Oral Sex

The Accursed Filth_ERead(1)

 

INSAAN – ALLAH’S NOBLEST CREATION

 

“Verily, We have ennobled the  Children of Aadam (Insaan), and

We have carried them on the  land and the sea, and We have

nourished them with Tayyibaat (halaal and wholesome food),

and We have granted them great superiority over numerous

of Our creation.”

(Surah Al-Israa’, aayat 70)

Allah Ta’ala has deputed the Mu’min man to be His Vicegerent on earth. Insaan is a creation enjoying vast superiority over all other forms of creation. Even the Malaaikah had been commanded to prostrate to Aadam (alayhis salaam). The Sujood was commanded to illustrate Insaan’s superiority over even the sinless Malaaikah.

Insaan will remain ennobled and superior as long as he retains his insaaniyat (humanity). When man extinguishes his attribute of insaaniyat, then he degenerates to depths far below the level of even dogs and pigs.

The methodology by which secular education is imparted in this age, i.e.  the western secular system, effaces almost every attribute  of Islamic insaaniyat. All the noble attributes of moral excellence which sustain insaaniyat are utterly extinguished by the libertinism which is innate in the western system of education. The immoral, debased, perverted lifestyle of the students of western universities is vociferous and conspicuous evidence for this reality.

One of the prime effects of the immoral cult of westernism is sexual perversion – perversion which puts even the shayaateen to shame – perversion which  not even the lowly beasts of the jungle indulge in. Western education cloaks sex perversion such as gayism. lesbianism, homosexuality, masturbation, oral sex and many other forms of  sexual perversion  initially unknown to even the shayaateen, with respectability. Even such perverts which put the shayaateen to shame are accorded respectability in western civilization.

 

By Mujlis Ulema S.A.

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Christianity and pedophilia

Pope Benedict XVI did nothing to punish pedophile priests or church seniors who looked the other way, according to US and Irish victims hoping his successor will focus on fighting sex abuse.

Barbara Blaine, founder and president of the Survivors Network of those Abused by Priests, or SNAP, called the outgoing pope’s record “dismal”.

“He has made lofty statements. He has not matched those statements with deed or action. Under his reign, the children remained at risk,” Blaine said.

In recent years, the United States and Ireland have been among several countries rocked by successive sex scandals involving members of the Catholic clergy and Church higher-ups accused of covering up abuses.

This month, Los Angeles Archbishop Jose Gomez was forced under court order to release files on presumed cases of pedophilia involving some 100 clergymen.

Last year, Monsignor William Lynn of Philadelphia was sentenced to three to six years in prison for having hidden cases of sexual abuse and allowing at least two predatory priests to remain in posts in which they had contact with minors.

The US Conference of Catholic Bishops says that since 1950, more than 6100 priests have been accused of pedophilia. Some 16,000 victims have been identified, and $US2.5 billion have been spent on damages or rehabilitation therapy.

“This is not a US problem, this is a global problem,” Blaine said, stressing that the solution is “at the footsteps of Pope Benedict”.

“Even now in these next two weeks, he could take simple measures that would have wide-ranging positive impact to protect children and our church across the globe.”

The pope, who plans to resign on February 28, could publish the names of predatory priests online, as 30 American bishops have, or order bishops to report all cases of sexual abuse to the police, Blaine said.

“I’m very happy that the pope is resigning because he really did not do very much about clergy sexual abuse,” said Robert Hoatson, president of victims aid group Road To Recovery.

“The next pope has to tackle this issue. This is the most important issue because it concerns children, and it is a worldwide problem and the pope has to commission a group of experts to determine what has to be done to solve this problem.

“And if it means firing all the bishops that have covered up, so be it.”

He worried that the Church will “keep everything covered up” unless it is ordered to reveal information.

In Ireland, the victims group Survivors of Child Abuse also welcomed word that the pope is stepping down.

“This pope had a great opportunity to finally address the decades of abuse in the Church but at the end of the day, he did nothing but promise everything and in the end, he ultimately delivered nothing,” said spokesman John Kelly.

“The church needs to acknowledge that all of this happened. They need to acknowledge that they allowed the devil inside and had him reside there for 50 years.

“The church cannot move on,” he added. “This pope’s tenure has been plagued by scandals and that will continue unless the pope addresses the root causes and that can only start from the top.”

