Guess Clinton's emotions and Bill Clinton's remarks have made her the comeback gal.

^^^Signs of desperation started just after Iowa.And Edwards hadnt been kind to her, either. I wonder when she will grow up!!! and she claims she has THE experience!!!

Salaam Rahima, thanks, that was inspiring. Charity begins at home.

Im looking forward to see by how many delegates will the Obama Machine outdo the Clinton's. It sure time for Changes!!! Honestly speaking, for once Ive been moved by a politician. Unfortunately, I cant vote for him. Pray that his movement could encourage other politians worldwide esp somalia to change their ways.

The fascinating thing about the Islamic Calendar year is if it coincides with a (solar)leap year we could live through 2 or 3 years while in the same solar year. Inshallah with Allahs Mercy, 2008 will see 3 lunar calendars. We are living through the ending of 1428 H and on the 10th of january we welcome 1429, Inshallah on the 29th of Dec 2008 we will be welcoming 1430. Just think of that fact, isnt it amazing. Mashallah!!!Allahu Akbar. Happy new year everyone, may Allah increase us in faith and give us fulfilling and prosperous lives and a good khatimah. Amin

Idil, there is no such thing as evolution, Man was created man , apes were apes. Scientist are rebuking the darwin theory.

Alhamdullilah, that is great news.

Suad, That has been a heavily discussed topic in the womens section. Answer to your question , NO Allah created us in a perfected fashion and biologically there is a reason those bits n pieces should remain there.

King koya, Life is sacred and every religion has its ruling regarding the sacredness of life. Muslims were killed in millions in the time of the crusaders. Muslim were made slaves and were sent to america who where later tortured and converted into christians. Todate million of Muslims were killed innocently in Palestine,Bosnia, Afganistan, Iraq and Somalia. So please dont play the innocent card. Everyone claims their religion is unique and tries to convert fellows into their folds. Islam has been around since the beginning of times, the religion of Adam later past on over the centuries. And Jesus, or as we call him Issa PBUH was a Prophet of God sent only to the children of Israel.His message was the same as the Prophets before to beleive in the unity of God. Unfortunately though this idea was polluted with the idea of Trinity . As God has his plans by His Grace the message was completed by Prophet Mohamed(PBUH) who was sent to all mankind. Thus once a Muslim leaves the folds of Islam is termed an outcast. Why, because how can a person who beleives in the Lord of the World start to beleive in the idea of multiple gods.It is pure blasphemy. And such a person faces a severe punishment on earth which is death. I dont know how true the story you posted is but if the person was a practising muslim and reverts so that is his punishment. Though the person is given a chance to reconsider his action.

Asalaam aleykum Brother Nur, Thats a tough question. Personally Im for Shariah but unfortunately, the administrators in the so called Shariah inforcing countries fail us. They apply the shariah to whom they want which is not what our religion dictated. Women, the old, poor, and children are mostly affected. And it is widely known this group should be the ones protected.The affiliated, rich/royality are not touched. This distrust is the reason why alot of Muslims are against the enforcement of sharia. And the media hasnt helped either, people jump in their seats when they hear the word "shariah" being mentioned. I think a "relook" into the shariah and its administration Vs other judicial systems , should be undertaken. If a muslim really understand what the shariah has in store for him/her I dont think they would oppose such an establishment. If such a person opposes then he/she opposes Islam in its totality as we arent allowed to take parts of the religion and leave other parts out.

Originally posted by ThePoint: Interesting if ill informed piece in certain areas. --------------------------------- The first is Christianity's superior marketing skills. Its religious publishing houses are big businesses...... As a result, all the tricks of the publisher's trade are being applied to the Bible. Consider product proliferation. Thomas Nelson publishes 60 different editions of the Bible every year. The Good Book now comes in all colours, including those of your college. There are Bibles for every sort of person, from “seekers” to cowboys, from brides to barmen. There is a waterproof outdoor Bible and a camouflage Bible for use in war zones. The “100 minute Bible” summarises the Good Book for the time-starved. Consider user-friendliness. There are prayer books in everyday vernacular or even street slang (“And even though I walk through/The Hood of death/I don't back down/for you have my back”). Or consider innovation. In 2003 Thomas Nelson dreamt up the idea of Bible-zines—crosses between Bibles and teenage magazines. The pioneer was Revolve, which intercuts the New Testament with beauty tips and relationship advice (“are you dating a Godly guy?”). This was quickly followed by Refuel, for boys, and Blossom and Explore, for tweens. There are toddler-friendly versions of the most famous Bible stories. The “Boy's Bible” promises “gross and gory Bible stuff”. The “Picture Bible” looks like a super-hero comic. “God's Little Princess Devotional Bible” is pink and sparkly. There are about 900 English translations of the Bible, ranging from the grandiloquent to the colloquial. There are translations into languages, such as Inupiat and Gullah, that are spoken by only handfuls of people. Bob Hudson, of the American Bible Society, wants everybody on the planet to be able to claim that “God speaks my language”. A couple of eccentric geeks have even translated the Bible into Klingon, a language spoken only by scrofulous space aliens on “Star Trek”. Publishers are producing sophisticated dramatisations of the Bible with famous actors and state-of-the-art sound effects. Zondervan's “The Bible Experience” features every black actor in Hollywood from Denzel Washington to Samuel L. Jackson. Other outfits are making films that dramatise Bible stories as faithfully as possible. And then there are the spin-offs. A “fully posable” Jesus doll recites famous passages of the Good Book. There are Bible quiz books, stuffed with crosswords and other word puzzles, and Bible bingo games. There are Bible colouring books, sticker books and floor puzzles. There is even a Bible-based juke box that plays your favourite biblical passages. ^^^Alhamdullilah Im a Muslim. With all those adaptations I wonder what remains of the guidance or message? May Allah guide them. These verses of the Quran comes to mind Al Maida v.14. And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them . So We planted amongst them enmity and hatred till the Day of Resurrection; and Allah will inform them of what they used to do. And Al Baqarah v.159. Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the People in the Book, they are the ones cursed by Allah and cursed by the cursers.

