Please Don't Break It................

1. Sura-e-Yasin relief frm azaab in the grave

2. Sura-e-Rehman it will make us rich

3. Sura-e-Waqiya it will release u from hunger (Read
after every Maghrib Prayer)

4. Sura-e-Mulk brings light in your grave

5. Sura-e-Jasia it will bring peace in your life

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POEM

LIFE IS TEST .............


ISLAM IS BEST............


NAMAZ IS MUST..............


AKHARAT IS FOR REST...............


WORLD IS ONLY DUST..............


OF QURAN IS IN ONLY CHEST..............


NOTHING NEED NEXT...........


OBEY ALLAH FIRST............ Continue Reading...

Fatwa on Oral Sex(By Sheikh Muhammed Salih Al-Munajjid)

Praise be to Allah!

It is permissible for the husband to enjoy/savor/relish his wife however he wishes, and to come to her in the genital area from any point he wishes. As Allah (Exalted is He) has said:

“Your wives are a tillage for you [to cultivate] [nisa’u-kum harthun l-kum]
so go to your tillage as you wish. [fa-’’tu hartha-kum anna shi’tum] Q 2:223.

It is unlawful for the man to perform two sexual acts on the wife, namely:

As Allah (Exalted is He) has said:

They question you concerning menstruation. [wa yas aluna-ka ‘ani ‘l-mahid:]

Say: It is an illness, [qul huwa adhan]

So let women alone at such times [fa-’’tazilu ‘n-nisa’a fi ‘l-mahidi]

and do not approach them until they are cleansed [wa la tagrubu-hunna hatta yathurn:]

And when they have purified themselves, [fa-idha tatahharna fa’’tu-hunna]

then go into them as Allah has enjoined on you. [min haithu amara-kumu ‘llah:]

Truly Allah loves those who repent, [inna ‘llaha yuhibbu ‘t-tawwabina]

and He loves those who keep themselves clean. wa yuhibbu ‘l-mutatahhirin.] Q 2:222.

2. Sexual penetration in the anus.

Allah’s messenger (Allah bless him and give him peace) has said:

"Accursed is he who has sex with his wife in her anus." (Reported by Abu Dawud and Imam Ahmad [ibn Hanbal], and established as authentic in Sahih al-Jami’ 5889.)

These two prohibitions are mentioned together in the saying [hadith] of the Prophet (Allah bless him and give him peace):

"Beware of the anus and the menstrual period." (Reported by Imam Ahmad [ibn Hanbal] and Abu Dawud; also in Sahih al-Jami’ 1141.)

As for the question of oral titillation of the pudendum, it all depends on two considerations:
1. It must not be hurtful.2. It must not result in the introduction of impurity/dirt into the internal organs.

This [is what I have to say on the subject]. Allah knows best. May Allah bless our Prophet Muhammad.

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"SEX, VIAGRA, AND ISLAM"

Sex to most Muslims is a dirty word. A word that they don't even want to talk about. On the other extreme, many Muslims' are obsessed with sex. This I can say from the questions about sex that I receive on E-mail from the Islam-USA Web-page.

The desire to have a better sexual performance for men is again, not a new preoccupation. Muslim Hakims (traditional physicians') have been working on medications for over one thousand years trying to achieve a magic love pill. Now that this "love pill" seemingly has arrived, wealthy Muslims' are ecstatic. Viagra which is sold around $10 per pill in the U.S.A., is being sold at $100 per pill on the black market in Saudi Arabia. Kuwait recently had allowed the sale at about $49 per pill officially. The grand religious scholar of Saudi Arabia, Sheikh Baaz has allowed it to be used by men if it does not cause any harm to the body.

Recently a visitor from Pakistan wanted to get some samples of Viagra, and I asked him why. He stated " that he wanted to give them as a gift to his boss". Obviously, he did not get the gift.

Sexual desire is a gift from God, just like all other desires that He has built in us. It is not our fault that we get aroused at sexual thoughts. These are built in physiology. In order to have a legitimate outlet for this built in desire, God has created mates for us.

Quran says, "He that created you mates from among yourselves that you can dwell in them in tranquility". (30:21) Sex outside of marriage is not permitted in Islam.