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a husbands illegitimate child

As salam moo alaiykum respected brother in islam

I require your help please. I have a few questions, That need
clarification on regarding my husbands illegitimate child.
Please could you assist me. May Allah reward you for your efforts. Jazak Allah.

My husband has a  daughter, born our of wedlock, from another
woman.She is  a non muslim woman, the child is 8 years old. She was
named Aneesha by her mother, and her surname is Alli ( my husbands
surname). My husband did pay Aqeeqah when she was born, and did
everything we supposed to do on the birth of a new child. The mother
then kept the child away from my husband as she wanted marriage and he
didnt want to marry her. We have contacted the child through the
granny, with the hopes that she get to know us, so that if she gets
used to us, then she might be happy to live with us.In this way we
know she will grow up as a muslim, (currently she goes to church with
the mother), go to madressa, eat halaal food etc. My husband supports
the child every month by giving her mother money for his daughter. I
am the one encouraging my husband to make her live with us, he isn’t
pushing for this as much as I am. we love her, and feel that she is
innocent in this whole thing.

I was previously married and have a son from my first marriage, he is
12 years old.
My husband and I have 2 children together, a daughter who is 6 years
old, and a baby boy who is 19 months.
We are married for 7,5 years Alhamdulilah.

My questions are:
1.   Is it permissible to allow the child  to live with us? ( I was
told that an illegitimate child, shouldn’t even have her fathers
surname?)
2.   What does islam say about illegitimate children and the rules
pertaining to them?
3.   Is she allowed to get inheritence, must we support her?

Please could you help me answer these questions.
I was told to speak to someone before we make any decisions so that
our creator is happy with us and we do the right thing.
I would really appreciate your help and feedback in this matter

Answer
In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Your consideration for your husband’s biological daughter born out of
wedlock is commendable. Your concern for her Islam is an expression of
your strong Islamic values. Your attitude also reflects a sincere and
clean heart, Alhamdulillah.
In principle, a child born out of wedlock is illegitimate and will not
be principally attributed to the father. The laws of inheritance will
not apply to them. That is if the father passes away, the illegitimate
child will not inherit from his estate. If the child passes away, the
biological father will not inherit from her estate.
It is also pleasing to note that your husband has supported his child
thus far. The child going to church is a matter of concern. It is the
father’s responsibility to safeguard the child’s Iman and save her
from Kufr. In view of the circumstances, the father should keep the
child with him and nurture her with Islamic values. Your support in
this will earn you great rewards and the pleasure of Allah.
And Allah Ta’āla Knows Best

Mufti Ebrahim Desai.

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Dress of Muslim Baby girls

Q.   How should baby girls be dressed?

A.   Even baby girls should be dressed with the same clothes which adults wear. They should be clad Islamically. If someone looks at the baby, he/she should understand from the dress that it is a Muslim child. It is not permissible to dress children and babies in kuffaar styles.

majlis ulema -south africa

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Dress code in Islam.. Are you a Muslim or a Kafir?