Mashallah, what a blessed sight!! You feel humbled by the magnitude of all the people submitting themselves to the Lord of the Heavens and Earth. Allahu Akbar. Eid Wanagsaan

Jazakallah kheir, was an interesting lecture.

It is a good sign, Islamic Banking & financing Services are increasing all over the world mashallah but alot of muslims havent made use of these facilities.I still beleive muslims need to be educated more on how to utilise them.

Interesting discussion. Back to the article, it is scary but I wonder did the participants have risk factors before they used pill.

Asalaam aleykum Its a brilliant idea as health/science topics are scattered in the general, womens, camel milk debates and Islam sections.

Asalaam aleykum, These verses (45-64) of Surah An- Nur had me contemplating today. Explaination are provided by Ibn Kathir accessible from www.tafsir.com [وَاللَّهُ خَلَقَ كُلَّ دَآبَّةٍ مِّن مَّآءٍ فَمِنْهُمْ مَّن يَمْشِى عَلَى بَطْنِهِ وَمِنهُمْ مَّن يَمْشِى عَلَى رِجْلَيْنِ وَمِنْهُمْ مَّن يَمْشِى عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَآءُ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ] (45. Allah has created every moving creature from water. Of them there are some that creep on their bellies, and some that walk on two legs, and some that walk on four. Allah creates what He wills. Verily, Allah is able to do all things.) Allah's Power in His creation of the Animals Allah mentions His complete and almighty power to create all the different kinds of animals with their various forms, colors and ways of moving and stopping, from one kind of water. [فَمِنْهُمْ مَّن يَمْشِى عَلَى بَطْنِهِ] (Of them there are some that creep on their bellies,) like snakes and so on; [وَمِنهُمْ مَّن يَمْشِى عَلَى رِجْلَيْنِ] (and some that walk on two legs,) like humans and birds; [وَمِنْهُمْ مَّن يَمْشِى عَلَى أَرْبَعٍ] (and some that walk on four,) like cattle and all kinds of animals. Allah says: [يَخْلُقُ اللَّهُ مَا يَشَآءُ] (Allah creates what He wills.) meaning by His power, because what He wills happens and what He does not will does not happen. So he says: [إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ] (Verily, Allah is able to do all things.) [لَّقَدْ أَنزَلْنَآ ءَايَـتٍ مُّبَيِّنَـتٍ وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ ] (46. We have indeed sent down manifest Ayat. And Allah guides whom He wills to the straight path.) Allah states that in this Qur'an He has revealed many clear and unambiguous rulings, words of wisdom and parables, and that He guides people of understanding, insight and intellect to ponder and understand them. He says: [وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ] (And Allah guides whom He wills to the Straight Path.) [وَيِقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُمْ مِّن بَعْدِ ذلِكَ وَمَآ أُوْلَـئِكَ بِالْمُؤْمِنِينَ - وَإِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُمْ مُّعْرِضُونَ - وَإِن يَكُنْ لَّهُمُ الْحَقُّ يَأْتُواْ إِلَيْهِ مُذْعِنِينَ - أَفِى قُلُوبِهِمْ مَّرَضٌ أَمِ ارْتَابُواْ أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُوْلَـئِكَ هُمُ الظَّـلِمُونَ - إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُوْلَـئِكَ هُمُ الْفَآئِزُون ] (47. They say: "We have believed in Allah and in the Messenger, and we obey,'' then a party of them turn away thereafter, such are not believers.) (48. And when they are called to Allah and His Messenger, to judge between them, lo! a party of them refuses and turns away.) (49. But if the truth is on their side, they come to him willingly with submission.) (50. Is there a disease in their hearts Or do they doubt or fear lest Allah and His Messenger should wrong them in judgement. Nay, it is they themselves who are the wrongdoers.) (51. The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.'' And such are the successful.) (52. And whosoever obeys Allah and His Messenger, fears Allah, and has Taqwa of Him, such are the successful.) The Treachery of the Hypocrites and the Attitude of the Believers Allah tells us about the characteristics of the hypocrites who show one thing while hiding another, and who say with their tongues, [آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُمْ مِّن بَعْدِ ذلِكَ] ("We have believed in Allah and in the Messenger, and we obey,'' then a party of them turn away thereafter,) meaning, their actions contradict their deeds, and they say that which they do not do. Allah says: [وَمَآ أُوْلَـئِكَ بِالْمُؤْمِنِينَ] (such are not believers.) [وَإِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ] (And when they are called to Allah and His Messenger, to judge between them...) means, when they are asked to follow the guidance which Allah has revealed to His Messenger , they turn away and are too arrogantly proud of themselves to follow him. This is like the Ayah: [أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ] (Have you not seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you,) until His saying: [رَأَيْتَ الْمُنَـفِقِينَ يَصُدُّونَ عَنكَ صُدُوداً] (you see the hypocrites turn away from you with aversion) [4: 60-61]. [وَإِن يَكُنْ لَّهُمُ الْحَقُّ يَأْتُواْ إِلَيْهِ مُذْعِنِينَ ] (But if the truth is on their side, they come to him willingly with submission.) means, if the ruling will be in their favor and not against them, then they will come and will listen and obey, which is what is meant by the phrase [مُذْعِنِينَ] (willingly with submission.) But if the ruling will go against him, he turns away and demands something that goes against the truth, and he prefers to refer for judgement to someone other than the Prophet so that his false claims may prevail. His acceptance in the beginning was not because he believed that it was the truth, but because it happened to be in accordance with his desires. So when the truth went against what he was hoping for, he turned away from it. Allah said: [أَفِى قُلُوبِهِمْ مَّرَضٌ] (Is there a disease in their hearts...) meaning, their situation cannot be anything else, they must necessarily have a disease in their hearts, or else they have some doubts about the religion, or they are afraid that Allah and His Messenger will be unjust in their ruling against them. Whichever it is, it is pure disbelief, and Allah knows which of these characteristics each one of them has. d [بَلْ أُوْلَـئِكَ هُمُ الظَّـلِمُونَ] (Nay, it is they themselves who are the wrongdoers.) means, they are the evildoers who commit immoral actions, and Allah and His Messenger are innocent of the injustice and unfairness that they imagine; exalted be Allah and His Messenger above such a thing. Then Allah tells us about the attributes of the believers who respond to Allah and His Messenger and who seek no other way apart from the Book of Allah and the Sunnah of His Messenger . Allah says: [إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا] (The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey''.) meaning, to hear to obey. Allah describes them as having attained success, which is achieving what one wants and being saved from what one fears. So Allah