Impotency is a disease and should be dealt with as any disease. To seek a cure for a disease is advised by Prophet Mohammed (P) who said that "God has created no disease unless he created a cure for it as well, except old age". Thus, before we physicians' start a new treatment, we either must find out the cause for impotency which could be vascular, neurogenic, infection, diabetes, or hormonal deficiency. To treat all the causes with one type of treatment would be wrong, and that is why many patients' on Viagra do not respond because they have not been screened properly to see if they would be good candidates. In addition, if the mental stimulation is not present before, then Viagra alone will not achieve the desired results as the brain is the most important sex organ. Continue Reading...

Qiyas (Analogical Reasoning)

Everywhere in the Muslim world, there is an ongoing tension between the forces of rigid conservatism and of modernity and reform. At the core of this tension is the corpus of Islamic law (fiqh), which even many conscientious Muslims admit that bulk of the corpus has become asynchronous with the spirit and vision of Islam on one hand and the contemporary challenges and realities on the other. The countries proclaiming themselves to be "Islamic" by instituting and implementing the traditional corpus of Islamic laws are finding that even the common Muslim mass, which usually endears Islam deeply, is finding a serious burden in coping with the weight of the details of the laws, often based on rigid or literal interpretation.

What is now commonly identified or understood as Shari'ah and presented as divinely sanctioned is actually mostly interpretations of fallible human beings, even though such human enterprise is, as claimed, informed by the two primary sources, the Qur'an and the Sunnah. For Muslims, the Qur'an is direct revelation from God and it is divine and infallible. The Sunnah or hadith is relied upon for deducing much of the laws and codes in detail. Even though the hadith scholars have done a most appreciable work in coming up with collections of hadiths and their authentication, hadith in itself it is not divine and infallible. The other two sources of Islamic laws are ijma' (consensus) and qiyas (analogical reasoning).

"The Qur'an is the primary source of law. The other three sources, i.e., the Sunnah, ijma' and qiyas have been stamped with the revelatory character. ... Qiyas derives its value from these sources; hence it is indirectly infallible

Some Pertinent Basics of Qiyas

The Qur'an is not quite a compendium of laws and codes. Actually, only a very small portion of the Qur'an relates to specific guidance establishing what is permissible and what is prohibited. Beyond setting some principles, norms and parameters, a commonly accepted position of Islamic fiqh is that except what is categorically prohibited, the default guidance of the Qur'an is permissibility. As al-Qaradawi explains:

“The first asl', or principle, established by Islam is that the things which Allah has created and the benefits derived from them are essentially for man's use, and hence are permissible. Nothing is haram except what is prohibited by a sound or explicit nas (i.e. text) from the Law-Giver. ... He has prohibited only a few things for specific reason, ... In Islam the sphere of prohibited things is very small, while that of permissible things is extremely vast. There is only a small number of sound and explicit texts concerning prohibitions, while whatever is not mentioned in a nas as being lawful or prohibited falls under the general permissibility of things and within the domain of Allah's favor.”

There is a close relationship between ijma' and qiyas though. Ijtihad is what makes Islamic jurisprudence dynamic, and qiyas brought some discipline to the applied human reasoning to determine what is Islamically acceptable and what is not for things or situations that are not already covered by the other three sources. However, for the result of a qiyas to be broadly accepted, it also had to be validated by ijma'. If validated, most Muslim scholars have placed high value on qiyas as a methodology.

"The procedure of analogy is devised to eliminate the free use of reason and independent value judgments."


Diversity of views about Qiyas

Even though the Sunnis generally accept qiyas as one of the four sources of Islamic jurisprudence, there is considerable disagreement about what qiyas is, its scope, the method of validation, etc.
"After the Companions, jurists differed over the extent to which analogy could be relied upon. ... The question of analogy has caused a good deal of controversy."
Just like most aspects of Islamic jurisprudence have no consensus, the same is true about qiyas. Each school has its own definition with special emphasis or nuance.

" The root meaning of the word qiyas ... is 'measuring', 'accord', and 'equality'.It is defined by the Hanafites as 'an extension of law from the original text to which the process is applied to a particular case by means of a common illah, which cannot be ascertained merely by interpretation of the language of the text.'.
To Malikites, it is 'the accord of a deduction with the original text in respect of the illah or effective cause of its law'.
For the Shafites it is 'the accord of a known thing with a known thing by reason of the equality of the one with the other in respect of the effective cause of its law. To Shafi'i, qiyas and ijtihad (interpretation) are two terms with the same meaning."

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