Salam all,


Every 3 months inshallah my uncle will be sending containers of rice and flour to the poor in Gambia. Inshallah other food may be included but i am not sure yet.


I would like to ask if anyone would like to donate to this cause PLEASE LET ME KNOW.


Inshallah the next container will be going in November.


Alhamudulillah during the month of Ramadan tons of rice and flour (not sure of the correct amount) was sent and along side this loads of clothes and other items.


Jazakallah.

Food Guide


http://www.gmwa.org.uk/foodguide2/index.php

Selling perfume to non-Muslim women


i would like to know if it is haraam for me to sell perfume to non muslim women. i am asking because of the hadith about the woman who comes out of her home and the scent of her perfume reaches the people then she is like a prostitute. please list the proof.


jazakala khairan


Praise be to Allaah.


The basic principle is that selling, whether to Muslims or others, is permissible. Perfume is used for a number of things, but it is haraam to sell it to a person who it is known will use it for a haraam purpose. The same applies to all things that Allaah has permitted. For example, it is permissible to sell grapes to Muslims and others, but some people may use them to make wine. The guideline is: if it is known that a person will use for haraam purposes something that it is permitted to sell, then it is not permissible to sell it to him, otherwise it is permissible.


If you were dealing in grapes, and a kaafir came to you wanting to buy some, and you did not know whether he was going to use them for food or to make wine, then in principle it is permissible to sell them to him. But if the representative of a wine producer came wanting to buy grapes, and you knew that, then it is not permissible to sell them to him. And Allaah is the source of strength.


Islam Q&A


Sheikh Muhammed Salih Al-Munajjid

Asslaamu-alaikum,


Salatual Istikhara:





<div><iframe width="480" height="270" src="https://www.youtube.com/embed/RHvkBOtsA4E?feature=oembed" frameborder="0" allowfullscreen="true"></iframe></div>

by Abdul Bary Yahya


Walaikum-assalaam,

Q/ What is the ruling on alcohol based perfumes?


A/ Bismillah wa ‘l-hamdu lillah:


The scholars are of two opinions with regards to alcohol based perfumes and the like. Is it permissible to use alcohols for other than getting intoxicated? Are they najis (impure, filthy) or not?


Those scholars who said that all alcohol is impure and that we have to avoid ALL types of alcohol for any type of usage based their opinion on the statement of Allah in surah ma’idah [5:90-1] in which Allah says that khamr [wine], along with other things, are “rijz from the handiwork of shaytan”. Rijz means impure. Furthermore in the same ayahs, Allah carries on to command us to “avoid that in order that you may be successful”. They argue that the word ‘avoid’ infers that we must avoid these things in all situations.


Other scholars said that alcohol, and indeed all intoxicants, are only impermissible if, when consumed in large amounts, they result in being intoxicated. They said that it is only haram to consume the alcohol in the way that results in intoxication. Of course, if something intoxicates in large amounts then it is also haram to consume that in small amounts in the way that results in intoxication. As an example, they would allow one to use alcohol based perfumes on the body because putting them on the body does not result in intoxication (even if one were to use large amounts of perfume). They also said that this perfume would not be najis.


This latter opinion seems to be the strongest view among the scholars and it is the opinion of Shaykh Uthaymin – may Allah have mercy on him. (He still, however, said that one should avoid these perfumes if they contain a large amount of intoxicant in them in order to teach the principle: ‘it is better to keep away from those things that the scholars differ over and stick with those things that they agree over’.)


This opinion is stronger because:


1) Allah gave the ‘illah’ (reason) for the prohibition of intoxicants when He said later on in the verses of ma’idah: “Shaytan only wants to induce enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from salah. So will you not then abstain?” Applying intoxicants (such as alcohol) to the skin do not cause enmity or lack of remembrance in the salah. Therefore, this implies that the prohibition of alcohol is only when drunk.


2) The prophet sallAllahu ‘alayhi wa sallam said: “All intoxicants are khamr (wine)”. In the ayah of ma’idah Allah prohibited ‘khamr’ (i.e. all intoxicants) not just ‘alcohol’. Therefore, the hadith (along with the ayah) clearly shows that anything that intoxicates is khamr and therefore prohibited. If we were to apply the reasoning of the first group of scholars (saying that consuming any khamr in any way is haram) then we would HAVE to say that using paints, glue and petrol in any way is haram because they all intoxicate (albeit, by sniffing, etc) and therefore fall under ‘khamr’. No scholar (as far as I know) has said this and this shows the weakness of the view that to use any khamr in any way is haram. Rather, the stronger interpretation is that these items are all haram if used in the way that leads to intoxication.