says: [وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ] (And such are the successful.) Concerning the Ayah: [أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا] (they say: "We hear and we obey''.), Qatadah said: "We were told that when `Ubadah bin As-Samit, who had been present at Al-`Aqabah and at Badr, and was one of the leaders of the Ansar, was dying, he said to his nephew Junadah bin Abi Umayyah: `Shall I not tell you what you must do and what is your due' He said, `Yes.' He said: `You have to listen and obey when times are easy and when they are hard, when you feel energetic and when you do not want to, and when you feel selfish. You have to train your tongue to speak the truth. Do not go against those who are in authority, unless they openly command you to commit acts of disobedience to Allah. Whenever you are commanded to do something that goes against the Book of Allah, then follow the Book of Allah.''' Qatadah said: We were told that Abu Ad-Darda' said, "There is no Islam except through obedience to Allah, and no goodness except in Jama`ah. Sincerity is to Allah and His Messenger , and to the Khalifah and all the believers.'' He said: "And we were told that `Umar bin Al-Khattab, may Allah be pleased with him, used to say; `The bonds of Islam are La ilaha illallah, establishing prayer, paying Zakah and obeying those whom Allah has given authority over the affairs of the Muslims.''' This was recorded by Ibn Abi Hatim. There are very many Hadiths and reports which state that it is obligatory to obey the Book of Allah, the Sunnah of His Messenger, the Rightly-Guided Khalifahs and the Imams when they command us to obey Allah; there are too many of these reports to quote them all here. [وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ] (And whosoever obeys Allah and His Messenger,) in what he is commanded with, and avoid what he is forbidden, [وَيَخْشَ اللَّهَ] (fears Allah, ) means, for his past sins, [وَيَتَّقْهِ] (and has Taqwa of Him,) regarding sins he may commit in the future. [فَأُوْلَـئِكَ هُمُ الْفَآئِزُون] (such are the successful.) means, those who will attain all goodness and be saved from all evil in this world and the Hereafter. [وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُل لاَّ تُقْسِمُواْ طَاعَةٌ مَّعْرُوفَةٌ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ - قُلْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ فَإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَّا حُمِّلْتُمْ وَإِن تُطِيعُوهُ تَهْتَدُواْ وَمَا عَلَى الرَّسُولِ إِلاَّ الْبَلَـغُ الْمُبِينُ ] (53. They swear by Allah their strongest oaths that if only you would order them, they would leave. Say: "Swear you not; obedience is known. Verily, Allah knows well what you do.'') (54. Say: "Obey Allah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the Message) in a clear way.'') Allah says about the hypocrites who had promised the Messenger and sworn that if he were to command them to go out for battle, they would go: [قُل لاَّ تُقْسِمُواْ] (Say: "Swear you not...'') meaning, do not swear this oath. [طَاعَةٌ مَّعْرُوفَةٌ] (obedience is known.) It was said that the meaning is, your obedience is known, i.e., it is known that your obedience is merely verbal and is not accompanied by action. Every time you swear an oath you lie. This is like the Ayah: [يَحْلِفُونَ لَكُمْ لِتَرْضَوْاْ عَنْهُمْ] (They swear to you that you may be pleased with them...) [9:96] And Allah says: [اتَّخَذْواْ أَيْمَـنَهُمْ جُنَّةً] (They have made their oaths a screen (for their evil actions).) [58:16] It is part of their nature to tell lies, even in the issues they choose, as Allah says: [أَلَمْ تَرَ إِلَى الَّذِينَ نَـفَقُواْ يَقُولُونَ لإِخْوَانِهِمُ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلاَ نُطِيعُ فيكُمْ أَحَداً أَبَداً وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـذِبُونَ - لَئِنْ أُخْرِجُواْ لاَ يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُواْ لاَ يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الاٌّدْبَـرَ ثُمَّ لاَ يُنصَرُونَ ] (Have you not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "If you are expelled, we indeed will go out with you, and we shall never obey any one against you; and if you are attacked, we shall indeed help you.'' But Allah is Witness that they verily are liars. Surely, if they are expelled, never will they go out with them; and if they are attacked, they will never help them. And if they do help them, they will turn their backs, and they will not be victorious.) [59:11-12] Then Allah says: [قُلْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ] (Say: "Obey Allah and obey the Messenger...) meaning, follow the Book of Allah and the Sunnah of His Messenger . [فَإِن تَوَلَّوْاْ] (but if you turn away,) if you ignore what he has brought to you, [فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ] (he is only responsible for the duty placed on him), conveying the Message and fulfilling the trust. [وَعَلَيْكُمْ مَّا حُمِّلْتُمْ] (and you for that placed on you.) accepting that, and venerating it and doing as it commanded. [وَإِن تُطِيعُوهُ تَهْتَدُواْ] (If you obey him, you shall be on the right guidance.) because he calls to the straight path, [صِرَطِ اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ] (The path of Allah to Whom belongs all that is in the heavens and all that is in the earth. ..) [42:53] [وَمَا عَلَى الرَّسُولِ إِلاَّ الْبَلَـغُ الْمُبِينُ] (The Messenger's duty is only to convey in a clear way.) This is like the Ayat: [فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ] (your duty is only to convey and on Us is the reckoning.) [13:40] [فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ ] (So remind them -- you are only one who reminds. You are not a dictator over them.) [88:21-22] [وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاٌّرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً وَمَن كَفَرَ بَعْدَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ ] (55. Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely give them in exchange a safe security after their fear if they worship Me and do not associate anything with Me. But whoever disbelieved after this, they are the rebellious.) Allah's Promise to the Believers that He would grant them Succession This is a promise from Allah to His Messenger that He would cause his Ummah to become successors on earth, i.e., they would become the leaders and rulers of mankind, through whom He would reform the world and to whom people would submit, so that they would have in exchange a safe security after their fear. This is what Allah did indeed do, may He be glorified and exalted, and to Him be praise and blessings. For He did not cause His Messenger to die until He had given him victory over Makkah, Khaybar, Bahrayn, all of the Arabian Peninsula and Yemen; and he took Jizyah from the Zoroastrians of Hajar and from some of the border lands of Syria; and he exchanged gifts with Heraclius the ruler of Byzantium, the ruler of Egypt and Alexandria, the Muqawqis, the kings of Oman and An-Najashi of Abyssinia, who