Blogs for Senorita2000.

salam

27-SEP-09

hello how is every one over here?its a cool site,i m here after a long long time ,can i c old friends?

Sorry to Say......

08-JUN-06

I have a question that y people Love to reply for Spicy blogs like love n affairs and gals heart broken like things..i have sent some blogs(though they r just few in number) on some very very serious topics but i feel now that people are not interested in reading those blogs..but they show interest in those thing where opposite sex is involved some where in some form ....y it is so? here we chat so many guys without any reason .r we just killing our time ?last one and vey important question ...u all poeple can read my profile i have mentioned that i want a friend who must be a woman ..because i know Islam does`nt allow a friendship with a man (here i want to mention that i have talked to too many guys but never for a wrong purpose )but i dont call them my friends and no personal relations ,any way but after reading my profile so many people on this site have asked a stupid question...u know wot...they asked HERE I WANnna ask ALLL MUSLIMS ..IS THERE ANY CONCEPT OF LESBIANs OR GAYS IN ISLAM...... i reallly reallly feeel sorrry for such muslims BY NAME

yyy

30-MAY-06

my question is ,WHY POEPLE LIE?????

Shaving The Beard: A Modern Effeminacy

22-MAY-06

Shaving The Beard: A Modern Effeminacy Abu`Abdillah Muhammad al-Jibaly Definition The beard (Arabic: liyah) is defined as the hair which grows on the cheeks and the jaws (ex., review: al-Q m s al-Muh t by al-Fayrazabad ). It includes the hair of the temples, the growth underneath the lower lip, the hair of the chin, and the hair that grows on the lower side of the jaws. The Islamic Ruling Concerning Beards Growing the beard is a wajib (mandatory) for all males who are capable of doing so. This has ample evidence in the Sunnah (as will be shown below) and is the unanimous opinion of the ulamaa of Islam. One should not be misled by the neglect to this sunnah by a few contemporary shaykhs, and by their providing shaky fatwas to support their action. By doing that they make people follow them into the wrong way, when the Messenger (S) said: He who starts a good sunnah (way) will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it. [Muslim] And he said: Allah does not pull the knowledge abruptly from the hearts of people, but he takes away the knowledge by taking [the lives of] the `ulamaa (true scholars). When no `ulamaa are left, people will take ignorant persons for leaders. Those will give them fatwa (religious verdicts) without knowledge. By doing this, they will stray and lead others astray as well. [Al-Bukhari] A List of Violations Shaving the beard results in a series of Islamic violations, as is obvious from Allah's Book and His Messenger's Sunnah. The following is a list (not necessarily comprehensive) of such violations: a. A Disobedience to Allah (T) Shaving the beard is a disobedience to Allah (T). The ruler of Yemen, appointed by the Persian emperor Kisraa, sent two envoys to the Messenger (S) to summon him. When they came into his presence, he noticed that they had shaved their beards and grew their moustaches. He hated to look at them (because of their odd appearance) and he said: Woe be to you, who told you to do so? They replied: "Our lord! (referring to Kisraa.)" The Messenger (S) then said: But my Lord, may He be exalted and glorified, has commanded me to leave alone my beard and to trim my moustache. [Recorded by Ibn Jar r a-abar , and judged to be Hasan (good) by al-Albani.] b. A Disobedience To the Messenger (S) Shaving the beard is a disobedience to the Messenger (S). In many hadiths, the Messenger (S) commanded men to leave alone their beards. These different hadiths have a similar meaning: Trim the moustache and save the beard. [Al-Bukhari and Muslim] Obeying the Messenger (S) in that is equivalent to obeying Allah (T) who said (what means): He who obeys the Messenger has indeed obeyed Allah. [An-Nisaa 4:80] c. A Deviation from the Appearance and Guidance of the Messenger (S) Shaving the beard is a deviation from the appearance and guidance of the Messenger (S). The Messenger (S) used to have a large beard [Muslim]. One should strive to imitate him (S) in his practices, as Allah (T) said (what means):In the Messenger of Allah is a good example for you to follow. [Al-Ahzab 33:21] And the Messenger (S) said: Verily, the best guidance is Muhammad's guidance. [Muslim] d. A Deviation from