As-salaam alaykum... Al-hamdulillah i already know about the house hold hazards, and i don't use whit king also known as geef, sister about the bleaching Cream you would have to be a foll not to know the out comes, i think our somali women do it to look a lil bright for two weeks thats if they're lucky it's SAD innit?

Originally posted by SHOOBARO: i was 24 and it was with my bank teller "this qalanjo looking lady who i thought was in her mid thirties" Now this is when i would say Bisinkooy! iyo Burdhoow. I remember my childhood so well, and it's not a joke i think i remmber some of the things i did or the places i went to while i was only three yrs old wallahi, maybe i heard relatives talking about it But i still remember, You know i wonder if people get Crush's while they are married

put me down for the bio-chem InshaALLAH transfering next yr to Radiology..

yeap MahaALLAH somali traditional nowadays somali girls wear the sari on their engagemet night how embaressing! Garees is kewl but Dirac is UGLY. and it's not a traditional somali clothing anyhow. Allah-Hafiz

you never know these days,

Originally posted by Legend of Zu: Why do we play Games???... We love our toys!!!... I love my transformers, Pokemon, Dragon Ball Z and above All Game Boy, X Box, PlayStation,and Nintendo Hehehehe.... Have U eva played Halo'?? Damn..U wont get tired of it....I missed a Day's work by playing the damn thing!!! Cheers you play halo? OMG!Try " Need for speed Underground and Fifa ahah you people sure now how to kill time Can i ask a Question how do you know whether a guy is playing games on you or not? i Swear i can never tell, but i figured i've never played be4

... 3ajiib indeed. ok here goes nothing..i reallyld i was but i think my first crush was when i was very young, there was this dude i used to play with his name was ahmadeyo and back then my mother was pregnant,by the way i don't remember this family members have told me i would come to my mother and always mention his name messaging her tummy and saying ahmadeyo was in the tummy. Gosh.! and they decided to name my brother ahmedeyo..aha hey was your Duqsi teacher marriad? mine was he was the nicest Dugsi teacher and he was the first somali to pronounce my name correctly i actually don't know what to call it but i would always say As-salaam alaykum not in a shy voice i never ever had a shay voice while talking to men for some reason but i think i sounded cute. o.k i think i've said enough. salaaam

As'salaam alaykum once again.. Crush at the age of four? your duqsi teacher, you liking the way he recited the quran and sounded when doing the adaam? i don't BUY that, not at the age of four hun!~ and yes Crush's do get out of control i've witnessed plenty so don't even go there it's one of those things when you look back you can laugh at how your taste in lil boys were awful! anyhow my apologies if i offended anyone InshaALLAH

Never in my life have i heard such LAME jokes! By the way teachers always say NEXT!

As-salaam Alaykum wr wb i know it's a dull topic but i was sitting down and thinking today and all i could remember was all the silly Crush's i've had, My 1st crush was at the age of 6 i remember it pretty well and the last one i can remmber was like 4 months ago, so what im asking you people is how can someone control teen crushs? i think it's normal to have Crushs's and it's very Natural as long as you don't do anything about it and you don't show the opposite sex what you feel, so InshaALLAH my intentions are not to cause Fitna, but i don't know what it is Anyhow hit me back with childhood flashback CRUSH'S :cool: As-salaam....

Jezakullah khair for everyone that participated in this, You see i know she feels threatened by me and i don't understand that but i can get used to that, SubhanaALLAH Godforbid i'm not trying to compete with her, she's my husbands mother and MashaALLAH she raised him and made him what he is today im ever greatful to her, but she needs to just back off!! i know she's old and she has no hobby, By the way Salafi online wallahi i don't mean to gossip, al hamdulillah she's Muslim aha sufi type! she makes me all nerand i do feel sorry for her and i respect her because vous i can't even look at her without Trembling your turning around it's like i have to obey her or something. as long as im concerned she's not my responsibility only my husband is my responsibility i wish she understood that, at least than we could sit have a cuppa and chat AWAY. you know it's kinda ironic i've always heard from relatives from sisters about mothe rin laws but never imagined i would be talking about my mother in law SAD innit? Allah - Hafiz