3) These scholars say that khamr is impure in an abstract way. In other words, if it is used in a way that leads to intoxication, it is haram and najis. A similar example of where the word ‘impure / filthy’ is used in an abstract way is when Allah says that the polytheists are ‘najas’. The majority of scholars held that this ‘impurity’ is an abstract (not physical) impurity and is due to their polytheism (shirk). Based on this, it would be permissible to touch them. How would one marry a Christian woman or Jewess if they were physically impure? We would not be able to touch them! The same applies to polytheist slave girls.


So in conclusion, alcohol based perfumes are allowed, according to the stronger of the two scholarly views, as long as they are not consumed in ways that lead to intoxication. Likewise, they are only impure in an abstract way (not physical) and that is when they lead to intoxication.


Allah knows best.


http://www.abuabdissalam.com/?p=22

Dress Code in the West


A number of questions have come regarding what dress we should wear as Muslims in Western countries. Here are some brief and random thoughts on the issue:


1) Regarding the dress issue for brothers: this should not be a point of conflict among ourselves and should certainly not be a cause of splitting.


2) As Muslims, we have guidelines for dress code, but not a ‘uniform’ as such. The general rule is that everything that is worn is allowed, unless specifically prohibited by a text from the Qur’an or Sunnah. Also, some types of clothing are favoured more than others by the Shari’ah.


3) For example, men should not have their garments below their ankles (according to the stronger of the scholarly opinions), they should not wear gold or silk, they should cover their awrah which includes colour of skin and shape, they should not imitate the kuffar, they should not wear garments that have pictures of animals or humans on them, they should not wear garments that are specially for women…


4) Regarding ‘imitation of the kuffar’, what is meant is that if the clothes are specific to the kuffar – i.e. some / all of the kuffar are known for wearing this dress (such as the Jewish skull cap that leaves the front of the head uncovered, or the turbans worn in the same way as Sikhs wear them) then this is haram to wear – whether the person intends to imitate the kuffar or not. However, if the dress is not specific to the kuffar but they just wear it, there is no problem in wearing this garment on the condition that one does not intend to imitate the kuffar by wearing them. So in this latter case (where the garment is not exclusively worn by the kuffar) it would depend on the person’s intention. If two people are wearing the exact same garment, one could be sinning while the other is not, such as a person who wears a baseball cap: if he intends to imitate the kuffar (e.g. the ‘Westerners’) by this then he is sinning; if not, then he isn’t.


5) Wearing ‘English’ clothes in UK is not a problem in general, as we can see from the previous guidelines; in the same way, wearing ‘Arab’ or ‘Indo-Pak’ clothes is not a problem. However, if wearing ‘English’ clothes is a result of an inferiority complex, then this is a problem!


6) It would come down to personal taste as well as the situation that a person finds himself in. Personally, I have found that wearing these ‘Arab’ garments does give the impression to others clearly that one is a Muslim and, often, has led to many discussions with onlookers about why I wear them – this gives a perfect opportunity for da’wah :)


On the other hand, some brothers feel that if they wear these clothes it would put the kuffar ‘off’ their da’wah; as I said, it really is down to personal taste and where one feels there is the most benefit. Sh Ibn Jibrin said:


“As far as dress is concerned, we think that if you are able to openly wear Islamic clothing, then you should do so, and wear the dress of the Muslims, and you should say, ‘We are Muslims and we have freedom to choose our religion and practise it openly, just as you Christians can wear your regular clothes and openly display the symbols of your religion, like the crosses you wear. We have the same rights as you do. If this system places these obligations on those who work for them, then we say that if you can find another country to move to where you will be able to openly manifest the symbols of your religion, then do so. But if you cannot do that, then manifest as much as you can of the symbols of your faith. The religion cannot be confined to the home and the mosque; the religion has to be adhered to in the market-places, streets, companies and all public places. Undoubtedly the Prophet (peace and blessings of Allah be upon him) did not compromise in matters of his religion. When he was in Makkah, before the Hijrah, he used to pray openly, whilst they were looking on. After the Muslims became a distinct community, a specific style of dress was ordained for them, and they commanded to forsake anything else that was a symbol of kufr and was distinctive to the kuffar, because this is imitation, and whoever imitates a people is one of them, as it says in the hadith.”


7) It should be noted, in particular, that it is not permissible to wear (especially during salah) tight garments that show the shape of one’s awrah. Unfortunately, this is very common among brothers who wear tight jeans or trousers and when they go down into ruku’ or sajdah, it is not a pleasant sight!! Many scholars have mentioned that, although the prayer may be valid, the person is accumulating sin by wearing such garments.


8) It is mustahabb (recommended) to wear white, as the Prophet sallAllahu ‘alayhi wa sallam wore it and recommended others to wear it.