the Way of Believers Shaving the beard is a deviation from the way of believers. All the prophets (S), the sahbah (Prophet's companions), the great `ulamaa, and the righteous early Muslims of this Ummah (Nation) grew their beards. There is no report of a single one of them ever shaving his beard. Thus, this is their way, and Allah (T) says (in the meaning): Whoever disobeys the Messenger after guidance has been clarified to him, and follows other than the path of the believers, We shall give to him what he deserves and broil him in hell, which is the worst abode. [An-Nisaa 4:115] e. An Imitation of the Disbelievers Shaving the beard is an imitation of the disbelievers. This has been emphasized in several hadiths of the Prophet (S). For example: Cut the moustaches and grow your beards. Be different from the Magians (followers of a religion that dominated in Persia). [Muslim] Cut your moustaches and leave your beards alone. Be different from the people of the scripture. [Muslim] Be different from the Mushrikin (those who worship other than Allah (T)); trim your moustaches and save your beards. [Al-Bukhari and Muslim] We have been commanded to be different and distinct from the disbelievers, as in surat ul-Fatihah. Also, Allah (T) said (what means): Follow not the whims of those who have no knowledge (of Islam). [Al-Jathiyah 45:18] And His Messenger (S) said: Whoever imitates a people is but one of them. [Recorded by Abu Dawud, and judged to be authentic by al-Albani] f. Changing Allah's Creation without Permission The Messenger (S) declared that the women who change what Allah (T) has created (such as removing the hair from their faces or filing their teeth or tattooing their bodies) seeking by that to improve their appearance, are accursed by Allah (T). [Al-Bukhari and Muslim] The hadith mentioned women in particular because they normally seek to beautify themselves more than men. But the warning surely applies to both sexes, because the condition for the curse is declared, and thus the curse applies to anyone who satisfies such condition. Shaving the beard falls under this warning, as it is much worse than the Nam (removal of facial hair) practiced by some women. It involves obeying Satan who said: And I shall tempt them until they change what Allah has created. [An-Nisaa 4:119] g. An Imitation of Women The beard is a major distinction between men and women. Shaving it removes this distinction, and is thus a means of imitating women. The Messenger (S) said: Allah curses those men who imitate the women, and He curses those women who imitate the men. [Al-Bukhari] h. Shaving the Beard Contradicts the Pure Fitrah (Nature) Allah's Messenger (S) mentioned ten qualities as indicative of a good, clean nature [Muslim]. Two of these qualities are to trim the moustaches and to grow the beard. The Messenger (S) also tells that every child is born with a clean, pure fitrah, which later may get deformed by the influence of the environment and the up-bringing. [Al-Bukhari and Muslim]. In the footsteps of the disbelievers, many Muslims' fitrah is now, unfortunately, so much deformed that they seem to find a clean-shaven man more handsome and masculine than one with a beard - exactly the opposite of what the Messenger (S) declared in the above hadith. This fitrah never changes with time: Allah (T) said (what means): The pure nature according to which Allah has created people. There is no change in Allah's creation. [Ar-Room 30:30] For shaving their beards, some men give the strange excuse that their wives prefer them without one! As if their purpose in this life is to follow the deformed inclinations of their wives instead of the clear-cut commands of Allah (T) and His Messenger (S)! Others claim that growing their beards results in an irritability and scratching. This cannot result from abiding by the pure fitrah, but would result (if true) from neglect of the proper cleaning and washing with wudu as instructed in the Sunnah. What the `Ulamaa and Imams Say All the `ulamaa of as-Salaf u- li, including the Four Imams, agreed that shaving the beard is haram (prohibited). They considered shaving it an impermissible mutilation, as has been reported about Umar bin Abdil-Aziz. They used to consider the person who shaved his beard effeminate. Many of them would not accept his witness or allow him to lead the prayers. May Allah (T) guide us to abide by His Deen, and to adhere to His Messenger's Sunnah, and to be among those whom he blessed in both lives.