had become king after Ashamah, may Allah have mercy on him and grant him honor. Then when the Messenger died, his successor (Khalifah) Abu Bakr As-Siddiq took over the reins of power and united the Ummah, preventing its disintegration. He took control of the entire Arabian Peninsula, and he sent the Islamic armies to the land of Persia, under the leadership of Khalid bin Al-Walid, may Allah be pleased with him, who conquered a part of it and killed some of its people. He sent another army under the leadership of Abu `Ubaydah, may Allah be pleased with him, and the other commanders who came after him in the lands of Syria. He sent a third army under the leadership of `Amr bin Al-`As, may Allah be pleased with him, to Egypt. Allah enabled the army sent to Syria to conquer Busra and Damascus and their provinces the land of Hawran and its environs. Then Allah chose for Abu Bakr to honor him with Him and he died. The people of Islam were blessed that As-Siddiq was inspired to appoint `Umar Al-Faruq as his successor, so he took the reins of power after him and did a perfect job. After the Prophets, the world never saw anyone like `Umar in excellence of conduct and perfect justice. During his time, the rest of Syria and Egypt, and most of Persia, was conquered. Kisra was defeated and utterly humiliated, and he retreated to the furthest point of his kingdom. Mighty Caesar was brought low, his rule over Syria was overthrown, and he retreated to Constantinople. Their wealth was spent for the sake of Allah, as the Messenger of Allah had foretold and promised. May Allah's perfect peace and purest blessing be upon him. During the rule of `Uthman, the Islamic domains spread to the furthest points of the earth, east and west. The lands of the west were conquered as far as Cyprus and Andalusia, Kairouan and Sebta which adjoins the Atlantic Ocean. Towards the east, the conquests extended as far as China. Kisra was killed, his kingdom was utterly destroyed and the cities of Iraq, Khurasan and Al-Ahwaz were conquered. The Muslims killed a great number of Turks and Allah humiliated their great king Khaqan. Taxes were collected from the east and the west, and brought to the Commander of the faithful `Uthman bin `Affan, may Allah be pleased with him. This was a blessing brought by his recitation and study of the Qur'an, and his bringing the Ummah together to preserve and protect it. In the Sahih it was recorded that the Messenger of Allah said: «إِنَّ اللهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِي مِنْهَا» (Allah showed me the earth and I looked at the east and the west. The dominion of my Ummah will reach everywhere I was shown.) And now we are enjoying that which Allah and His Messenger promised us, for Allah and His Messenger spoke the truth. We ask Allah to give us faith in Him and His Messenger, and to help us to give thanks to Him in a manner that will earn us His pleasure. [وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدّلَنَّهُمْ مّن بَعْدِ خَوْفِهِمْ أَمْناً] (Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely, give them in exchange a safe security after their fear...) Ar-Rabi` bin Anas narrated that Abu Al-`Aliyah said, "The Prophet and his Companions were in Makkah for nearly ten years, calling people in secret to worship Allah Alone with no partner or associate. They were in a state of fear and were not instructed to fight until after they were commanded to migrate to Al-Madinah. When they came to Al-Madinah, then Allah instructed them to fight. In Al-Madinah they were afraid and they carried their weapons morning and evening. This is how they remained for as long as Allah willed...'' Then Allah revealed this Ayah. He caused His Prophet to prevail over the Arabian Peninsula, and then they felt safe and put down their weapons. Then Allah took His Prophet and they remained safe throughout the time of Abu Bakr, `Umar and `Uthman, until what happened happened, and fear again prevailed over them, so they instituted a police force and guards. They changed, so their situation changed. One of the Salaf said, "The Khilafah of Abu Bakr and `Umar was true and adhered to the Book of Allah. Then he recited this Ayah.'' Al-Bara' bin `Azib said, "This Ayah was revealed when we were in a state of extreme fear.'' This Ayah is like the Ayah: [وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى الاٌّرْضِ] (And remember when you were few and were reckoned weak in the land) Until His statement: [لَعَلَّكُمْ تَشْكُرُونَ] (so that you might be grateful) [8:26]. [كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ] (as He granted succession to those before them,) This is like the Ayah where Allah tells us that Musa said to his people: [عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ] ("It may be that your Lord will destroy your enemy and make you successors on the earth...'') [7:129] And Allah says: [وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ] (And We wished to do a favor to those who were weak in the land,) until the two Ayat there after. [28: 5-6] [وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ] (and that He will grant them the authority to practise their religion which He has chosen for them...) vAs the Messenger of Allah said to `Adiyy bin Hatim when he came to him in a delegation: «أَتَعْرِفُ الْحِيرَةَ؟» (Do you know Al-Hirah) He said, "I do not know it, but I have heard of it.'' The Messenger of Allah said: «فَوَالَّذِي نَفْسِي بِيَدِهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى تَخْرُجَ الظَّعِينَةُ مِنَ الْحِيرَةِ حَتَّى تَطُوفَ بِالْبَيْتِ فِي غَيْرِ جِوَارِ أَحَدٍ، وَلَتَفْتَحُنَّ كُنُوزَ كِسْرَى بْنِ هُرْمُزَ» (By the One in Whose Hand is my soul, Allah will make this matter [i.e., Islam] prevail until a woman riding a camel will come from Al-Hirah and perform Tawaf around the House without needing the protection of anybody, and the treasures of Kisra the son of Hurmuz will be opened.) He said, "Kisra the son of Hurmuz'' He said, «نَعَمْ، كِسْرَى بْنُ هُرْمُزَ، وَلَيُبْذَلَنَّ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ» (Yes, Kisra the son of Hurmuz, and wealth will be given until there will be no one who will accept it.) `Adiyy bin Hatim said: "Now it is happening that a woman riding a camel comes from Al-Hirah and performs Tawaf around the House without needing the protection of anybody, and I was among those who opened the treasure of Kisra the son of Hurmuz. By the One in Whose Hand is my soul, the third thing will also come to pass, because the Messenger of Allah said it.'' [يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً] (if they worship Me and do not associate anything with Me.) Imam Ahmad recorded from Anas that Mu`adh bin Jabal told him, "While I was riding behind the Prophet on a donkey, with nothing between me and him but the back of his saddle, he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said, «هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى الْعِبَادِ؟» (Do you know the rights that Allah has over His servants) I said, `Allah and His Messenger know best.' He said, «فَإِنَّ حَقَّ اللهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا» (The rights that Allah has over His servants are that they should worship Him and not associate anything with Him.) Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said, «فَهَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوا ذَلِكَ؟» (Do you know the rights that people have over Allah if they do that) I said, `Allah and His Messenger know best.' He said, «فَإِنَّ حَقَّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ» (The rights that people have over Allah is that He will not punish them.)'' This was also recorded in the Two Sahihs. [وَمَن كَفَرَ بَعْدَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ] (But whoever disbelieved after this, they are the rebellious.) means, `whoever then stops obeying Me after that, has stopped obeying the command of his Lord, and that is a great sin.' The Companions -- may Allah be pleased with them -- were the most committed of people after the Prophet to the commands of Allah and the most obedient to Allah. Their victories were in accordance with their level of commitment. They caused the Word of Allah to prevail in the east and the west, and Allah supported them so much that they governed all the people and all the lands. When the people subsequently fell short in their commitment to some of the commandments, their strength and victory fell short accordingly, but it is confirmed through more than one route in the Two Sahihs that the Messenger of Allah said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ إِلَى يَوْمِ الْقِيَامَةِ» (There will remain a group of my Ummah adhering to the truth, and those who forsake them or oppose them will not harm them until the Day of Resurrection. ) According to another report: «حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِكَ» (.. until the command of Allah comes to pass and they are like that.) According to another report: «حَتَّى يُقَاتِلُوا الدَّجَّالَ» (... until they fight the Dajjal.) According to another report: «حَتَّى يَنْزِلَ عِيسَى ابْنُ مَرْيَمَ وَهُمْ ظَاهِرُونَ» (... until `Isa bin Maryam comes down and they are prevailing.) All of these reports are Sahih, and there is no contradiction between them. [وَأَقِيمُواْ الصَّـلَوةَ وَآتُواْ الزَّكَـوةَ وَأَطِيعُواْ الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ - لاَ تَحْسَبَنَّ الَّذِينَ كَفَرُواْ مُعْجِزِينَ فِى الاٌّرْضِ وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ ] (56. And perform the Salah, and give the Zakah and obey the Messenger that you may receive mercy.) (57. Consider not that the disbelievers can escape in the land. Their abode shall be the Fire -- and worst indeed is that destination.) The Command to pray, give the Zakah and obey the Messenger ; the inability of the Disbelievers to escape, and the ultimate Destiny Allah commands His believing servants to establish prayer, which means worshipping Allah Alone with no partner or associate; to pay the Zakah, which is an act of kindness towards His poor and weak creatures; and by doing so to obey the Messenger of Allah , i.e., to do as he commands them and to avoid what he forbids them, so that Allah will have mercy on them for that. No doubt, whoever does that, Allah will have mercy on him, as Allah says in another Ayah: [أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ] (Allah will have His mercy on them) [9:71] [لاَ تَحْسَبَنَّ] (Consider not) means, `do not think, O Muhammad,' that: [الَّذِينَ كَفَرُواْ] (the disbelievers) meaning, those who opposed and denied you, [مُعْجِزِينَ فِى الاٌّرْضِ] (can escape in the land.) means, that they can flee from Allah. No, Allah is able to deal with them and He will punish them most severely for that. Allah says: [وَمَأْوَاهُمُ] (Their abode) meaning, in the Hereafter, [النَّارُ وَلَبِئْسَ الْمَصِيرُ] (shall be the Fire -- and worst indeed is that destination.) means, how terrible the consequences will be for the disbelievers, how evil a place to stay in and how awful a place to rest! [يأَيُّهَا الَّذِينَ ءَامَنُواْ لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ وَالَّذِينَ لَمْ يَبْلُغُواْ الْحُلُمَ مِنكُمْ ثَلاَثَ مَرَّاتٍ مِّن قَبْلِ صَـلَوةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ طَوَفُونَ عَلَيْكُمْ بَعْضُكُمْ عَلَى بَعْضٍ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ - وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ءَايَـتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ - وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عِلِيمٌ ] (58. O you who believe! Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission on three occasions: before the Fajr prayer, and while you put off your clothes during the afternoon, and after the `Isha' prayer. (These) three (times) are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. Thus Allah makes clear the Ayat to you. And Allah is All-Knowing, All-Wise.) (59. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age) ask permission. Thus Allah makes clear His Ayat for you. And Allah is All-Knowing, All-Wise.) (60. And the Qawa`id among women who do not hope for marriage, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain is better for them. And Allah is All-Hearer, All-Knower.) The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another. What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another. Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. [وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ] (and while you put off your clothes during the afternoon,) means, at the time of rest, because a man may be in a state of undress with his wife at that time. [وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ] (and after the `Isha' prayer.) because this is the time for sleep. Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on. Allah says: [ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ] ((These) three (times) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times. They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven. Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that. Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter.'' Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this. Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi [about the Ayah]: [لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ] (Let your slaves and slave-girls ask your permission.) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them.''' Then Allah says: [وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ] (And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age)) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak [وَالْقَوَاعِدُ مِنَ النِّسَآءِ] (And the Qawa`id among women.) