^ yes those days are the new crescent sighting possibilities. http://www.moonsighting.com/

^ would that be a good thing or a bad thing? I wonder how many of the actual words of Isa(as) are in it? :confused:

Road to Success, by Lena Winfrey Seder Life proceeds painfully as it follows its destiny. Oh, what treacherous misery I am bound to endure. The sorrow and suffering of life distresses me. Where? Oh, where can I look to find and all-permanent cure? Years I spent searching and time I wasted while I tarried. I found the truth on the straight path while the past I buried. Sometimes it was easier to wish for death to end it. Yet, I knew death was not the escape or the best answer. Freeing myself from worldly want, the fire of knowledge was lit. Weary worrying and dark despair eat like cancer. True trust and persevering patience bring relaxation. Contentment with life and constant worship bring salvation. My path grows easier as I pass through difficult snags. Wisdom stacks up like bricks as I learn from my past mistakes. My conscience tells me to move on and not to lazily lag. My soul seeks for knowledge, for now I am fully awake. I have a wonderful purpose that yet I do not know. Daily Allah will uncover it while good seeds I sow.

^ Adaa Mudan! A friend is one to whom one may pour out all the contents of one's heart, chaff and grain together knowing that the gentlest of hands will take and sift it. keep what is worth keeping and with a breath of kindness blow the rest a w a y