My BODY is MY Own Business By Naheed Mustafa MULTICULTURAL VOICES: A Canadian-born Muslim woman has taken to wearing the traditional hijab scarf. It tends to make people see her as either a terrorist or a symbol of oppressed womanhood, but she finds the experience LIBERATING. The Globe and Mail Tuesday, June 29, 1993 Facts and Arguments Page (A26) HEADLINE: MY BODY IS MY OWN BUSINESS By Naheed Mustafa I OFTEN wonder whether people see me as a radical, fundamentalist Muslim terrorist packing an AK-47 assault rifle inside my jean jacket. Or may be they see me as the poster girl for oppressed womanhood everywhere. I'm not sure which it is. I get the whole gamut of strange looks, stares, and covert glances. You see, I wear the hijab, a scarf that covers my head, neck, and throat. I do this because I am a Muslim woman who believes her body is her own private concern. Young Muslim women are reclaiming the hijab, reinterpreting it in light of its original purpose to give back to women ultimate control of their own bodies. The Qur'an teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth, or privilege. The only thing that makes one person better than another is her or his character. Nonetheless, people have a difficult time relating to me. After all, I'm young, Canadian born and raised, university educated why would I do this to myself, they ask. Strangers speak to me in loud, slow English and often appear to be playing charades. They politely inquire how I like living in Canada and whether or not the cold bothers me. If I'm in the right mood, it can be very amusing. But, why would I, a woman with all the advantages of a North American upbringing, suddenly, at 21, want to cover myself so that with the hijab and the other clothes I choose to wear, only my face and hands show? Because it gives me freedom. WOMEN are taught from early childhood that their worth is proportional to their attractiveness. We feel compelled to pursue abstract notions of beauty, half realizing that such a pursuit is futile. When women reject this form of oppression, they face ridicule and contempt. Whether it's women who refuse to wear makeup or to shave their legs, or to expose their bodies, society, both men and women, have trouble dealing with them. In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it's neither. It is simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction. Wearing the hijab has given me freedom from constant attention to my physical self. Because my appearance is not subjected to public scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed. No one knows whether my hair looks as if I just stepped out of a salon, whether or not I can pinch an inch, or even if I have unsightly stretch marks. And because no one knows, no one cares. Feeling that one has to meet the impossible male standards of beauty is tiring and often humiliating. I should know, I spent my entire teenage years trying to do it. It was a borderline bulimic and spent a lot of money I didn't have on potions and lotions in hopes of becoming the next Cindy Crawford. The definition of beauty is ever-changing; waifish is good, waifish is bad, athletic is good -- sorry, athletic is bad. Narrow hips? Great. Narrow hips? Too bad. Women are not going to achieve equality with the right to bear their breasts in public, as some people would like to have you believe. That would only make us party to our own objectification. True equality will be had only when women don't need to display themselves to get attention and won't need to defend their decision to keep their bodies to themselves. Naheed Mustafa graduated from the University of Toronto last year with an honours degree in political and history. She is currently studying journalism at Ryerson Polytechnic University

lol Noone likes a nagging woman! believe me want your relationship to be healthy be obediant to your husband,plus it's wajiib incase you didn't know, Al7amdulillah for islam the man is always the leader if i wish i don't have to go outside leaving hm to do everything I Love it when my hubby looks at me displeased it's soo easy to turn him back from that :mad: To see it's all about the woman Use your charms Girls. thats what there for plus it's a known fact men have a soft spot for us sometimes i think i could get away with anything.. well almost anything, and Age? Hmmmm my hubby is 2 years older than me which makes him in this society too young to be marriad, but really, the older the better, also we must remember it's all "Calaaf" The rules are alreay made for us it's our responsibilities not to abuse or misuse them as long as the dude is religious and Handsome in some ways (lol) can turn your tears into smiles well you get the picture than his FINE grab him and take him to pappa. Allah Hafiz

i would say how neat his beard is and how far he goes to lower his gaze i'm SERIOUS by the way.