9) The last point I’d like to make about this issue is that we should avoid getting the “post 911 syndrome”, before which many brothers would wear ‘Islamic’ clothing (and really insist on doing so) and then after 911 they started finding ‘Islamic’ reasons not to wear the same clothes! Unfortunately, this syndrome can be seen in many haram matters such as shaving the beard, listening to music, etc… That’s another discussion in and of itself…


10) Regarding the relationship between the outer and inner, a brother posted the following valuable words from al-Munaawi, may Allah have mercy upon him, in his Fayd al-Qadeer, vol. 6, pg. 135:


“There is a close link and connection between the outer and inner. Al-Mustapha (SAW) was sent with wisdom, which is the Sunnah, and this in turn is the law and way which has been legislated for him. From that which has been legislated for him are statements and actions that clearly differentiate one from the way of those who have anger upon them and the misguided.


He commanded us to oppose them in the outward matters even if there is no harm therein. This is due to a number of reasons, from amongst which is that imitating in outward matters has an affect on those imitating each other which then goes on to affect morals, manners and actions. This is a matter which is physically witnessed; take for example a person who wears the clothes of scholars, he will find in himself some sort of connection to them.


From among these reasons is that opposition in outward matters necessitates demarcation and differentiation and therefore severs one from the causes leading to the anger [of Allah] and misguidance. It also inculcates an inclination and attachment to the people of guidance and pleasure [of Allah].


From among these reasons is that imitating them in outward matters necessitates publicly mixing with them to the point that the distinguishing factors between the guided and those who have anger upon them and the misguided is removed.”


http://www.abuabdissalam.com/?p=13#more-13

salam


This is interesting topic to read. please let me know ur views on this subject.


CAIRO – Al-Azhar, the highest seat of religious learning in the Sunni world, decided on Thursday, October 8, to ban niqab in all its affiliate girls-only schools, educational institutes and dormitories.


"The Supreme Council of Al-Azhar has decided to ban students and teachers from wearing the niqab inside female-only classrooms," said Grand Imam of Al-Azhar Sheikh Mohamed Sayyed Tantawi.


Reading out from a written statement, he said niqab would not be allowed in schools where both the students and teachers are females.


Tantawi added that the same rules would apply in university dormitories where the residents and the supervisors are also all females.


During a visit to a school earlier this week, Grand Imam of Al-Azhar Sheikh Mohamed Sayyed Tantawi ordered a school girl to remove her niqab, telling her the face-veil is “a tradition and has nothing to do with Islam.”


The Muslim-majority country’s top religious authority also vowed to ban the niqab all schools linked to Al-Azhar.


stablished in 359 AH (971 CE), Al-Azhar mosque drew scholars from across the Muslim world and grew into a university, predating similar developments at Oxford University in London by more than a century.


Al-Azhar, which means the "most flourishing and resplendent," was named after Fatima Al-Zahraa, daughter of Prophet Muhammad (PBUH).


The first courses at Al-Azhar were given in 975 CE and the first college was built 13 years later.


Al-Azhar first admitted women students in 1961, albeit in separate classes.


Also in 1961, subjects in engineering and medicine were added to classes on Shari`ah, the Noble Qur’an and the intricacies of Arabic language.


Not Anti-Niqab


The Supreme Council asserted that Al-Azhar does not oppose the niqab in the homes, streets or the work place.


But Tantawi asserted that they are against over exaggerations.


“Women cover their faces so as not to be seen by stranger men. But it makes no sense to use niqab in a women-only environment,” he contended.


“Insistence on covering the face in the presence of women only is a form of extremism which Islam opposes.”


Tantawi told the state television Tuesday that although he considers the niqab as a tradition, he does not oppose it and deals normally with women who cover their faces.


The majority of Muslim scholars believe that a woman is not obliged to cover her face or hands.


They believe that it is up to every woman to decide whether to take on the face-cover or not.


Most Muslim women in Egypt wear the hijab, which is an obligatory code of dress in Islam, but an increase in women putting on the niqab has apparently alarmed the government.


The ministry of religious endowments has recently distributed booklets in mosques against the practice.


The Education Ministry has reportedly banned students who wear the niqab from being accepted in state-run Cairo University’s dormitory.


http://www.islamonline.net/servlet/Satelli...-News/NWELayout

Multilingual Britain


The miracle of human variety is in danger of disappearing, if all of us speak alike, dressed alike, ate the same food, read the same fiction and enjoy the same music. It would be a great loss to our colourful planet. Public sector needs a multilingual work force. Teachers and police officers can help with race relations in the classroom and in the community. The public sector is seeking multilingual recruits to serve multicultural Britain. The ability to speak languages from Arabic to Urdu is considered to be an asset. Linguistic skills in addition to the usual entry criteria will boost the number of recruits in teaching, police, medicine, nursing and civil service. Bilingual teachers, police officers, doctors and nurses are in a better position to serve the bilingual Muslim community. The language system has been used successfully in the United States. Mary Doherty at TTA, points out that bilingual teacher can be particular welcome in state schools for bilingual pupils. Various studies show that bilingualism increased over all intelligence. Monolingualism leads to isolationist and inward thinking.