Muslim Minorities . . ..: ASIA Countries With Muslim Minority Populations By The Associated Press April 28, 2004, 1:57 PM EDT Following is a list of countries with significant Muslim minority populations: * THAILAND: Muslims comprise about 5 percent, or 3.1 million of Thailand's population of 62 million. They have long complained of discrimination in jobs and education in Pattani, Yala and Narathiwat, Thailand's only Muslim-majority provinces. Alienation caused by the central government's policies has been the source of a decades-old separatist struggle. * INDIA: The country's 150 million Muslims -- nearly 14 percent of the population of 1.1 billion -- makes India home to more Muslims than any other country but Indonesia. Periodic riots between Muslims and the country's dominant Hindus have killed thousands over the years. In 2002, at least 1,000 Muslims were killed by Hindu mobs and more than 100,000 fled their homes in Gujarat state after 58 Hindus were killed by Muslims on a train in Godhra. * PHILIPPINES: Muslims represent about 5 percent of the country's population of 85 million people. There are two main Muslim separatist groups. The Moro Islamic Liberation Front has been fighting for self-rule in the south for more than two decades and has agreed to peace talks with the government to be held in Malaysia, although no date has been set. The Abu Sayyaf has a 13-year history of kidnappings-for-ransom and beheadings and envisions turning a string of southern islands into an Islamic enclave. * CHINA: About 50 million Muslims comprise just under 4 percent of China's 1.3 billion people. They are concentrated in the southwestern province of Xinjiang, where opponents of Beijing's rule say the government represses them and is sending millions of ethnic Han Chinese from the east to cement its political and cultural control over the region. * SRI LANKA: Muslims number 1.3 million, or about 7 percent of the country's population of 18.6 million. Muslims have been the target of systematic killings at the hands of the country's rebel Tamil Tigers, who are Hindus. Muslims remain marginalized in a country dominated by Buddhist Sinhalese. In 1990, 130 Muslims were massacred at two mosques. * SINGAPORE: About 15 percent of its 4 million people are Muslims. A ban on traditional Muslim head scarves at schools caused an uproar in multiracial Singapore in 2003. The tiny city-state has adopted a strong-arm approach to terrorism since the Sept. 11 attacks in the United States, locking up scores of suspected terrorists under a security law that allows indefinite detention without trial. * MYANMAR: Muslims make up about 4 percent of Myanmar's 53 million people, most of whom are Buddhist. In the early 1990s, around 250,000 Muslims from the northwestern Rakhine state fled to neighboring Bangladesh to escape alleged religious persecution by the ruling junta. Most of the refugees have since returned under a U.N.-sponsored program. * CAMBODIA: Approximately 600,000 Muslims, mainly part of the Cham ethnic group, make up less than 5 percent of the primarily Buddhist country's 13 million people. The Cham are among the country's poorest people. The government is concerned the Cham minority has ties to Muslim terror groups, specifically Jemaah Islamiyah, but has been unable to uncover specific links. Copyright © 2004, The Associated Press __________________ Muslim's In CAMBODIA Haji Yusuf is Deputy Imam of the Al-Azhar Mosque in Phnom Penh. Cham Muslims make up the largest religious minority in Cambodia, with around 500,000 adherents. Robert Carmichael and Lon Nara talk to him. Can you give us some background on Cambodia's Cham Muslims - where the Chams originally came from, and how Chams came to be the biggest minority in Cambodia? The Cham Muslims are better known as the Champa people, who came from Champa [on the southeast coast of Vietnam]. According to the Koran, Islam was first [transmitted to the people] by Mohammed and came from the Arab world. The Cambodian Cham Muslims were converted by Indian, Malaysian and Indonesian Muslims as well as other light-skinned Muslims who came to the country in the time of our ancestors. Before this, very few Chams were Muslim. Can you tell us something about yourself: where you were born and raised, and what motivated you to become a spiritual leader. I was born on Chruy-Changvar Peninsula (in Phnom Penh) in 1941; my mother died three years later. I remember aged four seeing Japanese soldiers riding a horse and cart and wearing their caps. When I was ten my father remarried and moved to Kampong Cham province. At that time I knew very little Khmer and not much of the Koran. Because my family was very poor I did not have much time to study. Eight years after going to Kampong Cham I returned to Chruy-Changvar. In 1972 I started work as a medical assistant at the Pasteur Institute, after my brother helped me get a job there. I worked there until 1975, but I remember wanting to quit during the war in 1973. The French doctor asked me not to resign, because I had worked so hard. At that time I was convinced Pol Pot could not enter the city because there were many weapons stored on the peninsula. But the KR came in very easily because of the political problems. During the Khmer Rouge period I worked as a blacksmith. When they asked what my previous job was, I told them I had been a fisherman. I told them that Islam was a religion of praying for happiness, and that according to Islam, killing is sinful. Islam states that even cutting down trees for no reason is sinful, but if you kill an animal and give the meat to people, you will have merit in this life. I was lucky to survive the Khmer Rouge time. I returned home after that and was appointed as chief of my group, and then became village chief. Six months after the Khmer Rouge left, I organized my people to set up this community and make it strong. We taught them how to form a civilian militia and devised social programs for the village. I also advised my people to start to farm the land rather than let it lie unused. Because the villagers considered me a good and righteous man who does not lie, I was offered the job of first imam at the mosque. I did not accept that offer, preferring to be deputy imam instead. I felt that being first imam was a very senior position. Cambodia is considered a more liberal society for free religious worship than several other countries in the region, such as Vietnam. To what do you ascribe the differences, and what other problems do Cham Muslims face here? Since the end of the Khmer Rouge there has been widespread freedom of religious worship, and this has improved continuously since UNTAC days, when for the sake of democracy UNTAC set up international standard laws. However, Cham Muslims do have certain problems. First we do not have enough schools or places of worship; second, only a small number of intellectuals survived the Khmer Rouge. Our fellow Chams in Canada, the US and New Zealand take pity on our circumstances and send money to build schools and mosques, and money to help the poor and orphans. Orphans are more prevalent in Cham society than in Khmer society as a whole. What is your opinion on the social changes seen here since UNTAC came and left - particularly changes such as increased prostitution and higher rates of HIV? There was both political and religious progress following UNTAC's arrival, but the change also affected Cham Muslims. Women now wear stylish skirts that expose their legs, and others wear shirts that show off their breasts. This did not happen before UNTAC came. My mother's generation wore long-sleeved shirts. During UNTAC's time, many people from other poor countries came to Cambodia and transmitted HIV throughout Cambodia. I do not refer any nationality in particular, but I know that nowadays there are some Cham Muslims who are HIV-positive. Islam states that a man is prohibited from having sex with any person other than his wife, but some men do not abide by this. The person who holds fast to his religion will not [get infected]. Government officials visit my mosque twice a month to train the villagers on how to avoid HIV. What is your opinion on problems in society such as corruption? Corruption is a personal matter, and to my understanding the government tries its best. Funding for mosques and schools has come in recent years from other Islamic states that some say are repressive in their social attitudes. How much money has your mosque received, and does it ever come with doctrinal conditions attached, such as the position of women in society? I know that Kuwait has given funding to some mosques to help teachers in schools with an extra $20 a month each. Our community no longer receives money from any states. We receive funding from Cham Muslims living abroad - from Indonesian and Malaysian people. An American man in UNTAC gave $500 to help build our mosque. There were no repressive conditions attached to the funding. These people help us with a pure mind. How many mosques are there in Cambodia, and are services conducted in Arabic or Khmer? I know that before the Khmer Rouge came to power there were more than 300 mosques throughout Cambodia. There are more than that nowadays, and services are held in Khmer, Arabic and Cham. Before prayers people would always wash their face and clean their nose, then brush their teeth, but some people these days do not follow this so strictly. We follow Sunni Islam, which is not hostile to other people; rather it helps them. If a Sunni man slaughters a cow he gives meat to other people living nearby regardless of their religion. In my community we also give food to Buddhist monks living on the peninsula and take them for free on the ferry across the river. Staying with doctrine - some Islamic countries, such as Afghanistan under the Taliban, and to an extent Saudi Arabia, have repressive policies towards women. What is the position of women in Cham society? Muslim women in Cambodia are not allowed to work hard like in the Khmer Rouge time, but they can work as medical staff, cooks, and the like. I advise my people to do whatever work they can find - if there is a job that a man can do, then it is a job a woman can also do. However, their hair must not be displayed, for fear that it might excite a man who is not her husband. According to Muslim law, a woman is required to cover her face exposing only a space for the eyes. This was what women had to do in the time of Mohammed. In Cambodia a woman's face need not be covered - this helps her to see well and breathe properly. We should not be so strict, because [a restrictive practice] is like a string - if it is too tight, it will snap. We should be moderate. Is there much inter-marriage between Chams and the majority Buddhist Khmer population, and if not, is it discouraged? Islam is an open and generous religion. If I have a son and he falls in love with a woman from any other nationality, he can still get married to her. One of my sons-in-law is a Chinese-Khmer who was Buddhist. When he came to live with my family, he converted to Islam and learned the traditions. He also changed his name and agreed to abide by Islam. However, in the past some Cambodian Buddhist men have found that they could not convert to Islam- they missed their Buddhist faith, and so left their wives. You have made the pilgrimage to Mecca (the Haj) - how many Chams have done so? I came back from Mecca in June 1992, after spending 40 days there. There was a 22-strong delegation, mostly men but with three women. Many Cham Muslims travel to Mecca. Each year more than 100 Cham Muslims go on the pilgrimage. Do you think Cambodia's Chams feel their first loyalty is to Islam or Cambodia? In my opinion, the Cham Muslims love both their religion and their nation. We will follow whatever legal instruction is given, as long as it falls within the Constitution. However, we will not kill people. We are loyal to the authorities and also to our religion. We enjoy the same rights as all Khmer - we can stand for election as MPs, we can join the army, we can do everything. The attack on Afghanistan has put Muslims in many countries in a difficult position: while most were horrified at the terrorist acts in the US and agree that the US has to defend itself, many are also concerned at the effect this will have on Afghanistan's impoverished civilian population. What is the feeling among Cambodia's Muslims about what is happening there now? Cham Muslims regret the terrorist attacks on the Pentagon and the New York. It cost thousands of Americans and other nationalities their lives. We also expressed our condolences for the American people and other people who died in the attack. We strongly oppose the attack. We are also angry with those who commit terrorism, both overtly and covertly. According to the Koran - and you can read it in English - Allah flatly prohibits bullying of other people. Those who are bullied have to speak frankly of their anger and ask [the perpetrators] to stop doing such things, because it is contradictory to our religious edicts. The retaliatory attack by America is not wrong, because it was done in self defense. No one could endure that terrorist attack [on the US] However, using war to settle problems can damage the advantage. The US should undertake a cold war rather than a hot war - as the saying goes: while hot waters run shallow, cold waters run deep. The US can arrest anyone, but it should use this in a cold way. For example: if we use the fire to burn something, it will burn quickly. However, some cold elements - like ice - seem to get hot if you hold them long enough. If the US makes this a cold war, then in my opinion it could arrest the entire group. But when it attacks in a hot war way, it risks the group separating and makes them harder to capture. It is like catching a group of thieves. It is regrettable that some bombs hit civilians, rather than landing on those who undertook the terrorist acts. It would be very good if the US stopped its bombing now and started a cold war instead. Are there any signs of unhappiness or unrest among Cham Muslims? Cham Muslims feel much pity for the civilian victims in Afghanistan and the US when they see they have lost a parent, a wife, a husband, their children. There are victims in both the United States and Afghanistan. America can let the world live. It can do anything - the world is in its hands. We are not angry with America, because thousands of their children died in the attacks. We simply suggest that the US stops the war and is patient and acts with a cool head. Afghanistan's children are no different to the children in America. Recently President Bush appealed to American children to donate $1 each to help Afghan-istan's children, so I think America is the father of the world. I repeat again that America should stop the attacks and instead find a political solution. What is your opinion of Osama bin Laden, leader of al-Qaida? America is right in its quest for Osama bin Laden, but I am not sure if a court would convict him for the killings. The US probably has enough evidence against Osama, which is why they are bombing Afghanistan. I don't know whether Osama would be found guilty or not - that would have to wait until a trial - but I imagine that he might be involved. Islam states that if Osama is a genuine Muslim, he cannot commit such a crime because it is contradictory to the law - Mohammed prohibited such killing. For example: if someone kills your family member and you are the head of the family, you can forgive the killer. If you don't forgive them, you can ask for compensation. Probably Osama bin Laden does not hold to Islamic law. However, what I have seen of him in his appearances on TV makes me think he could not commit the terrorist acts: I saw him holding an angkam [a string of wooden beads held in the hand] while praying. Every religion has angkam. According to Islam those holding angkam are always thinking of God. Osama always holds it, which means he is thinking of God and how to persuade his people to do good things - not to kill people. So he is apparently a very good man, but I cannot sound out his mind. Some Cham Muslims felt that the restrictive decree issued by the Ministry of Cults and Religious Affairs, and subsequently struck down by Prime Minister Hun Sen, reminded some Chams of their time under the Khmer Rouge. As one who lived through that period, can you tell us how it affected you personally, and how Chams suffered in general? During the Khmer Rouge time the Cham Muslims suffered worst of all. We were forbidden to pray or follow our Islamic traditions and would be killed if we spoke our language. They asked us to eat pork, which according to our religion we cannot do, and we were killed if we refused. There was a lot of repression. The KR also banned women from covering their heads and ordered them to cut their hair short. The population of Cham Muslims was 800,000 [during the 1960s]; at a meeting I attended recently I was told there are now 500,000. That means that half of our people were killed. We ate very little - only a few spoons of very watery porridge. We had no freedom to speak, to eat, to live. They took away all these freedoms. In the 1960s there was only one Cham Muslim politician - the undersecretary of state in the Ministry of Cults and Religion. He was killed by the Khmer Rouge. Now there are 20 Chams in the government and the National Assembly and others in the military. In my mother's time those Cham Muslims who wanted to hold a ceremony or slaughter a cow had to ask for permission from the authorities. Now we have a very good relationship with the authorities; we can hold ceremonies or slaughter animals without informing them, because we have democratic rights. We would like to express our thanks for this to the Cambodian government. Turning to role models for young Cham: what qualities are necessary in a good role model for the younger generation? There are many requirements. First we have to recognize clearly who God is. We consider Allah to be our god. Mohammed was the messenger of Allah, and he delivered the message to us and we have to follow that message. Second, we have to pray five times a day. Third we have to observe Ramadan in order to know how difficult life is for the poor. If we have money we have to think about the poor to make our minds generous. Fourth, excess jewelry and money should be given to the poor. Fifth, we must go on the pilgrimage to Mecca to see the tomb of Mohammed and hold the traditional ceremonies. There are many other requirements, such as learning how to make a living and not relying on others. It is not a good thing to be a beggar in Islam. Another necessity is to undertake a rightful, legal business. And learning to be an erudite person, and show respect to your elders. All these are the requirements that someone wanting to be a good role model should have in order to guide the younger generation. Finally, do you think that the West might come through the current events with a better understanding of Islam - for example as a tolerant, inclusive religion, rather than the views that have long colored Western attitudes? Allah did not order Osama bin Laden to undertake terrorism. Allah did not conspire with Osama bin Laden or order him to kill people, just like the killing of more than one million Khmer people was not ordered by Buddha. I understand that the West is not against Islam, but they can arrest anyone who commits these acts without using weapons, as I said earlier about using a cold war. We can arrest terrorists in a cold way. I think that the West will not paint Islam in a bad light and that in the future the West will understand Islam better. The West will learn that Islam is a good religion, and that it is only individuals, not Islam, who commit terrorist acts. Phnom Penh Post, Issue 10/22, October 26 - November 8, 2001 Muslims in China History of Islam in China Muslims take great pride in citing a hadith that says "Seek knowledge even unto China." It points to the importance of seeking knowledge, even if it meant traveling as far away as China, especially as at t the time of the Prophet Muhammad (pbuh), China was considered the most developed civilization of the period. Islam in China began during the caliphate of 'Uthman ibn Affan (Allayhi Rahma, ra), the third caliph. After triumphing over the Byzantine, Romans and the Persians, 'Uthman ibn Affan, dispatched a deputation to China in 29 AH (650 C.E., Eighteen years after the Prophet's (pbuh) death), under the leadership by Sa'ad ibn Abi Waqqaas (Allayhi Rahma), Prophet Muhammad's (Salla Allahu wa Allahai wa Sallam, pbuh) maternal uncle, inviting the Chinese emperor to embrace Islam. Even before this, the Arab traders during the time of the Prophet (pbuh), had already brought Islam to China, although this was not an organized effort, but merely as an offshoot of their journey along the Silk Route (land and sea route). Even though there are only sparse records of the event in Arab history, a brief one in Chinese history, The Ancient Record of the Tang Dynasty describes the landmark visit. To Chinese Muslims, this event is considered to be the birth of Islam in China. To show his admiration for Islam, the emperor Yung Wei ordered the establishment of China's first mosque. The magnificent Canton city mosque known to this day as the 'Memorial Mosque.' still stands today, after fourteen centuries. One of the first Muslim settlements in China was established in this port city. The Umayyads and Abbasids sent six delegations to China, all of which were warmly received by the Chinese. The Muslims who immigrated to China eventually began to have a great economic impact and influence on the country. They virtually dominated the import/export business by the time of the Sung Dynasty (960 - 1279 CE). Indeed, the office of Director General of Shipping was consistently held by a Muslim during this period. Under the Ming Dynasty (1368 - 1644 CE) generally considered to be the golden age of Islam in China, Muslims gradually became fully integrated into Han society. An interesting example of this synthesis by Chinese Muslims was the process by which their names changed. Many Muslims who married Han women simply took on the name of the wife. Others took the Chinese surnames of Mo, Mai, and Mu - names adopted by Muslims who had the names Muhammad, Mustafa, and Masoud. Still others who could find no Chinese surname similar to their own adopted the Chinese character that most closely resembled their name - Ha for Hasan, Hu for Hussein, or Sai for Said, and so on. In addition to names, Muslim customs of dress and food also underwent a synthesis with Chinese culture. The Islamic mode of dress and dietary restrictions were consistently maintained, however, and not compromised. In time, the Muslims began to speak Han dialects and to read in Chinese. Well into the Ming era, the Muslims could not be distinguished from other Chinese other than by their unique religious customs.. In spite of the economic successes the Muslims enjoyed during these and earlier times, they were recognized as being fair, law-abiding, and self-disciplined. For this reason, once again, there was little friction between Muslim and non-Muslim Chinese. Over the years, many Muslims established mosques, schools and madrasas attended by students from as far as Russia and India. It is reported that in the 1790's, there was as many as 30,000 Islamic students, and the city of Bukhara, - the birthplace of Imam Bukhari, one of the foremost compilers of hadith - which was then part of China, came to be known as the "Pillar of Islam." The rise of the Ch'ing Dynasty (1644 - 1911 CE), though, changed this. The Ch'ing were Manchu (not Han) and were a minority in China. They employed tactics of divide-and- conquer to keep the Muslims, Han, Tibetans, and Mongolians in struggles against one another. In particular, they were responsible for inciting anti-Muslim sentiment throughout China, and used Han soldiers to suppress the Muslim regions of the country. When the Manchu Dynasty fell in 1911, the Republic of China was established by Sun Yat Sen, who immediately proclaimed that the country belonged equally to the Han, Hui (Muslim), Man (Manchu), Meng (Mongol), and the Tsang (Tibetan) peoples. His policies led to some improvement in relations among these groups. Since the People?s Republic of China was founded in 1949, tremendous upheavals occurred throughout China culminating in the Cultural Revolution. Muslims along with all the Chinese population suffered. After the third congress of the 11th Central committee, the government greatly liberalized its policies toward Islam and Muslims.. Since religious freedom was declared in 1978, the Chinese Muslims have not wasted time in expressing their convictions. Under China's current leadership, in fact, Islam appears to be undergoing a modest revival. Religious leaders report more worshipers now than before the Cultural Revolution, and a reawakening of interest in religion among the young. According to a publication on mosques in China(1998 edition), there are now 32,749 mosques in the entire People's Republic of China, with 23,000 in the province of Xinjiang. There has been an increased upsurge in Islamic expression in China, and many nationwide Islamic associations have been organized to coordinate inter-ethnic activities among Muslims. Islamic literature can be found quite easily and there are currently some eight different translations of the Qur'an in the Chinese language as well as translations in Uygur and the other Turkic