As-salaam Alaykum once again.. Al 7amdulillah he loves me sometime si think he loves me too much, but we'll see in time InshaALLAH. when i said i want to go back home i meant take him with me, there's noway i would leave him and Make Du3a ppl, you see i have this feeling even when we move out she'll still naag my husband she uses her husband being dead as an excuse, and him being the youngest and the only son doesn't help! Puts me in alote of pressure and him, i know i sound like a sulk right now but it's soo Bloody Frustrating seeing that old bag barking behind my back, how can i lean to respect her yet alone love her lol im turning this into some sort of a therapy session But i really need to tell this to some ppl i don't know jeceylbaro and Xoog sade Jezakullah khair for your wonderful advices.

i speak jamini also known as af barawo

As-salaam Alaykum Nomads. what do you all think about your mother in laws? Ofcourse those of you that are marriad, Well i have one thing to say about my mother in law i think i HATE HER! no matter what i do nothing pleases her she brags about anything and everything, she's even making me hate my hubby:( we're a newly marriad couple and he can't afford to get his own apartment so we decided till january we settle down at his mothers house, and i must say being a wife is alote easier than being a daughter in law. The woman loves to Gossip about everyone which makes me a bit insecure. i Don't Trust her and she's too demanding, i have talked to my husband about her mis behaving but his always saying Sabr Sabr Sabr! :rolleyes: But for How long?it's been almost four weeks and i feel like going back home.i thought it would all be soo easy because my husband is very helpful and he does almos everything but now i feel guilty letting him do any of the house work because that witch is on the watch Out. Let me Know about your in laws inshaALLAH As-salaam

