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Laayla last won the day on September 9 2012

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About Laayla

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    matal wa3id ya sahib al zaman?
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  1. Bismehe Ta3ala, Assalam Alikum. When does our Prophet or Ahulbayt tell us to inform our children about what happens in a marriage? Before puberty? After puberty? Or say nothing? I don't want my children to get their information from the public so at what age do I start talking to them about it? Also, is there any problem kissing the spouse in front of the children on the lips? M3 Salamah, FE AMIN Allah
  2. ^^^ Assalam Alikum Brother, Umra and not Hajj? Is it because you already went to Hajj, brother? M3 Salamah, FE AMIN Allah
  3. Two more infants have been infected with a deadly herpes virus in the last three months after undergoing a controversial religious oral circumcision in New York City. The latest cases bring the count to 13 infants since 2000, two of which suffered brain damage and two died from the virus which can rapidly spread throughout its body. The ultra-Orthodox Jewish practice of metzitzah b'peh requires a practitioner to orally suck the baby's penis to 'cleanse' the open wound following its circumcision, making them susceptible to the : Since 2000 13 known cases of herpes have resulted from the practice, two of which suffered brain damage and two others died The religious practice that dates back to more than 5,000 years defies warning by the city's department of health which says there is no safe way to perform the oral suction on an open wound. More modern Jewish practices use a sterile aspiration device to clean the wound or a pipette opposed to the oral sucking. But some rabbis stand grounded behind the practice, calling it a religious freedom while noting its long history. In September the department voted to require parents to sign forms consenting to the risks of the practice after the death of two children who contracted the virus through the practice. The parents of those newly infected boys are said to have not signed those forms. According to Rabbi David Zwiebel, executive vice president of the Orthodox Jewish organization Agudath Israel of America, two-thirds of boys born in New York City's Hasidic communities are circumcised in the oral suction matter. The health department claims they've had complaints in past by parents who say they weren't made aware that the oral practice would be performed on their child. Read more: Follow us: @MailOnline on Twitter | DailyMail on Facebook
  4. @AmandaGrace-MF Bismehe Ta3ala, Assalam Alikum Welcome dear sis. God bless you, I'm glad you joined the SC family. M3 Salamah, FE AMIN Allah
  5. Bismehe Ta3ala, Assalam Alikum Brothers and Sisters, Insh'Allah you are all well and in good health. Do you know anyone who is sick right now with the cold or flu? If you do, why don't you go visit him/her or if time does not permit, call them and ask about their wellbeing. It is an opportunity to be in close proximity of Allah swt. Read more below. Allah swt cure and give health to our sick believers. M3 Salamah, FE AMIN Allah ʿIyādat al-Marīḍ, or “The Etiquette of Visiting the Sick” in Hadith-Narrations By Sayyid Sameer Ali - December 25, 2016 ʿIyādat al-marīḍ, or “visiting the sick,” is an important Islamic moral commandment. It is the right of a Muslim, who is ill and bedridden, for other Muslims to make an effort to visit him and provide comfort. This right exists because the Muslim community consists of members bound by faith, devotion, and commitment to each other’s well-being. The Messenger of Allah ﷺ urges the Muslims to fulfill this commandment, stating: A Muslim has five rights upon his fellow Muslim: that he should greet him when they meet, answer him when called, visit him when he is sick, accompany his bier when he dies, and love for him what he loves for himself.[1] This narration highlights the mutual devotion that exists between members of the Muslim community, including visiting each other when one member of the community falls ill. It is reported that the Messenger of Allah ﷺ used to inquire about his companions if one of them was absent from the congregation for more than three days, and the Messenger would visit him if he was sick.[2] Often, our conception of illness or sickness is related to being bedridden or even terminally ill. This is, of course, false. The hadith literature does not indicate that the commandment to visit a sick Muslim applies only when he or she is terminally ill. Rather it encourages Muslims to visit each other when a person might be bedridden or absent from the physical congregation of the Muslim community. For our purposes, these illnesses may include the common cold, the flu, or any other condition which prevents a Muslim from being physically present in the masjid or the community center. The social and spiritual rewards for visiting the sick are tremendous. It strengthens the mutual bonds between community members, provides space for displaying devotion and commitment to the faith, and offers Muslims an opportunity to remember God. Visiting the sick is compared to visiting Allah Himself. A narration from the Messenger of Allah ﷺ states that on the Day of Judgment, Allah will address his servant and say: “O my servant! I was sick and you did not visit me!” The servant will reply: “O Allah! How could I have visited you in your sickness? You are the Lord of the realms!” God will reply: “Did you not realize that my servant, so-and-so, was ill, and you did not visit him? Did you not know that if you had visited him you would have found Me with him?”