij laga siidaayay idaacad la yidhaa Radio Waaheen oo internet-ka ka soo gasha, waxa halkaa lagu waraystay nin dhallinyar ah oo reer Hargeysa ah oo la yidhaa Kayse Ahmed Jama. Kayse wuxuu dedaal muddo dheer soo socday, ku gaadhay kana midho dhaliyay inuu abuuro qalab tiknoolojiyeed casri ah oo u dhigmi kara kuwa maanta adduunkan lagu isticmaalo ee soo saaristooda kharash aan la qiyaasi karini ku baxo. Qalabkaas oo heerar kala duwan soo maray, waxaa ka mid ahaa warlaliyaha idaacadda ee loo yaqaan ‘Radio Transmitter’ nooca FM. Idaacaddaas oo markii uu tijaabiyay wada gaadhay magaalada Hargeysa. Waxaynu wada ognahay in idaacaddu ka mid tahay baahiyaha ugu waawayn ee maanta dalkeena haysta oo weliba muddo dheer la hadal hayey. Waxyaabaha kale ee aan aad ula yaabay waxaa ka mid ahaa inuu neefta oxygen-ka kala soo baxo biyaha caadiga ah, isagoon laboratory iyo qalab casriya haysan. Waxa wax lagu farxo ah in aynu leenahay dad Kayse oo kale ah oo aan weliba intooda badan la ogayn. Waxaase naxdin leh waxa Kayse loogu abaal guday iyo sida dawladdeena Somaliland ula dhaqantay. Kayse wuxuu waraysigaa ku sheegay in markii uu ku guulaystay tijaabinta idaacadda aanu farxad awgeed seexan habeenkii oo dhan. Ka dibna maalintii dambe ayaa askar booliis ahi ugu yimaadeen goobtii shaqadiisa, isla markaana waa la xidhay. Waxa taa ka sii daran, in markii uu xidhnaa ay saraakiishii booliisku u sheegeen inaanu wax qalab ah oo dambe abuuri karin, idaacad iyo midkale toona. Waa yaab….! Askartu ma dalkan iyo dadkan ayay u shaqeeyaan mise cid kale ayay u adeegayaan oo ay danahooda fuliyaan? … Malaha waa ka farsamo xumo uun!!! Kayse wuxuu inoo sheegay inaanu habeenkii seexan markii uu tijaabada idaacadda ku guulaystay, aniga qudhayduna maan seexan habeenkii aan warkiisa dhegaystay. Balse labadayadu waxaanu ku kala duwanayn, isagu farxad buu la gam’i waayay aniguse waxaan la seexan waayay dareen cadho iyo murugo aan waraysigiisa ka qaaday. Waxaan filayaa inaanu Kayse habeen labaadkiina seexan, markan werwer iyo cadho darteed. Anigu aqoon uma lihi Kayse, weligayna maan arag, laakiinse wuxuu iiga dhigan yahay nin u taagan qofkasta oo muwaadin ah oo karti iyo aqoon eebe ku manaystay oo waxtar soo kordhin lahaa oo halkii laga taageeri lahaa, xadhig lagala hortagey. Arrintani waxay i xasuusisay sheeko aan yaraantii maqli jiray oo odhanaysa ‘Waqtigii Boqortooyada Ingiriisku ka talinaysay Somaliland ayaa waxa dhacday in nin caqli badan oo birtume ahi sameeyay qori hub ah oo shaqaynaya. Ka dibna taliskii Ingiriiska ayaa ninkii qabtay oo gacmaha ka jaray si aanu wax dambeba u samayn’. Haddaba waynu wada garan karnaa in maamulkaa gumaysigu ujeeddo gaar ah oo weliba qoto dheer arrinta ka lahaa . Balse ujeeddada dowladeenu arrimahan ka leedahay, horta anigu maan garan. Miyaanse ummadani Ingiriiskii ilaa maanta marnaba cabbudhin iyo curyaamin ka dhamaanayn maskaxdana ka xoroobayn. Waa halkii abwaankiiye, ‘Miyaan Geeddi Baaboo arladu gellinna waayeynin.’ Dowladaha horumarka daneeyaa malyuunaad ayay ku bixiyaan cilmi baadhista iyo sidii loo maali lahaa loogana biyo dhiijin lahaa dadka Kayse oo kale ah ee lagu tuhmo inay cilmi iyo farsamo cusub bulshada ku soo kordhin karaan. Innaga kuweenu waxay u muuqdaan inay horumarka iyo aqoontaba la dagaallamayaan. Talobixin 1. Dawaddu ha magacawdo cid u xilsaaran horumarinta iyo hagista aqoonta bulshada. Ciddaas oo kala badbaadin karta isku dhaca dadka hal abuurka ah iyo hay’adaha nabadgelyada oo iyagu arrinta dhinac kale iska taagi kara. Xafiiskaasi waa inuu xidhiidh wanaagsan la yeeshaa dadka cilmi baadhis ku hawlan si loo xoojiyo waxtarkooda loogana ilaaliyo in cid ujeeddo gaara lihi u soo dhacdo oo la majara habaabiyo si khalad ahna loo adeegsado. Masuuliyiinta qaranka waxaan leeyahay; ha noqonina hooyadaa ilmaheeda hadalka kaga bakhayshay ee noqda hooyo barbaarin wacan oo ilmaheedu la tartamo ubadka caalamka kale ee la qayrka ah. 2. Dadweynaha sharafta leh waxaan ka codsanayaa inay indho gaara u yeeshaan horumarka dadka iyo dalkooda taageerana ka geystaan kolba wixii awooddu tahay af iyo addinba. Waxaad ogaataan in horumarka waddankastaaba ku xidhan yahay hadba heerka aqoonta dadkiisu gaadhsiisan tahay. Sidaa darteed, dhamaanteen waxaa inagu waajib ah inaynu wixii danteena guud ku jirto taageerno wixii hagar daamo keenayana meel uga soo wada jeedno inagoo sharciga dalka iyo ka diintaba ixtiraamayna. 3. Bahda warbaahinta; waxaan idinku ammaanayaa dedaalka weyn ee aad ugu jirtaan inaad wararka iyo hadba wixii dalka ka jira ugu soo bandhigtaan dadweynaha. Waxaan yar dareemaa inaad inta badan culayska saartaan xagga arrimaha siyaasadda, sidaa awgeed waxaan idinku dardaarayaa bal inaad xagga horumarka iyo arrimaha bulshadana il gaara ku haysaan oo aad macaan iyo qadhaadh wixii mudan in la sheego miiska soo dhigtaan, si dadweynuhu uga marag kaco markhaatina uga noqdaan ka dibna ka garnaqaan. Gabogebo Wiilasheena gebigood gabdheheena idilkood Odayaal gaboobiyo kuwa weli gurguurtaba Geesiyada dalkaygow aynu guusha hananee Gacmaha is qabsada oo geeddi socodka wada haga Midka garasho dheeree danta guud ilaashiyo Ka aqoonta gaarka ah guulle hibo u siiyee Cilmi baadhis galayee u gurmaday waxbarashada Aynu horumar gaadhnee u gergaara abidkiin Adan Jama Hadi - London, uk adanhadi@yahoo.co.uk

