Khwaja Moinuddin Chishti - Ajmeer, India

Dargah of Moinuddin Chishti in Ajmer , India .
Religion Islam
Other name(s) Hazrat Khwaja Gharīb Nawāz
Personal
Born 1141
Khorasan (in modern Afghanistan ) or Isfahan (in modern Iran )
Died 1230
Ajmer
Senior posting
Based in Ajmer, Northern India
Title غریب نواز Gharīb Nawāz، سُلطان الہند Sultan-ul-Hind (emperor of India) Shaikh , Khalifa
Period in office Late 12th century and early 13th century
Predecessor Usman Harooni
Successor Qutbuddin Bakhtiar Kaki
Sultan-ul-Hind, Moinuddin Chishti ( Urdu / Persian : معین الدین چشتی ‎) ( Persian : چشتی ‎ - Čištī ) ( Arabic : ششتى ‎ - Shishti ) was born in 1141 and died in 1230 CE. Also known as Gharīb Nawāz "Benefactor of the Poor" ( غریب نواز ), he is the most famous Sufi saint of the Chishti Order of the Indian Subcontinent . He introduced and established the order in South Asia. The initialspiritual chain or silsila of the Chishti order in India, comprisingMoinuddin Chishti, Bakhtiyar Kaki , Baba Farid and Nizamuddin Auliya (each successive person being the disciple of the previousone), constitutes the great Sufi saints of Indian history.
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Establishing the Chishtīorder in India
The Chishtī order was founded by Abu Ishaq Shami (“the Syrian”) in Chisht, some 95 miles east of Herat in present-day western Afghanistan . [ 4 ] Moinuddin Chishti established theorder in India, in the city of Ajmer in North India.
Moinuddin Chishti apparently never wrote down his teachings in the form of a book, nor did hisimmediate disciples, but the central principles that became characteristics of the Chishtī order in India are based on his teachings and practices. They laystress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Samā' as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.
He, in other words, interpreted religion in terms of human service and exhorted his disciples "to develop river-like generosity, sun-like affection and earth-like hospitality." The highest form of devotion, according to him, was "to redress the misery of those in distress – to fulfill the needs of the helpless and to feed the hungry."
It was during the reign of Emperor Akbar (1556–1605) thatAjmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook an unceremonial journey on foot to accomplish his wish to reach Ajmer. The Akbarnāmah records that the Emperor's interest first sparked when he heard some minstrels singing songs about the virtues of the Walī (Friend of God) who lay asleep in Ajmer.
Moinuddin Chishtī authored several books including Anīs al-Arwāḥ and Dalīl al-'Ārifīn , both of which deal with the Islamic code of living.
Quṭbuddīn Baktiyār Kākī (d. 1235) and Ḥamīduddīn Nagorī (d.1276) were Moinuddin Chishtī's celebrated Khalīfas or successors who continued to transmit the teachings of their master through their disciples, leading tothe widespread proliferation of the Chishtī Order in India.
Among Quṭbuddīn Baktiyār's prominent disciples was Farīduddīn Ganj-i-Shakar (d. 1265), whose dargāh is at Pakpattan , (Pakistan). Farīduddīn's most famous disciple was Nizāmuddīn Auliyā' (d. 1325) popularly referred to as Mahbūb-e-Ilāhī (God's beloved), whose dargāh is located in South Delhi.
From Delhi, disciples branched out to establish dargāhs in several regions of South Asia, from Sindh in the west to Bengal in the east, and the Deccan in the south. But from all the network of Chishtī dargāhs the Ajmer dargāh took on the special distinction of being the 'mother' dargah of them all.

8e] Short Stories - ''Ridan the Devil''

8e]
The two Savage Islanders sprang to his aid, drew him up over the side,
and tumbled him into the boat.Then, without a further look, they
seized their paddles and plunged theminto the water. Ridan lay ina
huddled-up heap on the bottom boards.
'Exhausted, poor devil!' said Von Hammer to himself, bending down and
peering at the motionless figure through the darkness. Then something
warm flowed over his naked foot as the boat rolled, and he looked
closer at Ridan, and--
'Oh, my God!' burst from him--both of Ridan's legs were gone--bitten
off just above the knees.
Twenty minutes later, as the boat came alongside the Mindora , Ridan
'the devil' died in the arms of the man who had once given him a
drink./

8d] Short Stories - ''Ridan the Devil''

