abundance can cause a lot of confusion for those whose intellect cannot keep up. Scarcity can often provide the assurance that one knows the relevant.
![Smile :)](./images/smilies/smile.gif)
Carl wrote:shyamd ji, I understand where you're coming from. Looking at such incidents from the outside will logically lead to your current PoV. But let me try to provide a view of the same dynamics from the inside.shyamd wrote:Didn't say that I bought everything that is said at all, but my point is to highlight how their community views. It varies from place to place in the UK . In the city where I live, there was a recently a BBC documentary into extremism here. The way it was phrased and ran - really pissed a lot of people of here. They didn't mention this Al Muhajiroun linked group here had been banned from all the mosques, its members banned, to the point where the local community filed reports with the police, they can only meet in their own houses. The govt decided to allow them to take a protest (with the usually virulently islamist placards - only 10 people turned up for the protest with police giving them security) out here on the streets - which pissed off people living here. Climax came when the group booked a hall in a community centre (outside their local area) for their annual meeting (lets ignore the fact that these people couldn't even hold their meetings in 2 or 3 mosques (6 or 7 in the city in total) and 2 community centres in the area) and the police arrested about 10 or 11 of them. But why were they even given permission to hold it in the community centre in the first place?
Then there was another incident where a somali and yemeni - brainwashed by the above group to fight for al shabaab - these 17 year olds left to kenya on his way to somalia. The father went to the police and a team of officers along with the boys fathers went to kenya and managed to track down his son in somalia and the boys were I think arrested and brought back to the UK. Of course, little press coverage of this - it did make it to BBC.
These incidents do back up that view
1. Here in the US also there are hardcore Wahabi sections in any major Moslem settlement, along with the rest of them. By "hardcore Wahabbi" I mean the al-Mohajiroun types who rant and rave in public at kaafirs, and even at other regular Moslems. They themselves would never even go near a regular mosque, except to create a commotion - that's why they're debarred and usually have their own mosques. They accost others demanding to know their "minhaj", and they are in turn ostracized by others, though they do manage to spin the youngsters' minds with their propaganda questioning traditional fiqh, and the youngsters then go around asking for clarifications.
2. Then there are the less obnoxious but ideologically still Wahabi types, who base their doctrine on the likes of Ibn Taymiyyah. I've seen some of the brightest young Somali lads here take this line. They have the ability to rigorously argue against the "Sufi" and other traditions of their own community and the larger Islamic community. But they are allowed to mingle in any mosque and congregation, because they have impeccable manners. They are not ostracized. So the only difference between this section and the one above is 'adab' (etiquette).
3. Then there are the various other Deobandi, Barelvi, Gulenist, Naqshbandi and Shadhili 'Sufi' types in these mosque congregations. Here's the important thing: They don't consider the attitudes of the Wahabis to be wrong, they merely consider it out of place in the current time. In fact they believe it is even necessary for youngsters to go through a "Wahabi phase" in order to internalize certain things about the tradition. What they don't like is the bad publicity it brings when outsiders see the same thing, especially because of the politicized atmosphere about Islam these days.
A friend of mine is a convert and married to a Somali lady and has children from her. He takes a deep interest in the religion and community affairs, and is currently taking training to be an 'alim at a seminary, having given up his job. He often mentors young Somali boys. Often some of them get involved in terrorist plots right here in the US, while others want to go back and fight in Somalia. From time to time the FBI approaches him with questions on certain individuals in his community. He has to often struggle with himself about what to divulge and what not to. He wrestles with these moral questions. In the end, he asks himself: "What would damage the community more - not telling on them, allowing them to do something terroristic, and then the whole community may suffer a backlash? Or telling the FBI, which can then let the law take its own course?" Especially if the agents promise to treat them as juveniles according to certain laws, he will divulge. It goes without saying that he strongly feels that Moslems are being oppressed in the US and other parts of the world. Once when I mentioned the problems of Coptic Christians in Egypt, he brished it aside angrily, suggesting they were acting on America's instance to subvert the emergence of an Islamic Egypt. Etc.