Marriage

22-MAY-06

Marriage Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaira, Nigeria. -------------------------------------------------------------------------------- Contents Importance of Marriage in Islam Conditions of Marriage Ijbar: A Safety Valve The Free Consent of the Parties Prohibited Marriage Partners Two Suitors Seeking to Marry the Same Girl -------------------------------------------------------------------------------- Importance of Marriage in Islam Allah has created men and women as company for one another, and so that they can procreate and live in peace and tranquillity according to the commandments of Allah and the directions of His Messenger. The Qur'an says: And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (30:21) And Allah has made for you your mates of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best. (16:72) These verses of the Noble Qur'an clearly show that in contrast to other religions like Christianity, Buddhism, Judaism etc. which consider celibacy or monasticism as a great virtue and a means of salvation, Islam considers marriage as one of the most virtuous and approved institutions. The Messenger of Allah (peace be upon him) declared, "There is no monasticism in Islam." He further ordained, "O you young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty." (Al-Bukhari) Modesty was regarded as a great virtue by the Prophet. He said, "Modesty is part of faith." (Al-Bukhari) The importance of the institution or marriage receives its greatest emphasis from the following hadith of the Prophet, "Marriage is my sunna. Whosoever keeps away from it is not from me." With these Qur'anic injunctions and the guidance from the Prophet (peace be upon him) in mind, we shall examine the institution of marriage in the Shari'ah. The word zawaj is used in the Qur'an to signify a pair or a mate. But in common parlance it stands for marriage. Since the family is the nucleus of Islamic society, and marriage is the only way to bring families into existence, the Prophet (peace be upon him) insisted upon his followers entering into marriage The Shari'ah prescribes rules to regulate the functioning of the family so that both spouses can live together in love, security, and tranquillity. Marriage in Islam has aspects of both 'ibadah (worship) of Allah and mu'amalah (transactions between human beings). In its 'ibadah aspect, marriage is an act pleasing to Allah because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and rear and nurse their children to become true servants of Allah. In its mu'amalah aspect, marriage being a lawful response to the basic biological instinct to have sexual intercourse and to procreate children, the Shari'ah has prescribed detailed rules for translating this response into a living human institution reinforced by a whole framework of legally enforceable rights and duties, not only of the spouses, but also of their offspring. These aspects are beautifully explained in a tradition of the Prophet. It is narrated by Anas that the Messenger of Allah (peace be upon him) said, "When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half." The Prophet considered marriage for a Muslim as half of his religion because it shields him from promiscuity, adultery, fornication, homosexuality etc., which ultimately lead to many other evils like slander, quarreling, homicide, loss of property and disintegration of the family. According to the Prophet (peace be upon him) the remaining half of the faith can be saved by taqwa. Conditions of Marriage Careful consideration of the Qur'anic injunctions and the traditions of the Prophet (peace be upon him) clearly show that marriage is compulsory (wajib) for a man who has the means to easily pay the mahr (dowry) and to support a wife and children, and is healthy, and fears that if does not marry, he may be tempted to commit fornication (zina). It is also compulsory for a woman who has no other means of maintaining herself and who fears that her sexual urge may push her into fornication. But even for a person who has a strong will to control his sexual desire, who has no wish to have children, and who feels that marriage will keep him away from his devotion to Allah, it is commendable (mandub). However, according to the Maliki school, under certain conditions it is obligatory (fard) for a Muslim to marry even if he is not in a position to earn his living: If he fears that by not marrying he will commit fornication (zina). If he is unable to fast to control his passions or his fasting does not help him to refrain from zina. Even if he is unable to find a slave girl or a destitute girl to marry. However some jurists suggest that if a man cannot procure a lawful livelihood, he must not marry because if he marries without any hope of getting lawful bread, he may commit theft, and in order to avoid one evil (his passions) he may become the victim of another (theft). The Hanafi school considers marriage as obligatory (fard) for a man: If he is sure that he will commit zina if he does not marry. If he cannot fast to control his passions or even if he can fast, his fast does not help him to control his passion. If he cannot get a slave-girl to marry. If he is able to pay the dowry (mahr) and to earn a lawful livelihood. Marriage is forbidden (haram) to a man, according to the Hanafi school, if he does not possess the means to maintain his wife and children or if he suffers from an illness, serious enough to affect his wife and progeny. It is not desirable (makruh) for a man who possesses no sexual desire at all or who has no love for children or who is sure to be slackened in his religious obligations as a result of marriage. In a beautiful tradition the Prophet (peace be upon him) has given the most important point that should weigh with every Muslim in selecting his bride: "Whoever marries a woman solely for her power and position, Allah will only increase him in humiliation. Whoever marries a woman solely for her wealth, Allah will only increase him in poverty. Whoever marries a woman because of her beauty, Allah will only increase him in ugliness. But whoever marries a woman in order that he may restrain his eyes, observe cautiousness, and treat his relations kindly, Allah puts a blessing in her for him and in him for her." In order that problems should not arise after marriage the Prophet (peace be upon him) recommended that, in the selection of his bride, a man should see her before betrothal lest blindness of choice or an error of judgment should defeat the very purpose of marriage. But this "seeing" is not to be taken as a substitute for the "courtship" of the West. The man should not gaze passionately at his bride-to-be, but only have a critical look at her face and hands to acquaint himself with her personality and beauty. However, if a man so desires, he may appoint a woman to go and interview the proposed bride, so that she may fully describe the type of girl she