8d]
once in five years. It's a very isolated spot, off the north-鑑st coast
of New Guinea. "Bully" Hayes used to call there once. However, let me
have him.The Mindora may go to Manila next year; if so, I'll land him
at On阛ta on our way there. Anyway, he's no good to you. And he told me
just now that he has been waiting his chance to murder you.'
The Mindora returned to Apia to take in stores, and Von Hammer took
Ridan with him, clothed in a suit of blue serge, and with silent
happiness illumininghis face. For his heart was leaping within him at
the thought of On阛ta, and of those who numbered him with the dead; and
when he clambered up the ship'sside and saw Pulu, the big Samoan,
working on deck with the other native sailors, he flung his arms
around him and gave him a mighty hug, and laughedlike a pleased child
when Von Hammer told him thatPulu would be his shipmate till he saw
the green land and white beach of On阛ta once more.
* * * * *
Six months out from Samoa the Mindora was hove-to off Choiseul
Island,in the Solomon Group, waiting for her boat. Von Hammer and four
hands had gone ashore to land supplies for a trader, and the brig was
awaiting his return. There was a heavy sea running on the reef as the
boat pushed off from the beach in the fast-gathering darkness; but who
minds such thingswith a native crew? So thought Von Hammer as he
grasped the long, swaying steer oar, and swung the whale-boat's head
to the white line of surf. 'Give it to her, boys; now's our
chance--there's a bit of a lull now, eh, Pulu? Bend to it, Ridan,
mylad.'
Out shot the boat, Pulu pulling stroke, Ridan bow-oar, and two sturdy,
square-built Savage Islanders amidships. Surge after surge roared and
hissed past in the darkness, and never a dropof water wetted their
naked backs; and then, with a wild cry from the crew and a shouting
laughfrom the steersman, she swept over and down the edge of the reef
and gained the deep water--a second too late! Ere she could rise from
the blackened trough a great curling roller towered highover, and then
with a bursting roar fell upon andsmothered her. When she rose to the
surface Von Hammer was fifty feet away, clinging to the steer-oar. A
quick glance showed him that none of the crew were missing--they were
all holding on to the swamped boat and 'swimming' her out away from
the reef, and shouting loudly for him to come alongside. Pushing the
steer-oar before him, he soon reached the boat, and, despite his own
unwillingness, his crew insisted on his getting in. Then, each still
grasping the gunwale with one hand, they worked the boat out yard by
yard, swaying her fore and aft whenever a lull in the seascame, and
jerking the water out of her by degrees till the two Savage Islanders
were ableto clamber in and bale out with the wooden bucket slung under
the after-thwart, while the white man kept her head to the sea. But
the current was setting them steadily along, parallel with the reef,
and every now and then a sea would tumble aboard and nearly fill her
again. At last, however, theSavage Islanders got her somewhat free of
water, and called to Pulu and Ridan to get in--there were plenty of
spare canoe-paddles secured along the sides in case of an emergency
such as this.
'Get in, Pulu, get in,' said Rfdan to the Samoan, in English; 'get in quickly.'
But Pulu refused. He was a bigger and a heavier man than Rfdan, he
said, and the boat was not yet able to bear the weight of a fourth
man. This was true, and the supercargo, though he knew the awfulrisk
the men ran, and urged them to jump in andpaddle, yet knew that the
additional weight of two such heavy men as Rfdan and Pulu meant death
to all, for every now and thena leaping sea would again fill the boat
to the thwarts.
And then suddenly, amid the crashing sound of the thundering rollers
on the reef, Ridan raised his voice in an awful shriek.
' Quick! Pulu, quick! Some shark hav' come. Get in, get in first,' he
said in his broken English. And as he spoke he grasped the gunwale
with both hands and raised his head and broad shoulders high out of
the water, and a bubbling, groan-like soundissued from his lips.
In an instant the big Samoan swung himself into the boat, and Von
Hammer called to Ridan toget in also.
'Nay, oh, white man!' he answered, in a strange choking voice, 'let me
stay here and hold to the boat. We are not yet safe from the reef. But
paddle, paddle... quickly!'
In another minute or two the boat was out of danger, and then Ridan's
voice was heard.
'Lift me in,' he said quietly, 'my strength is spent.'
:->/ - - - :-> Transtors:
1.http://free-translation.imtranslator.net/lowres.asp
2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8c] Short Stories - ''Ridan the Devil''