What I'm pointing out is that it is not about "hardcore Islamists" versus "moderate Moslem citizens", but rather about management of certain intrinsic dynamics within the community that is settled in non-Moslem societies. It must first be seen in this proper perspective, before a real solution can be proposed.
RajeshA and others wrote:I have always thought that the best way to deter Jihadis is to burn their bodies and "immerse" the ashes in the gutter. I was thinking on same lines.
Why do we bury them in Indian soil. We can just cremate them hindu ways, may be close to LoC for bakis to see.
If peaceniks or WKK raise any voice we can put the argument since terrorists have no religion it doesn't matter what is done to their dead remains.
Carl wrote:Well as far as Islam is concerned, that tactic has been taken into consideration. A mujahid who dies fighting the kafir becomes a shaheed (martyr). The implications of that is that the shuhada (martyrs) do not have to go through the suspense of the life of waiting in the Grave, nor the tension of resurrection and Judgment Day. They get a straight pass to Jannat, immediately. In fact, being martyred in jihad is the only definite way of ensuring Jannat in Islamic theology. Everything else is uncertainty. So, you kafirs can do whatever you want with the dead bodies of martyred jihadis, but you can't deny them what Allah has promised.
RajeshA ji, there are different classifications of "shaheed" in Islam. For example, a believer who dies due to floods or earthquake with his faith and a good opinion of Allah (husna dhan) in tact is also a martyr. But the person who dies fighting in jihad is the highest kind of martyr. The pathway to heaven for each of these classes is different.RajeshA wrote:As far as I know, in Jannat the same body is reinvigorated but they don't get new bodies to enjoy the luxury. Perhaps you can give some info on that in the "Understanding Islamic Society" thread.
Now I can't remember which Hadiths they were, I would have to search. But if Prophet Muhammad said so, then he is living in the grave - al-Barzakh.RajeshA wrote:Well actually Islamic eschatology mentions the life in the grave: al-Barzakh, where Muslims stay for a long long time before the Day of Judgment!
Some Hadiths also mention, that Muhammad said that if somebody should speak to him at his grave, Muhammad will hear him, implying he is very much aware, perhaps active in his life in the grave!
That is what I was trying to get at. There is a specific eschatology regarding theCarl wrote:Regarding the body itself, for most believers the body apparently rots in the grave, but the essence of the body is supposed to be within the spinal column (like the kundalini) and is invisible to human eyes. That essence remains in the place of burial. If the person was eaten by a tiger, then it remains there, and that will be the place the person is questioned on the articles of faith before Barzakh experience begins. Post-Barzakh, God uses that essence to resurrect the entire body at that place on Judgment Day.
Moreover, as an article of faith, the bodies of the Prophets and martyrs supposedly never die or rot into the soil. They remain whole and fragrant, as if embalmed and mummified! This is somewhat like the samadhis of Hindu saints, who are buried upright rather than burned, with the belief that their bodies remain forever un-decomposed, in some sense.
AFAIU, the bodily essence from the spinal column remains in the space of the body's final resting place (decided within a few hours of physical death).RajeshA wrote:a) That what travels to Jannat, upon a martyr's death - is it the physical body and/or its parts, is it the essence of the body which is otherwise trapped in the spinal cord, is it the soul?
The full experience of Jannah is in the infinity after Barzakh, Hashr (resurrection) and Judgment Day. After Qiyamat, those who enter different levels of Paradise shall experience it with a spiritual body and soul. Also, most schools of Islam subscribe to the concept that one needs a Body to worship God.RajeshA wrote:b) Which body do they use to experience the pleasures of jannat? From what is it reconstituted - from the parts of the physical body, from the essence of the body (which was trapped in the spinal cord), or from the soul itself?
Soul in bird? Hmm, that's news to me, though Hindu works are full of metaphors of the soul as a bird. Maybe its a subtle semantic matter!ramana wrote:That "soul in a bird story" is from Vetal stories in Hindu India.
OK got some more info on this. This "essence of the body" or life-breath" (rooh) is in the 'ajb al-dhanab. The 'ajb al-dhanab literally means "the coccyx (lowest point of the spinal column) does not rot". It is understood in different ways.Carl wrote:What do they mean by the life-force? Rooh? Is that the soul and is it non-different from the body's essence?