Exposer to different languages and cultures can increase tolerance. Language learning in childhood lays the foundations for developing real fluency in that language. Every child should have the opportunity to study a foreign language and develop their interest in the culture of other nations. Languages can be seen as an important way of putting more fun into primary learning and of broadening our children experience. Learning a second language boosts your intellectual powers by physically increasing the number of nerve cells in the language centres of the brain. A study at University College London shows that the brains of bilingual people are structurally enhanced campared to the brains of people who can only speak one language. The effect is even more marked in people who learnt a second language before they were five. Speaking a second language is like having access to another world. No other subject expands mental horizons in the same way. In an ordinary English school in inner cities, nearly 100 languages are spoken, yet still essentially this is still a monolingual nation. London is the most multicultural city in the world with over 300 languages spoken everyday.


Bilingual Muslim children need state funded Muslim schools with bilingual teachers as role models during their developmental periods. All state schools where Muslim pupils are in majority should be designated as Muslim community schools. They are in a better position to provide balanced education by teaching National Curriculum along with Arabic, Islamic studies, Urdu and other community languages. Islamic atmosphere will help to develop Islamic Identity crucial for mental, emotional and personality development.


Iftikhar Ahmad

Bismillah


as salam alykom all


Insh a Allah we are intending to launch an awareness campaing on Al Aqsa Masjed, since Israel is deliberately squashing down facts aiming to erase Al Aqsa specially after digging multiple tunnels in vain without reaching any sign to an alledged temple. Now they are planning to repeat what happened with Haram Ibrahimi and dividing it between Muslims and Jews.


This is an invitation to all including non Muslims who are fair enough to contribute into this awareness campaing.


Let us first compile Aqsa related sites, i.e Al Quds International Institution, Forum..etc.


Insh a Allah we can compile a list or resources then develop a full portofilio about Al Aqsa and diffuse info throughout the web each on his/her platforms.


Any volunteers and more ideas are more than welcomed.


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Al Aqsa is calling out, any respondents???

http://www.presstv.ir/classic/Detail.aspx?...ionid=351020202


Fri, 09 Oct 2009 07:33:47 GMT


Al-Aqsa Mosque


Palestinian factions have called for a demonstration at the al-Aqsa Mosque and staging a general strike and protests throughout the nation to condemn the desecration of the holy site by Israelis.


The Islamic Resistance Movement of Hamas declared Friday as a Day of Rage and urged mass attendance of Friday prayers as well as a rally at the Muslims' cared shrine in response to the recent Israeli blasphemy.


Fatah Central Committee, the movement's highest governing body, has meanwhile demanded a general strike calling for Palestinians' 'steadfastness and determination' to keep hold of their holy sites.


The committee also called for peaceful demonstrations that would show al-Quds (Jerusalem) is Palestinians' 'eternal capital' and the future seat of government in an independent state.


Clashes erupted early last Sunday after a group of Jewish radicals broke into the yard of al-Aqsa Mosque an attacked Palestinians . About 16 Palestinians were injured in the clashes, according to media reports.


The incident made the Secretary General of the Organization of the Islamic Conference (OIC), Ekmeleddin Ihsanoglu, express disapproval over the incursion by Israeli extremists. He called upon the international community to exert pressure on Israel and force it to halt such flagrant violations.


Hamas official Mushir al-Masri in addition said the injury of several Palestinians in clashes with Israeli extremists who broke into the yard of al-Aqsa mosque was 'the fruit of the tripartite meeting' in Washington between acting Palestinian Authority chief, Mahmoud Abbas, Israeli Prime Minister Benjamin Netanyahu and US President Barack Obama.


Last Monday, demonstrators in Amman set the Israeli flag on fire and called on the government officials to sever diplomatic relations with Tel Aviv in reaction to Israeli soldiers' breaking into the Muslim sacred shrine.


Dozens of trade unionists and politicians meanwhile staged a sit-in in front of the headquarters of Jordan's Professional Association Council. Protesters held banners reading, "Our blood is shed for you, our souls are sacrificed for your sanctity. We swear to you, Aqsa, that we will never forget you".


Muslims consider the trespass into the al-Aqsa Mosque yard as part of a Judaization campaign that targets the holy city of al-Quds and a provocation of Muslim feelings.


MP/DT