8c]
at Vailele and Mulifanua, and Ridan alone was left. He was glad of this, for thewhite men on board had been kind to him, and he began to hope that he would be taken back to On阛ta. But that night he was brought ashore by the captain to a house where many white men were sitting together, smoking and drinking. They all looked curiously at him and addressed him in many island tongues, and Ridan smiled and shook his head and said, 'Me Ridan; me On阛ta.'
'Leave him with me, K黨ne,' said Burton to the captain of the brig. 'He's the best and biggest man of the lotyou've brought this trip. I'llmarry him to one of my wife's servants, and he'll live in clover down at Mulifanua.'
So early next morning Rfdan was put in a boat with many other new 'boys,' and he smiled with joy, thinking he was going back to the ship--and On阛ta. But when the boat sailed round Mulinu's Point, and the spars of the Iserbrook were suddenly hidden by the intervening line of palm trees, a cry of terror burst from him, and he sprang overboard. He was soon caught, though he dived and swam like a fish. And then two wild-eyed Gilbert Islanders held him by the arms, and laughed as he wept and kept repeating, 'On隺ta, On隺ta.'
* * * * *
From that day began his martyrdom. He worked hard under his overseer, but ran away again and again, only to be brought back and tied up. Sometimes, as he toiled, he would look longingly across the narrow strait of sunlit water at the bright green little island of Manono, six miles away; and twice he stole down to the shore at night, launched a canoe and paddled over towards it. But each time the plantation guard-boat brought him back; and then Burton put him in irons. Once he swam the whole distance, braving the sharks, and, reaching the island, hid in a taro swamp till the next night. He meant to steal food and a canoe--and seek for On隺ta. But the Manono people found him, and, though he fought desperately, they overcame and bound him, and the women cursed him for a T鈌ito{*} devil, a thieving beast, and beat and pelted him as the mencarried him back to the plantation, tied up like a wild boar, to get their ten dollars reward for him from the manager. And Burton gave him thirty lashes as a corrective.
* The Samoans apply the term 'T鈌ito' to all natives of the Gilbert Group and other equatorial islands. The word is an abbreviation of Taputeauea (Drummond's Island), and 'T鈌ito' is synonymous for 'savage'--in some senses.
Then came long, long months of unceasing toil, broken only by attempts to escape, recapture, irons and more lashes. The rest of the native labourers so hated and persecuted him that at last the man's nature changed, and he became desperate and dangerous. No one but Burton dared strike him now, for he would spring at an enemy's throat like amadman, and half stranglehim ere he could be dragged away stunned, bruised and bleeding. When his day's slavery was over he would go to his hut, eat his scanty mealof rice, biscuit and yam in sullen silence, and brood and mutter to himself. But from the day of his first flogging no word ever escaped his set lips. All these things he told afterwards to Von Hammer, the supercargo of the Mindora , when she came to Mulifanua with a cargo of new 'boys.'{*}
* Polynesian labourers are generally termed 'boys.'
Von Hammer had been everywhere in the North Pacific, so Burton took himto Ridan's hut, and called to the 'sulky devil' to comeout. He came, and sullenly followed the two men intothe manager's big sitting-room, and sat down cross-legged on the floor. The bright lamplight shone fullon his nude figure and the tangle of black hair that fell about his now sun-darkened back and shoulders. And, as on that other evening long before,when he sat crouching over his fire, his eyes sought Burton's face with a look of implacable hatred.
'See if you can find out where the d--d brute comes from,' said Burton.
Von Hammer looked at Ridan intently for a minute, and then said one or two words to him in a tongue that the overseer had never before heard.
With trembling limbs and a joyful wonder shining in his dark eyes, Rfdan crept up to the supercargo, and then, in a voice of whispered sobs, he told histwo years' tale of bitter misery.
* * * * *
'Very well,' said Burton, an hour later, to Von Hammer,'you can take him. I don't want the brute here. But he is a dangerous devil, mind. Where do you say he comes from?'
'On阛ta--Saint David's Island--a little bit of a sandy atoll, as big as Manono over there, and much like it, too. I know the place well--lived there once when I was pearling, ten years ago. I don't thinkthe natives there see a white man more than once in five years.
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8b] Short Stories - ''Ridan the Devil''