The Qur'an talks about the Martyrs as alive and being provided for 'inda Rabbihim - with their Lord. And it has been stated that a True Martyr's body does not decompose. In fact, it is indestructible - at least in it's last known form. This is the same for Messengers, Prophets, Siddiqeen, and Saleheen. There is a strong connection between their bodies and their Spirit which is "attached" to Allah.
That hadith I had quoted earlier about the martyr who lays with his wife the night before battle, and the next day the Prophet claims to observe the angels performing ghusl on him as he is taken to heaven...it appears to fulfill the Law. Even though it seems to contradict another fiqh position that it is required to perform ghusl on a Moslem who has died but if the Moslem dies in Jihad (i.e as a Shaheed) then no qhusl is required.Martyrs are given ijazah (permission and empowerment) to raise from the grave 10 times and fight others again on earth, this is known about the saintly Shuhuda. Thus there is a relationship between body and soul as they are given special ijazah from Allah to raise again. Also they are not called dead, but they are situated in a Maqam (spiritual station).
A real true shuhada's body does not rot and it is forbidden by the earth, this is also the Maqam for Prophets, Saints, shuhada, and Saliheen-Pious folk. There are Hadith (Bukhari) that the Prophets are given Rizq (nourishment) in their Graves from Allah.
There are other Hadith that say that the Sahabah (companions) who were made Shuhuda "are swimming right now in the rivers of Paradise." So their ability to experience it is almost instantaneous, irrespective of the position of their bodies.
Souls in Heaven have bodies and skins too but without fault or ugliness meaning they will be reinvigorated, perfect, complete and new and beautiful as this is the nature of Jannah beauty, and it increases on the day of Jumu'ah (Friday) that your wife takes you to bed.
Finally as for a martyrs and wives being 72 there will be two earthly wives and 70 from Jannah itself.
Two earthly wives means if a man has one wife now in this Dunya he will be given a second wife that lived on earth, who never married, and so he will be given two Dunya wives and the Dunya wives will be greater in beauty then the Houris.
Wives Of Believers In Paradise (point 7)
http://www.livingislam.org/fiqhi/sp2-gfh_e.html#9
And a man's wife in Dunya is thus his wife on the next world, except the divorced - she gets someone else and if your husband dies and your re-marry your heavenly husband is the last one you marry on earth.
And a wife will be taken to the same level as her husband in the next world so if the husband is pious she is pulled to his rank.
I presume when we talk about Lord, we are talking about Allah and not Muhammad. Though as you speak of one of the Companions, you speak of contemporaries of Muhammad, and so Lord could refer to Muhammad as well.Carl wrote:However, there are examples and words of Moslem martyrs and the Prophet that teach the opposite of what a lot of Moslems seem to believe theologically. I recall the hadith about the famous prayer by one of the Companions, praying to be martyred AND mutilated, so that when his Lord asked him "Where are your ears? Where is your nose?", he could have the satisfaction of replying, "I lost them - for You."
This is a bit weird. Unlike the Dharmics notion of reincarnation, which involves a new birth, this on the other hand sounds a lot more like Zombies and the Undead horror movie scenario. But be as it is, and even if the spirit or the soul resides far away from the body, say at Maqam, the body still needs to be intact for it to rise again from the grave. After all in this world we can't be talking about new bodies that the souls receive to fight, for that is an issue for Jannat. And if it is the same body, the body would indeed need to be "serviceable", but if it is turned to dust and ashes, the ten times for fighting may be a privilege thwarted.Martyrs are given ijazah (permission and empowerment) to raise from the grave 10 times and fight others again on earth, this is known about the saintly Shuhuda. Thus there is a relationship between body and soul as they are given special ijazah from Allah to raise again. Also they are not called dead, but they are situated in a Maqam (spiritual station).