Wa iyaaka Akhi, may Allah take back our souls on authentic Tawheed, Amin

What is the distance within which it is obligatory to pray in the mosque? I know it is complusory for men to pray at the Masjid thier 5 daily prayers. But when a person lives a distance away from the Masjid at what distance is he not required to go to the masjid for every prayer? Example, if it took someone one hour per trip to the masjid and back to work or home. (That is 20 minutes to go to masjid, 20 minutes at masjid and 20 minutes back to work or home.) Also this is the only masjid in the city. Praise be to Allaah. Firstly: It is obligatory for men to attend the prayer in congregation in the mosque. Not praying in congregation is one of the signs of hypocrisy. See question no. 120. The further away one’s house is from the mosque, the greater the reward. It was narrated that Abu Moosa said: The Prophet (peace and blessings of Allaah be upon him) said: “The people who will have the greatest reward for prayer are those who come the furthest distance. Narrated by al-Bukhaari, 623; Muslim, 622. Secondly: Prayer in congregation is obligatory for those who live close to the mosque, not for those who live far away. The Sunnah describes those who are regarded as living close to the mosque as being those who can hear the call to prayer. What is meant is those who can hear the call to prayer from the mosque with no amplification of the muezzins’s voice, when the muezzin raises his voice, and there is no wind or noise etc to interfere with hearing it. Muslim (653) narrated that Abu Hurayrah said: A blind man came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I do not have anyone to guide me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he granted him that. Then when he turned to leave, he called him back and said, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then respond to it.” Ibn Maajah (793) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not respond, there is no prayer for him (i.e., his prayer is not valid), except for the one who has an excuse.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 637. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’, 4/353: What is meant by hearing the call to prayer is when the muezzin stands at the edge of the town and other sounds are silent and the wind is still, and one is listening out. If a person can hear him, he is obliged (to attend prayers in congregation), and if he cannot hear him then he is not obliged. The Standing Committee was asked: If I can hear the muezzin from a distance of eight hundred meters, should I pray where I am or go to the mosque where the call to prayer was made? They replied: You have to go to this mosque and pray there with the congregation, or in any other mosque that may be easier for you, so long as you are able to do that… then the Committee quoted as evidence the two ahaadeeth mentioned above. The Committee was also asked about a man who lives on the eighth floor and the mosque is about 500 meters away from him. Is it permissible for him to offer the prayers in congregation with his family members in his apartment? They replied: Congregational prayer in the mosque is obligatory, so you have to attend the mosques and pray the obligatory prayer there with the Muslims. You do not have the right to a concession allowing you to pray at home with your family because of this distance. Fataawa al-Lajnah al-Daa’imah, 8/59 Shaykh Ibn ‘Uthaymeen was asked: Is there any definition of the distance between one’s house and the mosque? He replied: There is no specific distance defined in sharee’ah, rather that depends on ‘urf (custom) or the distance within which the adhaan can be heard without a microphone. As’ilah al-Baab al-Maftooh, question no. 700. Shaykh Ibn Baaz said: The one who can hear the call to prayer given in a regular voice without amplification is obliged to respond and to come and pray in congregation in the mosque in which the call is given… But for those who live far away from the mosque and cannot hear the call to prayer except with amplification do not have to come to the mosque. They and those who are with them may pray in a separate congregation. If they take the trouble to attend the prayer with the congregation in the mosque whose call to prayer they cannot hear except with amplification because they are too far away, that will bring them a greater reward. Majmoo’ Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), 12/58. And Allaah knows best. Islam Q&A

Praying in a room in which there are images Is it permissible to pray in a room in which there are images? Praise be to Allaah. The most correct view is that it is not permissible to pray in a room in which images of animate beings are hanging, on the basis of several reports, including the following: The hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said: the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or images.” (Agreed upon). The hadeeth of ‘Aa’isha h (may Allaah be pleased with her) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) returned from a journey and I had covered an alcove with a blanket on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it down and said, ‘The people who will be most severely punished on the Day of Resurrection will be those who imitate the creation of Allaah.’” ; (Agreed upon). The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘I came to you yesterday and nothing prevented me from entering except that there was a statue by your door, and there was a curtain in your house with images on it, and there was a dog in the house. So tell someone to cut the head off the statue by your door, so it will look like a tree; tell someone to cut up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside.’̶ 1; So the Messenger of Allaah (peace and blessings of Allaah be upon him) did that. (Narrated by Abu Dawood, al-Tirmidhi and Ahmad). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) gave a brief answer to this question, when he was asked: is it permissible to pray in synagogues and churches where there are images, or not? Can we say that they are the houses of Allaah, or not? He replied: they are not the houses of Allaah, for the houses of Allaah are the mosques. These (churches etc.) are houses in which people express their disbelief (kufr) in Allaah. Even though Allaah may be mentioned in them, the house is the same as its occupants, and their occupants are kuffaar, so they are the houses of worship of the kuffaar. As regards praying in them, there are three scholarly views in the Madhhab of Ahmad and others: absolute prohibition, which is the view of Maalik; absolute permission, which is the view of some of the companions of Ahmad; and the third view, which is the correct view and was narrated from ‘Umar ibn al-Khattaab and others, and from Ahmad and others. This view states that if there are images in the church, we should not pray there, because the angels do not enter a house in which there are images, and because the Prophet (peace and blessings of Allaah be upon him) did not enter the Ka’bah until the images inside it had been wiped out. Similarly, ‘Umar said: we do not enter their churches if there are images inside. Churches are like mosques that are built over graves. In al-Saheehayn it says that the Prophet (peace and blessings of Allaah be upon him) was told about a church in Ethiopia, and the adornments and images inside it. He said: “When a righteous man among them dies, they build a mosque (place of worship) over his grave and put those images there. They will be the most evil of people with Allaah on the Day of Resurrection.” But the Sahaabah did pray in churches in which there were no images. And Allaah knows best. Reference: Masaa’il wa rasaa’il, Muhammad al-Mahmoud al-Najdi, p. 28