I’ve a question about Islamic dress code. The broader guidelines by Albalagh article are really helpful http://www.albalagh.net/food_for_thought/dress.shtml . But I’ve often have had debates with people specifically on so called western dress code. I mean jeans/dress pants/pajamas and Bermuda shorts (below knee). My friends tell me these dresses are non-Islamic and they base it on the fact that they are worn more in non-Muslim countries. It so happens that there are 6 billion non Muslims in the world and the 1 billion Muslims also do not wear kurta/kamiz/tope as their common dress. Clearly dress pants/jeans is the natural dress for Muslims living in American continents, Europe/North Asia and Australia who were born there. What is our sufficient proof that these dresses are ‘characteristic’ of ‘Christians, Jews, Hindus, Zen, Buddhists’ etc etc. In short why do we put non-Muslims and ‘followers of other religion’ into one category and consequently label the Muslims living in these continents to be liberals/modernists and not true believers as they do not wear the ‘middle eastern or south Asian’ dress code of shalwar/kurta/kamiz/tope?
Can you please clarify it for me why is my dress un-Islamic if i wear business casual dress without show off and my dress is not even tight and revealing?
Answer
In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We have gone through the article and concur with the broader guidelines mentioned therein.
As for your concern about the modality of the clothing to fulfill these broader guidelines, we assert what Br. Khalid Baig mentions at the end of his article. “Islam has not prescribed a particular dress style, giving us ample room to accommodate our needs, circumstances and tastes. … Any garment that accommodates these principles will be Islamic dress.”
If all these guidelines were to be represented by one word, it would be “hayā’ ” (shame and modesty). Islam gives prime importance to hayā’. Hence, whichever style and modality of dressing one adopts, it has to conform with hayā’. Although this representation of an Islamic dress code is very comprehensive, it presents an ambiguity for someone selecting his wardrobe. What is the yard stick for hayā’? Who represents hayā’? etc.
As a rule of thumb, the ideals are governed by the actions of Sulahā’ Mashayikh (pious elders) and ‘Ulamā’ of the ummah of Rasulullah salallahu alayhi wasallam. Rasulullah salallahu alayhi wasallam has mentioned,
“…Indeed ‘Ulamā’ are the inheritors of the prophets…” (Sunan Tirmidhī) [1]
The hadīth clarifies further that the inheritance referred to is the knowledge which is given to ‘Ulamā’. ‘Ilm which is referred here is not mere information, rather a spiritual nūr which descends into the hearts of these ‘ulamā’ through practicing on that knowledge. It is this spirituality that instills the hayā’. In the above hadīth when we are being commanded to follow our ‘ulamā’, we are being shown our role models.
When addressing our wardrobe too, we must look up to these pious ‘ulamā’ to learn how they dress themselves. Their practice shows us the practical application of the theories of hayā’ and modesty. With this rule of thumb, it will become easier to understand what the parameters of hayā’ are.
In some areas we may find ‘Ulamā’ wearing spacious dress pants and loose shirts, while in other places they may wear long robes. In Pakistan and India most ‘ulamā’ wear the shalwar and kameez while in Middle Eastern countries they wear long jubba/thobes. All these types of clothing are permissible.
At the same time we must keep in mind that while the ‘ulamā’ are our role-models, some of us would still opt for less than the ideal. If this is the case then we must avoid such clothing which would associate us with another religion. What is meant here is that if a dress is such that an onlooker associates that modality to some other religion or cult etc. then such dressing will not be permissible. An example would be adorning all black clothes, painting fingernails and lips with black paint like Goths. Similarly, adorning a Buddhist monk’s robe or adorning a Jewish yarmulke. All these items are salient features of other religion, hence impermissible.[2]
An item of clothing being associated to another religion may change due to place or time. By way of example, at one point in time in the Indian Subcontinent, pants and shirts were iconic of the British colonists. But in our times, if some person wears a dress pant or shirt, it does not cross an onlooker’s mind that this person is a non-Muslim or holds his allegiance to non Muslims. At the same time, while these dress pants and shirts will be permissible they would not be the ideal. This is because if an onlooker sees someone wearing pants and shirts, then although he will not think of the person as non-Muslim, at the same time he will never think of him to be an ‘Alim or an Ahl Allah. The perception of the common onlooker establishes that the dress is not those of Sulahā’ and ‘Ulamā’.
Hazrat Maulāna Ashraf Ali Thanvi rahimahullah mentions that this concept of Tashabbuh (emulating someone else) is very powerful and can be easily demonstrated. He then gives an example of an ‘Alim. He says that if tashabbuh does not hold much merit, then let the ‘Alim go home and adorn himself with his wife’s clothing, wear some lipstick, some makeup foundation and beautify himself with some jewellery and return to the pulpit to give a sermon. Maulana Thanvi rahimahullah asserts that not a single congregation that has an ounce of hayā’ would make him their Imam and a source of religious discourse. This just shows that the perception of the onlooker plays great deal on the spirituality and status of the person. The ‘Alim who is now dressed like a woman is still a man but no one wishes to engage with him.[3]
Another contemporary example would be our current cultures and norms. The emerging trends among the teens are bizarre to say the least. We have people wearing torn jeans, dropped down to shows one’s boxers, topped with a baggy t-shirt with a symbol of some heavy metal musical band on it and covering the head with a bandana. While technically one could find millions of people dressed like this, imagine if you go for your next Jummah Salah and your Imam ascends his pulpit dressed like above. Would we be able to justify his outlook saying that millions of Muslims and billion others non-Muslims are dressing like that? Of course we would not. There is a certain perception we attached to these modalities. It is that perception which will decide whether these cloths are outright impermissible, undesirable, permissible or desirable.
On the flip side, emulating the Sulahā’ and pious people will attain the barakah from Allah. Maulana Thanvi rahimahullah mentions that emulating the Sulahā’, whether in actions or in dressing, is desirable according to the Ahl Allah, even if one does so out of riyā’. The rational given by Maulana rahimahullah is that the action shows an inherent azmat (honor) for the actions of the Sulahā’ and ‘Ulamā’. So it is hopeful that such a person will be counted among the hadīth of Rasulullah salallahu alayhi wasallam that, “He who emulates a group of people will be from among them”.[4]
The same guidelines will apply to women as well. It should be kept in mind that this whole discussion is on those clothes which are permissible. If any clothing of a woman violates the awrah, it will not be permissible. At the same time, the hallmark of hayā’ indicates that a woman’s clothing is embodiment of decency and not a magnet for attraction. Any form of adornment which attracts undue attention, whether through application of eye liner or through beautification of ones abaya/jalabiya, will be impermissible.
If we cannot expect our role models in a certain dress, then we can reflect on our own dressing to find the optimum dress code for ourselves. Insha’Allah, with pure intention of pleasing only Allah Ta‘ala we should choose a clothing style that will invite the divine mercy and pleasure of Allah.
And Allah Ta’āla Knows Best