languages. Muslims have also gained a measure of toleration from other religious practices. In areas where Muslims are a majority, the breeding of pigs by non-Muslims is forbidden in deference to Islamic beliefs. Muslim communities are allowed separate cemeteries; Muslim couples may have their marriage consecrated by an imam; and Muslim workers are permitted holidays during major religious festivals. The Muslims of China have also been given almost unrestricted allowance to make the Hajj to Mecca. China's Muslims have also been active in the country's internal politics. As always, the Muslims have refused to be silenced. Islam is very much alive for China's Muslims who have managed to practice their faith, sometimes against great odds, since the seventh century. Islamic Heritage of Muslims in China by Prof. Li Hua Ying, Published in Al-Nahdah Magazine Since Islam reached China in the middle of the 17th century, many Chinese have embraced Islam due to the simple nature of Aqidah, for its high regard in tolerance and high moral principles. Besides surging toward well-being in this world and the hereafter, with utmost regard in ensuring the practice of Allah's commandments, the Chinese steadfastly proceeded to acquire knowledge and traditions of their own motherland. They also benefitted from good values induced from their cultural heritage. The Muslims, together with the Han tribe and others, helped develop China during times of joy and agonyu. They were responsible to a great extent for restoring peace to the border states, improving the economy and developing religious knowledge. Just as Islam was thought to be the religion of the peasants, so too was it considered only to be taught in the mosque. There was no support from the authorities, past or present, when it came to Islam. Therefore, the development of Islam in the provinjces inhabited by Muslims was basically through individual families. It was difficult for Islam to gain a footing in provinces where there were no Muslims. This led to research into the reasons for the ignorance about Islam. This meant that no alim took the task to acquire knowledge of Chinese traditions and culture in the provinces around the Yangtze river and the Yuan region as a means of disseminating Islamic teachings and hasting its spread throughout China. Only after the 17th Century was this importance realised. Islamic books in the classical Han language about linguistics, philosophy, fiqh, akhlaq, history and Chinese thought and traditions were published. Writers such as Ma Chu (1640-1711), Leo Tse (1660-1730) and Chang Chung (1584-1670) were respnsible for producing their own works and not merely translating from Arabic and Persian. A number of these books clearly synchronised with the teachings and philosophies of Confucius. The first attempt at translating the Quran took place in the 19th century. Ma Pu Shu completed 5 juz, and though it was incomplete, it did serve to bring a measure of knowledge to the common people. The 20th century saw successful attempts by numerous scholars to achieve this goal. One of the most distinctive was Shaikh Wang Jing Chai (1879-1949). Forty Hadith by Imam Nawawi was translated by Yang Shi Chian. Philosophy and social sciences also benefitted from Chinese Muslim scholars. Works by Wang Dai Yu and Liu Tsi during the Ming and Chend Dynasties were hgihly regarded. They not only became the basis of Chinese Islamic philosophy, but also helped in the enrichment of thought in Chinese philosophy. Ties were restored through multilateral trade between China and many foreign countries during the 17th century. Thsi resulted in closer relations between Chinese Muslims and other Muslims countries. More scholars from China were able to gain access to Islamic educational institutions abroad. Presently there have been greater interaction between Muslims in China and abroad. As Muslims we all continue to remain under the banner of a single brotherhood. (We Care, 4:11). ARAB NEWS Editorial: Muslims in China 2 November 2004 In today’s economically vibrant and politically self-confident China bad news is no news, unless it is really bad. So, things must have gone really badly for China’s official news agency to report ethnic clashes in the central province of Henan, where martial law has been imposed. It may take weeks for the full picture of the incidents, in which 10 people were killed and scores injured, to be pieced together. Beijing’s decision to declare the province off-limit for foreign journalists is not going to help. What seems certain is that a group of farmers from the majority Han ethnic community, attacked the villages of the Hui Muslims minority, setting fire to homes, farms and shops. A series of battles ensued in which rival gangs used farm equipment as weapons. The Hui Muslims in Henan have been victims of persecution for centuries. During the so-called Great Proletarian Cultural Revolution, triggered by Mao Zedong in the 1960s, Muslims were forced to abandon their faith, were prevented from performing religious rites, and press-ganged into Communist Party “correction†centers. During the darkest days of the Cultural Revolution, with the printing and possession of the Qu’ran made a capital crime, Muslims learned the text by heart, each man or woman specializing in one or more surahs. Called “the walking textsâ€, they were in great demand for secret religious ceremonies. The city of Xian, a major Islamic center for over 1,000 years, and the starting point of the famous Silk Road, was, for more than a decade, treated by Maoist zealots as enemy territory. It is only in recent years that China has acknowledged the existence of Muslims among its citizens. But even then every effort is made to keep Muslims at bay. Official statistics put their number at around 10 million whereas most experts offer an estimate of 50 million. Muslims are discriminated against when it comes to the better jobs created since China’s conversion to economic capitalism. Muslims have virtually no presence in the ruling Communist Party that has been transformed into a political and business elite in recent years. And that means that one finds hardly any Muslim in the civil service or the leadership echelons of the armed forces. In areas such as the far west province of Xinjiang, or East Turkestan, where Muslims still form a majority, Beijing is trying to alter the demographic balance by bringing in large numbers of Han settlers. Restrictions are also imposed on the building of mosques, the creation of religious schools, and the training of Muslim religious leaders. The more radical Chinese leaders have seized upon the global trend in which Islam is often equated with violence and terrorism as an excuse for repressive policies vis-à -vis ordinary Muslim citizens. The new Chinese ruling elite, although Communist by provenance if not by persuasion, has been intelligent enough to understand the inevitability of diversity in a large and multiethnic society. Mao’s nightmare of a dream to turn all citizens into robots waving his red book and singing his praises produced nothing but tragedy on an unprecedented scale. New China is blossoming because it has allowed a measure of economic liberty and diversity. It should go further and also allow religious, cultural, and ethnic freedom for all its citizens, including Muslims. Records of the Communist: According to population statistics of 1936, the then Kuomintang Republic of China had an estimated 48,104,240 Muslims. Below is a reference from about the Muslim population before Communist Revolution: "There are in China 48,104,241 Mohammedan followers and 42,371 mosques, largely in Sinkiang, Chinghai, Manchuria, Kansu, Yunnan, Shensi, Hopei, and Honan. "Ferm, Vergilius (ed.). An Encyclopedia of Religion; Westport, CT: Greenwood Press (1976), pg. 145. [1st pub. in 1945 by Philosophical Library. 1976 reprint is unrevised.] Under the pretext of unification of national education, Islamic schools were closed and their students transferred to other schools which taught only Marxism and Maoism. Other outrages included the closing of over 29,000 mosques, the widespread torture of imams, and executions of over 360,000 Muslims. Aside from the physical annihilation, Muslims have been subjected to a constant attack on their Islamic identity especially during the so-called Cultural Revolution (1966-76). For instance, posters which appeared in Peking (later to be called Beijing) in 1966, openly called for the abolition of Islamic practices. Muslims were also barred from learning their written language which incorporated the Arabic script and was influenced by Arabic, Turkish and Farsi. This change was critical as it distanced Muslims from the Arabic language, the language of the Qur'an and their Islamic aspirations. During this era many Mosques were closed down and waqf properties were confiscated. (Yusuf Abdur Rahman) Since religious freedom was declared in 1978, the Chinese Muslims have not wasted time in expressing their convictions. There has been an increased upsurge in Islamic expression in China, and many nationwide Islamic associations have been organized to coordinate inter-ethnic activities among Muslims. Islamic literature can be found quite easily and there are currently some eight different translations of the Qur'an in the Chinese language as well as translations in Uygur and the other Turkic languages (Yusuf Abdul Rahman). There are now some 34,000 mosques and 400 Islamic organization in the entire People's Republic of China (Beijing, Rabi Awwal 28/June 20 (IINA). Muslims are allowed to perform Hajj and the number of pilgrimage from China is about 3000 per year. At present, according to official statistics there are 28 million Muslim in China but in1936 it was estimated that the Muslim population was 48 million. By this time total population has increased 3-4 fold. So we can conclude that the total Muslim population has increased minimum by that same proportion. Therefore, now the total Muslim population is at least 150 million. Snippet on the Meshket(Georgian Turk) Muslims Tiblisi, Rabi Thani 3/Jun 14 (IINA) – Georgia was once owned by the Turkic people known as the Meshket Turks, who originally came from Central Asia and then spread out across the Caucasus, according to historical and archeological records. Under the rule of the Meshket Seljuk Muslims, the region prospered both economically and politically, and was an independent entity between the Christian Georgian-ruled areas and the Turkish Empire. In 1555, the Meshket region came under the hegemony of the Ottoman Empire, and remained so for three centuries. But in 1829 there was a treaty whereby the Russians who had defeated the Turks in a war imposed their own hegemony on at least part of the Meshket region. However, the life of the Meshket Muslims was not the happiest one under the Russians, and by the early 19th century this region, like other regions in the Caucasian, witnessed deportation, and this process was being actively assisted by the Armenians, and because of Turkey’s continued weakness, the region became a Russian vassal. And when the Bolshevik Revolution took place in 1917, the whole area was under Russian subjugation. When the Russians were fighting the Germans in the First World War, Stalin sent not less than 40,000 of Meshket Muslims to fight for Communist Russia, against their will, and not less than 20,000 died in that war. As if that was not enough, Stalin then started to deport all those who survived, as a result of which the Meshketians became a landless people. In 1944, the Meshket region was given by Stalin to Georgia, his birthplace. When he thought that Turkey might conclude a pact with Hitler’s Germany, he continued the deportation of Meshket Muslims from the Soviet part of Russia, to Central Asia, and their place was taken up by Armenians and Georgians. In the process of deportations, many of the Meshketians perished, particularly children and the elderly. Even when Khruschev condemned the Stalinist regime in 1956, he never said a word about the Meshket Muslims, their deportation and suffering, let alone their right to return to their original homeland. But the Meshket did not keep quiet, and started to agitate for their rights, including their right to return to their original homeland, and formed organizations that would speak for them. But the Russians did not like this, and they started to suppress the Meshketians and falsely accused them of all sorts of crimes, many of them were arrest, persecuted and incarcerated. But the reason behind the resistance of the Georgians and Russians to the Meshket’s return and resettlement was more religious than demographic, in that they feared that the Meshketians being Muslims would strengthen Islam in the region. Helping in all these efforts of resisting the return of the Meshketians to their homeland are the Armenians, because of their fear that the lands they took over from the expelled Meshketians would be restored to their original owners. Georgia accepted the principle of return of the Meshketian, but on condition that they do not lay any claim to any land, and that they change their names to Georgian ones, and thus completely forget their right to their ancestral land. Some did accept these conditions, but they are living in appalling conditions, apart from the hostility they are facing from the Armenians. The Armenians claim that the land is theirs, and they have no wish to share it with the Meshket Turks. In any event, there are only 184 Meshket families who have been allowed to return to Georgia, and even these are not allowed to settle in the area of Meshketia. Despite all their agitation for their human rights, including their right to return to their homeland, the Meshket Muslims are not welcome in Georgia, and those. They are not allowed even to register themselves, let alone buying property and getting decent employment, neither in Georgia nor in Russia. "The Meshketian condition is no better than that of the Chechen Muslims who are still suffering from Russian persecution and discrimination," observes one writer. The matter was taken up with the European Commission, and in September 2000 the return of the Ahiska Turks to Georgia was discussed and a 12-year plan for their gradual return was devised. But Georgia would have nothing of the sort, and has been continuing its policy of forcing the Meshketians to adopt Georgian names and surnames and a Georgian identity, while Armenians are not subjected to the same requirements and are free to maintain their own cultural and ethnic identity. In fact, the Armenians enjoy a good degree of autonomy to run their affairs, a right that is absolutely forbidden to the Meshketians. Thus the Meshketians continue to suffer, and the future does, indeed, look beak for them, and both the UN and the EU seem to be impotent and unable to do anything, probably because the Meshketians are Muslim. OB/OB/IINA Muslims in Sri Lanka Colombo, Muharram 7/Mar 21,2002 (IINA) - Sri Lanka’s Muslims were in the past mainly centered in the eastern part of the country, but the war between the government’s security forces and the Tamil Tigers has forced many of them to leave and settle in such places as the capital, Colombo, according to one of the Muslim leaders in the country, Ibraheem Salim, who had come to the holy sites to perform this year’s Haj. He said that while the Muslims of Sri Lanka enjoy freedom of worship, they somehow perceive that they are being discriminated in other fields, such as senior civil service jobs, and the like, though there are some who do hold senior political positions, such as ministers. Salim said that while there are the usual divisions among the Muslims of Sri Lanka, Daawa work continues to thrive, and Islamic centers and schools continue to be set up, with assistance from Muslim brethren from other parts of the world. He said that Islamic Studies form part of the curriculum of formal schools, but only up to Ordinary Level, but more needs to be done by Muslims on the level of secular subjects, in order to prepare their children for contemporary life in the professions. Salim said: "But unfortunately, we are seriously lacking funds for technical education and for creating professionalism in our youth, and I would like to take this opportunity to appeal to philanthropists to sympathetically look into this matter." Salim said that Muslims make up eight percent of Sri Lanka’s population of around 19,000,000, but despite their numerical inferiority, they do not face any particular threat against them from the warring factions in the country. Salim said the mosque plays an important role in the life of the Muslims of Sri Lanka, including the officiating of Muslim marriages. He said the Grand Mosque in the capital, Colombo, "is an accepted authority on sighting of the new crescent" for Ramadhan and the Eid festivities, and many of the scholars, local or foreign, visit this mosque. Muslims in Nepal (Report) Katmandu, Rajab 17/Oct 14 (IINA) - Muslims of Nepal speak the Urdu language, and they constitute eight percent of the total population of 14,000,000, . The majority of the Muslims live in the mountainous areas adjacent to the border with India, but their economic situation leaves much to be desired. They are not involved in any commercial or industrial undertakings, and the majority of them are either unskilled laborers or small-scale subsistence farmers, with a sprinkling of some lower-level civil servants. Thus ignorance and backwardness are rampant among Nepalese Muslims, and this had led to their forfeiture of their human rights in the country. Even in the faith that they profess, their knowledge of Islamic principles and culture is very meager, and they do need guidance and direction in this respect. Many of them are Muslims in name only, but hardly know anything else about Islam. In the capital, Katmandu, which is situated in the middle of a mountainous area, there are four mosques, though there also are Islamic schools, such as the Jankbur Daham School, which was set up in 1386 AH in that city. It is used as a center for producing Da’awa activists, as Islamic education and the teaching of the Arabic language are not allowed in government schools. The Muslims of Nepal are not given the right to practice Islamic personal law, because there are no such laws in the country, though Islam dawned on it in the fifth century of the Hijri calendar, according to existing historical records. It was Arab and Muslim traders who introduced Islam to Nepal. Sheikh Muhammad Nassir Al-Abboudy, Assistant Secretary General of the Makkah-based Muslim World League (MWL) said that the Muslims of Nepal are incapable of combating their backwardness in social, economic, and political matters, nor are they capable of confronting the missionary activities and their enticements. The missionaries have been able to open schools, clinics, libraries, and other facilities, including cash disbursements. They even send some of the Nepalese converts to their seminaries in Europe and the US, so as to brainwash them even more. Even Jews, the Chinese, and Indians have their schools, libraries, clinics and other facilities, for their own political agenda and influence. Nepalese Muslims do, however, get help from such countries as Saudi Arabia and Egypt, in the form of scholarships to those who wish to study at the universities of the two countries. Arakan’s Muslims: A Snippet Kuwait City, Shawwal 24//Jan 8 (IINA) – The military rulers of Burma (Myanmar) continues its repressive actions against the Muslims of Arakan Province, which is situated in the southwest of the country, and the repressive measures include the assassination of some individuals and the destruction of mosques. Many have been displaced, and many have been forced to work in the construction of homes for the Burmese soldiers and their families, apart from using them in buildings roads and other facilities for the government. After expelling the Muslims from their homes, the houses are allocated to Buddhists. Even Wakf (endowed) Muslim lands are confiscated, and the Muslims are denied freedom of movement within the country, and even travel outside the country. According to the amendment to the citizenship law that was effected in 1982, the Rohingya Muslims of Burma have been deprived of their Burmese citizenship, and therefore they could not involve themselves in business. The Muslim women are subjected to rape, and they are not allowed to cover themselves with the Hijab, and many are forced to work in military barracks. Apart from the destruction and desecration of mosques, the junta also sanctions the destruction of Muslim schools, Muslim cemeteries, and the detention of Muslim scholars. The Rohingya Muslims are not allowed to organize themselves into political or social organizations, and no charitable or humanitarian organization is allowed to offer its services to them. Muslims are not allowed even to travel abroad for the Haj or to slaughter sacrificial animals during the Haj occasion. Muslim young men and women in Burma are not allowed into any of its institutions of higher education, nor are they allowed to travel abroad in order to pursue further education, in addition to other forms of deprivation and harassment. Muslims are even denied medical attention and treatment in government hospitals and clinics, and they are forced to abandon their Muslim names and adopt Buddhist ones. Since 1991, the harassment of Muslims in Burma has been increasing by leaps and bounds, and this has forces many to take refuge in such neighboring countries as Bangladesh, where there are now not less than 300,000 living as refugees, but under very difficult and trying conditions. Many of them have had to return to Burma. Arakan is separate from Buddhist Burma by a range of mountains called the Arakan Mountains, and their province is about 20,000 square miles in area, with Akyab as its provincial capital. It has a population of around 4,000,000, of whom 70 percent are Muslims, 25 percent Buddhists, and five percent made up of various faiths, including Christians and Hindus. The Rohingyas take their name from the ancient name of Arakan, and Islam was introduced to it by Arab merchants who visited it in the first century of the Hijri calendar, followed by other waves of Muslim visitors, who brought with them, the Message of Islam. The response to the message was spontaneous, according to historians. In 1406 AD, King Naramakhbala, who was the ruler of Arakan, was attacked by the king of Burma, and he had to take refuge with Sultan Nasiruddin Shah of Bengal, and, in the process, he embraced Islam 24 years later. He chose for himself the Muslim name Suleiman Shah, and was later able, with the help of his Bengal host, to regain his lost kingdom. In 1420 AD, the first Islamic state was declared in Arakan, under the leadership of Suleiman Shah, of course, and for the next 350 years the country was ruled by one Muslim ruler or another. But in 1784 the country was once again attacked and occupied by Buddhist Burma, and when Britain took Burma in 1824, the Muslim population in Arakan was rendered weaker and weaker. Then in 1948 Burma became independent from Britain, and despite all efforts to gain independence for Arakan as a separate state, those efforts did not meet with success. However, the Burmese Government of the time gave guarantees that the Arakanese would be afforded the right to self-determination. But when the Burmese became stronger and sure of themselves as a sovereign state, such guarantees were thrown overboard, and let alone the right to self-determination being denied to the Arakan people, even their basic human rights have been flouted and violated. And since the military junta took power in Burma, matters have gotten even worse for the Muslims of Arakan, and everything is being done to cleanse the region of its Muslim population, and replace it with Buddhists. The President of the Gulf-based Muslim Students’ Federation, Ibrahim Muhammad Atiqurrahman, told IINA that Myanmar’s Government demolished 72 mosques in the year 2001 alone. He added that there is now there is a new law the forbids the construction of new mosques or the repair and renovation of any old mosque, plus a rule that says that any mosques that was built within the last ten years should be pulled down. Atiqurrahman went on to say that the government of Myanmar has now set up a committee to survey the Muslims of Arakan and their properties and other types of wealth, which committee has been imposing exorbitantly large tax assessments on them, and anyone who fails to pay up is jailed, unless he could pay a huge bride to the committee’s officials. Even Arakan fishermen have not bee spared the oppression of the junta in Burma, and several get killed from time to time, simply because they are practicing their profession, though with legal permission from the concerned authorities. In yet another effort to reduce the number of Muslims in the province, the Myanmar Government has passed a decree forbidding any male to get married before the age of 30, and a woman from being married away before she reaches the age of 25 years, according to Atiqurrahman. But even if and when a couple wishing to get married reach the legal age, the marriage would not be sanctioned by the Marriage Bureau of the government, unless and until a proper bribe is paid to the official concerned with the issuance of such a permit, adds Atiqurrahman, who concluded by appealing to Muslims and Muslim governments and organizations to help their brethren of Arakan, in whatever way possible.