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, [الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً] (who do not hope for marriage,) meaning, they no longer have any desire for marriage, [فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ] (it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to. Abu Dawud recorded that Ibn `Abbas said that the Ayah: [وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ] (And tell the believing women to lower their gaze) [24:31] was abrogated and an exception was made in the case of: [وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً] (the past childbearing among women who do not hope for marriage, .) [فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ] (it is no sin on them if they discard their (outer) clothing) Ibn Mas`ud said about (outer) clothing,, "The Jilbab or Rida'.'' A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. [غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ] (in such a way as not to show their adornment.) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen.'' [وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ] (But to refrain is better for them.) means, not removing their outer garment, even though that is permissible for them, is better for them. [وَاللَّهُ سَمِيعٌ عَلِيمٌ] (And Allah is All-Hearer, All-Knower.) [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ وَلاَ عَلَى الاٌّعْرَجِ حَرَجٌ وَلاَ عَلَى الْمَرِيضِ حَرَجٌ وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ أَوْ بُيُوتِ إِخْوَنِكُمْ أَوْ بُيُوتِ أَخَوَتِكُمْ أَوْ بُيُوتِ أَعْمَـمِكُمْ أَوْ بُيُوتِ عَمَّـتِكُمْ أَوْ بُيُوتِ أَخْوَلِكُمْ أَوْ بُيُوتِ خَـلَـتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَـرَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ ] (61. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah, blessed and good. Thus Allah makes clear the Ayat to you that you may understand.) Eating from One's Relatives' Houses What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: "Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah.'' [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: "A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that.'' As-Suddi said: "A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed: [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (There is no restriction on the blind. ..) [وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ] (nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said: «أَنْتَ وَمَالُكَ لِأَبِيكَ» (You and your wealth belong to your father.) [أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ] (or the houses of your fathers, or the houses of your mothers,) until His statement; [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another. [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, "This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason.'' Az-Zuhri narrated from `Urwah that `A'isha, may Allah be pleased with her, said, "The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed: [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys).'' [أَوْ صَدِيقِكُمْ] (or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it. [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, "When Allah revealed the Ayah: [يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ] (O you who believe! Eat not up your property among yourselves unjustly) [4: 29], the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed: [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (There is no restriction on the blind,) until His statement; [أَوْ صَدِيقِكُمْ] (or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said: [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.)'' Qatadah said, "This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed: [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , "We eat but we do not feel satisfied.'' He said: «لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ، اجْتَمِعُوا عَلَى طَعَامِكُمْ، وَاذْكُرُوا اسْمَ اللهِ، يُبَارَكْ لَكُمْ فِيهِ» (Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah said: «كُلُوا جَمِيعًا، وَلَا تَفَرَّقُوا، فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ» (Eat together and not separately, for the blessing is in being together.) [فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ] (But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, "This means greet one another with Salam.'' Ibn Jurayj said: Abu Az-Zubayr said, "I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory.''' Ibn Jurayj said: "And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam.''' Mujahid said: "And when you enter the Masjid, say: `Peace be upon the Messenger of Allah'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting.'' [كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ] (Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings. [إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُواْ مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَّمْ يَذْهَبُواْ حَتَّى يَسْتَـْذِنُوهُ إِنَّ الَّذِينَ يَسْتَـْذِنُونَكَ أُوْلَـئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ] (62. The believers are only those who believe in Allah and His Messenger; and when they are with him on some common matter, they go not away until they have asked his permission. Verily, those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.) Asking Permission to leave when They are doing something together This is another matter of etiquette to which Allah has guided His believing servants. Just as He commanded them to seek permission when entering, He also commanded them to seek permission when leaving, especially when they are doing something together with the Messenger , such as the Friday, `Id, or congregational prayers, or a meeting for the purpose of consultation and so on. Allah commanded them not to leave him in these situations until they had asked his permission. If they did this, then they were of the true believers. Then Allah commanded His Messenger to give permission when someone asked for it, if he wanted to. He said: [فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ] (give permission to whom you will of them, and ask Allah for their forgiveness.)Abu Dawud reported that Abu Hurayrah said, "The Messenger of Allah said: «إِذَا انْتَهَى أَحَدُكُمْ إِلَى الْمَجْلِسِ فَلْيُسَلِّمْ، فَإِذَا أَرَادَ أَنْ يَقُومَ فَلْيُسَلِّمْ، فَلَيْسَتِ الْأُولَى بِأَحَقَّ مِنَ الْآخِرَةِ» (When any of you joins a gathering, let him say Salam, and when he wants to leave, let him say Salam. The former is not more important than the latter.) This was also recorded by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said: "It is a Hasan Hadith.'' [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذاً فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ ] (63. Make not the calling of the Messenger among you as your calling one of another. Allah knows those of you who slip away under shelter. And let those beware who oppose the Messenger's commandment, lest some Fitnah should befall them or a painful torment be inflicted on them.) The Etiquette of addressing the Prophet Ad-Dahhak said, reporting from Ibn `Abbas: "They used to say, `O Muhammad,' or `O Abu Al-Qasim,' but Allah forbade them to do that, as a sign of respect towards His Prophet , and told them to say, `O Prophet of Allah,' `O Messenger of Allah.''' This was also the view of Mujahid and Sa`id bin Jubayr. Qatadah said: "Allah commanded that His Prophet should be treated