Delaying Prayer with the excuse of not having an appropriate place to pray at work I was raised a Muslim and know what is halaal and what is haraam. At one point in my life I forgot my religion. During that period I committed adultery and the result of that was a child. Now Allaah has blessed me by guiding me back to the true path. Allaah is also making the child’s mother’s heart lean towards Islaam, and in sha Allaah she will become a Muslim. We are not married and I don’t know if it is halaal for me to marry her since we had a child during my dark days. What do I do? The other question is: I work in a company that is quite a distance from my home and the mosque. What do I do about Salaat that is due during the day while I am working? I can’t be sure whether the place is taahir (clean) so I could pray in one of the rooms. Can I delay the salaat until Maghrib and do all three at once, or is there a better solution? May Allaah forgive me and all Muslims. Praise be to Allah. Praise be to Allah Who has guided you, for you would not be guided if Allah had not guided you. Praise be to Allah Who has brought you back to the Straight Path of Truth. We ask Allah to make you one of those of whom He says (interpretation of the meaning): "While as for those who accept guidance, He increases their guidance, and bestows on them their piety." [Muhammad 47:17] With regard to your first question, we have already answered it on this website. Briefly, it is permissible for you to marry this woman if you both repent to Allaah. The child should be named after its mother, according to the consensus of the scholars. In response to your second question, it is not permissible at all to offer prayers outside their proper time. Allaah says (interpretation of the meaning): ". . . Verily the prayer is enjoined on the believers at fixed times." [al-Nisaa’ 4:103] "Then, there has succeeded them a people who have given up the prayer [i.e., have made their prayers to be lost, either by not offering them, or by not offering them perfectly, or by not offering them in their proper, fixed times, etc.] and have followed lusts. So they will be thrown in Hell." [Maryam 19:59] "So woe to those performers of prayers who delay their prayer from their stated fixed times." [al-Maa‘oon 107:3-4] It is not necessary to know whether the floor of the office or workplace is clean or not, because the basic rule is that any place is clean unless you come to know otherwise. The Prophet (Peace & Blessings of Allaah be upon Him) said: "The earth has been made for me a mosque and a means of purification. . ." So choose a suitable spot and pray there at the appropriate times. Beware of delaying your prayers, especially Salaat al-‘Asr (the mid-afternoon prayer), because the Prophet (Peace & Blessings of Allaah be upon Him) said: "Whoever misses al-‘asr, it is as if he lost his family and his wealth." (Agreed upon; this version was reported by Muslim, no. 992). Refer to question # 333 for information on a similar matter. I ask Allaah to help us all to repent sincerely and to adhere to His religion and understand it properly. May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid

If he touches his private part during ghusl, does he have to repeat wudoo’? My question is regarding tahara, especially about ghusl of janaba. After washing hands and private place, then making wudu’, is it permissible to wash the private place another time when we cover the whole body with water, or will it invalidate the wudu’ if I intend to pray after finishing ghusl?. Praise be to Allaah. The Sunnah is to wash the private part before starting ghusl, as is indicated by the report narrated by al-Bukhaari (276) and Muslim (317) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: Maymoonah said: I brought the Messenger of Allaah (peace and blessings of Allaah be upon him) water to do ghusl and screened him with a cloth. He poured water over his hands and washed them, then he poured water over his left hand with his right and washed his private part, then he struck his left hand on the floor and wiped it. Then he washed it and rinsed his mouth and nose, and washed his face and forearms, then he poured water over his head and all over his body, then he moved aside and washed his feet. If someone touches his private part after that or washes it again, then to be on the safe side, he should do wudoo’ after he finishes ghusl, because the majority of scholars are of the view that touching the private part invalidates wudoo’. This has been discussed in the answer to question no. 82759. And Allaah knows best. Do clothes become naajis (impure) if they brush against something naajis? The washrooms on board airplanes are very small, and sometimes their walls and floors are visibly naajis. When I go in to do wudoo’, I am not sure whether my clothes have become naajis by brushing against the walls or floor, but I pray anyway, then when I reach my destination I change my clothes and repeat my prayer after the time for that prayer has passed. What is the ruling on this? Praise be to Allaah. Firstly: you have to be certain that the walls of the washroom are naajis. Secondly: If you are certain of that, clothes do not become naajis simply by brushing against something, unless the clothes are wet or the walls are wet, which would make the najaasah (impurity) stick to the clothes. Thirdly: If you are certain that that has happened, then pray in the naajis clothes. But in this case you have to remove the najaasah itself from the garment, by washing the spot where the impurity is. If you cannot find a clean garment, pray and do not repeat the prayer, because Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:14] I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa maa yakhuss al-Mallaaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 9 Islam Q&A