Muslim Minorities In Other Countries . . ..: AFRICA Angola: Report on Muslims Luanda, Rabi Awwal 7/May 30 (IINA) - A report by the Pan-African News Agency (PANA) has disclosed that 2.5 percent of Angola’s population are Muslims, and they account for 2.75 of the country’s 11 total population. Just ten years ago, the Muslim population was not more than a quarter of a million. The report ascribes this increase in the number of Angolans embracing Islam to the increased number of Muslim traders and merchants from West Africa who have chosen to settle in Angola. A number of Angolan cities and town have of recent witnessed an increase in Islamic activity, particularly in the construction of mosques, Islamic centers, and Qur’anic schools, with the objective of spreading Islamic culture and the Islamic Message. Muslims affairs in Angola are taken care of by the Supreme Council of Angolan Muslims. Angola is situated in southern Africa and overlooks the Atlantic Ocean, and is rich in natural resources, including agriculture and oil production. Angola was colonized by Portugal since the 16th century of the Gregorian calendar, and its indigenous people were subjected to all kinds of discrimination, and were denied even basic human rights. But, after a long and bitter struggle Angolans were able to snatch their independence from the Portuguese, in the mid-seventies of the last century. HI/OB/IINA DRC: Snippet on Islam and Muslims Kinshasa, Sha’aban 3, 1422/Oct 19, 2001 (IINA) - Muslims in the Democratic Republic of Congo (DRC) make up 15 million of the country’s 60 million population, but they are largely illiterate and unemployed, according to Haj Modelo Maliba, chairman of the National Islamic Council. He said the reason for that is that most of them did not go to school, since there were Islamic schools at the time of the Belgian colonial rule over the country. The only schools that existed then were Christian one. Maliba said that the result is that now over 90 percent of government jobs are in the hands of Christians, the majority of whom still remain illiterate. He appealed to Islamic organizations and countries to do everything possible to help their Muslim brethren in the DRC, particularly in the field of providing scholarships for students and training courses within or outside the country. Maliba went on to say that the Muslims of the DRC do not own any of the infrastructure facilities, such as hospitals, health centers, universities, schools, and the few they have are not up to par. He said even the mosques are not worthwhile talking about, because most of them are simply huts. The Muslim leader said that another thing which the Muslims in the DRC are in need of are preachers, teachers and people who could provide guidance to them, in matters related to their faith and its proper practice. He said there should also be a broadcasting and television station to beam guidance program to the Muslims of his country, and also news about their brethren in other parts of the world. HI/OB/IINA WIPO helps Gambians who embraced Islam Banjul, Gambia, Shawwal 21//Jan 5,2002 (IINA) – One hundred Gambian nationals have embraced Islam in the hands of Libya-based World Islamic Propagation Organization (WIPO), at a ceremony that was attended by Daawa activists, Imams and other Gambian Muslim personalities. The secretary-general of WIPO made an inspection tour of the educational and other institutions that are sponsored by the organization. Two new mosques were also opened in the outskirts of the capital, Banjul. In Surinam, WIPO organized training courses in the Arabic language for Muslim students. WIPO is financed by the government of Libya. OB/OB/IINA Islam in Ghana - Report Accra, Muharram 21/Apr 15 (IINA) - Ghana was formerly known as the Gold Coast, because the mining of this commodity was the most profitable commercial undertaking at the time in this West African country that overlooks the Atlantic Ocean. Out of its population of 20 million, Ghana’s Muslims account for 45 percent of that population. Sheikh Hassan Khalid, a prominent Ghanaian Islamic Daawa activist said that Islam reached through Daawa activists who visited the country from the neighboring African countries, whose sole aim was to spread Islam to their neighbors. Sheikh Hassan told DAAWA magazine that many of Ghana’s Daawa activists got their Islamic education in mosques where the activists from the neighboring countries used to give instruction to the Muslims, adding that the mosque in Ghana is playing a prominent role in the lives of the Muslims here. He said apart from being a place of worship, the mosque is also a place of learning, scholarship, and guidance, adding that in addition to the learning the Holy Qur’an the faithful learn other subjects, such as the Prophet’s Hadith, and other Islamic Shari’a Studies. Sheikh Hassan Khalid said that the Daawa activists of Ghana are now focusing their attention on the Muslim youths, so as to prevent them from going astray, and lead them toward the proper path and the correct Islamic practices. Speaking about some of the problems facing Ghanaian Muslims, Sheikh Hassan said that ignorance is one of the problems, and the Daawa activities face the problem of lack of resources, and this has made it impossible to acquire new and modern methods of spreading the Islamic Daawa. These include printing presses and other communication equipments. Sheikh Hassan also referred to the sporadic frictions between Muslims, and said that these frictions also hamper Daawa work, in one or another. HI/OB/IINA Uganda: Mufti speaks on problems facing Muslims Kampala, Rabi Thani 10/June 31 (IINA) - The Mufti of Uganda, Sheikh Sha’aban Ramadhan, has outlined some of the problems facing the Muslims here, and told IINA that there are six million Muslims out of Uganda’s population of 21 million. He said there are 6,700 mosques, and in practically every mosques there is a Qur’an Study Circle, plus there is one Islamic University, and it comes under the aegis of the of the Jeddah-based Organization of Islamic Conference (OIC). As for Christian missionary activity, the Mufti said that while there are 60 missionary radio stations in the country for calling people to Christianity, there was only one Islamic radio station, known as the Bilal Station, which is supported by Saudi Arabia and by the Makkah-based Muslim World League (MWL). As for Islamic action to counter Christian activities, Sheikh Ramadhan said that such countries as Libya, Saudi Arabia and Egypt have their Daawa activists in the country, but that these were not adequate to the task. He said that at the moment there are 60 Ugandan students studying at the Azhar, and at Saudi Islamic universities there are at present 100 Ugandans studying on scholarships from the MWL. He said that this year there were 25 student Daawa activists who graduated from the Azhar, whose expenses were paid for by the Azhar and the Supreme Council of Islamic Affairs in Egypt. The Mufti, however, appealed to Muslim states to increase their help to Uganda’s Muslims. HI/OB/IINA IINA – 01 Uganda Muslims continue their march toward progress Kampala, Muharram 7/Apr 1 (IINA) - The Muslims of Uganda continue to pursue their path toward progress in all fields of human endeavor, so as to build their human capacities and protect their rights, discharge their duties, and continue their peaceful co-existence with their non-Muslim compatriots. Uganda’s Muslim population has grown to 30 percent of the total population, and in order to meet the demand for more facilities they have started to build new modern schools, and to improve the old ones. By 1994, the Muslims had 1,015 primary schools, 101 secondary schools, two colleges, and a university. According to 1991 statistics, literacy among Ugandan Muslims was 59 percent, the number of graduates increased from it was in 1964 (only two graduates), while today the number of doctorate holders and other university graduates is 200. Uganda’s Muslims have also set up a number of health centers, whose services are not just confined to Muslim patients, but encompass patients from all religious denominations in the country. Furthermore, Uganda’s Muslims youths have become more conformist to their faith than even their Christian counterparts in the country. HI/OB/IINA IINA – 03 Uganda: Islamic University Kampala, Dhul Hijja 3/Feb 15,2002 (IINA) – The Islamic University of Uganda was founded in 1988, and is situated in the east of the country, in a city called Mbale, where the Muslim population is quite substantial. The university has five faculties, namely the faculties of Islamic Studies and Arabic Language, Education, Business and Public Administration, Science, Art, Sociology. The university issues undergraduate and postgraduate degrees to the students who pass its exams. There are now 1,137 students enrolled at the university, boys as well as girls. The initial funding for the university came from the Islamic Solidarity Fund and in the form of donations from governments and Islamic organizations, as well as from individual philanthropists. Last year the Islamic University of Uganda was faced with financial problems, and was not able to adequately service its debts. Therefore the Islamic Solidarity Fund had to intervene and bailed it out to the tune of US$600,000, and at the same time the Fund asked the Islamic Development (IDB) to grant the university a loan that would enable it to pay its debts. But this request has yet to be met. But the Kingdom of Saudi Arabia has come up with a rescue plan, under which a commercial center, to be known as the King Fahd Plaza, is to be built in the heart of the Ugandan capital, and toward which the kingdom has paid US$5,000,000. The center, which would be in the name of the Islamic Solidarity Fund, is expected to generate income to the tune of US$1.5 million per annum, all of which would go toward supplementing the university’s budget. OB/OB/IINA Muslims in Zimbabwe - Snippet Harare, Muharram 19/Apr 13 (IINA) - Statistics indicate that there were 1.2 million Muslims in Zimbabwe before the advent of British colonialism in this country in 1888. But from then on their numbers have been declining, to the extent that there now are only 200,000 Muslims in the country, out of a total population of about ten million. The majority of the Muslims live in the rural areas, where they till the land, and in mining areas. Those who are involved in business live mostly in towns and cities. Zimbabwe’s Muslims have formed various types of Islamic organizations, and are keen in spreading the Islamic way of life and culture in various parts of the country. They have therefore set up Islamic schools, after they had obtained government permission, under which each group of 50 families is allowed to set up its own Islamic school. They also have the right to build mosques in those areas. At the University of Zimbabwe a chair of Islamic and Arabic Studies has been set up. There are about 100 main mosques in Zimbabwe, plus hundreds of other smaller mosques, attached to each is a Qur’an teaching school. It is reckoned that Islam came to Zimbabwe in the first century of the Hijri calendar, and Islamic civilization and culture prevailed in the country until the advent of British colonialism in 1888. The colonial administration persisted until Ian Smith made what was known as the unilateral declaration of independence (UDI) in 1965. It is noteworthy that the British colonialists adopted a negative policy toward the Zimbabwean Muslims, and started to persecute them and deprive them of their possessions, including their agricultural holdings. They were then forced to work in mines, under very trying circumstances, simply because they resisted the colonialists and urged their compatriots also to do so. However, despite all odds, the Muslims continued with the struggle, until eventually Zimbabwe gained its true independence. HI/OB/IINA