with respect and honor, and that he should be a leader.'' Muqatil said concerning the Ayah: [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً] (Make not the calling of the Messenger among you as your calling one of another.) "When you address him, do not say, `O Muhammad,' or `O son of `Abdullah'; rather honor him and say, `O Prophet of Allah,' or, `O Messenger of Allah.' [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً] (Make not the calling of the Messenger among you as your calling one of another.) A second view concerning the meaning of the Ayah is that it means `do not think that if he prays against you it is like when anyone else prays against you, because his prayers will be answered; so beware lest he prays against you and you will be doomed.' Ibn Abi Hatim recorded this from Ibn `Abbas, Al-Hasan Al-Basri and `Atiyyah Al-`Awfi. And Allah knows best. [قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذاً] (Allah knows those of you who slip away under shelter.) Muqatil bin Hayyan said, "This refers to the hypocrites who used to find it too difficult to listen to the Khutbah on Fridays, so they would hide behind some of the Companions of Muhammad and sneak out of the Masjid. It was not proper for a man to leave on Fridays once the Khutbah began, unless he had permission from the Prophet . If one of them wanted to leave, he would make a gesture to the Prophet with his finger, and the Prophet would give permission without the man speaking. This is because if the Prophet was giving the Khutbah and a man spoke, it would invalidate his Friday prayer.'' As-Suddi said, "If they were with him for a congregational prayer, they would hide behind one another so that he could not see them.'' The Prohibition of going against the Messenger's Commandment [فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ] (And let those beware who oppose the Messenger's commandment) This means going against the commandment of the Prophet , which is his way, methodology and Sunnah. All words and deeds will be measured against his words and deeds; those that are in accordance with his words and deeds will be accepted, and whatever does not match up will be rejected, no matter who the person is who said and did them. It was recorded in the Two Sahihs and elsewhere that the Messenger of Allah said: «مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ» (Whoever does a deed that is not in accordance with this matter of ours will have it rejected.) meaning, let those beware who go against the Shari`ah of the Messenger , in secret and in the open, [أَن تُصِيبَهُمْ فِتْنَةٌ] (lest some Fitnah should befall them), i.e., lest some disbelief or hypocrisy or innovation enter their hearts. [أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ] (or a painful torment be inflicted on them.) means in this world afflicting them with capital punishment, or by law of prescribed punishment, or by confinement in prison, or so on. Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah said: «مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهَا جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ اللَّائِي يَقَعْنَ فِي النَّارِ يَقَعْنَ فِيهَا، وَجَعَلَ يَحْجُزُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا قَالَ: فَذَلِكَ مَثَلِي وَمَثَلُكُمْ، أَنَا آخِذٌ بِحُجَزِكُمْ عَنِ النَّارِ هَلُمَّ عَنِ النَّارِ، فَتَغْلِبُونِي وَتَقْتَحِمُونَ فِيهَا» n(The parable of me and you is as the example of a man who kindled a fire and when it illuminated all around him, moths and other creatures started falling into the fire, and he was trying to stop them but they overwhelmed him and still kept falling in. This is the parable of me and you. I am trying to restrain you and keep you away from the fire, but you overwhelm me and fall in.) This was also narrated by Al-Bukhari and Muslim. [أَلا إِنَّ للَّهِ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمُ ] (64. Certainly, to Allah belongs all that is in the heavens and the earth. Indeed, He knows your condition and the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything.) Allah knows your Condition Allah tells us that He is the Sovereign of the heavens and the earth, and He knows the seen and the unseen. He knows what His servants do in secret and in the open. So He says: [قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ] (Indeed, He knows your condition) He knows and it is visible to Him, and not one iota is hidden from him. This is like the Ayah: [وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ ] (And put your trust in the All-Mighty, the Most Merciful,) until His saying; [إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ] (Verily, He, only He, is the All-Hearer, the All-Knower) [26:217-220]. [وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِى كِتَابٍ مُّبِينٍ ] (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed but We are Witness thereof when you are doing it. And nothing is hidden from your Lord; (even) the weight of a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is in a Clear Record.) [10:61] [أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ] (Is then He Who takes charge of every person and knows all that he has earned) [13: 33] He sees all that His servants do, good and evil alike. And Allah says: [أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ] (Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal) [11:5]. [سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ] (It is the same (to Him) whether any of you conceals his speech or declares it openly) [13:10]. [وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ ] (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) [11:6] [وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ ] (And with Him are the keys of the Unseen, none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) [6:59] And there are many Ayat and Hadiths which say similar things. [وَيَوْمَ يُرْجَعُونَ إِلَيْهِ] (the Day when they will be brought back to Him,) means, the day when all creatures will be brought back to Allah, which is the Day of Resurrection. [فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ] (then He will inform them of what they did.) means, He will tell them everything they did in this life, major and minor, significant and insignificant. As Allah says: [يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ] (On that Day man will be informed of what he sent forward (of deeds), and what he left behind.) [75:13] [وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ] (And the Book will be placed, and you will see the criminals, fearful of that which is therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!'' And they will find all that they did, placed before them, and your Lord treats no one with injustice.) [18:49] Allah says here: [وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمُ] (the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything.) Praise be to Allah, the Lord of all that exists, and we ask Him to help us achieve perfection. The end of the Tafsir of Surat An-Nur, to Allah be praise and thanks.