What is the distance within which it is obligatory to pray in the mosque? I know it is complusory for men to pray at the Masjid thier 5 daily prayers. But when a person lives a distance away from the Masjid at what distance is he not required to go to the masjid for every prayer? Example, if it took someone one hour per trip to the masjid and back to work or home. (That is 20 minutes to go to masjid, 20 minutes at masjid and 20 minutes back to work or home.) Also this is the only masjid in the city. Praise be to Allaah. Firstly: It is obligatory for men to attend the prayer in congregation in the mosque. Not praying in congregation is one of the signs of hypocrisy. See question no. 120. The further away one’s house is from the mosque, the greater the reward. It was narrated that Abu Moosa said: The Prophet (peace and blessings of Allaah be upon him) said: “The people who will have the greatest reward for prayer are those who come the furthest distance. Narrated by al-Bukhaari, 623; Muslim, 622. Secondly: Prayer in congregation is obligatory for those who live close to the mosque, not for those who live far away. The Sunnah describes those who are regarded as living close to the mosque as being those who can hear the call to prayer. What is meant is those who can hear the call to prayer from the mosque with no amplification of the muezzins’s voice, when the muezzin raises his voice, and there is no wind or noise etc to interfere with hearing it. Muslim (653) narrated that Abu Hurayrah said: A blind man came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I do not have anyone to guide me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he granted him that. Then when he turned to leave, he called him back and said, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then respond to it.” Ibn Maajah (793) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not respond, there is no prayer for him (i.e., his prayer is not valid), except for the one who has an excuse.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 637. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’, 4/353: What is meant by hearing the call to prayer is when the muezzin stands at the edge of the town and other sounds are silent and the wind is still, and one is listening out. If a person can hear him, he is obliged (to attend prayers in congregation), and if he cannot hear him then he is not obliged. The Standing Committee was asked: If I can hear the muezzin from a distance of eight hundred meters, should I pray where I am or go to the mosque where the call to prayer was made? They replied: You have to go to this mosque and pray there with the congregation, or in any other mosque that may be easier for you, so long as you are able to do that… then the Committee quoted as evidence the two ahaadeeth mentioned above. The Committee was also asked about a man who lives on the eighth floor and the mosque is about 500 meters away from him. Is it permissible for him to offer the prayers in congregation with his family members in his apartment? They replied: Congregational prayer in the mosque is obligatory, so you have to attend the mosques and pray the obligatory prayer there with the Muslims. You do not have the right to a concession allowing you to pray at home with your family because of this distance. Fataawa al-Lajnah al-Daa’imah, 8/59 Shaykh Ibn ‘Uthaymeen was asked: Is there any definition of the distance between one’s house and the mosque? He replied: There is no specific distance defined in sharee’ah, rather that depends on ‘urf (custom) or the distance within which the adhaan can be heard without a microphone. As’ilah al-Baab al-Maftooh, question no. 700. Shaykh Ibn Baaz said: The one who can hear the call to prayer given in a regular voice without amplification is obliged to respond and to come and pray in congregation in the mosque in which the call is given… But for those who live far away from the mosque and cannot hear the call to prayer except with amplification do not have to come to the mosque. They and those who are with them may pray in a separate congregation. If they take the trouble to attend the prayer with the congregation in the mosque whose call to prayer they cannot hear except with amplification because they are too far away, that will bring them a greater reward. Majmoo’ Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), 12/58. And Allaah knows best. Islam Q&A