Mawlana Faisal bin Abdul Hameed,
Student Darul Iftaa
Montréal, Canada

Checked and Approved by,
Mufti Ebrahim Desai.

[1] “… إن العلماء ورثة الأنبياء، إن الأنبياء لم يورثوا دينارا ولا درهما إنما ورثوا العلم، فمن أخذ به أخذ بحظ وافر…”( سنن الترمذي ت شاكر (5/ 49) – شركة مكتبة ومطبعة مصطفى البابي الحلبي)
[2] عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ» (سنن أبي داود 4/ 44 المكتبة العصرية)
[3] Malfuzāt Hakīmul Ummah Vol. 26 Pg 136.
[4] Ibid.

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Punishment for women neglecting Hijaab

Punishment for Neglecting Hijab

QUESTION: Please sould you tell me the punishments in the hereafter and in the grave when you die for not wearing Hijab.

ANSWER: Allah Ta’ala commands the wives of the prophet (Sallallaahu Alayhi Wasallam) in the noble Qur’aan, thus, ‘And stay within your homes.’ (Ahzaab). Allaamah Zaahid al-Kawthari mentions in his book, ‘Hijaab al-Mar-atul Muslimah’ this is an address to the wives of Nabi (Sallallaahu Alayhi Wasallam), so the women besides them will be addressed to a greater extent.’ The reason being that Allah will not choose just any evil or bad women for the marriage of Nabi (Sallallaahu Alayhi Wasallam). Allah will choose the best of women for this purpose. So, when this is the case that the most pure women of the Ummah are being addressed in this manner, then those women who are junior to them are addressed to a greater extent.

Today, the aspect of Hijaab is misunderstood greatly. The Niqaab is becoming a fashion, people haven’t understood the aspect of Hijaab. The actual object of Hijaab is concealment and to stay indoors. The object of Hijaab is not to just don the veil and parade the shopping malls and shows where there is intermingling of sexes. Wearing the veil is not a license for coming out of the house as it is misunderstood, but only under extreme necessity if a woman has to come out of her house, then she must don the Hijaab (veil) and under this context does this Aayat fit, i.e. O Nabi (Sallallaahu Alayhi Wasallam)! Instruct your wives, your daughters an the believing women to draw over them their outer garment (veils).’ Otherwise, the law for a woman is she has to remain indoors as we have quoted the Aayat previously, ‘remain indoors’.

What we have understood, thus far, is that a woman must remain indoors at all times, and only due to extreme necessity she is allowed to come out of her house, donning the veil.

What is worse is that today the women adopt al-Tabarruj (i.e. exposure) when they come out. And majority of the time when they come out of their houses, it is without necessity. In doing so, they are going against the book of Allah in many ways, a) They are coming of their houses without necessity where as the Qur’aan commands them to remain indoors (as we have mentioned earlier), b) They are exposing their faces whereas the Qur’aan has commanded them to draw their veils (as mentioned earlier) and Allah Ta’ala and says in the Qur’aan, ‘and abstain from al-Tabarruj (exposure).