is. Since believing men and women are referred to in the Qur'an, a woman also has the right to look at her potential husband. The special permission for men and women to see each other with a view to matrimony does not contravene the code of conduct for believing men and women to lower their gaze and be modest which is laid down in the Holy Qur'an. Ijbar: A Safety Valve The consent of both the man and the women is an essential element of marriage, and the Qur'an gives women a substantial role in choosing their own life partners. It lays down: Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner. (2: 232) However, Imam Malik, one of the four great Imams of the Sunni schools of Islamic jurisprudence, gives a slightly restrictive interpretation to this verse and makes the choice of partner by a Muslim girl subject to the over-ruling power or ijbar of her father or guardian in the interests of the girl herself. It may sometimes happen that in her immaturity or over-zealousness, a girl may want to marry a man about whom she has distorted information or who does not possess good character or who lacks proper means of livelihood. In such a case, it is better, or rather incumbent upon the girl's father or guardian, that, in the wider interests of the girl, he restrains her from marrying such a worthless man and finds a suitable person to be her husband. Generally speaking, such marriages arranged by fathers and guardians work better than a marriage brought about through western courtship. The case of Abu Juham bin Hudhaifah and Mu'awiyah ibn Abu Sufyan is relevant here. They proposed marriage to Fatimah bint Ghaith. The Prophet (peace be upon him) advised Fatimah not to marry either of them on the grounds that Mu'awiyah was then a pauper and Abu Juham was cruel and harsh. So she married Usamah. The Free Consent of the Parties The Qur'an (4:21) refers to marriage as a mithaq, i.e. a solemn covenant or agreement between husband and wife, and enjoins that it be put down in writing. Since no agreement can be reached between the parties unless they give their consent to it, marriage can be contracted only with the free consent of the two parties. The Prophet (peace be upon him) said, "The widow and the divorced woman shall not be married until their order is obtained, and the virgin shall not be married until her consent is obtained." (AlBukhari) This aspect is greatly emphasized by Imam Bukhari. He, in fact, gave one of the chapters in his Sahih the significant title: "When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled." Once a virgin girl came to the Prophet (peace be upon him) and said that her father had married her to a man against her wishes. The Prophet gave her the right to repudiate the marriage. (Abu Dawud). Divorced women are also given freedom to contract a second marriage. The Holy Qur'an says, And when you divorce women, and they have come to the end of their waiting period, hinder them not from marrying other men if they have agreed with each other in a fair manner. (2: 232) With regard to widows, the Qur'an says, And if any of you die and leave behind wives, they bequeath thereby to their widows (the right to) one year's maintenance without their being obliged to leave (their husband's home), but if they leave (the residence) of their own accord, there is no blame on you for what they do with themselves in a lawful manner. (2:234) Thus widows are also at liberty to re-marry, even within the period mentioned above; and if they do so they must forgo their claim to traditional maintenance during the remainder of the year. However, it must be remembered that the power of ijbar given to the a father or the guardian by the Maliki school over their selection of life- partner obtains in all the situations considered above, namely, whether the daughter or the ward is a virgin or divorcee or widow. Prohibited Marriage Partners Under the Shari'ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Holy Qur'an : And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. Forbidden unto you are your mothers and your daughters, and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into -- but if you have not gone into them, then it is no sin for you (to marry their daughters) -- and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful. (4:22 - 24) From the above verses, it is clear that a Muslim must never marry the following: His mother His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father) His grandmother (including father's and mother's mothers and all preceding mothers e.g. great grandmothers ) His daughter (including granddaughters and beyond ) His sister (whether full, consanguine or uterine) His father's sisters (including paternal grandfather's sisters) His mother's sisters (including maternal grandmother's sisters) His brother's daughters His foster mother His foster mother's sister His sister's daughter His foster sister His wife's mother His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition) His real son's wife A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages. Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows: A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time. A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of 'iddah (retreat). A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced. A man must not marry a woman during her 'iddah. Regarding this last prohibition, the Qur'an expects Muslims to act with the utmost propriety and righteousness. It lays down: ...but do not make a secret contract with them except in honourable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled. (2:235) This means that a man must not make a specific proposal of marriage to a woman during the time of her 'iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, "I wish to find a woman of good character". But if a woman is in the 'iddah of a divorce which is revocable where raja' (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other. Two Suitors Seeking to Marry the Same Girl The Prophet (peace be upon him) disapproved of two persons competing with one another to secure marriage with the same girl. This is because such a situation is likely to develop bitter enmity between two Muslim brothers. The Prophet said, "A believer is a brother of a believer. Hence it is not lawful for him to bargain upon the bargain of a brother, nor propose for (the hand of a girl) after the marriage proposal of his brother, until the latter (voluntarily) withdraws the proposal." Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, all hold the view that it is a sin to put a proposal of marriage against the proposal of another Muslim brother. However, if a marriage is contracted in this wrongful way it will be sufficient if the second suitor who was successful seeks the forgiveness of the first suitor and of Allah. But Imam Dhahiri considers such a marriage void. It is respectfully submitted that the former view is more rational and sound.