Praying in a room in which there are images Is it permissible to pray in a room in which there are images? Praise be to Allaah. The most correct view is that it is not permissible to pray in a room in which images of animate beings are hanging, on the basis of several reports, including the following: The hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said: the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or images.” (Agreed upon). The hadeeth of ‘Aa’isha h (may Allaah be pleased with her) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) returned from a journey and I had covered an alcove with a blanket on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it down and said, ‘The people who will be most severely punished on the Day of Resurrection will be those who imitate the creation of Allaah.’” ; (Agreed upon). The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘I came to you yesterday and nothing prevented me from entering except that there was a statue by your door, and there was a curtain in your house with images on it, and there was a dog in the house. So tell someone to cut the head off the statue by your door, so it will look like a tree; tell someone to cut up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside.’̶ 1; So the Messenger of Allaah (peace and blessings of Allaah be upon him) did that. (Narrated by Abu Dawood, al-Tirmidhi and Ahmad). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) gave a brief answer to this question, when he was asked: is it permissible to pray in synagogues and churches where there are images, or not? Can we say that they are the houses of Allaah, or not? He replied: they are not the houses of Allaah, for the houses of Allaah are the mosques. These (churches etc.) are houses in which people express their disbelief (kufr) in Allaah. Even though Allaah may be mentioned in them, the house is the same as its occupants, and their occupants are kuffaar, so they are the houses of worship of the kuffaar. As regards praying in them, there are three scholarly views in the Madhhab of Ahmad and others: absolute prohibition, which is the view of Maalik; absolute permission, which is the view of some of the companions of Ahmad; and the third view, which is the correct view and was narrated from ‘Umar ibn al-Khattaab and others, and from Ahmad and others. This view states that if there are images in the church, we should not pray there, because the angels do not enter a house in which there are images, and because the Prophet (peace and blessings of Allaah be upon him) did not enter the Ka’bah until the images inside it had been wiped out. Similarly, ‘Umar said: we do not enter their churches if there are images inside. Churches are like mosques that are built over graves. In al-Saheehayn it says that the Prophet (peace and blessings of Allaah be upon him) was told about a church in Ethiopia, and the adornments and images inside it. He said: “When a righteous man among them dies, they build a mosque (place of worship) over his grave and put those images there. They will be the most evil of people with Allaah on the Day of Resurrection.” But the Sahaabah did pray in churches in which there were no images. And Allaah knows best. Reference: Masaa’il wa rasaa’il, Muhammad al-Mahmoud al-Najdi, p. 28

Delaying Prayer with the excuse of not having an appropriate place to pray at work I was raised a Muslim and know what is halaal and what is haraam. At one point in my life I forgot my religion. During that period I committed adultery and the result of that was a child. Now Allaah has blessed me by guiding me back to the true path. Allaah is also making the child’s mother’s heart lean towards Islaam, and in sha Allaah she will become a Muslim. We are not married and I don’t know if it is halaal for me to marry her since we had a child during my dark days. What do I do? The other question is: I work in a company that is quite a distance from my home and the mosque. What do I do about Salaat that is due during the day while I am working? I can’t be sure whether the place is taahir (clean) so I could pray in one of the rooms. Can I delay the salaat until Maghrib and do all three at once, or is there a better solution? May Allaah forgive me and all Muslims. Praise be to Allah. Praise be to Allah Who has guided you, for you would not be guided if Allah had not guided you. Praise be to Allah Who has brought you back to the Straight Path of Truth. We ask Allah to make you one of those of whom He says (interpretation of the meaning): "While as for those who accept guidance, He increases their guidance, and bestows on them their piety." [Muhammad 47:17] With regard to your first question, we have already answered it on this website. Briefly, it is permissible for you to marry this woman if you both repent to Allaah. The child should be named after its mother, according to the consensus of the scholars. In response to your second question, it is not permissible at all to offer prayers outside their proper time. Allaah says (interpretation of the meaning): ". . . Verily the prayer is enjoined on the believers at fixed times." [al-Nisaa’ 4:103] "Then, there has succeeded them a people who have given up the prayer [i.e., have made their prayers to be lost, either by not offering them, or by not offering them perfectly, or by not offering them in their proper, fixed times, etc.] and have followed lusts. So they will be thrown in Hell." [Maryam 19:59] "So woe to those performers of prayers who delay their prayer from their stated fixed times." [al-Maa‘oon 107:3-4] It is not necessary to know whether the floor of the office or workplace is clean or not, because the basic rule is that any place is clean unless you come to know otherwise. The Prophet (Peace & Blessings of Allaah be upon Him) said: "The earth has been made for me a mosque and a means of purification. . ." So choose a suitable spot and pray there at the appropriate times. Beware of delaying your prayers, especially Salaat al-‘Asr (the mid-afternoon prayer), because the Prophet (Peace & Blessings of Allaah be upon Him) said: "Whoever misses al-‘asr, it is as if he lost his family and his wealth." (Agreed upon; this version was reported by Muslim, no. 992). Refer to question # 333 for information on a similar matter. I ask Allaah to help us all to repent sincerely and to adhere to His religion and understand it properly. May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid

If he touches his private part during ghusl, does he have to repeat wudoo’? My question is regarding tahara, especially about ghusl of janaba. After washing hands and private place, then making wudu’, is it permissible to wash the private place another time when we cover the whole body with water, or will it invalidate the wudu’ if I intend to pray after finishing ghusl?. Praise be to Allaah. The Sunnah is to wash the private part before starting ghusl, as is indicated by the report narrated by al-Bukhaari (276) and Muslim (317) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: Maymoonah said: I brought the Messenger of Allaah (peace and blessings of Allaah be upon him) water to do ghusl and screened him with a cloth. He poured water over his hands and washed them, then he poured water over his left hand with his right and washed his private part, then he struck his left hand on the floor and wiped it. Then he washed it and rinsed his mouth and nose, and washed his face and forearms, then he poured water over his head and all over his body, then he moved aside and washed his feet. If someone touches his private part after that or washes it again, then to be on the safe side, he should do wudoo’ after he finishes ghusl, because the majority of scholars are of the view that touching the private part invalidates wudoo’. This has been discussed in the answer to question no. 82759. And Allaah knows best. Do clothes become naajis (impure) if they brush against something naajis? The washrooms on board airplanes are very small, and sometimes their walls and floors are visibly naajis. When I go in to do wudoo’, I am not sure whether my clothes have become naajis by brushing against the walls or floor, but I pray anyway, then when I reach my destination I change my clothes and repeat my prayer after the time for that prayer has passed. What is the ruling on this? Praise be to Allaah. Firstly: you have to be certain that the walls of the washroom are naajis. Secondly: If you are certain of that, clothes do not become naajis simply by brushing against something, unless the clothes are wet or the walls are wet, which would make the najaasah (impurity) stick to the clothes. Thirdly: If you are certain that that has happened, then pray in the naajis clothes. But in this case you have to remove the najaasah itself from the garment, by washing the spot where the impurity is. If you cannot find a clean garment, pray and do not repeat the prayer, because Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:14] I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa maa yakhuss al-Mallaaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 9 Islam Q&A

It is important to remember that Djibouti holds dear Somali territorial integrity and that its stance cost it repeated frictions with all its neighbours for almost two decades now. It seems also that the International Community (Arab League, EU etc) is fed up with anarchy and piracy and is thus now more committed to scale up the training of Somali security forces and officers (500 are now already in training in Djibouti): "Another contingent of 350 troops is to arrive in late September. In total, half a thousand soldiers belonging to Somali security forces will be trained in collaboration with the Djibouti authorities, on behalf of the Transitional Federal Government (TFG).Funding and salaries are provided by the Arab League, which will provide 18 million U.S. dollars, or three million per month for six months". (translated from ADI.dj) Of course, humanitarian issues are relegated to a a second position when insecurity rages; nevertheless, Djibouti recently organised its second sanitary evacuation of injuried Somalis brothers by aircraft (to cite just one example of many disinterested yet crucial intiatives of its own)...

Oxfam has called on Kenya's government to urgently allocate more land. "We really need extra land, extra space, to be able to spread people out," Oxfam's Paul Smith Lomas told the BBC. "And that land needs to be allocated soon. We've had assurances for months and months now. Now we need action." The key issue has always been Kenya's refusal to allow the camp to expand in a land that, most ironically, belong to those suffering Somalis (the occupied NFD, which clearly rejected Kenyan claims in an internationally supervised referendum, when that country became independent in 1960). On the other hand, we have the worst humanitarian crisis in the vast occupied Somali Galbeed, where Addis Abeba is litterally starving children to deaths by their thousands. How could an intelligent human being, let alone a Muslim, be focused instead on the "my-tuulo-will-starv e-last" contest, with scores marked by some visit by an obscure Westerner delegation?

I don’t want to make a mockery of Allah – there is no point of committing sin and then asking for his forgiveness. Indeed, we are all prone to sin, though to varying extent, and as it has already been said the key is never to give up our constant struggle, not least because giving up on Allah's mercy is itself one of the greatest sin. However I can’t pretend anymore, I have serious fundamental uncertainties of Islam. Clearly, as brilliantly explained before, sins could become an habit and thus gradually weaken one's Iman, whereas good deeds wipe them out and strengthen one's faith. It's thus much easier to convince yourself of "uncertitudes" about Islam when you are failing to observe your prayers, for instance. Above all, an ideal start would be to start attending your local mosque gatherings or others and establish friendly relations there (there are many regular Somalis seminars or courses in some parts of the West); it is indeed much harder to "struggle" or "doubt" when one is member of an authentically Islamic group of brothers while getting acquainted with the various Islamic sciences...

Jzkallah khayran akhi, indeed we viewed it entirely and brothers at the mosque found it quite inspired, replaying it...