8b]
'Let him lie,' he said, going aft to the tiller. 'We be fourstrong men--he is but as a child from weakness. See, his bones are like to cut through his skin. He hath been starved.'
* * * * *
At dusk they ran the boat along the plantation jetty, and Pulu and another manled Rfdan up the path to the manager's house. His hands were free, but a stout rope of cinnet was tied around his naked waist and Pulu held the end.
'Ah, you dumb, sulky devil; you've come back to us again, have you?' said Burton, eyeing him savagely. 'I wish Schwartzkoff had kept youup in Apia, you murderous,yellow-hided scoundrel!'
'What's the use of bully-ragging him?' remarked the plantation engineer, with a sarcastic laugh; 'he doesn't understand a wordyou say. Club-law and the sasa {*} are the only thingsthat appeal to him--and hegets plenty of both on Mulifanua. Hallo, look at that! Why, he's kissing Pulu's toe!'
* Whip.
Burton laughed. 'So he is. Look out, Pulu, perhaps he's a kai tagata ' (cannibal). 'Take care he doesn't bite it off.'
Pulu shook his mop of yellow hair gravely. A great pity filled his big heart, for as he had turnedto go back to the boat Ridan had fallen upon his knees and pressed his lips to the feet of the man whohad given him a drink.
That night Burton and the Scotch engineer went to Ridan's hut, taking with them food and a new sleeping-mat. He was sitting cross-legged beforea tiny fire of coco-nut shells, gazing at the blue, leaping jets of flame, and as the two men entered, slowly turned his face to them.
'Here,' said Burton, less roughly than usual,' here's some kai kai for you.'
He took the food from Burton's hand, set it besidehim on the ground, and then, supporting himself on his gaunt right arm andhand, gave the overseer one long look of bitter, undying hatred; then his eyes drooped to the fire again.
'And here, Ridan,' said Craik, the engineer, throwing the sleeping-matupon the ground, 'that'll keep your auld bones frae cutting into the ground. And here is what will do ye mair good still,' and he placed a wooden pipe and a stick of tobacco in 'the devil's' hand. In a moment Ridan was on his knees with his forehead pressed to the ground in gratitude.
The men looked at him in silence for a few moments as he crouched at Craik's feet, with the light of the fire playing upon his tattooed yellow back and masses of tangled black hair.
'Come awa', Burton, leave the puir deevil to himself. And I'm thinking ye might try him on the other tack awhile. Ye have not brokenthe creature's spirit yet, and I wouldna try to if I were you--for my own safety. Sit up Ridan, mon, and smoke your pipe.'
* * * * *
Two years before, Ridan had been brought to Samoa by a German labour-ship, which had picked him up in a canoe at sea, somewhere off the coast of Dutch New Guinea. He was the only survivor of a party of seven, and when lifted on board was in the last stageof exhaustion from thirst and hunger. Where the canoe had sailed from, andwhither bound, no one on board the Iserbrook could learn, for the stranger spoke a language utterly unknown to anyone of even the Iserbrook's polyglot ship's company--men who came from all parts of Polynesia and Micronesia. All that could be learned from him by signs and gestures was that a great storm had overtaken the canoe, many days of hunger and thirst had followed, and then death ended the agonies of all but himself.
In a few weeks, and while the brig was thrashing her way back to Samoa against the south-east trades, Ridan regained his health and strength and became a favourite with all on board, white and brown. He was quite six feet in height, with a bright yellow skin, bronzed by the sun; and his straight features and long black hair were of thetrue Malayo-Polynesian type. From the back of his neck two broad stripes of bright blue tattooing ran down the whole length of his muscular back, and thence curved outwards and downwards along the back of his thighs and terminated at each heel. No one on the Iserbrook had ever seen similar tattooing, and many were the conjectures as to Ridan's native place. One word, however, he constantly repeated, 'Onêata,' and then would point to the north-west. But no one knew of such a place, though many did of an Oneaka, far to the south-east--an island of the Gilbert Group near the Equator.
The weeks passed, and at last Ridan looked with wondering eyes upon the strange houses of the white men in Apia harbour. By-and-by boats came off to the ship, and the three hundred and oddbrown-skinned and black-skinned people from the Solomons and the Admiralties and the countless islands about New Britain and New Ireland were taken ashore to work on the plantationsat Vailele and Mulifanua,
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8a] Short Stories - ''Ridan the Devil''