Under the supervision of Shaykh Salman bin Fahd al-Oadah Islamic Law and Prisoners of War http://www.islamtoday.net/english/d...?content_id=522 Allah has set down laws dealing with prisoners of war. He says in the Qur'ân: "If you meet in battle those who disbelieve, smite their necks. Then, if you have thoroughly subdued them, bind them firmly, so there will be a time for either generosity or ransom for them until cessation of the war." [sûrah Muhammad: 4] Just and legitimate warfare is a necessity in order to resist aggression and oppression, to defend against enemies, and to overcome those who repress the truth and forcibly keep people from it. War captives follow as a necessary consequence of war. This is why Allah says: "If you meet in battle those who disbelieve, smite their necks." This is quite sensible, since no one would expect anyone to say: "If you meet in battle those who disbelieve, shower them with roses and aromatic herbs." The situation at hand is one of severity and hostility. War is a part of life. If a war is just, not for the purpose of brute conquest and imperial expansion, nor for aggression and hatred, then such a war has a positive role to play in preserving civilization and removing from it the blights that seek to bring it down. In the Qur'ân, there are two verses that discuss prisoners of war: The first is: "It is not for a prophet to have prisoners of war until he has thoroughly subdued the land." [sûrah al-Anfâl: 67] This verse was revealed after the battle of Badr when the Muslims had captured a number of the enemy. The second verse we have already mentioned: "If you meet in battle those who disbelieve, smite their necks. Then, if you have thoroughly subdued them, the bind them firmly, so there will be a time for either generosity or ransom for them until cessation of the war." [sûrah Muhammad: 4] Scholars differ whether this second verse abrogates the ruling of the first. The strongest view is that it does not, since both convey essentially the same meaning. In the first verse, Allah says that there should be no prisoners of war until the Muslims have "thoroughly subdued the land." The second verse states that when they have "thoroughly subdued" the enemy so that they are full of fear and dread, then it is permissible to take prisoners. All this means is that prisoners of war should not be taken before or while subduing the land. There is no categorical prohibition in either of these verses to taking prisoners of war. The enemy must be subdued in order to break their strength and resolve. After that, prisoners can be taken. The wisdom behind this is obvious. Putting an end to enemy aggression is the primary goal of war. This is why Sheikh Rashîd Ridâ says in his commentary of the Qur'ân entitled Tafsîr al-Manâr: "The gist of these verses is that it is not the tradition of the prophets nor of those who follow them to have prisoners of war whom he ransoms or releases except after gaining some ascendancy over the enemies of Allah." The Rights of Prisoners of War in Islam 1. A prisoner of war has the right to remain on his religion and cannot be compelled to give it up. Today this principle is referred to as freedom of religion. He should merely be called to Islam without any pressure being placed upon him. Allah says: "O Prophet! Say to those who are captives in your hands: 'If Allah finds any good in your hearts, He will give you something better than what has been taken from you and He will forgive you. For Allah is Oft Forgiving, Most Merciful." [sûrah al-Anfâl: 70] We can see in this verse how prisoners of war are to be endeared to Islam and how they should be invited to accept the faith. The verse opens to them the doors of repentance. It entices them with a promise of rewards far greater than the ransom that they have had to spend on themselves. It promises them that if they embrace Islam willingly, Allah will bless them from His bounty in this world and the next and grant them forgiveness for all the wrong they had committed in the past. This verse is clear proof that they are not to be compelled to accept Islam. The Prophet (peace be upon him) and those who followed him never once forced a prisoner of war to embrace Islam. This can clearly be seen in the story of Thamâmah b. Athâl al-Hanafi, an idolater who was captured by the Muslim army in battle and then brought to the mosque where he was restrained. The Prophet approached him respectfully and said: "What have you, O Thamâmah?" Thamâmah replied: "Actually I have a lot going for me. If you kill me, you kill a man whose blood will surely be avenged. If you are generous, then you are generous to a man who knows how to be grateful. If you are after money, then ask of me whatever amount you like." The Prophet (peace be upon him) left him at this point. On the second day when he approached him, Thamâmah said basically the same thing. On the third day, the Prophet (peace be upon him) said: "Let Thamâmah go." [Al-Bukhârî (4372) and Muslim (1764)] They unbound him and let him go. He went on his way, quickly took a bath, and returned, declaring: "I bear witness that there is no God but Allah and I bear witness that you are the Messenger of Allah. O Muhammad! I swear to Allah that there was no man on the face of the Earth who I hated more than you. Now you have become to me the dearest of men. And I swear by Allah that there was no religion on Earth more loathsome to me than your religion, but now it is the most beloved to me of all religions. There was no country on Earth more despised by me than your country, yet now I love it more than any other country in the world." This is the effect that kindness and good conduct can have. Look at the effect it had on this man who was far from being a simpleton. He was a man of distinction, the leader of his people. Moreover, his acceptance of Islam was not an act of deception, nor did it take place under any pressure or compulsion. 2. He has the right to nourishment, enough to maintain his health. Allah says in the Qur'ân: "And they feed from what they love for themselves the indigent, the orphan, and the prisoner of war, saying: 'We feed you for the sake of Allah. No reward do we desire from you nor thanks." [sûrah al-Insân: 8-9] Allah has made taking care of enemy prisoners of war an act of worship that can bring the believer closer to Allah. When Allah says: "from what they love for themselves", He is showing us that it is not sufficient just to give them our surplus food, but to prefer them over ourselves and give them the best, even if we have a need for it ourselves. Conversely, denying nourishment to the prisoners of war is counted as a major sin in Islam. The Prophet (peace be upon him) alluded to this when he said: "A woman was punished on account of a cat. She kept it in confinement until it died, and on account of it entered the Fire. She confined it without feeding it or giving it anything to drink. She did not let it out to eat on its own." [Al-Bukhârî (3482) and Muslim (2242)] Since a prisoner is unable to provide for himself, it is incumbent upon his captor to provide for him. If the punishment for abusing a cat is so great, then imagine what the punishment must be when a human being is concerned. Allah has vested the human being with a special honor. He says: "We have honored the children of Adam." [sûrah al-Isrâ': 70] It is enough for us that Allah has placed the needs of enemy prisoners of war on the same level as the needs of the poor and the orphans when He says: "…the indigent, the orphan, and the prisoner of war…", encouraging us to spend on them and treat them kindly. Such good conduct can be the cause of their being guided, as was the case with Thamâmah. 