Everybody's body rots in the grave, (unless properly mummified or frozen or preserved otherwise). But if the Muslims do not exhume the bodies of martyrs they may not find out, and if they find out, they may say that his martyrdom was perhaps not genuine but reject any revision in the eschatology.A real true shuhada's body does not rot and it is forbidden by the earth, this is also the Maqam for Prophets, Saints, shuhada, and Saliheen-Pious folk. There are Hadith (Bukhari) that the Prophets are given Rizq (nourishment) in their Graves from Allah.
Okay I guess they did not go through the life of the grave, but then the souls are allowed some degree of freedom even as the body lies in the grave. So it could simply be the soul which was allowed a glimpse of Heaven as part of its level of mobility.There are other Hadith that say that the Sahabah (companions) who were made Shuhuda "are swimming right now in the rivers of Paradise." So their ability to experience it is almost instantaneous, irrespective of the position of their bodies.
If this is the body which restored from the rooh situated in the 'ajb al-dhana, the coccyx of the spinal cord, then it makes sense, but for that the availability of the coccyx would be necessary. In case it gets burned, and turned to dust and ashes, the rooh may not be available for the restoration of the body.Souls in Heaven have bodies and skins too but without fault or ugliness meaning they will be reinvigorated, perfect, complete and new and beautiful as this is the nature of Jannah beauty, and it increases on the day of Jumu'ah (Friday) that your wife takes you to bed.
Meaning the Houris would be uglier than a Martyr's present wife!he will be given two Dunya wives and the Dunya wives will be greater in beauty then the Houris
This 'resolution' can however be directed in the direction of desirable outcomes, thus establishing fiqh which exhorts to physical integrity and post-mortem dignity.Rather, the gaps and contradictions will find their resolution only in theological ways
RajeshA wrote:it is indeed very interesting, for a man would then stand before Allah with a body without ears and nose, which he would have lost in a battle in the temporal world. If he can lose his ears and nose, he can lose many other body parts as well, enough body parts that he may not the necessary ones to enjoy his promised rewards. So it is indeed an interesting hadith.
Well of course Allah cannot be outwitted, but in the temporal thanks to Allah, we have only to deal with the Mullahs, and they can be motivated to express a certain type of fiqh which later becomes difficult to overturn.Carl wrote:I am coming around to the understanding that Islamic fiqh is bounded by subjectivity. In this schema, theology provides a sort of creative segue. So whatever way one may try to criticize or subvert, there will be some theological or creative explanation for how Allah outwits those who wish to outwit His laws.
Restoration requires having a construction plan (rooh) and/or some part of the original. As far as I understand, that is stored in the corpse of the fallen itself, and under some circumstances may not be available.Carl wrote:His body would be restored, to perfection at age 33.
Carl ji,Carl wrote:Finally as for a martyrs and wives being 72 there will be two earthly wives and 70 from Jannah itself.
Two earthly wives means if a man has one wife now in this Dunya he will be given a second wife that lived on earth, who never married, and so he will be given two Dunya wives and the Dunya wives will be greater in beauty then the Houris.
Wives Of Believers In Paradise (point 7)
http://www.livingislam.org/fiqhi/sp2-gfh_e.html#9
And a man's wife in Dunya is thus his wife on the next world, except the divorced - she gets someone else and if your husband dies and your re-marry your heavenly husband is the last one you marry on earth.
And a wife will be taken to the same level as her husband in the next world so if the husband is pious she is pulled to his rank.
The wife will always be with her last legally wedded husband on Earth. So if a jihadi martyr's wife decided to re-marry after he was dispatched to his 72, then she doesn't get to be with him in case he is in Jannat al-firdaus. Rather, she will end up wherever her new husband ends up when he croaks.RajeshA wrote:how does it work if after a martyr has died, his wife in Dunya marries another person. In fact in the FATA, there was some time ago, a big fight over who gets to marry the wife of a commander and thus get control over his money (and his wife).
Yes there is a link, and it should be of interest. One thing i have noticed is that one can trace the extent of "radicalization" of (Islamist or even some leftist type) communities in India from observing the sexual patterns they develop (at a group level, rather than individual level). In fact, "radical" in the context of pair bonding seems even more appropriate than in applying this psychosis to other aspects of human behavior!brihaspati wrote:To go deeper into a possible model as to why the "sharing" was adopted over and abovce the strong known reactions in humans [each gender would like greater access to more from the opposite gender, but equally against giving same rights to the opposite gender] - would mean a certain psychological line of thought - perhaps not safe for the thread or forum.