8a]
Ridan lived alone in a little hut on the borders of the big German plantation at Mulifenua, away down at the lee end of Upolu Island, and every one of his brown-skinned fellow-workers either hated or feared him, and smiled when Burton, the American overseer, would knock him down for being a 'sulky brute.' But no one of them cared to let Ridan see him smile. For to them he was a wizard, a devil, who could send death in the night to those he hated. And so when anyone died on the plantation he was blamed,and seemed to like it. Once, when he lay ironed hand and foot in the stifling corrugated iron 'calaboose,' with his blood-shot eyes fixed in sullen rage on Burton's angered face, Tirauro, a Gilbert Island native assistant overseer, struck him on the mouth and called him 'a pig cast up by the ocean.' This was to please the white man. But it did not, for Burton, cruel as he was, called Tirauro a coward and felled him at once. By ill-luck he fell within reach of Ridan, and in another moment the manacled hands had seized his enemy's throat. For five minutes the three men struggled together, the white overseer beatingRidan over the head with the butt of his heavy Colt's pistol, and then when Burton rose to his feet the two brown men were lying motionless together; but Tirauro was dead.
Ridan was sick for a long time after this. A heavy flogging always did make him sick, although he was so big and strong. And so, as he could not work in the fields, he was sent to Apia to do light labour in the cotton-mill there. The next morning he was missing. He had swum to abrig lying at anchor in the harbour and hidden away in the empty forehold. Then he was discovered and taken ashore to the mill again, where the foreman gave him 'a dose of Cameroons medicine'--that is, twenty-five lashes.
'Send him back to the plantation,' said the manager, who was a mereGerman civilian, and consequently much despised by his foreman, who had served in Africa. 'I'm afraid to keep him here, and I'm not going to punish him if he tries to get away again, poor devil.'
So back he went to Mulifanua. The boat voyage from Apia down the coast inside the reef is not a long one, but the Samoan crew were frightened to have such a man free; so they tied him hand and foot and then lashed him down tightly under the midship thwart with strips of green fau bark. Not that they did so with unnecessary cruelty, but ex-Lieutenant Schwartzkoff, the foreman,was looking on, and then, besides that, this big-boned, light-skinned man was a foreigner, and a Samoan hates a foreigner of his own colourif he is poor and friendless.And then he was an aitu a devil, and could speak neither Samoan, nor Fijian,nor Tokelau, nor yet any English or German.
Clearly, therefore, he was not a man at all, but a manu --a beast, and not to be trusted with free limbs. Did not the foreman say that he was possessed of many devils, and for two years had lived alone on the plantation, working in the field with the gangs of Tokelau and Solomon Island men, but speaking to no one, only muttering in a strange tongue to himself and giving sullen obedience to his taskmasters?
But as they talked and sang, and as the boat sailed along the white line of beach fringed with the swaying palms, Ridan groaned in his agony, and Pulu, the steersman, who was a big strong man and not a coward like his fellows, took pity on the captive.
'Let us give him a drink,' hesaid; 'he cannot hurt us as he is. Else he may die in the boat and we lose the price of his passage; for the white men at Mulifanua will not pay us for bringing to them a dead man.'
So they cast off the lashings of fau bark that bound Ridan to the thwart, and Pulu, lifting him up, gave him a long drink, holding the gourd tohis quivering mouth--for his hands were tied behindhim.
'Let him rest with his back against the side of the boat,' said Pulu presently; 'and, see, surely we may loosen the thongs around his wrists a little, for they are cutting into the flesh.'
But the others were afraid, and begged him to let wellalone. Then Pulu grew angry and called them cowards, for, as they argued, Ridan fell forward on his face in a swoon.
When 'the devil' came to and opened his wearied, blood-shot eyes, Pulu was bathing his forehead with cold water, and his bruisedand swollen hands were free. For a minute or so he gasped and stared at the big Samoan, and a heavy sigh broke from his broad naked chest. Then he put his hands to his face--and sobbed.
Pulu drew back in wondering pity--surely no devil could weep--and then, with a defiant glanceat the three other Samoans, he stooped down and unbound Ridan's feet.
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Letter From a Reader

Salaam,
I came across this wonderful site of yours in search of relief for my
ownproblems, mainly on the subject of forgiving those who have hurt
us. I have been reading it for the past hour. Mash'Allah, it has
opened my eyes and my heart. May Allah bless you and your efforts to
share and spread love.
From,
Jesima (fasting in this holy month of Ramadan) from London
*****
Response from M.NajimudeeN. Bsc - India:
You're welcome, sister Jesima, I am glad the website helped you.
Letters like yours keep me motivated and remind me that what I am
doing with this website is needed, Insha'Allah.

Good New Day

People often wish for a return to the good old days. First of all,
when we look at them objectively, they weren't really so good. Sure, I
have funny and pleasant memories from my youth, but I also remember
the confusion and loneliness.
I personally would not trade my life at this moment for my life at any
time in the past. Among other things, I now have a beautiful daughter
who I love more than life itself; my writing, which has evolved to
allow me to express my deepest convictions; and many small blessings
that add up to a pot of gold.
Secondly, the old days are called "old" for a reason. That's the past.
We can't go back.
What we can do is focus on the journey forward.
"Be quick in the race for forgiveness from your Lord, and for a Garden
whose width is that (of thewhole) of the heavens andof the earth,
prepared for the righteous; – Those who spend (freely), whether in
prosperity, or in adversity; who restrain anger, and pardon people;-
for Allah loves those who do good; – And those who, having done
something to be ashamed of, or wronged their own souls, earnestly
bring Allahto mind, and ask for forgiveness for their sins,- and who
can forgive sins except Allah…." – Quran, Surat Aal Imran, 3:133-135
This is how we make a better future for ourselves and our families,
Insha'Allah. Letting go of anger, forgiving, asking forgiveness,
giving to the poor and needy, and racing to Allah. The Almighty has
given us the formula. This is how, instead of yearning for thegood old
days, we create good new days! Our futurecan be as good as the past
ever was; it can be better, brighter and happier.
Let's build the good new days.