I heard this on NPR recently, "People who smoke are nearly three times as likely to develop diabetes as those who have never smoked, according to a study being published in the October issue of Diabetes Care."source now imagine shaah somali + one sigaar. danger

Nasra this is for You: Advice on Friends! A real friend wishes his companions well, He's not one who allows them to get close to hell, Always be careful of the friends you Choose, So, in the end, Jannah you will not lose, If you find your companion is not stopping your wrong, then, be weary, his friendship is not strong. If you see the pattern made, that when you are under your friend's shade, Your Imaan begins to fade, Leave the worthless creation, make friends with Allah, Surely that is a high station!. A dervish who had knowledge of our present situation, Once told his students the following dictation, "The meeting of people will never enrich you, save with the gibberish of useless gossip. So diminish your meeting with people, except for knowledge or to improve your condition" by Imran Ibn Zarkhan Al Shafi

oo maxaad leedahay, meeshu xiiso ma laha? waad ba iga nixin sxb!

Foxy, sorry to have 'wasted' your time, next time it may be better if you don't click on the next 'Ramadan' thread. or maybe you just can't resist it? peace

This thread is for all things that relate to Ramadan and Fasting. The Ahkaam (rulings), Virtues, Benefits, Answers and Questions. Please lets stay focused an try not to deviate from the subject. the following is a great Book that I found online, I'm sure it will be helpful, I.A. ------------------------------------------------ http://www.islam-qa.com/Books/seyam/english.shtml In the Name of Allaah the Most Gracious The Most Merciful Al-Siyaam 70 Matters Related to Fasting Book by Sheikh Muhammed Salih Al-Munajjid Contents 1. Introduction 2. Definition of Siyaam (fasting) 3. Ruling on fasting 4. The virtues of fasting 5. The benefits of fasting 6. Etiquette and Sunnah of fasting 7. What should be done during this great month 8. Some of the ahkaam (rulings) on fasting 9. How the onset of Ramadaan is determined 10. Who is obliged to fast? 11. Travellers 12. The sick 13. The elderly 14. Niyyah (intention) in fasting 15. When to start and stop fasting 16. Things that break the fast 17. Rulings on fasting for women Introduction Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge with Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides cannot be misled, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. Allaah has blessed His slaves with certain seasons of goodness, in which hasanaat (rewards for good deeds) are multiplied, sayi’aat (bad deeds) are forgiven, people’s status is raised, the hearts of the believers turn to their Master, those who purify themselves attain success and those who corrupt themselves fail. Allaah has created His slaves to worship Him, as He says (interpretation of the meaning): “And I (Allaah) created not the jinns and humans except that they should worship Me (Alone).†[al-Dhaariyaat 51:56] One of the greatest acts of worship is fasting, which Allaah has made obligatory on His slaves, as He says (interpretation of the meaning): “… Observing al-sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become al-muttaqoon (the pious).†[al-Baqarah 2:183] Allaah encourages His slaves to fast: “… And that you fast, it is better for you, if only you know.†[al-Baqarah 2:184 – interpretation of the meaning] He guides them to give thanks to Him for having made fasting obligatory on them: “… that you should magnify Allaah for having guided you so that you may be grateful to Him.†[al-Baqarah 2:185 – interpretation of the meaning] He has made fasting dear to them, and has made it easy so that people do not find it too hard to give up their habits and what they are used to. Allaah says (interpretation of the meaning): “… for a fixed number of days…†[al-Baqarah 2:184] He has mercy on them and keeps them away from difficulties and harm, as He says (interpretation of the meaning: “… but if any of you is ill or on a journey, the same number (should be made up) from other days…†[al-Baqarah 2:184] No wonder then, that in this month the hearts of the believers turn to their Most Merciful Lord, fearing their Lord above them, and hoping to attain His reward and the great victory (Paradise). As the status of this act of worship is so high, it is essential to learn the ahkaam (rulings) that have to do with the month of fasting so that the Muslim will know what is obligatory, in order to do it, what is haraam, in order to avoid it, and what is permissible, so that he need not subject himself to hardship by depriving himself of it. This book is a summary of the rulings, etiquette and Sunnah of fasting. May Allaah make it of benefit to myself and my Muslim brothers. Praise be to Allaah, Lord of the Worlds. Definition of Siyaam (fasting) (1) Siyaam in Arabic means abstaining; in Islam it means abstaining from things that break the fast, from dawn until sunset, having first made the intention (niyyah) to fast. Ruling on fasting (2) The ummah is agreed that fasting the month of Ramadaan is obligatory, the evidence for which is in the Qur’aan and Sunnah. Allaah says (interpretation of the meaning): “O you who believe! Observing al-sawn (the fasting) is prescribed for you as it was prescribed for those before you, that you may become al-muttaqoon (the pious).†[al-Baqarah 2:183] The Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five [pillars]…†among which he mentioned fasting in Ramadaan. (Reported by al-Bukhaari, al-Fath, 1/49). Whoever breaks the fast during Ramadaan without a legitimate excuse has committed a serious major sin, The Prophet (peace and blessings of Allaah be upon him) said, describing a dream that he had seen: “… until I was at the mountain, where I heard loud voices. I asked, ‘What are these voices?’ They said, ‘This is the howling of the people of Hellfire.’ Then I was taken [to another place], and I saw people hanging from their hamstrings, with the corners of their mouths torn and dripping with blood. I said, ‘Who are these?’ They said, ‘The people who broke their fast before it was the proper time to do so,’ i.e., before the time of iftaar.†(Saheeh al-Targheeb, 1/420). Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said, “Among the believers it is well-established that whoever does not fast in Ramadaan without a valid excuse is worse than an adulterer or drunkard; they doubt whether he is even a Muslim at all, and they regard him as a heretic and profligate.†Shaykh al-Islam [ibn Taymiyah] (may Allaah have mercy on him) said: “If a person does not fast in Ramadaan knowing that it is haraam but making it halaal for himself to do so, kill him; and if he does it because he is immoral [but believes it is haraam], then punish him for not fasting.†(Majmoo’ al-Fataawa, 25/265). The virtues of fasting (3) The virtues of fasting are great indeed, and one of the things reported in the saheeh ahaadeeth is that Allaah has chosen fasting for Himself, and He will reward it and multiply the reward without measure, as He says [in the hadeeth qudsi]: “Except for fasting which is only for My sake, and I will reward him for it.†(al-Bukhaari, al-Fath, no. 1904; Saheeh al-Targheeb, 1/407). Fasting has no equal (al-Nisaa'i, 4/165; Saheeh al-Targheeb, 1/413), and the du’aa’ of the fasting person will not be refused (reported by al-Bayhaqi, 3/345; al-Silsilat al-Saheeh, 1797). The fasting person has two moments of joy: one when he breaks his fast and one when he meets his Lord and rejoices over his fasting (reported by Muslim, 2/807). Fasting will intercede for a person on the Day of Judgement, and will say, “O Lord, I prevented him from his food and physical desires during the day, so let me intercede for him.†(Reported by Ahmad, 2/174. Al-Haythami classed its isnaad as hasan in al-Majma’, 3/181. See also Saheeh al-Targheeb, 1/411). The smell that comes from the mouth of a fasting person is better with Allaah than the scent of musk. (Muslim, 2/807). Fasting is a protection and a strong fortress that keeps a person safe from the Fire. (Reported by Ahmad, 2/402; Saheeh al-Targheeb, 1/411; Saheeh al-Jaami’, 3880). Whoever fasts one day for the sake of Allaah, Allaah will remove his face seventy years’ distance from the Fire. (Reported by Muslim, 2/808). Whoever fasts one day seeking the pleasure of Allaah, if that is the last day of his life, he will enter Paradise. (Reported by Ahmad, 5/391; Saheeh al-Targheeb, 1/412). In Paradise there is a gate called al-Rayyaan, through those who fast will enter, and no one will enter it except them; when they have entered it will be locked, and no-one else will enter through it.†(al-Bukhaari, Fath, no. 1797). Ramadaan is a pillar of Islam; the Qur’aan was revealed in this month, and in it there is a night that is better than a thousand months. “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.†(Reported by al-Bukhaari, al-Fath, no. 3277). Fasting Ramadaan is equivalent to fasting ten months (See Musnad Ahmad, 5/280; Saheeh al-Targheeb, 1/421). “Whoever fasts Ramadaan out of faith and with the hope of reward, all his previous sins will be forgiven.†(Reported by al-Bukhaari, Fath, no. 37). At the breaking of every fast, Allaah will choose people to free from Hellfire. (Reported by Ahmad, 5/256; Saheeh al-Targheeb, 1/419). The benefits of fasting (4) There is much wisdom and many benefits in fasting, which have to do with the taqwa mentioned by Allaah in the aayah (interpretation of the meaning): “… that you may become al-muttaqoon (the pious).†[al-Baqarah 2:183] The interpretation of this is that if a person refrains from halaal things hoping to earn the pleasure of Allaah and out of fear of His punishment, it will be easier for him to refrain from doing haraam things. If a person’s stomach is hungry, this will keep many of his other faculties from feeling hunger or desires; but if his stomach is satisfied, his tongue, eye, hand and private parts will start to feel hungry. Fasting leads to the defeat of Shaytaan; it controls desires and protects one’s faculties. When the fasting person feels the pangs of hunger, he experiences how the poor feel, so he has compassion towards them and gives them something to ward off their hunger. Hearing about them is not the same as sharing their suffering, just as a rider does not understand the hardship of walking unless he gets down and walks. Fasting trains the will to avoid desires and keep away from sin; it helps a person to overcome his own nature and to wean himself away from his habits. It also trains a person to get used to being organized and punctual, which will solve the problem that many people have of being disorganized, if only they realized. Fasting is also a demonstration of the unity of the Muslims, as the ummah fasts and breaks its fast at the same time. Fasting also provides a great opportunity for those who are calling others to Allaah. In this month many people come to the mosque who are coming for the first time, or who have not been to the mosque for a long time, and their hearts are open, so we must make the most of this opportunity by preaching in a gentle manner, teaching appropriate lessons and speaking beneficial words, whilst co-operating in righteousness and good deeds. The dai’yah should not be so preoccupied with others that he forgets his own soul and becomes like a wick that lights the way for others while it is itself consumed. Etiquette and Sunnah of fasting Some aspects are obligatory (waajib) and others are recommended (mustahabb). We should make sure that we eat and drink something at suhoor, and that we delay it until just before the adhaan of Fajr. The Prophet (peace and blessings of Allaah be upon him) said: “Have suhoor, for in suhoor there is blessing (barakah).†(Reported by al-Bukhaari, Fath, 4/139). “Suhoor is blessed food, and it involves being different from the people of the Book. What a good suhoor for the believer is dates.†(Reported by Abu Dawood, no. 2345; Saheeh al-Targheeb, 1/448). Not delaying iftaar, because the Prophet (peace and blessings of Allaah be upon him) said: “The people will be fine so long as they do not delay iftaar.†(Reported by al-Bukhaari, Fath, 4/198). Breaking one's fast in the manner described in the hadeeth narrated by Anas (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) used to break his fast with fresh dates before praying; if fresh dates were not available, he would eat (dried) dates; if dried dates were not available, he would have a few sips of water.†(Reported by al-Tirmidhi, 3/79 and others. He said it is a ghareeb hasan hadeeth. Classed as saheeh in al-Irwa’, no. 922). After iftaar, reciting the words reported in the hadeeth narrated by Ibn ‘Umar (may Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him), when he broke his fast, would say: “Dhahaba al-zama’, wa’btallat al-‘urooq, wa thabat al-ajru in sha Allaah (Thirst is gone, veins are flowing again, and the reward is certain, in sha Allaah).†(Reported by Abu Dawood, 2/765; its isnaad was classed as hasan by al-Daaraqutni, 2/185). Keeping away from sin, because the Prophet (peace and blessings of Allaah be upon him) said: “When any of you is fasting, let him not commit sin…†(Reported by al-Bukhaari, al-Fath, no. 1904). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not stop speaking falsehood and acting in accordance with it, Allaah has no need of him giving up his food and drink.†(Al-Bukhaari, al-Fath, no. 1903). The person who is fasting should avoid all kinds of haraam actions, such as backbiting, obscenity and lies, otherwise his reward may all be lost. The Prophet (peace and blessings of Allaah be upon him) said: “It may be that a fasting person gets nothing from his fast except hunger.†(Reported by Ibn Maajah, 1/539; Saheeh al-Targheeb, 1/453). Among the things that can destroy one’s hasanaat (good deeds) and bring sayi’aat (bad deeds) is allowing oneself to be distracted by quiz-shows, soap operas, movies and sports matches, idle gatherings, hanging about in the streets with evil people and time-wasters, driving around for no purpose, and crowding the streets and sidewalks, so that the months of tahajjud, dhikr and worship, for many people, becomes the month of sleeping in the day so as to avoid feeling hungry, thus missing their prayers and the opportunity to pray them in congregation, then spending their nights in entertainment and indulging their desires. Some people even greet the month with feelings of annoyance, thinking only of the pleasures they will miss out on. In Ramadaan, some people travel to kaafir lands to enjoy a holiday! Even the mosques are not free from such evils as the appearance of women wearing makeup and perfume, and even the Sacred House of Allaah is not free of these ills. Some people make the month a season for begging, even though they are not in need. Some of them entertain themselves with dangerous fireworks and the like, and some of them waste their time in the markets, wandering around the shops, or sewing and following fashions. Some of them put new products and new styles in their stores during the last ten days of the month, to keep people away from earning rewards and hasanaat. Not allowing oneself to be provoked, because the Prophet (peace and blessings of Allaah be upon him) said: “If someone fights him or insults him, he should say, ‘I am fasting, I am fasting.’†(Reported by al-Bukhaari and others. Al-Fath, no. 1894) One reason for this is to remind himself, and another reason is to remind his adversary. But anyone who looks at the conduct of many of those who fast will see something quite different. It is essential to exercise self-control and be calm, but we see the opposite among crazy drivers who speed up when they hear the adhaan for Maghrib. (*) Not eating too much, because the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam fills no worse vessel than his stomach.†(Reported by al-Tirmidhi, no. 2380; he said, this is a hasan saheeh hadeeth). The wise person wants to eat to live, not live to eat. The best type of food is that which is there to be used, not that which is there to be served. But people indulge in making all kinds of food (during Ramadaan) and treating food preparation as a virtual art form, so that housewives and servants spend all their time on making food, and this keeps them away from worship, and people spend far more on food during Ramadaan than they do ordinarily. Thus the month becomes the month of indigestion, fatness and gastric illness, where people eat like gluttons and drink like thirsty camels, and when they get up to pray Taraaweeh, they do so reluctantly, and some of them leave after the first two rak’ahs. (*) Being generous by sharing knowledge, giving money, using one’s position of authority or physical strength to help others, and having a good attitude. Al-Bukhaari and Muslim reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people [in doing good], and he was most generous of all in Ramadaan when Jibreel met with him, and he used to meet him every night in Ramadaan and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous in doing good than a blowing wind.†(Reported by al-Bukhaari, al-Fath, no. 6). How can people exchange generosity for stinginess and action for laziness, to the extent that they do not do their work properly and do not treat one another properly, and they use fasting as an excuse for all this. Combining fasting with feeding the poor is one of the means of reaching Paradise, as the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allaah has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep.†(Reported by Ahmad 5/343; Ibn Khuzaymah, no. 2137. Al-Albaani said in his footnote, its isnaad is hasan because of other corroborating reports). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.†(Reported by al-Tirmidhi, 3/171; Saheeh al-Targheeb, 1/451). Shaykh al-Islam [ibn Taymiyah] (may Allaah have mercy on him) said: “What is meant is that he should feed him until he is satisfied.†(Al-Ikhtiyaaraat al-Fiqhiyyah, p. 109). A number of the Salaf (may Allaah have mercy on them) preferred the poor over themselves when feeding them at the time of iftaar. Among these were ‘Abd-Allaah ibn ‘Umar, Maalik ibn Deenaar, Ahmad ibn Hanbal and others. ‘Abd-Allaah ibn ‘Umar would not break his fast unless there were orphans and poor people with him. What should be done during this great month (*) Preparing oneself and one’s environment for worship, hastening to repent and turn back to Allaah, rejoicing at the onset of the month, fasting properly, having the right frame of mind and fearing Allaah when praying Taraaweeh, not feeling tired during the middle ten days of the month, seeking Laylat al-Qadr, reading the entire Qur’aan time after time, trying to weep and trying to understand what you are reading. ‘Umrah during Ramadaan is equivalent to Hajj, and charity given during this virtuous time is multiplied, and I’tikaaf (retreat in the mosque for worship) is confirmed (as part of the Sunnah). (*) There is nothing wrong with congratulating one another at the beginning of the month. The Prophet (peace and blessings of Allaah be upon him) used to tell his Companions the good news of the onset of Ramadaan, and urge them to make the most of it. Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There has come to you Ramadaan, a blessed month. Allaah has made it obligatory on you to fast (this month). During it the gates of Paradise are opened and the gates of Hell are locked, and the devils are chained up. In it there is a night that is better than a thousand months, and whoever is deprived of its goodness is deprived indeed.’†(Reported by al-Nisaa'i, 4/129; Saheeh al-Targheeb, 1/490) Some of the ahkaam (rulings) on fasting (6) There is the kind of fasting that must be done on consecutive days, like fasting in Ramadaan, or fasting to expiate for killing someone by mistake, divorcing one’s wife by zihaar [a jaahili form of divorce in which a man says to his wife, “You are to me as the back of my mother†– Translator], or having intercourse during the day in Ramadaan. Also, one who makes a vow to fast consecutive days must fulfil it. There is also the other kind of fasting which does not have to be done on consecutive days, such as making up days missed in Ramadaan, fasting ten days if one does not have a sacrifice, fasting for kafaarat yameen (according to the majority), fasting to compensate for violating the conditions of ihraam (according to the most correct opinion), and fasting in fulfilment of a vow in cases where one did not have the intention of fasting consecutive days. (7) Voluntary fasts make up for any shortfall in obligatory fasts. Examples of voluntary fasts include ‘Aashooraa, ‘Arafaah, Ayyaam al-Beed [the 13th, 14th and 15th of the hijri months – Translator], Mondays and Thursdays, six days of Shawwaal, and fasting more during Muharram and Sha’baan. (8) It is not permitted to single out a Friday for fasting (al-Bukhaari, Fath al-Baari, no. 1985), or to fast on a Saturday, unless it is an obligatory fast (reported and classed as hasan by al-Tirmidhi, 3/111) – what is meant is singling it out without a reason. It is not permitted to fast for an entire lifetime, or to fast for two days or more without a break, i.e., to fast two or three days without a break in between. It is haraam to fast on the two Eid days, or on the Ayyaam al-Tashreeq, which are the 11th, 12th and 13th of Dhoo’l-Hijjah, because these are the days of eating and drinking and remembering Allaah, but it is permissible for the one who does not have a sacrifice to fast them (Ayyaam al-Tashreeq) in Mina. How the onset of Ramadaan is determined (9) The onset of Ramadaan is confirmed by the sighting of the new moon, or by the completion of thirty days of Sha’baan. Whoever sees the crescent of the new moon or hears about it from a trustworthy source is obliged to fast. Using calculations to determine the onset of Ramadaan is bid’ah, because the hadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly states: “Fast when you see it (the new moon) and break your fast when you see it.