Jzkallah akhi, one of the best topic indeed; when too busy planning and worrying for the future, we may forget the most important, which is the present, thus needlessly putting our eman and even health at risk...

it does not involve anything haraam, such as uncovering of ‘awrahs , mixing of men and women and music, then there is nothing wrong with it or with watching it. Regardless of the gambling usually involved, Football matches are played with short trousers, thus another reason why viewing them is haram, illegal Fiqh-wise. Besides, there are many other forms of depravation involved in typical matches such as addiction and time-wasting, admiring and glorifying Mushrikeens, immoral advertising, mixing & music etc. At any rate, there is hardly any positive aspect in that regards and, more generally, there is much more evil than benefit from TVs...

Raw emotions involved in passive and addictive entertainment such as Football (Soccer) and similar ones are gross. Much healthier and more islamic are active excercise, whether it be physical or intellectual...

Ruling on watching TV, videos and satellite channels What is the ruling on watching TV? On watching depraved videos? On installing a satellite dish in the home? Praise be to Allaah. Watching TV is very dangerous, and I advise you not to watch it and not to sit in front of it as far as possible. But if the viewer has the moral strength to benefit from what is good, and that will not lead him into evil, then there is nothing to prevent him from that, if he knows that he has that moral strength. If he can listen to something good and benefit from it, and keep away from evil things such as songs and objectionable dramas and other harmful things, then there is nothing wrong with that. But usually the one thing leads to the other, so I advise people not to bring the TV into the home and not to watch it, because one thing leads to another, and because people are inclined to watch weird things if they are in front of them. It is not like listening; listening is less dangerous, but watching and listening may be more attractive and more addictive to people. More evil than that are videos, if they contain depraved films and are circulated among people – we seek refuge with Allaah. These depraved video movies are more evil, and we must beware of them. The wise person, if he finds anything of that nature, must destroy it or record something over it in order to remove the evil. If possible, he should record something useful over it, so as to remove the evil thing and so that some benefit may be gained from the tape on which something good has been recorded. Even more evil are satellite dishes. We must beware of them and not install them in our homes. May Allaah keep the Muslims safe from all evil. Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 384 .................... .................... .................... ................... Ruling on opening a cafe in which people watch football (soccer) matches and smoke What is the ruling on opening a coffee shop in which there is a room for watching local and international football matches only, and smoking is allowed there because of the wishes of the majority?. Praise be to Allaah. Firstly: It is haraam to smoke, because of the evil and harm and waste of money involved. See the answer to question number 10922 and 9083. It is not permissible to give people permission to smoke in the cafe or anywhere else, and the one who does that is a partner in the sin. Secondly: Watching football matches is not free of some haraam issues, especially international matches in which women are seen, and in which music is played, in addition to the fact that these matches are based on gambling, which is giving prizes for something which is not permissible. The Standing Committee for Issuing Fatwas was asked: what is the ruling on watching sports matches such as the World Cup and others? They replied: Football matches which are played for money and similar prizes are haraam, because that is gambling, because it is not permissible to take prizes except for things for which Islam has given permission, which is horse races, camel races and archery competitions. Based on that, attending the matches is haraam and so is watching them, for the one who knows that they are being played for prizes, because attending them implies approval of them. But if the match is not for a prize and does not distract one from things that Allaah has enjoined such as prayer and the like, and it does not involve anything haraam, such as uncovering of ‘awrahs, mixing of men and women and music, then there is nothing wrong with it or with watching it. And Allaah is the source of strength. May Allaah send blessings and peace upon Prophet Muhammad and his family and Companions. End quote. Ahaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn baz, Shaykh ‘Abd al-‘Azeez ibn Aal al-Shaykh, Shaykh Saalih ibn Fawzaan al-Fawzaan, Shaykh Bakr ibn ‘Abd-Allaah Abu Zayd. Fataawa al-Lajnah al-Daa’imah, 15/238 Based on that, then if the owner of the cafe is able to prevent all these evils in his cafe, such as smoking, music and watching haraam games, then it is permissible for him to open this cafe; but if he is not able to do that then it is not permissible, because it is haraam to keep quiet about evil or help others with it. Allaah says (interpretation of the meaning): “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment” [al-Maa’idah 5:2] And the Prophet (blessings and peace of Allaah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim (49). See also the answer to question number 47396, 96662 and 82873. And Allaah knows best. Islam Q&A

jzkallah akhi, indeed ramadan is the best time to throw the TV away along with its endless list of debauchery and futilities (many conscious non-muslims, too, do not tolerate it in their household)...