Imam Qurtubi (RA) mentions the meaning of al-Tabarruj after gathering all the views of the previous commentators of the Qur’aan. He says, in short, al-Tabarruj means a woman exposing her beauties to men. (Tafseer al-Qurtubi vol.14 pg.175; Cairo)

It is a well-known fact that from all the beauties of a woman, her face is the greatest. So, Allah is commanding her not to expose her face more seriously. So, if a woman does not don the veil when she comes out of the house (even when it is extremely necessary), she will be grossly disobeying the command of Allah Ta’ala and thereby earning the displeasure of Allah. What a greater can there be in disobeying the command of Allah that earning his displeasure! Earning the displeasure of Allah is worst thing a person can ever earn as this will lead to his destruction.

May Allah Ta’ala give us all the ability to understand the reality of Hijaab and observe it according to its requisites.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai,

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The need for Hijaab

The need for Hijaab
By admin on 2-27-2012 in Ahsan al- Qasas

An Original Dar al – Mahmood.org article
Mufti Ebrahim Desai

“I always say the common women are genuinely chaste but the other women in their level of chastity are like damsels of Paradise. There are some who till today have not even seen another man and in respect to the damsels of paradise Allah Ta’ala offers the same description, “Therein, maidens restrained of glance!” and also amongst the virtue of women “Unaware believing women!”. We understand that for women to be unaware of the outside elements should be their natural disposition. And here despite the real meaning of this Ayaat being to be unaware of immorality and not general ignorance. Even in men to be unaware of immorality is desired but despite this it has been specifically mentioned for women and not in respect to men.
From here it is clearly understood that even general ignorance is more appropriate for women. Now these insensible people say, “take off the veil and progress!” They have no limits for anything. Strange dung is filled in their minds, my heart testifies that these people will never be successful. Allah Ta’ala will assist his Deen. Due to which the women of this type will never accept this.
Once in respect to the same topic whilst speaking I mentioned, “In the issue of the veil there is no need to even bring Quran or Hadith, since without Quran or Hadith the need of the veil can be proven. I say, these people must have traveled abroad a train. And they must have also carried some money. Have they also ever done this, where they keep this money outside of their pockets? Or do they instead keep their money in such a pocket which is within a pocket? So is this injunction of keeping money in a pocket within a pocket found in the Quran?
The only reason for this is because to expose such money would put the money in danger. Just like this, here it is a natural demand that because of a similar danger it is necessary to conceal. Over and above this it is a demand of one’s manly disposition that one keeps the women in veil. It is a natural consequence without the command of Shari’ah to understand concealment to be necessary. Rather the danger that lies in keeping women out of the veil is even greater than the danger in exposing ones cash. Money at most maybe the value of a few thousand of which you value so much as to conceal, but women you don’t even have this much value for?” Those listening remained silent and never spoke.

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Is it permissible for girls that are not married to apply henna?

Is it permissible for girls that are not married to apply henna? And if they are allowed then can they leave the house while wearing it?

Baalighah girls are not permitted to appear in public with adornment/make-up, perfume, cosmetics and the like. Even Muraahiqah girls (close to buloogh, in fact, from the age of six years, girls should not appear in public with any kind of cosmetics/adornment which is attractive to males. However, Hennah is an exception. Their hands may be dyed with hennah. Even if they have to leave the house, the palms of their hands may be dyed with hennah. Rasulullah (sallallahu alayhi wasallam) permitted this.

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FROM WHICH AGE SHOULD A GIRL BE DRESSED IN PURDAH GARB?

FROM WHICH AGE SHOULD A GIRL BE DRESSED IN PURDAH GARB?

Q. From which age should a girl be dressed with purdah garb?
A. Purdah is an elaborate concept. It is not confined to any specific aspect, e.g. Niqaab, burqah, etc. From the dressing aspect of Purdah, a girl should be clad in purdah dress right from infancy. She should not be dressed in lewd kuffaar garb as is the practice nowadays. When she is six years old, she should maintain purdah for outside ghair mahrams, and when seven years, then purdah for ghair mahram relatives.

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Tops and tight pants under Burqa?

IS IT PERMISSIBLE FOR A WOMAN TO WEAR TOPS AND PANTS UNDER HER BURQAH?

Q. Is it permissible for a woman to wear tops and pants under her burqah? Will her Salaat be valid with such dress?
A. It is sinful for a woman to wear tops and pants even if this lewd dress style of the western kuffaar is fully concealed with an outer cloak. Nevertheless, her Salaat will be valid if the lewd dress is completely concealed.

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