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Also compare it with the forest dwelling "naxalites" of our own desi vintage. They have adopted virtually the same model. There could be a link between extreme miltary fanaticism, ideological extremism, possible difficulty with having monogamous heterosexual relations connected in turn to homosexual tendencies, and shared/objectification-sale-buy/dehumanization of women as sexual objects only - route.
So whereas Sanatan Dharma and Islam both tells us to look beyond the material world,Carl wrote:RajeshA ji,
I guess the lesson here is to understand and observe all these laws about Life, Death, Barzakh, Hashr and Hereafter from a subjective point of view existing outside the 4 dimensions of space-time. Otherwise it certainly is absurd, with lots of grey areas and uncertainty. Fiqh and theology can only lead perhaps like steps to a point of such observation, and that observatory is unanimously declared to be the heart of the Slave of Allah - mersaad ul-'ebaad. In getting there, one must at some point relinquish all earthly attachments, nay, subdue them into being contemptible (taskheer in the Qur'an) or even kick them away, since they are inherently earthly and therefore "maili-kuchaili" (as described by the Paki mulla much loved on BRF and from where we learned about pindliyon ke goode).
Definitely the latter is true for jihadi mobilization to some extent, though through pain even that finds a sort of "sublimation". But "knowledge" of certain kinds is definitely restricted. Here's another input on martyrdom:RajeshA wrote:[*] As such in this world Sanatan Dharma encourages pursuit of knowledge for the "seduction" to be effective, whereas Islam encourages pursuit of sex (but not its fulfillment) for its seduction to be effective
Bismillah
Sayyid shaheed {Hossein, the Master of all Martyrs} is the honour that all Shuhudah taken their barakah from.
It says the 1st to make an action takes from its rewards or sins if copied by others who then copy that action.
Qabel {i.e., the Biblical 'Cain'} killed Abel and then saw a bird digging in the ground to bury something so he did the saw now, now whoever kills someone on earth Qabel will take from that action of sin too which will be added to him.
Similarly, the sunnah of being Shuhudah and its honour must go back to the holy Prophet-(s) for its honour and for this to happen Sayyid Hussain is by blood and body that connection to the secret.
The holy Prophet's-(s) sunnah of Shuhudah is thus through Sayyid Hussain, as "He-(Sayyid Hussain)is from me and i'm-(holy Prophet-s) from him". So all Shuhudah are honoured through holy Prophet-(s)who gives that barakah from him through his grandson Sayyid Hussain, whoever Sayyid Hussain is also called his son. Thus the "sunnah Sacrificial Ibramhic lamb" in a sense too.
Now you may ask why were such trials given, simply Allah tests his slaves based on their Birr {piety and righteousness} and Maqam {spiritual station}, the highest are Prophets, Saints, Pious down to common folk. We all are tested by Allah based on our Iman level and the test is based on the level of that Iman by Allah. So Prophets or Saints are given bigger or severe tests then the rest of us this is due their level. A Simple example in a classroom the teacher can only test his best students with a difficult exam were as the others are given a less grade of exam so both will passed based on their level.
Finally as for the Shuhudah they are at a "level of Dhawq-tasting" {dhawq/zauq = spiritual relish, like "rasa" in SD} that is not of this world but the next world we have no business of that and it is not our affair, the affair is with Allah alone and people need to be humble and understand when to stop and put the pen down and close ones opinions and just "Islam-Surrender". {Therefore, one must not question or be curious about activities of those who have a higher maqam than you, especially if your conscience does not understand those activities.}
Also, the first martyr is supposed to have been a woman.
The story: "Night of Miraj and the Hairdresser of Pharaoh's Daughter and childrens Scent of musk"
from Ibn Abbas:
"On the night on which I was taken on the Night Journey (Isra'), a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh's daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh's daughter one day, the iron comb fell from her hand and
she said, "Bismillah (in the name of Allah)."