[3] This tradition is indeed exceptional. It places the sick person in the direct company of God, and compares the company of the sick person to the presence of God. It also provides the Muslim an opportunity to directly visit Allah by visiting the sick person. The paradigm is unique and differs from the common perception of a visit: the visitor becomes the one seeking God and benefiting from His company, while the sick person as the host is the one near whose bedside Allah is found for all those who choose to visit Him. Like a masjid, the sick person is temporarily turned into a Divine space, a sacred presence, and one who provides others with the opportunity to visit God. The sick person also has the opportunity to gain rewards from God. He or she is to act in a dignified manner, avoid complaining about his or her medical condition, and be content with what Allah has decreed for him. A narration in al-Kāfī states: Whoever is sick for three days and does not complain to his visitors, his flesh and blood will be replaced with something better.[4] Avoiding complaining about a sickness with which Allah has decided to test a believer is an opportunity to show strength, fortitude, and patience. The sick person’s physical state will be improved, and his or her body will be bettered, if he or she can remain patient in the face of sickness, which may include pain, discomfort, and disability. The hadith–narrations also mention a particular etiquette for visiting the sick, a propriety that should exist between the visitor and the sick person. Here, we will examine a few of these prescribed behaviors: First, the visit should be kept short (takhfīf al-julūs). A short visit ensures that the sick person has sufficient time for rest, and the visitor is not intruding on the path toward recovery. It also creates an opportunity for a short, but meaningful, conversation between the visitor and the sick person; a visit of limited duration must create and find meaning during the social exchange. A hadith attributed to Imam ʿAlī ibn abī Ṭālib (ʿa) specifically stipulates a brief visit.[5] The second etiquette is for the visitor to abandon any expectation of being hosted and treated as a guest in the house of the sick believer. A visitor cannot expect the usual exchange of food, snacks, or even a meal that usually accompanies a social visit. The visitor should bear in mind the physical, and possibly financial, constraints the illness has placed upon the person being visited. This also creates an opportunity for members of the Muslim community to exchange something that is intangible, immaterial, and beyond the usual constraints of social interaction. They exchange comfort and presence; the sick person offers his or her own presence as a gift to the visitor.[6] The third etiquette is for the visitor to bring gifts to the sick person. A narration states that a sick person should not be visited empty-handed; small gifts such as apples, quinces, pears, or perfumes should be taken by the visitor to the sick person.[7] These gifts fulfill the expectations of the sick person that God is providing for them through the visitor, increasing the sick person’s sense of comfort and relief. The fourth etiquette is showing empathy for the condition of the patient. This behavior qualifies any discussions of death, sickness, and suffering, and tempers it with kindness, gentleness, and emotional and spiritual presence. It assures the visitors that they are present and care for their fellow believers at times of illness, creating an expectation of reciprocity and general awareness. It also provides the sick person with comfort and relief. A report from the Messenger of Allah ﷺ states: When you visit a sick person, remove his or her anxiety about dying, as this might provide relief to the Soul.[8] Such behavior certainly acts to reduce anxiety, decrease discomfort, and improve some of the feelings the sick person may be experiencing. The fifth, and perhaps final display of akhlāq, is performing a prayer for the sick person. This provides the visitor with the opportunity to pray and seek the fulfillment of their desires in close proximity to God’s presence. The visitor is invited to supplicate to God for the healing of the sick person as well as for his or her own personal needs. A narration in Biḥār al-Anwār mentions a particular duʿāʾ for the sick from the Messenger of Allah ﷺ: O Allah! Heal him (the sick person) with your healing, cure him with your medicine, and save him from your affliction! This supplication reveals that the entirety of the sick person’s experience originates in God’s will and is aimed—as far as we can determine—at bringing the sick person and his visitor in closer proximity to Allah. The illness and its cure, the malady and its medicine, and the affliction and its abatement emerge from God and return back to Him. Illness presents a cumulative and total experience in the Muslim community which reveals one of the manifestations of the verse: Say, All is from Allah. What is the matter with these people that they hardly understand any tiding?