†If an adult, sane, trustworthy, reliable Muslim who has good eyesight says that he has seen the crescent with his own eyes, then we should take his word for it and act accordingly (i.e., start fasting). Who is obliged to fast? (10) Fasting is an obligation on every adult, sane, settled [i.e., not travelling] Muslim who is able to fast and has nothing such as hayd [menstruation] or nifaas [post-natal bleeding] to prevent him or her from doing so. A person is deemed to have reached adulthood when any one of the following three things occur: emission of semen, whether in a wet dream or otherwise; growth of coarse pubic hair around the private parts; attainment of fifteen years of age. In the case of females, there is a fourth, namely menstruation; when a girl reaches menarche (starts her periods), she is obliged to fast even if she has not yet reached the age of ten. (11) Children should be instructed to fast at the age of seven, if they are able to, and some scholars said that a child may be smacked at the age of ten if he does not fast, just as in the case of salaah. (See al-Mughni, 3/90). The child will be rewarded for fasting, and the parents will be rewarded for bringing him up properly and guiding him to do good. Al-Rubay’ bint Mu’awwidh (may Allaah be pleased with her) said, speaking about Ramadaan when it was made obligatory: “We used to make our children fast, and we would make them a toy made out of wool. If any one of them started to cry for food, we would give them that toy to play with until it was time to break the fast.†(al-Bukhaari, Fath, no. 1960). Some people do not think it is important to tell their children to fast; indeed, a child may be enthusiastic about fasting and may be capable of doing it, but his father or mother may tell him not to fast, out of so-called “pity†for him. They do not realize that true pity and compassion consist of making him get used to fasting. Allaah says (interpretation of the meaning): “O you who believe! Ward off from yourselves and your families a Fire (hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded.†[al-Tahreem 66:6]. Extra attention must be paid to the matter of a girl’s fasting when she has just reached maturity, because she may fast when she has her period, out of shyness, and then not make up the fast later. (12) If a kaafir becomes Muslim, or a child reaches puberty, or an insane person comes to his senses during the day, they should refrain from eating for the rest of the day, because they are now among those who are obliged to fast, but they do not have to make up for the days of Ramadaan that they have missed, because at that time they were not among those who are obliged to fast. (13) The insane are not responsible for their deeds (their deeds are not being recorded), but if a person is insane at times and sane at other times, he must fast during his periods of sanity, and is excused during his periods of insanity. If he becomes insane during the day, this does not invalidate his fast, just as is the case if someone becomes unconscious because of illness or some other reason, because he had the intention of fasting when he was sane. (Majaalis Shahr Ramadaan by Ibn ‘Uthaymeen, p.28). A similar case is the ruling governing epileptics. (14) If someone dies during Ramadaan, there is no “debt†on him or his heirs with regard to the remaining days of the month. (15) If someone does not know that it is fard (obligatory) to fast Ramadaan, or that it is haraam to eat or have sexual intercourse during the day in this month, then according to the majority of scholars, this excuse is acceptable, as is also the case for a new convert to Islam, a Muslim living in Daar al-Harb (non-Muslim lands) and a Muslim who grew up among the kuffaar. But a person who grew up among the Muslims and was able to ask questions and find out, has no excuse. Travellers (16) For a traveller to be allowed to break his fast, certain conditions must be met. His journey should be lengthy, or else be known as travelling (although there is a well-known difference of opinion among the scholars on this matter), and should go beyond the city and its suburbs. (The majority of scholars say that he should not break his fast before he passes the city limits. They say that a journey has not really begun until a person passes the city limits, and a person who is still in the city is “settled†and “presentâ€. Allaah says (interpretation of the meaning): “… So whoever of you sights (the crescent on the first night of) the month (of Ramadaan, i.e., is present at his home), he must observes sawm (fasts) that month…†[al-Baqarah 2:185]. He is not counted as a traveller until he has left the city; if he is still within the city, he is regarded as one who is settled, so he is not permitted to shorten his prayers). His journey should also not be a journey for sinful purposes (according to the majority of scholars), or for the purpose of trying to get out of having to fast. (17) The traveller is allowed to break his fast, according to the consensus of the ummah, whether he is able to continue fasting or not, and whether is it difficult for him to fast or not. Even if his journey is easy and he has someone to serve him, he is still permitted to break his fast and shorten his prayers. (Majmoo’ al-Fataawaa, 25/210). (18) Whoever is determined to travel in Ramadaan should not have the intention of breaking his fast until he is actually travelling, because something may happen to prevent him from setting out on his journey. (Tafseer al-Qurtubi, 2/278). The traveller should not break his fast until he has passed beyond the inhabited houses of his town; once he has passed the city limits, he may break his fast. Similarly, if he is flying, once the plane has taken off and has gone beyond the city limits, he may break his fast. If the airport is outside his city, he can break his fast there, but if the airport is within his city or attached to it, he should not break his fast in the airport because he is still inside his own city. (19) If the sun sets and he breaks his fast on the ground, then the plane takes off and he sees the sun, he does not have to stop eating, because he has already completed his day’s fasting, and there is no way to repeat an act of worship that is finished. If the plane takes off before sunset and he wants to complete that day’s fasting during the journey, he should not break his fast until the sun has set from wherever he is in the air. The pilot is not permitted to bring the plane down to an altitude from which the sun cannot be seen just for the purposes of breaking the fast, because this would just be a kind of trickery, but if he brings the plane down lower for a genuine reason, and the disk of the sun disappears as a result, then he may break his fast. (From the fataawa of Shaykh Ibn Baaz, issued verbally). (20) Whoever travels to a place and intends to stay there for more than four days must fast, according to the majority of scholars. So if a person travels to study abroad for a period of months or years, then according to the majority of scholars – including the four imaams – he is regarded as one who is “settled†there and so he has to fast and pray his prayers in full. If a traveller passes through a city other than his own, he does not have to fast, unless his stay there is longer than four days, in which case he must fast, because the rulings that apply to those who are settled apply also to him. (See Fataawa al-Da’wah by Ibn Baaz, 977). (21) Whoever begins fasting while he is “settled†then embarks on a journey during the day is allowed to break his fast, because Allaah has made setting out in general a legitimate excuse not to fast. Allaah says (interpretation of the meaning): “… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…†[al-Baqarah 2:185] (22) A person who habitually travels is permitted not to fast if he has a home to which he returns, such as a courier who travels to serve the interests of the Muslims (and also taxi drivers, pilots and airline employees, even if their travel is daily – but they have to make up the fasts later). The same applies to sailors who have a home on land; but if a sailor has his wife and all he needs with him on the ship, and is constantly travelling, then he is not allowed to break his fast or shorten his prayers. If nomadic Bedouins are travelling from their winter home to their summer home, or vice versa, they are allowed to break their fast and shorten their prayers, but once they have settled in either their summer home or their winter home, they should not break their fast or shorten their prayers, even if they are following their flocks.(See Majmoo’ Fataawa Ibn Taymiyah, 25/213). (23) If a traveller arrives during the day, there is a well-known dispute among the scholars as to whether he should stop eating and drinking. (Majmoo’ al-Fataawa, 25/212). But to be on the safe side, he should stop eating and drinking, out of respect for the month, but he has to make the day up later, whether or not he stops eating and drinking after his arrival. (24) If he starts Ramadaan in one city, then travels to another city where the people started fasting before him or after him, then he should follow the ruling governing the people to whom he has travelled, so he should only end Ramadaan when they end Ramadaan, even if it means that he is fasting for more than thirty days, because the Prophet (peace and blessings of Allaah be upon him) said: “Fast when everyone is fasting, and break your fast when everyone is breaking their fast.†If it means that his fast is less than twenty-nine days, he must make it up after Eid, because the hijri month cannot be less than twenty-nine days. (From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, pp. 15-16) The sick (25) In the event of any sickness that makes people feel unwell, a person is allowed not to fast. The basis for this is the aayah (interpretation of the meaning): “… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…†[al-Baqarah 2:185]. But if the ailment is minor, such as a cough or headache, then it is not a reason to break one's fast. If there is medical proof, or a person knows from his usual experience, or he is certain, that fasting will make his illness worse or delay his recovery, he is permitted to break his fast; indeed, it is disliked (makrooh) for him to fast in such cases. If a person is seriously ill, he does not have to have the intention during the night to fast the following day, even if there is a possibility that he may be well in the morning, because what counts is the present moment. (26) If fasting will cause unconsciousness, he should break his fast and make the fast up later on. (al-Fataawa, 25/217). If a person falls unconscious during the day and recovers before Maghrib or after, his fast is still valid, so long as he was fasting in the morning; if he is unconscious from Fajr until Maghrib, then according to the majority of scholars his fast is not valid. According to the majority of scholars, it is obligatory for a person who falls unconscious to make up his fasts later on, no matter how long he was unconscious. (Al-Mughni ma’a al-Sharh al-Kabeer, 1/412, 3/32; al-Mawsoo’ah al-Fiqhiyyah al-Kuwaytiyyah, 5/268). Some scholars issued fatwaas to the effect that a person who falls unconscious or takes sleeping pills or receives a general anaesthetic for a genuine reason, and becomes unconscious for three days or less, must make up the fasts later on, because he is regarded as being like one who sleeps; if he is unconscious for more than three days, he does not have to make up the fasts, because he is regarded as being like one who is insane. (From the fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz, issued verbally). (27) If a person feels extreme hunger or thirst, and fears that he may die or that some of his faculties may be irreparably damaged, and has rational grounds for believing this to be so, he may break his fast and make up for it later on, because saving one’s life is obligatory. But it is not permissible to break one's fast because of bearable hardship or because one feels tired or is afraid of some imagined illness. People who work in physically demanding jobs are not permitted to break their fast, and they must have the intention at night of fasting the following day. If they cannot stop working and they are afraid that some harm may befall them during the day, or they face some extreme hardship that causes them to break their fast, then they should eat only what is enough to help them bear the hardship, then they should refrain from eating until sunset, and they have to make the fast up later. Workers in physically demanding jobs, such as working with furnaces and smelting metals, should try to change their hours so that they work at night, or take their holidays during Ramadaan, or even take unpaid leave, but if this is not possible, then they should look for another job, where they can combine their religious and worldly duties. “And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.†[al-Talaaq 65:2-3 – interpretation of the meaning]. (Fataawa al-Lajnah al-Daa’imah, 10/233, 235) Students’ exams are no excuse for breaking one’s fast during Ramadaan, and it is not permissible to obey one’s parents in breaking the fast because of having exams, because there is no obedience to any created being if it involves disobedience to the Creator. (Fataawa al-Lajnah al-Daa’imah, 10/241). (28) The sick person who hopes to recover should wait until he gets better, then make up for the fasts he has missed; he is not allowed just to feed the poor. The person who is suffering from a chronic illness and has no hope of recovery and elderly people who are unable to fast should feed a poor person with half a saa’ of the staple food of his country for every day that he has missed. (Half a saa’ is roughly equivalent to one and a half kilograms of rice). It is permissible for him to do this all at once, on one day at the end of the month, or to feed one poor person every day. He has to do this by giving actual food, because of the wording of the aayah – he cannot do it by giving money to the poor (Fataawa al-Lajnah al-Daa’imah, 10/198). But he can give money to a trustworthy person or charitable organization to buy food and distribute it to the poor on his behalf. If a sick person does not fast in Ramadaan, waiting to recover so that he can make the days up later, then he finds out that his sickness is chronic, he has to feed a poor person for every day that he did not fast. (From the fataawa of Shaykh Ibn ‘Uthaymeen). If a person is waiting to recover from his illness and hopes to get better, but then dies, there is no “debt†owed by him or his heirs. If a person’s sickness is considered to be chronic, so he does not fast and feeds the poor instead, then advances in medical science mean that there is now a cure, which he uses and gets better, he does not have to make up the fasts he has missed, because he did what he had to do at the time. (Fataawa al-Lajnah al-Daa’imah, 10/195) (29) If a person is sick, then recovers, and is able to make up the missed fasts but does not do so before he dies, then money should be taken from his estate to feed a poor person for every day that he missed. If any of his relatives want to fast on his behalf, then this is OK, because it was reported in al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies owing some fasts, let his heir fast on his behalf.†(From Fataawa al-Lajnah al-Daa’imah, volume on Da’wah, 806). The elderly (30) The very elderly who have lost their strength and are getting weaker every day as death approaches, do not have to fast, and they are allowed not to fast so long as fasting would be too difficult for them. Ibn ‘Abbaas (may Allaah be pleased with him) used to say, concerning the aayah (interpretation of the meaning), “And as for those who can fast with difficulty (e.g., an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day)†[al-Baqarah 2:184]: “This has not been abrogated. It refers to the old man and the old woman who cannot fast, so they should feed a poor person for every day.†(Al-Bukhaari, Kitaab al-Tafseer, Baab Ayaaman Ma’doodaat…) Those who have become senile and confused do not have to fast or do anything else, and their family does not have to do anything on their behalf, because such people are no longer counted as responsible. If they are of sound mind sometimes and confused at other times, they have to fast when they are OK and they do not have to fast when they are confused. (See Majaalis Shahr Ramadaan by Ibn ‘Uthyameen, p. 28). (31) For those who are fighting an enemy or are being besieged by an enemy, if fasting would make them too weak to fight, they are allowed to break the fast, even if they are not travelling. If they need to break their fast before fighting, they can break their fast. The Prophet (peace and blessings of Allaah be upon him) said to his Companions once, before fighting: “In the morning you are going to meet your enemy and not fasting will make you stronger, so do not fast.†(Reported by Muslim, 1120, ‘Abd al-Baaqi edn. This is also the preferred opinion of Shaykh al-Islam Ibn Taymiyah. The scholars of Damascus also issued fatwas to the same effect when their city was attacked by the Tatars) (32) If a person’s reason for not fasting is obvious, such as illness, there is nothing wrong with him eating or drinking openly, but if the reason is hidden, such as menstruation, it is better to eat and drink in secret, so as not to attract accusations and the like. Niyyah (intention) in fasting (33) Niyyah (intention) is a required condition in fard (obligatory) fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation (kafaarah), because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fast for the person who did not intend to fast from the night before.†(Reported by Abu Dawood, no. 2454. A number of the scholars, such as al-Bukhaari, al-Nisaa'i, al-Tirmidhi and others thought it was likely to be mawqoof. See Talkhees al-Hubayr, 2/188) The intention may be made at any point during the night, even if it is just a moment before Fajr. Niyyah means the resolution in the heart to do something; speaking it aloud is bid’ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadaan and wants to fast has made the intention. (Majmoo’ Fataawa Shaykh al-Islam, 25/215). If a person intends to break his fast during the day but does not do so, then according to the most correct opinion, his fast is not adversely affected by this; he is like a person who wants to speak during the prayer but does not speak. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so to be on the safe side, he should make up that fast later on. Apostasy, however, invalidates the intention; there is no dispute on this matter. The person who is fasting Ramadaan does not need to repeat the intention every night during Ramadaan; it is sufficient to have the intention at the beginning of the month. If the intention is interrupted by breaking the fast due to travel or sickness – for example – he has to renew the intention to fast when the reason for breaking the fast is no longer present. (34) Making the intention the night before is not a condition of general nafl (supererogatory) fasts, because of the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon me one day and said, ‘Do you have anything [food]?’ We said, ‘No.’ He said, ‘In that case I am fasting.’†(Reported by Muslim, 2/809, ‘Abd al-Baaqi). But in the case of specific nafl fasts such as ‘Arafaah and ‘Aashooraa’, it is better to be on the safe side and make the intention the night before. (36) If a person embarks on an obligatory fast, such as making up for a day missed in Ramadaan, or fulfilling a vow, or fasting as an act of expiation (kafaarah), he must complete the fast, and he is not permitted to break it unless he has a valid excuse for doing so. In the case of a naafil fast, “the person who is observing a voluntary fast has the choice either to complete the fast or to break it†(reported by Ahmad, 6/342) – even if there is no reason to break it. The Prophet (peace and blessings of Allaah be upon him) got up fasting one morning, then he ate. (As reported in Saheeh Muslim, in the story of the al-hais (a type of food) that was given to him as a gift when he was in ‘Aa’ishah’s house; no. 1154, ‘Abd al-Baaqi). But will the person who breaks his fast for no reason be rewarded for the fasting that he has already done? Some of the scholars say that he will not be rewarded (al-Mawsoo’ah al-Fiqhiyyah, 28/13), so it is better for the person who is observing a voluntary fast to complete it, unless there is a valid, pressing reason for him to stop fasting. (36) If a person does not know that Ramadaan has started until after dawn, he has to stop eating and drinking for the rest of the day, and he has to make that day up later on, according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fasting for the one who does not have the intention to fast from the night before.†(Reported by Abu Dawood, 2454). (37) If a prisoner or captive knows that Ramadaan has begun by sighting the moon himself or by being told by a trustworthy person, he has to fast. If he does not know when the month is beginning, he must try to work it out for himself (ijtihaad) and act according what he thinks is most likely. If he later finds out that his fasting coincided with Ramadaan, this is fine according to the majority of scholars, and if his fasting came after Ramadaan, this is fine according to the majority of fuqahaa’, but if his fasting came before Ramadaan, this is not acceptable, and he has to make up the fast. If part of his fasting coincided with Ramadaan and part of it did not, what coincided with it or came after it is fine, but what came before is not OK. If the matter never becomes clear to him, then his fasting is fine because he did the best he could, and Allaah burdens not a person beyond his scope. (Al-Mawsoo’ah al-Fiqhiyyah, 28/84). When to start and stop fasting (38) Once the entire disk of the sun has disappeared, the fasting person should break his fast, and not pay any attention to the red glow that remains on the horizon, because the Prophet (peace and blessings of Allaah be upon him) said: “Once night comes from there and the day disappears from there, and the sun has set, the fasting person should break his fast.†(Reported by al-Bukhaari, al-Fath, no. 1954; the issue is also mentioned in Majmoo’ al-Fataawa, 25/216). The Sunnah is to hasten in breaking the fast. The Prophet (peace and blessings of Allaah be upon him) would not pray Maghrib until he had broken his fast, if only with a sip of water. (Reported by al-Haakim, 1/432; al-Silsilat al-Saheehah, 2110). If a fasting person cannot find anything with which to break his fast, he should have the intention in his heart to break his fast, and he should not suck his finger, as some of the common people do. He should beware of breaking the fast before the correct time, because the Prophet (peace and blessings of Allaah be upon him) saw some people hanging from their hamstrings with blood pouring from the corners of their mouths, and when he asked about them, he was told that they were people who broke their fast before it was time to do so.