The daughter of Pharaoh said: 'My father?' She said: 'No. My Lord and the Lord of your father is Allah.' She said: 'I will tell him about that.' She said: 'Yes.' So she told him and he summoned her and said: 'O So and so, do you have a Lord other than me?' She said: 'Yes, my Lord and your Lord is Allah.'
He ordered a baqarah (lit. "cow" or large pot ) made of copper be heated up, then he ordered that she and her children be thrown into it. She said: 'I have a request to make of you.' He said: 'What is your request?' She said: 'I would like my bones and my children's bones to be gathered together in one cloth and buried.'
He said: 'This will be done for you.' He ordered that her children be thrown into it in front of her, one by one, until they came to
the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: 'O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.
Narrated by Imam Ahmad in al-Musnad
"Uh oh, sorry about that". One hopes that the pious prisoners' agitated 'ajb ul-dhanab finds this display of British embarrassment soothing in al-Barzakh.The Ministry of Justice is to suspend a firm supplying meat to prisons after tests found that it may have provided pies and pasties described as Halal - but with traces of pork DNA.
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Under Islamic law, Muslims are strictly forbidden to eat pork.
In a statement, Mr Wright said the Prison Service was investigating the incident "as a matter of urgency".
He added: "This is an absolutely unacceptable situation and one which we regret greatly.
"Clearly this must be distressing for those affected and they can be reassured we are doing everything we can to resolve the situation."
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Editor of the Muslim News, Ahmed Versi, said the development was disturbing.
"This is very serious because no Muslim would ever eat pork meat - anything to do with pork - and it must be very distressing for those in prison who have been given this meat to realise they may have been eating food which was contaminated with pig."
During the Mubarak-era, beards were a no-no in Egypt - but now they're back in fashion with a vengeance. In the Arab and Muslim world, facial hair signifies a lot more than personal style, writes Cairo-based journalist Ashraf Khalil.
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In Egypt, Muslim Brotherhood members generally tend to go with the full but well-groomed beard and moustache. However Salafists - the ultraconservative fundamentalist Muslims - like to let their beards grow long and wild, often leaving their upper lip clean-shaven as a nod to how the Prophet Mohammed wore his own beard 1,400 years ago.
Some within the Salafist camp take things an extra step and dye their beards with henna, producing a range of colours from maroon to bright pumpkin orange.
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I spent two years reporting for the Los Angeles Times in Iraq after Saddam Hussein's overthrow, and my visual appearance was a key element in my ability to move around safely.
It is of course scientifically proven and in Hadiths attested that if a man has eaten pork at least two times in his life, the pork fat has accumulated around the 'ajb ul-dhanab, the coccyx of the spinal cord, where the rooh is located. It is not known that this pork fat layer around coccyx can be removed in any other way except surgically once it is deposited.Carl wrote:X-post from Islamophobia and Islamism thread.
UK: 'Traces of pork DNA' found in Halal prison meat
"Uh oh, sorry about that". One hopes that the pious prisoners' agitated 'ajb ul-dhanab finds this display of British embarrassment soothing in al-Barzakh.
Madam Pompadour’s ChessboardCarl wrote: Similarly, I have hung out with older generation Indian leftists, and often a perverse sort of "sexual liberation" is in evidence among them in terms of "sharing". Earlier I thought it was because they were associated with the 1960's culture in America (many of them frequently travelled to the UK and sometimes the US), but there is more to that. You have already mentioned the case of the Naxal fighting cadre who actually live in the forests, but I have spotted a similar characteristic among the intellectual "activist" types, such as lawyers and others who are active in the countryside or elsewhere. I wonder whether this idea about sexual pairing is related psychologically with other traits of consciousness. In any case, it is worth monitoring the sexual patterns at a community level.
“Everyone has to give something to get into power. Men give money and women usually give their bodies,” says Ramnika Gupta matter-of-factly. In her seventies, Ramnika is a member of the CPI(M), a tribal rights champion, former trade union leader and politician who—to use her own phrase—has “passed through the hands” of several men in her quest for political power.