Inallilah wa inna illahi rajiun. Pole, kaka Bob Mwenyezi Mungu akufanyie uwepesi na akupe subra kwa muda huu mgumu. Na amjaalie Rahma mzazi wako. Amin

Ohio state rocks!!! Defense against michigan was awesome.

With all the family and love around me, I feel lonely and sad. Cant sleep.

Mashallah, congratulations. May Allah make Mohammad, a great Muslim and server of Islam, a credit to his parents and a helper for weak. ^^Amin. Umm zakaria, youve got your hands full now, aqiqah and circumcision also to plan. May Allah make the duty of being a parent light on your shoulders. Amin.

Munira, when are you coming to dar? Im at my Habariyeros place in upanga ;)Today inshallah will feast on chicken sekela at Khan's or Shariff's place pale mtaa wa njuma.(That is if nikipewa ruksa kutoka)Karibu.

Originally posted by Jacaylbaro: then you can give a space to the rest and the best way is to have a child every 3 years I second JBs response which is Islamically correct, enough time for the mother to regain her strength and dedicate time for her older sibling's needs and development. The back on back affects more the mother, she will need to take good care of her herself and take healthy food. long standing untreated Anemia is one of the consequencies, chronic exhaustion. The young one doesnt have enough time to bond with his mother and then mother is busy with the new pregnancy. The arabs(In hadiths) compare the child with being thrown of a horse.

I hated the idea of watching Indian movies in the 80s due to the fact I couldnt understand the language though they were very common second to Rocky. Everyone just loved them mithun chakaraboti, Amitah Bachaan etc .Recently thanks to the DVD era with english subtitles(and the ability to fastforward all the songs n dances)Ive managed to watch a few movies.My indian freinds forced me to watch MUNABAI (the new version- loved the part - Goooooooodmorning Mumbai!), PRIDE and Prejudice, which I enjoyed and a movie called WAQT, I have never cried in my entire life like the evening I watched that movie; effortlessly, tears were just flowing.The minute I finished watching it I couldnt recognise my face on the mirror - red shot eyes, puffy eyelids and mouth and runnynose.... eww A zombie, my indian freind won the bet 'If you watch this movie you wont stop crying' me acting tough said ok,I had to buy him something which had chocolate - so they got chocolate fudge and a laugh. I had to hide that evening in my room next morning still had puffy eyelids and a runny nose, pretended Ive caught a flu.

Munira, youre making me blush 3 weeks and 6 days prematurely in public, thats not fair Asante dear, waswahili wanasema naingiza mkono gizani- mara nimetoa nyoka... just kidding Inshallah kheir. Thank you all for the kind words,Amin we all pray for kheir. Karibuni Tanzania. Bob, whats Soryo money????