†(The hadeeth is in Saheeh Ibn Khuzaymah, no. 1986, and in Saheeh al-Targheeb, 1/420). If a person is certain, or thinks it most likely, or is not sure whether he broke the fast before the proper time, he should make up the fast later on, because the basic principle is that the day is still there and has not ended. (Fataawa al-Lajnah al-Daa’imah, 10/287). He should beware of relying on the word of small children or untrustworthy sources, and he should also beware of the time differences between different cities and villages when he hears the adhaan on the radio and so on. (39) When the dawn comes – which is the white light coming across the horizon in the East – the fasting person must stop eating and drinking straightaway, whether he hears the adhaan or not. If he knows that the muezzin calls the adhaan at dawn, he has to stop eating and drinking as soon as he hears his adhaan, but if the muezzin calls the adhaan before Fajr, he does not have to stop eating and drinking when he hears it. If he does not know the muezzin’s usual practice, or there are differences among the muezzins, and he cannot determine the time of dawn for himself – as is usually the case in cities because of lighting and buildings – he should take the precaution of referring to a printed timetable, so long as he is sure that the calculations on which it is based are not incorrect. The idea of being on the safe side by stopping eating and drinking a certain time before Fajr, such as ten minutes before, is bid’ah. On some timetables you can see one heading for “imsaak†(stopping eating and drinking) and another for Fajr; this is something that is contrary to Islam. (40) The Muslims living in cities where there is a distinct alternation of night and day in every twenty-four hour period are obliged to fast, no matter how long the day is, so long as that distinction between night and day is there. In some places there is no such distinction between night and day; Muslims in these places should fast according to the times in the nearest city in which there is a distinct alternation of night and day. Things that break the fast (41) Apart from hayd (menstruation) and nifaas (post-natal bleeding), other things that can break the fast are only considered to do so if the following three conditions apply: if a person knows that it breaks the fast and is not ignorant; if he is aware of what he is doing and has not forgotten that he is fasting; if he does it of his own free will and is not forced to do it. Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking. (Majmoo’ al-Fataawa, 25/148) (42) Among the things that break the fast are things that are classified as being like eating or drinking, such as taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions. Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night. Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast. (Fataawa al-Lajnah al-Daa’imah, 10/190). According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. (Majmoo’ Fataawa Shaykh al-Islam, 25/233, 25/245). Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadaan and at other times. Having a blood sample taken does not break the fast and is permissible because it is something that is needed. (Fataawa al-Da’wah: Ibn Baaz, no. 979). Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast. (From the fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz, issued verbally). The following things do NOT break the fast: Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat. Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat. Anything inserted into the vagina, such as pessaries, douches, scopes or fingers for the purpose of a medical examination. Insertion of a scope or intra-uterine device (IUD or “coilâ€) and the like into the uterus. Insertion into the urethra – for males or females – of a catheter, opaque dye for diagnostic imaging, medication or solutions for cleansing the bladder. Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat. Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat. Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment. Oxygen. Anaesthetic gases – so long as the patient is not given nourishing solutions. Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals. Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs. Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations. Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions. Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances. Introduction of any instrument or medication to the brain or spinal column. (43) Anyone who eats and drinks deliberately during the day in Ramadaan with no valid excuse has committed a grave major sin (kabeerah), and has to repent and make up for that fast later on. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse. Whatever the case, he has to repent sincerely and do more naafil deeds, fasting and other acts of worship, so as to avoid having any shortfall in his record of obligatory deeds, and so that Allaah might accept his repentance. (44) “If he forgets, and eats and drinks, then let him complete his fast, for Allaah has fed him and given him to drink.†(Reported by al-Bukhaari, Fath, no. 1933). According to another report, “He does not have to make the fast up later or offer expiation (kafaarah).†If a person sees someone else who is eating because he has forgotten that he is fasting, he should remind him, because of the general meaning of the aayah (interpretation of the meaning): “… Help one another in righteousness and piety…†[al-Maa’idah 5:2], and the hadeeth, “if I forget, remind meâ€; and because of the principle that this is an evil action (munkar) that must be changed. (Majlis Shahr Ramadaan, Ibn ‘Uthaymeen, p.70) (45) Those who need to break their fast in order to save someone whose life is in danger, may break their fast and should make it up later on. This applies in cases where someone is drowning, or when fires need to be put out. (46) If a person is obliged to fast, but he deliberately has intercourse during the day in Ramadaan, of his own free will, where the two “circumcised parts†(genitals) come together and the tip of the penis penetrates either the front or back passage, his fast is broken, whether or not he ejaculates, and he has to repent. He should still fast for the rest of the day, but he has to make up the fast later on, and offer expiation (kafaarah), because of the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): “Whilst we were sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man came to him and said: ‘O Messenger of Allaah, I am doomed!’ He said, ‘What is the matter with you?’ He said, ‘I had intercourse with my wife whilst I was fasting.’ The Messenger of Allaah said, ‘Do you have a slave whom you could set free?’ He said, ‘No.’ He said, ‘Can you fast for two consecutive months?’ He said, ‘No.’ He said, ‘Do you have the wherewithal to feed sixty poor people?’ He said, ‘No’…†(Reported by al-Bukhaari, al-Fath, 4, no. 1936). The same ruling also applies in cases of zinaa (adultery or fornication), homosexuality and bestiality. [Translator's Note: Having Intercourse from the back passage, adultery, homosexuality, and bestiality are major sins in Islam and are magnified if done during the day of Ramadhan.] If a person has intercourse during the day on more than one day during Ramadaan, he must offer expiation for each day, as well as repeating the fast for each day. Not knowing that kafaarah is obligatory is no excuse. (Fataawa al-Lajnah al-Daa’imah, 10/321). (47) If a man wants to have intercourse with his wife but he breaks his fast by eating first, his sin is more serious, because he has violated the sanctity of the month on two counts, by eating and by having intercourse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely. (See Majmoo’ al-Fataawa, 25/262). (48) Kissing, hugging, embracing, touching and repeatedly looking at one’s wife or concubine, if a man is able to control himself, is permissible, because it is reported in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to kiss and embrace his wives whilst he was fasting, but he was the most in control of his desire. With regard to the hadeeth qudsi, “he keeps away from his wife for My sakeâ€, this is referring to intercourse. But if a person get aroused quickly and is unable to control himself, then it is not permissible for him to kiss or embrace his wife, because that will lead to him breaking his fast, as he cannot be sure that he will be able to avoid ejaculating or having intercourse. Allaah says in a hadeeth qudsi: “and he leaves his desire for My sake.†The Islamic guideline is that anything that leads to haraam is also haraam. (49) If a person is engaged in the act of intercourse and dawn comes, he is obliged to withdraw, and his fast will be valid even if he ejaculates after withdrawal, but if he continues having intercourse until after dawn, he has broken his fast, and he must repent, make the fast up later, and offer expiation. (50) If morning comes and a person is in a state of janaabah (impurity following sexual intercourse), this does not affect his fasting. He or she is permitted to delay doing ghusl, whether it is for janaabah or following menstruation or post-natal bleeding, until after the sun has come up, but it is better to hasten to do ghusl so that one can pray. (51) If a person who is fasting sleeps and experiences a wet dream, this does not break his fast, according to scholarly consensus (ijmaa’), so he should complete his fast. Delaying doing ghusl does not break the fast, but he should hasten to do ghusl so that he can pray and so that the anegls will draw close to him. (52) If a person ejaculates during the day in Ramadaan because of something that he could have refrained from, such as touching or repeatedly looking at a woman, he must repent to Allaah and fast for the rest of the day, but he also has to make up that fast later on. If a person starts to masturbate but then stops, and does not ejaculate, then he has to repent but he does not have to make the fast up later on, because he did not ejaculate. The person who is fasting must keep away from everything that may provoke his desire, and he must repel any bad thoughts that come to him. However, according to the most correct opinion, if he emits prostatic fluid (madhiy), this does not break his fast. The emission of wadiy, a thick sticky substance that comes out after urination, with no sense of physical pleasure, does not break the fast, and a person does not have to do ghusl, but he does have to do istinjaa’ (clean his private parts) and do wudoo’. (Fataawa al-Lajnah al-Daa’imah, 10/279) (53) “Whoever vomits unintentionally does not have to make up the fast later on, but whoever vomits on purpose does have to make up the fast.†(Saheeh hadeeth narrated by al-Tirmidhi, 3/89). A person who vomits deliberately, by sticking his finger down his throat or applying pressure to his stomach, or deliberately smelling a repulsive odour, or looking at something that could make him vomit, is obliged to make up the fast later on. If he feels that he is about to vomit, but then it subsides by itself, this does not break his fast, because it is not something that he can control, but if the vomit comes into his mouth and he swallows it back down, this does break the fast. If a person feels sick in his stomach, he does not have to suppress the urge to vomit, because this could cause him harm. (Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, 67). If a person unintentionally swallows something that is stuck between his teeth, or if it is so small that he could not tell it was there or spit it out, this is counted as being part of his saliva and it does not break his fast. But if it is big enough to spit out, he should spit it out. If he spits it out, this is OK, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it. If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264). If he has gum ulcers or his gums bleed after using the siwaak (tooth stick), it is not permissible for him to swallow the blood; he has to spit it out. However, if some blood enters his throat by accident, and he did not mean for that to happen, there is no need to worry. Similarly, if vomit rises in his throat then goes back down to his stomach without him intending for this to happen, his fast is still valid. (Fataawa al-Lajnah al-Daa’imah, 10/254). With regard to mucus coming from the head (nose and sinuses) and phlegm coming from the chest by coughing and clearing the throat, if it is swallowed before it reaches the mouth, this does not break a person’s fast, because it is a problem which all people have; but if it is swallowed after it reaches the mouth, this does break the fast. However, if it is swallowed unintentionally, it does not break the fast. Inhaling water vapours, as may happen to people working in desalination plants, does not break the fast. (Fataawa al-Lajnah al-Daa’imah, 10/276). It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.†(Classed as hasan in Irwa’ al-Ghaleel, 4/86; See al-Fath, commentary on Baab Ightisaal al-Saa’im, Kitaab al-Siyaam). (54) Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done. (55) If a fasting person is injured or suffers a nosebleed, or gets water or petrol in his mouth by accident, this does not break his fast. If he gets dust, smoke or flies in his mouth by accident, this does not break his fast either. Things that one cannot avoid swallowing, like one’s own saliva, or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast, according to the most correct opinion. (al-Mughni by Ibn Qudaamah, 3/106). If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. (See Majmoo’ al-Fataawa, 25/233, 25/245). This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense), so long as he does not use it as snuff. (Fataawa al-Lajnah al-Daa’imah, 10/314). It is better not to use toothpaste during the day, and to leave it till night-time, because it is too strong. (Al-Majaalis, Ibn ‘Uthaymeen, p. 72). (56) To be on the safe side, it is better for the fasting person not to be treated with cupping (hijaamah). There is a strong difference of opinion on this matter. Ibn Taymiyah suggested that the one who has cupping done breaks his fast, but the one who does it does not break his fast. (57) Smoking breaks the fast, and it cannot be used as an excuse not to fast. How can a sin be taken as an excuse?! (58) Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst. Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this. (59) If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.†(Fath al-Baari, 4/135; this is also the opinion of Shaykh al-Islam Ibn Taymiyyah, Majmoo’ al-Fataawa, 29/263). (60) If a person breaks his fast, thinking that the sun has already set when it has not, he must make up the fast later on (according to the majority of scholars), because the principle is that it is still day, and a fact that is certain cannot be rejected in favour of something doubtful. (Shaykh al-Islam Ibn Taymiyah thought that it was not necessary for a person in this situation to make up the fast). If dawn breaks and a person has food or drink in his mouth, the fuqaha’ are agreed that he should spit it out, and his fast is valid. This is like the ruling on one who eats or drinks because he forgets, then remembers he is fasting – if he hastens to spit out the food or drink in his mouth, his fast is still valid. Rulings on fasting for women (62) A woman who has reached the age of puberty, but is too shy to tell anyone, so she does not fast, has to repent and make up the days she has missed, as well as feeding a poor person for each day, as an act of expiation for delaying her fast, if the following Ramadaan comes and she has not yet made up those days. Her case is like that of a woman who fasts the days of her period out of shyness, and does not make them up later. If a woman does not know exactly how many days she has missed, she should fast until she is fairly certain that she has made up the days she had missed and not made up from previous Ramadaans, and offer the expiation for delaying for each day. She can do this at the same time as fasting or separately, depending on what she is able to do (63) A woman should not fast – except during Ramadaan – if her husband is present without his permission, but if he is travelling then it does not matter. (64) When a menstruating woman sees the white substance – which is discharged by the uterus when the period is finished – by which a woman knows that she has now become taahir (pure), she should have the intention to fast from the night before and should fast. If she does not have a time when she knows she is taahir, she should insert a piece of cotton or something similar, and if it comes out clean, she should fast, and if she starts to bleed again, she should stop fasting, whether the blood is a flow or just spotting, because it breaks the fast as long as it comes at the time of the period. (Fataawa al-Lajnah al-Daa’imah, 10/154). If the cessation of bleeding continues until Maghrib, and she has fasted with the intention from the night before, then her fast is valid. If a woman feels the movement of menstrual blood inside her, but is does not come out until after the sun has set, her fast is valid and she does not have to make the day up later. If a woman’s period or post-natal bleeding ceases during the night, and she makes the intention to fast, but dawn comes before she is able to do ghusl, according to all the scholars her fast is valid. (al-Fath, 4/148) (65) If a woman knows that her period will come tomorrow, she should still continue her intention and keep fasting; she should not break her fast until she actually sees the blood. (66) It is better for a menstruating woman to remain natural and accept what Allaah has decreed for her by not taking any medication to prevent her from bleeding. She should be content with what Allaah accepts from her of breaking her fast during her period and making those days up later. This is how the Mothers of the Believers and the women of the salaf were. (Fataawa al-Lajnah al-Daa’imah, 10/151). Moreover, there is medical evidence to prove that many of the things used to prevent bleeding are in fact harmful, and many women have suffered from irregular periods as a result of taking them. However, if a woman does that and takes something to stop the bleeding, then fasts, this is OK. (67) Istihaadah (non-menstrual vaginal bleeding) does not have any effect on the validity of the fast. (68) If a pregnant woman miscarries and the foetus is formed or has a discernible outline of any part of the body, such as a head or hand, then her blood is nifaas; if, however, she passes something that looks like a blood clot (‘alaq) or a chewed piece of meat that has no discernible human features, her bleeding is istihaadah and she has to fast, if she is able, otherwise she can break her fast and make it up later on. (Fataawa al-Lajnah al-Daa’imah, 10/224). Once she becomes clean after having an operation to clean the womb (D&C), she should fast. The scholars stated that the embryo is considered to start taking shape after 80 days of pregnancy. If a woman becomes clean from nifaas before forty days, she should fast and do ghusl so that she can pray. (al-Mughni ma’a al-Sharh al-Kabeer, 1/360). If the bleeding resumes within forty days after the birth, she should stop fasting, because this is still nifaas. If the bleeding continues after the fortieth day, she should make the intention to fast and do ghusl (according to the majority of scholars), and any bleeding beyond the fortieth day is considered to be istihaadah (non-menstrual bleeding) – unless it coincides with the usual time of her period, in which case it is hayd (menstrual blood). If a breastfeeding woman fasts during the day and sees a spot of blood during the night, although she was clean during the day, her fast is still valid. (Fataawa al-Lajnah al-Daa’imah, 10/150) (69) According to the most correct opinion, a woman who is pregnant or breastfeeding is regarded as being like one who is ill, so she is permitted not to fast, and she only has to make up the days that she missed, whether she fears for herself or for her child. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has lifted the obligation of fasting and part of the prayer from the traveller, and He has lifted the obligation of fasting from the pregnant and breastfeeding woman.†(Reported by al-Tirmidhi, 3/85; he said (it is a) hasan hadeeth). If a pregnant woman fasts and experiences some bleeding, her fast is still valid; this does not affect her fast at all. (Fataawa al-Lajnah al-Daa’imah, 10/225). (70) In the case of a woman who is obliged to fast, if her husband has intercourse with her during the day in Ramadaan with her consent, then the ruling that applies to him also applies to her. If, however, he forces her to do that, she should do her best to resist him, and she does not have to offer expiation. Ibn ‘Aqeel (may Allaah have mercy on him) said: “In the case of a man who has intercourse with his wife during the day in Ramadaan whilst she is sleeping, she does not have to offer expiation.†But to be on the safe side, she should make up that fast later on. (Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the opinion that this did not invalidate her fast at all). A woman who knows that her husband cannot control himself should keep away from him and not adorn herself during the day in Ramadaan. Women have to make up the fasts that they miss during Ramadaan, even without their husbands’ knowledge. It is not a condition for an obligatory fast for a woman to have the permission of her husband. If a woman starts to observe an obligatory fast, she is not allowed to break it except for a legitimate reason. Her husband is not permitted to order her to break her fast when she is making up a day that she has missed; he is not allowed to have intercourse with her when she is making up a missed fast, and she is not allowed to obey him in that regard. (Fataawa al-Lajnah al-Daa’imah, 10/353). In the case of voluntary fasts, a woman is not permitted to start a non-obligatory fast when her husband is present without his permission, because of the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should fast when her husband is present except with his permission.†(Reported by al-Bukhaari, 4793). In conclusion, this is what I was able to write about issues concerning fasting. I ask Allaah to help us to remember Him, thank Him and worship Him properly, and to end our Ramadaan with forgiveness, and to save us from the Fire. May Allaah bless our Prophet Muhammad, and his family and companions, and grant them peace.