3. He has a right to be clothed in dignity in a manner that is appropriate to his social status. Jâbir relates: "After the Battle of Badr, prisoners of war were brought. Among them was al-`Abbâs. He did not have a shirt on, so the Prophet (peace be upon him) looked for a shirt for him. It turned out that a shirt of `Abd Allah b. `Ubayy was the right size, so the Prophet gave it to al-`Abbâs to wear and compensated `Abdullah with his own shirt." [Al-Bukhârî (3008)] From this, we can see how Islam guarantees prisoners of war the right to decent clothes. 4. He has a right to decent lodgings, whether they are in a prison cell, a mosque, or even a private home. During the time of the Prophet (peace be upon him) there were no formal prisons. Sometimes a prisoner would be kept in the mosque, and sometimes they would be distributed among the believers to be kept in their homes. Once the Prophet (peace be upon him) brought a prisoner of war to his own home and left that prisoner under the supervision of `Â'ishah. There were women with her who distracted her attention and the prisoner got up and left. When the Prophet (peace be upon him) returned home and asked her where the prisoner was, she replied that the women who were with her kept her distracted. The Prophet (peace be upon him) said to her: "May Allah smite your hand!" and left to dispatch someone to pursue the prisoner. When the prisoner was apprehended, the Prophet (peace be upon him) returned home with him and saw `Â'ishah sitting with her hands out. He asked her why she was doing that, and she said: "You invoked Allah to smite my hands, so I am waiting for it to happen." The Prophet said: "Have you gone mad?" Then he raised his hand and prayed to Allah, saying: "Turn my invocation against this one into a form of expiation for her and a purification." [sunan al-Bayhaqî: 9/89; al-Dhahabî declared its chain of transmission to be good.] Ibn Kathir, in his historical work al-Bidâyah wa al-Nihâyah, mentions that the Prophet (peace be upon him) distributed the prisoners from the Battle of Badr between his Companions (5/191). The Prophet (peace be upon him) would free the prisoners of war who knew how to read and write in exchange for their teaching the children of Madinah how to do so. Such a prisoner would obviously have to be free to move about and not tied up. The only reason for restraining a prisoner is to keep him from running away. If preventing him from fleeing can be achieved without tying him up, then there is no need to bind him. 5. When families are taken together as prisoners of war, they have a right not to be separated. A mother should not be separated from her child, nor should that child be separated from its father. Brothers should not be separated either. The Prophet (peace be upon him) said regarding captives: "Whoever separates a mother from her child will be separated from his own loved ones on the Day of Judgment." [Ahmad (23499), al-Tirmidhî (1283), Ibn Mâjah (2250) and Abû Dâwûd (2696). Al-Tirmidhî declares it good but unusual.] For this reason, the Companions and the people of knowledge who came after them loathed separating parents from children among the war captives. Al-Dârimî relates that Abû Ayyûb al-Ansârî was in an army and inadvertently separated a mother from her two children. When he saw them crying, he quickly returned them to their mother, declaring: "The Prophet (peace be upon him) said: 'Whoever separates a mother from her child will be separated from his own loved ones on the Day of Judgment.'" Look at how much mercy, compassion, and justice was employed by the Muslims during war in keeping family members together whom they taken captive. 6. Prisoners of war have a right not to be subjected to any abuse or torture. They cannot be abused on account of the fact that they were fighting against us. Islamic Law does not command us to punish them for this reason. Prisoners of war were never subjected to punishments by the Muslims during the early generations of Muslims when Islam was strong and put into practice. This follows logically from the fact that Muslims are commanded to treat prisoners of war kindly and hospitably. They must feed them, clothe them, and keep their family members together. Abuse is diametrically opposed to what is demanded of us. An exception is made where it is known that a prisoner is hiding something. Then it is permissible to punish him in a restrained matter to extract information from him. Such punishment, however, should never reach the level of outright torture and must not have any affect on his health. The Prophet (peace be upon him) fought against the people of Khaybar until they were forced to retreat to their castle. The Muslims had total control of their land and their farms, and their plantations. The Muslims arrived at a settlement with the people of Khaybar that they would be allowed to depart from their land taking with them whatever they could carry but leaving behind all their gold and silver for Allah's Messenger (peace be upon him). A condition was placed upon them that they could not hide anything or try to smuggle out any gold or silver. If they did so, then their covenant would be broken. They concealed a purse containing wealth and jewelry belonging to Hayy b. Akhtab which he had brought to Khaybar when the tribe of al-Nadîr was driven out. The Prophet (peace be upon him) asked Hayy's uncle what happened to Hayy's purse that he brought with him from al-Nadîr. His uncle replied that all the wealth was used up in personal expenses and the war effort. The Prophet (peace be upon him) said: "The time was too short and the money was much more than that." The Prophet then handed him over to al-Zubayr who began to inflict punishment upon him in a non-serious manner until he said: "I saw Hayy going about in the ruins." They searched through the ruins and found the purse. [sunan al-Bayhaqî (9/137). Ibn Hajar, in Fath al-Bârî, says that its narrators are reliable.] The only prisoners of war who were ever executed by the Prophet (peace be upon him) were people who already had a sentence of death passed upon them for crimes they had previously committed against the Muslims. When the great jurist, Mâlik, was asked whether it was permissible to torture a prisoner of war to extract from him information about the enemy's weaknesses, he said that he had never heard of such a thing. Many of the scholars of the past loathed the idea of killing prisoners of war. Throughout all of the wars and battles that the Prophet (peace be upon him) waged, he killed very few prisoners of war. These were all among the worst criminals among the enemy who had previously engaged in atrocities against the Muslims. Many of them would today be called war criminals. When word of the advance of Abû Sufyân's forces reached Allah's Messenger (peace be upon him), his Companions captured a slave belonging to the enemy. They asked him the whereabouts of Abû Sufyân and his forces. The slave replied: "I know nothing about Abu Sufyân, but Abu Jahl, `Utbah, Shayibah, and Umayyah b. Khalaf are there." When he said this, they beat him until he said: " I will tell you about Abu Sufyan." However, when they stopped beating him, he again said: " I know nothing about Abu Sufyân, but Abu Jahl, `Utbah, Shayibah, and Umayyah b. Khalaf are there." When he said this, they beat to beat him again. The Messenger of Allah (may peace be upon him) had been praying. When he saw what they were doing, he stopped praying and said: "I swear by Allah in whose hand is my soul! You beat him when he tells you the truth and let him go when he lies to you!" This is clear proof that it is wrong to aggress against prisoners of war. They should not be punished except for crimes that they commit. In consideration of the rights that we have mentioned, it follows that they should have appropriate medical care and have all their needs taken care of that falls under the idea of good