Love Ourselves First

We can get so caught up intrying to fix other people'sproblems, that
we forget to fix ourselves. We can spend all our time helping family
members, running around, "sacrificing", whileour own souls are weary,
discouraged and approaching despair. We can champion important causes,
or do vital work in our jobs, while we cover up or ignore wounds from
our past, until we cannot even look at ourselves with respect or love.
I suppose we all have our coping mechanisms. For me, it's martial
arts. When I'm troubled or unhappy, I tend to immerse myself in my
martial arts practice. It occupies my mind, allows me to forget my
problems,and wears out my body soI can sleep.
Others may plunge themselves into their work, or distract themselves
with books, music or television, or busy themselves with other
people's problems. But you can only keep this up for so long. If you
don't face what's going on internally, the darkness will eventually
spread and blot everything else out.
We have to come to terms with ourselves, or happiness will elude us forever.
How can we love and cherish others if we do notlove ourselves? How can
we extend ourselves to create something good in the world, if what we
haveinside is not sound and peaceful? How can we raise happy children
if we are not happy? Children are very perceptive; if you are troubled
and hurt inside, they will pick up onthat, and it will affect them. If
you really want tolove your children properly, you need to make peace
with your own soul.
Sometimes there are so many distractions in our lives, so much
external noise, that we can't hear our own hearts anymore. We need to
quiet our minds and get back in touch with our fitrah, that pure
nature given to us by Allah. We need to ask Allah's forgiveness, then
forgive ourselves, so that we can get rid of the baggage of shame.
Only then can we then forgive others, and let go of anger or
resentment.
We must listen to our intuition, and hear our hearts speaking, and
open ourselves to the clear light of Allah's huda (guidance).

miracle and a miracle worker

Each of us is a walking miracle.
"Among His Signs in this,that He created you fromdust; and then,-
behold, you are human beings scattered (far and wide)!" – Quran,
30:20.
Our existence is a miracle. That we are here, on this tiny planet
revolving in space, thinking our thoughts, sailing the ocean, growing
crops, loving, worshiping, forgiving, living and dying,is a miracle.
Our aspirations, hopes and bravery are miracles and gifts.
Beyond that, each of us has the potential to be a miracle worker, not
in the sense of walking on water or splitting the sea, but in changing
the world, spreading peace, and being examples of love and faith in
action.
My fellow editors at IslamicAnswers.com – SisterZ, Leila, Sara, Amy,
Muhammad, Abdul Wali, Maria and the others – are miracle workers. They
savelives and help desperate people.
One editor took in two foster children and raised them with love. He
and hiswife are miracle workers.
Anyone who speaks out for truth, who dedicates themselves to helping
others, who plants trees and protects endangered species, who raises
good children in this turbulent world, any such person is amiracle
worker.
Think of it: to be a miracle and a miracle worker. What a thing.
What an amazing creature the child of Adam can become if he (and she)
turns away from hatred, bigotry and revenge, and turns to compassion
and fellowship instead.

Why Do You Save Me?

Allah, why do You save me?
Why do You guide me gently,
and push me to the light?
Am I more in Your sight
than a walking shade?
Am I bright? Do You see
my coruscating heart?
Am I living my true life?
If not, then in which shining valley
does it lie?
In whose wide eyes,
in what hungry land?
Why did You draw me by the hand
from my prison bed?
What of the souls I have loved
who are lost, who have fled
to distant cities
or turned their heads
after speaking
of inexpressible sadness?
Those who have known me best
have betrayed me,
or I have betrayed them.
Is that the grief of Bani Adam?
Why do You pull me
from the pit,
casting light on me,
accepting my regret,
giving me dreams like comets,
or signposts
to a hidden shrine?
Dreams like hands in mine.
Why, Allah? Am I more
than I seem to myself?
Where did my soul reside
in the world before birth?
If souls are troops
collected together
then where is my unit,
where was my creche?
Who am I to them now?
Who am I to the Prophets,
to the angels sweeping the sky,
to my daughter
and those who will proceed?
Who am I to You, Al-Azeez,
who hold night and day;
and when will I find my way?