So actually it is very very easy to stop Jihadi's in their tracks..It is of course scientifically proven and in Hadiths attested that if a man has eaten pork at least two times in his life, the pork fat has accumulated around the 'ajb ul-dhanab, the coccyx of the spinal cord, where the rooh is located. It is not known that this pork fat layer around coccyx can be removed in any other way except surgically once it is deposited.
If a man, who has eaten pork dies, his rooh becomes imprisoned in his 'ajb ul-dhanab, the coccyx, and in Al-Barzakh, in the grave, the rooh cannot move around.
Even on the Day of Judgment, it is possible that the rooh cannot free itself of the surrounding pork fat layer, and thus not be punctual for the Judgment, a likely consequence of which is Jahannum for Allah knows why the rooh is late.
So it is indeed criminal of British authorities that they have spoiled the chances of many Muslim guests in prison to enter Jannat.
The Islamic faith has particular rules regarding personal hygiene when going to the toilet. This code is known as Qadaa' al-Haajah where they must always wipe down not up. Eating any food while on the toilet is strictly forbidden.
Issues of chirality, such as whether one uses the left or right hand and foot to step into or out of toilet areas, are derived from hadith sources. The only issue which the Qur'an mentions is the one of washing one's hands especially following going to the toilet which is mentioned in verse 5:6.
A Muslim must first find an acceptable place away from standing water, or people's pathways or shade. They are advised that it is better to enter the area with the left foot, facing away from the Qiblah.
While on the toilet, one must remain silent. Talking, answering greetings or greeting others is strongly discouraged. When defecating together, two men cannot converse, nor look at each other's genitals. A man should not touch his genitals with the right hand.
When leaving the toilet, one is advised to leave with the right foot, and also say a prayer – "Praise be to Allah who relieved me of the filth and gave me relief." It is also reported in the Hadith of Bukhari that whenever Muhammad went to the toilet, he said "In the name of Allah, O Allah! I seek refuge with You from all offensive and wicked things" (alternate translation: "from evil deeds and evil spirits").
But the devil is in the details...The Reverend Aled Edwards and Geraint Hopkins from Cytûn (Churches Together in Wales), Saleem Kidwai from the Muslim Council of Wales, the Reverend Carol Wardman from the Church in Wales and Stephen Wigley from the Methodist Church in Wales all objected to the introduction of an opt-out system of consent.
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Mr Kidwai explained that although the Koran states that "whoever saves a life saves mankind in its entirety" and that the overwhelming majority of Muslim scholars deem it worthy to donate, some Muslims are very uncomfortable with the proposals and so he could not support them.
The bolded part is key. So, a Moslem living in a non-Moslem society may agree to donate his organs post-mortem if the recipient is a Moslem or even a non-Moslem, because they are bound by a covenant of peace and protection (i.e. the citizenship status of equal rights, etc. in the non-Moslem country). However, in jihad, that is different. If the organs of dead jihadis were to be harvested for beneficial purposes, it would be against shari'ah, since the harvesters and the beneficiaries are not protected by shari'ah, since they are "waging war against Allah" according to the theologians that instigate and support jihad. The same defilement would apply to organs that were removed from the corpse in a non-medical context. From a non-Islamist perspective, I presume harvesting of organs from dead jihadis and respectful cremation of their remains would not be nearly as barbaric as the kind of mutilation practiced by jihadi troops. The organs serve a public good, and the dead jihadi can get some sawaab (spiritual merit) from at least one God, while his ashes from the cremated remains can be reverentially handed over in a kalasha to his horde, according to the very same standards and traditions that we apply to our own deceased.It is permissible to transplant an organ from a dead person to a living person whose life or basic essential functions depend on that organ, subject to the condition that permission be given by the deceased before his death, or by his heirs after his death, or by the authorities in charge of the Muslims if the identity of the deceased is unknown or he has no heirs.
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The use or benefit that is under discussion is a benefit that is dictated by necessity in order to keep the beneficiary alive or to keep some essential or basic function of his body working, such as his sight and so on, provided that the beneficiary is one whose life is protected by sharee’ah.