treatment. None of them should ever be treated unjustly with respect to his person, his family, or his wealth. Some Islamic Injunctions Concerning Prisoners of War 1. It is permissible for a Muslim if he is unable to repel the enemy during a war to allow himself to be taken prisoner. We have the story of Khubayb b. `Adî and his comrades. They surrendered to the unbelievers who then took them and sold them as slaves in Mecca. Khubayb was bought by the sons of a man he had killed during the Battle of Badr and they resolved to crucify him. Before he was executed, he recited these very famous lines of poetry: What should I worry when I die a Muslim, As to the manner in which I'm to die. I go to my death for the sake of my Maker, Who at His wish can bless limbs torn awry. 2. Paying the ransom to free Muslim prisoners of war is a preferred act of worship. The Prophet (peace be upon him) said: "Ransom the war prisoners, feed the hungry, and visit the sick." [Al-Bukhârî (3406)] Abû Juhayfah asked `Ali about any revelation that he knew about from the Prophet (peace be upon him) that was not to be found in Allah's Book. Alî replied: "By He who splits the seeds in the Earth and creates life, I know nothing of the sort except the understanding that Allah gives one who knows the Qur'ân and what is written in this document." Abû Juhfah asked him what was written therein, and he said: "It contains the blood money that must be paid for killing someone, the order to pay ransom to free prisoners of war, and that a Muslim must not be killed on account of an unbeliever." [Al-Bukhârî (3047) and Muslim (1370)] Securing the freedom of prisoners of war is an act of worship that Muslims should hasten to fulfill if they are able to. They should expend every effort and use all means at their disposal to secure the freedom of these prisoners or at least get their conditions to improve. They should use all modern means of communication, negotiation, and applying pressure that they can muster to achieve this goal. 3. Al-Zuhrî said: "As long as the whereabouts of a prisoner of war is known, then his wife cannot get remarried and his inheritors cannot divide up his wealth. If, however, no one knows anything about his situation, then the waiting period is the same as for any individual who has disappeared." [Mentioned with a partial chain of narrators in Sahîh al-Bukhârî] 4. Al-Bukhârî mentions that the judge Shurayh used to allot to prisoners of war in enemy captivity their share of inheritance, saying: "He needs the money more than anyone else." The Caliph `Umar b. `Abd al-`Azîz used to say: "I permit the giving of bequests to prisoners of war and to securing their emancipation. As long as he does not become an apostate, then he still has the right to dispose of his wealth as he sees fit." 5. With respect to the proclaimed conversion of an unbelieving prisoner of war, `Imrân b. Husayn relates the following: The tribe of Thaqîf was allied to tribe of `Uqayl. Two Muslims were captured and imprisoned by Thaqîf. The Muslims, in turn, took a member of the tribe of `Uqayl as a prisoner. They also captured al-`Udbâ', a she-camel The Prophet (peace be upon him) went to see the prisoner who was tied and bound. The prisoner said: "O Muhammad!" The Prophet (peace be upon him) said: "What is the matter?" The prisoner replied: "Why did you take me captive along with this camel?" The Prophet (peace be upon him) answered: "I took you captive in response to what your ally Thaqîf did." The Prophet (peace be upon him) then turned to leave. The man said: "Muhammad! Muhammad!" The Prophet (peace be upon him) was very merciful and soft-hearted, so he went back to him and said: "What is the matter?" He said: "I am a Muslim." The Prophet (peace be upon him) replied: "If you had said that when you were in control of your own affairs, you would have found every possible success." He then turned to leave again. The Prophet (peace be upon him) then ransomed him for the two Muslims who had been taken prisoner but retained the camel. [Muslim (1641)] There is evidence that the conversion of a non-Muslim prisoner of war is to be accepted. We have the story of Usâmah b. Zayd who killed a man in battle after that man had cried out: "There is no God but Allah and Muhammad is the Messenger of Allah." The Prophet (peace be upon him) admonished him, saying: "You killed him after he said 'There is no God but Allah'? What are you going to do on the Day of Resurrection with this man who said 'There is no God but Allah'?" [al-Bukhârî (4269) and Muslim (96)] If an unbelieving prisoner of war accepts Islam, he acquires inviolable rights. The Prophet (peace be upon him) said this about what happens when an enemy who you are at war with embraces Islam: "I have been commanded to fight them until they say 'There is no God but Allah'. If they do so, then their blood and wealth become forbidden for me." [al-Bukhârî (25) and Muslim (21)] 6. A prisoner of war is a prisoner of the state. He is never a prisoner of the person who had taken him captive. Therefore, it is the political leadership who must determine what to do with the prisoner. This leadership may choose to free the prisoner, like the Prophet (peace be upon him) did with Thamâmah b. Athâl, as well as with 80 men captured during the Battle of Hudaybiyah. They had come with the express purpose of killing the Prophet (peace be upon him) but were captured and then pardoned by the Prophet (peace be upon him). They may decide to charge a ransom for the prisoner's release. The Prophet (peace be upon him) did this with the prisoners captured during a number of battles, including the Battle of Badr. They may also exchange their prisoners for Muslim prisoners of war captured by the enemy, like the Prophet (peace be upon him) did with the man from `Uqayl. The Prophet (peace be upon him) once sent a female prisoner to Mecca in exchange for a number of Muslims whom the Meccans had captured. [Muslim (1755), Ahmad (16502), al-Nasâ'î (8665), and Ibn Mâjah (2846)] 7. The Prophet (peace be upon him) killed a few people after their capture who posed a danger to the Muslims and who had been responsible for heinous deeds. One of these was Ibn Khatl who was killed during the conquest of Mecca. [al-Bukhârî (1846) and Muslim (1357)] The question then arises: Is it permissible for the Muslim government to kill prisoners of war? This is a matter of disagreement in Islamic Law. What is certain, however, is that a prisoner of war cannot be killed for nothing. The prisoner must be guilty of crimes that warrant the death penalty. The two great jurists, al-Hasan and `Atâ', who were among the pious predecessors, loathed the killing of war prisoners. The same can be said for Ibn `Umar. The governor of Iraq, al-Hajjâj, brought a prisoner in irons to Ibn `Umar nad ordered him to come up and kill him. Ibn `Umar refused, saying: "This is not the way we do things. Allah says: 'either generosity or ransom' and He does not say anything about killing them." In another instance, a governor ordered Ibn `Umar to have a prisoner of war killed. Ibn `Umar replied: "Since he is now a captive, he cannot be killed." By saying this, he was implying that the time to kill an enemy soldier is on the battlefield, not after you have captured him. Ibn Muflih, the Hanbalî jurist, writes: "The correct position on the matter is that if an enemy soldier is captured, it becomes unlawful to kill him." This is the official position of the Hanbalî School of Law. Al-Hasan b. Muhammad al-Tamîmî claims that this was a point of consensus among the Companions. This shows us one aspect of Islam's greatness. This is how Islam instructs the Muslims to deal with people who are not only unbelievers, but also enemies, and not merely enemies, but those who actually go forward in battle to attack and kill Muslims