1b] The Persecution in Burma Stems, Not from Buddhists, but from the Darwinist Mindset

1b]
Let us unite in order to put an end to the oppression stemming from the corruption of Darwinism
If we want an end to the strife on Earth, the sole precondition is the scientific elimination of Darwinism, the intellectual idea behind these perverse ideologies.And the way to intellectually eradicate Darwinism is to discuss and show the scientific proofs revealing the invalidity of the theory of evolution everywhere possible. Activities such ashanding out books, opening exhibitions, writing articles, opening web sites, holding conferences and radio andtelevision programs are highly important in terms of giving people this information. Indeed, the positive effects of such activities are already spreading very rapidly and people have begun toaccept the fact that evolution is the worst scientific fraud of all time.
To issue one final reminder, the whole Islamic world has a responsibility to ensure that all mankind achieves peace and security. The Islamic world has an obligation to be united in order to rescue those people living in pain and suffering in East Turkestan, Burma, Pathani, Iraq, Afghanistan,Palestine and many other places, and to bring abouta permanent solution. A Turkish-Islamic world thatis united and acts as brothers in a spirit of solidarity will never face any such problems. It will guarantee that not just Muslims, but also Christians, Jews, Buddhistsand even the irreligious and atheist can live in security, wealth, peace and joy/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1a] The Persecution in Burma Stems, Not from Buddhists, but from the Darwinist Mindset

1a]
The struggle between believers and non-believers has persisted throughout the course of history. All the conflict and ideological differences in the world are based on the intellectual and ideological struggle between these two poles. Those who espouse the true religion and say, “Allah is One,” and who seek to install the fine moral values brought with them by the true faiths have always been faced by a diametrically opposed force. If there is violence and savagery somewhere this comes from these anti-forces’ intolerance of the supporters of the true faith. However, there is one very important detail that needs to be noted here.
Depicting believers as infavor of violence is a cunning ploy
These forces of oppositionsometimes appear in the guise of adherents of a religion. But this is a deception. No adherent ofa true faith can ever support savagery and barbarity. If someone spreads savagery, hates everything or carries out terrorist actions and killings, then he is literallyirreligious. The fact it says he is Muslim, Christian or Jewish on his ID papers does not mean he is at all religious. One therefore needs to analyze events from that perspective when there is oppression, disorder or terror. Certain cunning forces are trying to have all conflicts, sufferings and acts of terror laid at the door of believers. In particular, by using certain parts of the press and various publications they spread scenarios intended to incite conflict between Muslims and Christians, Shiites and Sunnis or Jewsand Muslims. The aim here is to prevent unity and union among those who believe in Allah. The forces in question are wellaware that if believers areunited then they will represent a major force against all false ideologiesand cannot be defeated. Since they regard that union as a threat they have developed these policies of artificial hatred in order to eliminate any alliance among believers.
While believers fight among themselves, proponents of the Darwinist, communist andMarxist mindset continue to support one another, grow stronger and find the ideal environment for spreading their own perverse ideologies. The forces in question use thismethod in some Arab countries, the Middle East and places such as Burma.
Darwinist ideology is the cause of the instances of oppression in the world
There are countries all over the world where Muslims are a minority. Millions of Muslims are living under pressure in minorities in Burma, the Philippines, Cambodia andThailand, and these conflicts are generally fed by strife or differences of opinion among believers.
The conflict in Syria is portrayed as one betweenShiites and Sunnis, and the press always reflects that idea. But this is a deception. There is actually a struggle going on in Syria between God-fearing people and Darwinists and communists. The events taking place in Syria are a rebellion against socialist, communist ideology that has been around since thetime of Hafez Assad and has never ceased to exist.
In the same way, the terrifying persecution thathas been going on in Burma since the 1990s is depicted as an assault by Buddhists on Muslims. Butthe people perpetrating the attack there are actually part of the junta that espouses Darwinist ideology, even if they appear to be Buddhists. (Today Buddhism is a pagan religion but it is probably a corrupted form of a true faith. There is no aggression or oppression in the teachings of Buddhism that have been left over from the true faith.) It is impossible for people who resort to violence to come out for religion. If they do this in the name of religion, then they are either deceiving people, or else know nothing about religion, or else are themselves deceived. No religion permits persecution, killing, terror or genocide. No true believer can persecute anyone else, be a terrorist,or deprive others of their rights. Religion brings with it love, affection and solidarity. Advocates of true religion have always brought love to the world.
But Darwinist ideology and ideologies based on it, such as Marxism, Leninism, communism and fascism, oppress others, terrorize communities, commit terrorist actions, engage in genocide, perpetrate mass slaughter and mercilessly kill women and children, young and old. If there is terror or strife somewhere, then the presence of such perverse ideologies in the region can immediately be seen. Communist ideology that espouses the dialectics of society byadopting Darwinist ideology, which espouses the dialectics of nature, makes a precondition out of conflict. It irrationally maintains that there can be no progress without conflict. It is these perverse ideologies that poison societies with hatred.
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QURAN ON SEA WAVES