lol Insha'Allah sxb, caano geel baa i haya, oo Hadhuub Wadaaggii baan u xiisay.

Google added a new version: http://video.google.com/ I've searched from Somalia, Islam to Zidane, and they got everything.

ninyahow Orgileqe baa maskaxda la saxsanaa oo wayba diiday inay fahanto Orgilaqe markaas bay waxay u akhrisay sidan - Orjilake waa just another diaspora disorder sxb

Raxima, mar bay xigmadu wadnaha kaa gashaa ee Jacayl equationka ku dar dee 'nooh'

ORGILAQE, I know the feeling bro. ps. magacan mar dhoweed baan si fiican u fahmay. sis WOL, the hope that keeps me going is that we are a Ummah that is trying to find it's way back to the right track. With a 1 Billion+ populations, like the big trucks it will take us a while to make a U Turn. Northerner, Now when I look back, watching X at school in my early teens, was one of the things that shaped my life. He is a symbol of self-knowldge, courage and sacrifice. May Allah be pleased with him.

Roob There is so much Hikmah in the Quraan and Sunnah, only if we invested more time learning them. Back in High School, a friend of mine was sent to see the nurse, because he got angry in class, and it became hard for him to breath. When he came back from the Nurse after few minutes, he was very calm and even had a smile on his face. I wondered what the Nurse did so I asked him, he said she told him to 'go wash your face' and once i did, I felt much better, she said, it is something that works for her too. Some years later, when I became mindful of Allah, and started learning the Diin, I came across that Hadith and suddently froze. sometimes I wonder, what would happen, if I, or my friend knew about that Hadith at the time and gave it to the Nurse...

^aamiin Jazakallah Khair, for the timely post WOL. The fifth condition is that debate should be held in private in preference to open meetings in presence of noted people and in grandeur because privacy is more suitable for clear thinking and to examine what is right and what is wrong.

^ war ninyahow markaad afsomali ku hadashay, dhinac kale baa ii muuqday. su'aashu runtii waa cajaaib. Hibo, walaal, as NGONGE said, the information you gave is not enough to ascertain the answer, and since this subject is a very important one, it is better if you contacted your local Imaams. like sis WOL said, where is your Wali(father, brother, uncle..) in this situation. you only spoke of you and your mom, but without a Wali and your consent, it can't be a valid marriage Islamicly. Allah(swt) knows best.

maybe Caano Geel wants an aikido match. what do you say Nur?

Originally posted by abyen: poor girl may Allah forgive her soul. Aamiin. from her name and her mother's name, it looks that the girl was Muslim. Originally posted by Castro: That child will receive no forgiveness. She is a "coward", an effin "moron" and "will be a loser" who shall be "punished in the Fire of Hell". Back to the topic, pray tell, how is this a reminder for Ramadaan? Is it: to remind us of how hunger during the fast may cause suicide? to show peer pressure to eat puffed rice is too strong for many? to show the boom in India's economy is not reaching the majority of the population? to urge us to remember the hunger in the world and to donate to those less fortunate? to show that a sari is a the perfect suicide tool? to show that the Indian rupee is highly undervalued versus the US dollar? Which is it saaxib? Castro sxb, can we be serious for a second, mise after your 47+ years in office, you are aiming to become the Chief Thread Hijacker in SOL. as for why this story is a reminder too keep in mind during the Blessed month of Ramadan, if your heart can't grasp it, i can not make your mind understand why sxb. Nabad-gelyo

Indian girl's one-rupee suicide http://news.bbc.co.uk/2/hi/south_asia/4277980.stm A 12-year-old Indian girl committed suicide after her mother told her she could not afford one rupee - two US cents - for a school meal. Sania Khatun lived with her mother in a village north of Calcutta under a tarpaulin sheet provided by the state. Sania normally ate nothing at school but on Friday saw classmates eating rice and asked for one rupee. Her mother scolded her and when she returned from work found her daughter hanged from the ceiling with a sari. "She wanted just one rupee... but her mother could not give her the money due to poverty," government official Nakul Chandran Mahato told the Reuters agency. 'Snapped' The mother, Jainab Bewar, is a widow who works as a maid in the village of Paraspur, 200km (125 miles) north of Calcutta. She normally fed her daughter with food she could get from the houses she worked in. India's Telegraph newspaper said Sania was tempted by the sight of classmates eating puffed rice and oil cakes. Ms Bewar told the newspaper: "I did not give her the money as I did not have it. I snapped at her when she insisted on it." She and her sons never earn more than $13 a month combined, she says. India has seen unprecedented economic growth in recent years but many remain untouched by the improvements. A recent UN report said half of India's children were still malnourished. -------------------------------------

Letter From Mecca "The following letter was sent from Malcolm to his assistants, new Muslim Mosque, press and his wife, during the conclusion of his pilgrimage to Mecca. The content is reproduced from The Autobiography of Malcolm X as told to Alex Haley". Never have I witnessed such sincere hospitality and the overwhelming spirit of true brotherhood as practiced by people of all colors and races here in this Ancient Holy Land, the home of Abraham, Muhammad and all other prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors. I have been blessed to visit the Holy City of Mecca. I have made my seven circuits around the Ka'ba, led by a young Mutawaf named Muhammad. I drank water from the well of Zem Zem. I ran seven times back and forth between the hills of Mt. Al-Safa and Al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat. There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue eyed blonds to black skin Africans. But we were all participating in the same rituals, displaying a spirit of unity and brotherhood that my experiences in America had lead me to believe never could exist between the white and non-white. America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have considered 'white' -- but the 'white' attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color. You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to re-arrange much of my thought patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experiences and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth. During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept in the same bed, (or on the same rug) -- while praying to the same God -- with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the same words and in the actions and in the deeds of the 'white' Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana. We were truly all the same (brothers) -- because their belief in one God had removed the 'white' from their minds, the 'white' from their behavior, and the 'white' from their attitude. I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man -- and cease to measure, and hinder, and harm others in terms of their differences in color. With racism plaguing America like an incurable cancer, the so-called 'Christian' white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster -- the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves. Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities -- he is only reacting to four hundred years of conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experience that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the wall and many of them will turn to the spiritual path of truth -- the only way left to America to ward off the disaster that racism inevitably must lead to. Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a 'white' man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. By this man, His Excellency Prince Faisal, who rules this Holy Land, was made aware of my presence here in Jedda. The very next morning, Prince Faisal's son, in person, informed me that by the will and decree of his esteemed father, I was to be a State Guest. The deputy Chief of Protocol himself took me before the Hajj Court. His Holiness Sheikh Muhammad Harkon himself okayed my visit to Mecca. His Holiness gave me two books on Islam, with his personal seal and autograph, and he told me that he prayed that I would be a successful preacher of Islam in America. A car, a driver, and a guide, have been placed at my disposal, making it possible for me to travel about this Holy Land almost at will. The government provides air conditioned quarters and servants in each city that I visit. Never would I have even thought of dreaming that I would ever be a recipient of such honors -- honors that in America would be bestowed upon a King -- not a Negro. All praise is due to Allah, the Lord of all the Worlds. Sincerely, El-Hajj Malik El-Shabazz (Malcom X) -------------------------------------------- http://www.Brothermalcolm.net

Salaams Reena, Welcome to SOL. I'm not an expert on this subject, or how changin Surnames works. But changing your Fathers name is forbiden. here are some sources in the Quraan and Sunnah: “Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah…†[al-Ahzaab 33:5]. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the one who claims to belong to someone other than his father.†[ Reported by Imaam Ahmad and others ] Allahu A'lam.

Originally posted by Caano Geel: Thats not fully true, from my experience, idians are overly interfering in the ' we know whats good fro u' type a way thats very indeering rather than victimising. they just like to be involved. try to think of one country with so much religious variety that has the harmony o inida and i bet you wont find any! Having spoken to the indian friends the apeal of the BJP is wailing and collision are very much limited, and not based on religion but politics disguised in religion. I mean look at the head of nuclear development in india, its a muslim guy! I know a very intelligent BJP supporters and after many an argument, fraid i cant really say thats its got any thing to do with a 'hindustan' agenda. . at least with him anyway [/QB] point taken. yet, India is a large country, with different economic levels. The majority of the people, some 85% of the population still live in rular areas, most of them below the poverty line. this is where 'harmony' between groups isn't as good as those in Bangalore and Delhi would like you to believe. they still practice the caste system in these areas. many people are treated like animals, even worst. As for the BJP, these poor, rular communities were their back bones, when they were in power. They promised to revive the 'Hindustani' way of life and glory, by all means. infact 'Hinduism' as a ism is a new development, that didn't exist as religious unit until recently, with the new ideology of Sanatan Dharma (Eternal Way of Life), the BJP is taking advantage of. In the State of Gujarat, we are all aware of what hapanned there, and the role the BJP played in the atrocities against the Muslims. yet I agree, India has many faces, as Sheh said. Some pleasent, and some terrifying. for example, the south, in the Tamil and Dravidian areas, they are very well educated and peaceful people.