[9] At the moment of supplication, the sick believer’s prayers are also answered, and he or she is invited to pray for the visitors, their families, and the community in general. As is apparent from a brief examination of these verses, visiting the sick members of the Muslim community is a duty for all believers, contains great opportunities for spiritual connection and growth, and is a moment of supplication and devotion to the Divine Presence. The encounter between the sick person and his or her visitor calls for a particular etiquette, which eschews superficial manners of behavior and social expectation; it provides a spiritual space and enriches certain metaphysical realities which the Muslim community should be aware of. [1] Abul-Qāsim Pāyanda, Nahj al-Fasaha (Tehran: Sāziman-i Intishārāt-i Jāwidān, 1992), 634. [2] Sayyid Muḥammad Ḥusayn al-Ṭabātabāʾī, Sunan al-Nabi: A Collection of Narrations on the Conduct and Customs of the Noble Prophet Muhammad (Kitchener, Ont: Islamic Publishing House, 2007), 27. [3] Pāyanda, Abul-Qāsim, Nahj al-Faṣāhah, 311. [4] Usūl al-Kāfī, vol.3, p.115, h1. [5] Ibid, vol. 3, p.118, h6. [6] Al-Muḥaddith al-Nūrī, Mustadrak al-Wasāʾil, vol. 2 (Qum: Muʾassasah Āl al-Bayt l-Ihya al-Turāth), 154. [7] Uṣūl al-Kāfī, vol.3, p.118, h3. [8] Al-Karājikī, Muḥammad ibn ʿAlī, Kanz al-Fawāʾid, vol. 1 (Qum: Intishārāt Dār al-Dhakāʾir), 379. [9] Quran, 4:78 (Arberry translation).ʿiyadat-al-mariḍ-etiquette-visiting-sick-hadith-narrations/
  6. Bismehe Ta3ala, Assalam Alikum Sister @starlight What about the gallbladder? What happens when it has stones inside it? Can you recommend a diet plan for people who have gallstones? What happens when one wants to fast, but there is smudge? M3 Salamah, FE AMIN Allah
  7. Bismehe Ta3ala Assalam Alikum Sister @sidnaq I wanted you to have a look at this thread and see what some of our converts experience within muslim communities. M3 Salamah, FE AMIN Allah
  8. Bismehe Ta3ala, Assalam Alikum. Alhamd'Allah I was able to talk to my parents for an hour over Skype. I cried when they weren't looking because I miss them. I don't tell them that because it hurts them when they hear it from me. My little sister always knows how to make me laugh. She says my laugh is contagious. Sometimes the best medicine is laughter after a long day at home. Alhamd'Allah for the good and bad days. M3 Salamah, FE AMIN Allah
  9. Bismehe Ta3ala, Assalam Alikum IbnSina pointed out to you in a different thread to show some respect. No need to use such statements. You do not beleive in his birth, we do. Please watch what you say. M3 Salamah, FE AMIN Allah
  10. Bismehe Ta3ala, Assalam Alikum The A Names ABEER عبير AHSEAL اسيل AREAJ اريج AYAH ايه ALAA ألاء Aliyah عليا God protect your family. Make sure to come back and tell us what you named her. M3 Salamah, FE AMIN Allah
  11. Bismehe Ta3ala, Assalam Alikum How are you now brother? What have you done differently from the time you last posted until now? Are you still experiencing these feelings? M3 Salamah, FE AMIN Allah
  12. Bismehe Ta3ala, Assalam Alikum I find this video appropriate to put here. Do not underestimate your hijab in public eyes. M3 Salamah, FE AMIN Allah
  13. Bismehe Ta3ala, Assalam Alikum I don't trust my nafis. My nafis gets me in trouble with a range of emotions. Two biggest ones are anger and doubt. I always ask Allah swt to give me patience and akhlaq. Our religion always emphasize these two characteristics. I look and search how to reach them, and it is a journey of many trials and errors. M3 Salamah, FE AMIN Allah
  14. Bismehe Ta3ala, Assalam Alikum I get it. Sister Alhamd'Allah you have kept your language. If other people didn't it is there loss, not yours. Language is to connect and has the power to make relationships because you are conversing with someone who understands you. All you can do is to keep this language going with your children and only allow urdu in your home. Yes, I did maintain hijab according to my culture. However, my sisters on the other hand wear modern hijab adaptable to the west. As long as it is within sharee3a there is no problem. The rules of Hijab have been explained, but we are not forced into a certain type or garb. God bless you and keep you for your parents. Continue to share what you believe. Everybody has preferences. However, we can't force our beliefs on others. M3 Salamah, FE AMIN Allah
  15. Bismehe Ta3ala, Assalam Alikum. Brother/Sister Sidnaq, I understand you're passionate about keeping your culture. It frustrates you how people from your culture are more British than the British. Lol What makes me upset from my relatives is how they have assimilated to the western culture and forgotten about Islam. This is my issue. You want to celebrate Thanksgiving, right, and what about when it coincides with the 40th of Imam Hussain? This boils my blood. Celebrate and decorate for Christmas and what about Rasoul Allah's birthday, they do not know when his birthday falls. Our religion provides muta for your sexual needs why are you fornicating? Why are you bringing illegitimate children as a result of your fornication? Add insult to injury, GF ditches him and wants his mom to raise the baby. Alcohol, drugs, premarital sex are infested in public schools. Children are exposed to music videos with hootchie mamas, tweerking and every single second is filth after filth. During weekends its to the nightclubs and bars. Working in casinos, because we "need to live" and all the haram entertainment galore. Then parents balling out their eyes, my child is a drug addict or alcoholic and how did it come to this? Do these vices not occur in Lebanon? Of course they do! The difference is it is not encouraged here and the Islamic environment they are being brought up in highly frowns upon it. Alcohol is banned in the Dahiya, you have to go outside the suberb, to get it. Casinos are in the Christian areas. So on and so forth. The Masajid are active here and have programs coordinated with salat. I just want to say, I understand your frustration, if it is because of religion, I agree with you. As for race sister/brother it should not be an issue, we are all equal in God's eyes except by our taqwa. M3 Salamah, FE AMIN Allah