plzzz read it................

19-MAY-06

In this photo 18-year old young Arab boy who died in one of the hospitals of Oman. The boy died in hospital and was buried under the Islamic law on the same day after obligatory ablution of the body. However after funeral the father doubted the diagnosis of doctors and wanted to identify the true reason of his death. The corpse of the boy had been dug out from the grave within 3 hours after his funeral as his father insisted to know the truth. Relatives and his friends shocked when they saw the corpse. He was completely different within 3 hours. He turned grey as if he was a very old man, with traces of obvious tortures and the most severe beating, with the broken bones of hands and legs, with the edges broken and pressed into a body. All of his body and face were full of bruise. The open eyes-showed hopeless fear and pain. The blood obviously indicated that the boy has been subjected to the most severe torture. Close relatives of the dead boy approached Muslim Scholars who have unequivocally declared that it is the result of torture in grave; which Allah (s.w.t) and Prophet Muhammad (s.a.w) have warned. The shocked father of the boy has admitted that his son was spoilt child, did not obey his parent, did not do Salat (prayers / namaz) and had a carefree way of life, having involved in different sins. (WaAllah Aalam) Every person after death comes across tests in the tomb, except Shaheed who died in the way of Allah. This is first test which the person comes across after death but before the Doomsday. My dear friends, please try to perform Namaz & remember in your prayers. Your Friend. Suldaa

no comments

05-MAY-06

No Comments

05-MAY-06

hi

01-MAY-06

a question ???????

29-APR-06

salam .. i have a question from every man on this earth ..that why men have different rules for their own sister n mother and the sister n mother of some one else ...being a muslim being a human .they must have same respect for every sister n mother ...but they dont follow the rule for others......yyy it is so??? ..do u have the answer?

attention3...Challange for men community on this site

28-APR-06

Which Type of Wife would u prefer....

attention 2

28-APR-06

Which Type of Wife would u prefer....

Attention please .......4 men only

28-APR-06

Which Type of Wife would u prefer....

salam to all........

22-APR-06

salam