As- Salaam Alaykum Wr Wb *The Elegance of the Modest Woman* Toronto Star - Jan. 23, 2002 While out for dinner last week with colleagues, we sat beside three 20-something women. There was the usual posing and glances exchange, and as they paid their bill two Muslim women entered and sat nearby. Whispers were quickly exchanged and we could hear, "Why do they wear those things anyway?" ... "I feel sorry for them" ... and so on. As they filed out of the restaurant, we noticed they sported a mixed collection of the following: skin tight pants, short skirts, exposed midriffs, push-up bras, high heels, jewelry, see-through or plunging tops, piercings, lipstick and makeup, and one had breast implants for certain. We observed the two Muslim women as they were engaged in close conversation over coffee. Their graceful features complimented their dark headscarves and warm eyes. Their natural gestures were flirty without even trying - revealing natural beauty. And their clothes, while conservative, brought forth the hidden potential of something wonderful and truly feminine. The idea of dressing modestly terrifies some western women - but why? Perhaps it would trample their "right" to show off. Would their self-esteem fall along with their hemlines? After some debates, we identified the cost of the western "right" to flaunt. The Muslim women were free from the fashion trap -free to "just be" without posing, comparing, dieting and spending for the approval of men and each other. And they looked more desirable to us than the exhibitionists who were in the restaurant and parading on the sidewalk. The sexual displays in our culture are so mainstream and competitive that modesty is seen as regressive. Yet, long term, when a man looks past the right pants and heels, he will ultimately detect not confidence, but a certain unattractive desperation. Modest women don't have that desperation - they don't compete in the arena of vanity. They have themselves - and that's the kind of attraction with legs to last the long run. Remember that the next time you feel sorry for a Muslim woman. R. Stevenson North York http://groups.yahoo.com/group/Striving4jannah/message/698

As Salaam Alaykum wr wb firstable i am a coward because i can't say this to my somali sister face to face, But i have noticed the Colourfulness in somali cloths and i think i understand, But i thought maybe it would leave todays youth and wear some nice Bold cloths. But it's not happeneing, they are either too Flashy, or too revealing, i Like the jalabiib sisters at least you can't see the colourful shirt they're wearing underneath, But really Please i'm Anti- Colourful even colourful diracs annoy me and those Murnayd designed skirts (YUCK) not only do they reveal your body but alsoattracts the wrong crowd, well let me but it this way DRNKEN men! UuuuuuF, you've said it May ALLAH for give me if i've offended anyone

lol does this include engaged ppl? because me and my fionce are boths CRAZY about forums when i say fionce i mean Nikkah occured which means islamically we're marriad without a house (weird) yeap i myself am trying to get used to that concept, two people can't be together 24/7 it's almost impossible they will eventually hate each other Take my word for it i've tried to do it, it's not a pretty side.you know i rather him chatting and replying in forums than going out with his mates so AL-HAMDULILLAH, and knowing that i FEAR ALLAH and he does too inshaALLAH nothing will go wrong,

Salaam Alaykum. Hii i'm kinda new here, InshaALLAH i'll be a house wife (lol) because i want to educate my kids, and teach them about the deen have enough time for them and my husband InshaALLAH, plus islamically we don't have to work it's the husbands duty to brink the bacon they would say i say the Hiliib, home. So why wear myself out, in an AyaALLAH sbt says " stay in your homes" so why do we persue a career, when we know our place is at home with our children and husband. Childcare, YA'ALLAH in childcare they teach children all sort of kuffar habits, i once went to childcare with my mate to pick her baby up, and apparenty he has a girl friend did i mention his only 4 yrs OLD? Ajeeb! innit? Educate yourself so you can benefit your children not so you can own Bling Bling, .................................... ......... .................................................

Wa'Alaykum asalaam. sisters, it's Rajaab, Laylatul Mi3raaj... you should 27th 28th 29th you should fast those days inshaALLAH

As-Salaam Alaykum wr wb. Interesting Discussions MashaALLAH, i agree with salafi-online it's important who you take your source and knowledge from, a johova witness might tell you to be kind to animals,. But as muslims we already know that it's wajiib to show kindness to animals. So, tell me brothers and sisters if a Shia an Ahul Bid3a misguided person gives you a hadeeth class will you take it? (LOL) knowing that they reject bukhary saheeh and muslima saheeh, ow it's knowledge from a ahul bid3a person, or it's like what missionaries do they are soo kind, and polite just so they can decieve us, and if you sit there and listen to them, you surely will Join them. So Brothers and sisters, ISLAM is sufficient we don't need to take from ppl of Shirk and Bid3a, not that am saying the sheikh at the Qutba is off one of it, but it's your responsibility to find out Insha'ALLAH. ALLAH Hafiz!

Salaam.. Phily,,, I can't believe you didn't think of me.! Do it On me silly Muffin, talking about ramadhaan and behind the Library lol what teens get upto when they enter a corrupted world... yeaa u know what am talking about. Good'Luck.