With regard to the many statements in the Quran concerning the sea,
some of these facts were not discovered until very recently, and many
of them are still unknown. For example, these facts were discovered
after hundreds of marine stations had been set up, and after images
had been taken by satellites. The one who said this was Professor
Schroeder, one of the greatest oceanographers in West Germany. He used
to say that if science advanced, religion would have to retreat. But
when he heard the translation of the verses of the Quran, he was
stunned and said, "These could not be the words of a human being." And
Professor Dorjaro, a professor of oceanography, told us of the latest
developments on science, when he heard the verse:
"Or (the state of a disbeliever) is like the darkness in a vast deep
sea, overwhelmed with waves topped by waves, topped by darkclouds,
(layers of) darkness upon darkness: if a man stretches out his hand,
he can hardly see it! And he for whom Allah has not appointed light,
for him there is no light"(The Quran, 24:40 interpretation of the
meaning)
He said, "In the past, man could not dive to a depth of more than
twenty meters because he had no special equipment. But now we can dive
to the bottom of the ocean, using modern equipment, and we find
intense darkness at a depth of two hundred meters." The verse says a
vast deep sea. The discoveries in the depths of the sea give us an
understandingof the verse, (layers of) darkness upon darkness. It is
known that there are seven colours in the spectrum, including red,
yellow, blue, green, orange, etc. When wedive down into the depths of
the ocean, these colours disappear one after another, and the
disappearance of each colour results in more darkness. Red disappears
first, then orange, then yellow the last colour to disappear is blue,
at a depth of two hundred meters. Each colour that disappears adds to
the darkness until it reaches total darkness. With regard to the
phrase waves topped by waves, ithas been proven scientifically
thatthere is a separation between theupper and lower parts of the
ocean, and that this separation is filled with waves, as if there are
waves on the edge of the dark, lower portion of the sea, which we do
not see, and there are waves on the shores of the sea, which we do
see. So it is as if there are waves above waves. This is a confirmed
scientific fact, hence Professor Dorjaro said concerning these Quranic
verses, that this cannot be human knowledge.
~
* Please remember us in your duas too.

Dua on Marriage/ Wedding

Abu Hurairah (r.a) said thatwhen the Prophet (pbuh) congratulated a
man on his marriage he said:
بَارَكَ اللهُ لَكَ، وَبَارَكَ عَلَيْكَ، وَجَمَعَ بَيْنَكُمَا فِي خَيْر
" Allah bless you, and may He send blessings upon you, and may He
unite youboth in good."
( Tirmidhi )
~
* Please remember us in your duas too/

2c] The Etiquette of reciting the Holy Quran

2c]
*.
It is narrated from the Prophet of Allah (a.s.), “ A person who recites as few as ten verses in anight, he would not be countedamongst the negligent people. If he recites fifty verses, he will be counted as a Dhakir (a person who remembers
*.
If one recites a hundred verses,he will be counted amongst theQaneteen (the obedient). One who recites two hundred verses in a night, then he is amongst the Qashe-een ( ). If a person recites three hundred verses overnight, he one of the Fayezeen (the elevated). If a person recites five hundred verses in a night, he will be counted in a group of persons who prayed their whole lives. When a person recites a thousand verses in a night, he will get a Qantar of Reward. A Qantar is equal to fifteen thousand Mishqal ( a mishqal isequal to 24 carat of gold) This will be equal to the Mount Ohud.
*.
Hazrat Ali (a.s.) has said, “ Whena person recites any hundred verses of the Quran from any chapter, and after the recitationsays thrice the words,’ Allah humma akshif anni bala’, all his calamities will be warded off.”
*.
The Prophet of Islam (a.s.) said, “ If one has pain in the chest, he must seek succor from the Quran. Allah has promised that the Quran cures the chest pain!”
*.
Imam Mohammed Baqir (a.s.) has said, “ Every place has a spring season. For the Quran the spring is the Holy Month of Ramadan!”
*.
It is narrated from Imam Zain alAbedeen (a.s.) that if one listensto even a word of the Quran with interest, Allah will order writing one good deed in his record and obliterates one sin committed by him. The person will be elevated one stage upward. If a person memoriseseven one word from the Quran,Allah will record ten good deeds in his name and removesten sins from his record. He willalso be raised ten stages upward in his status.. When a person recites the verses of theQuran sitting at prayer, Allah will record fifty good deeds for him and remove fifty sins from his record. And raises his statusfifty stages. When a person recites one verse standing in prayer, He will record hundred good deeds for him, remove a hundred sisn from his account and raise his status a hundred stages. .When a person completes a full recitation of the Quran, Allah will fulfill his wish for this life or the Hereafter.”
*.
Hazrat Ali (a.s.) has said that when a person recites a hundred verses from anywherein the Quran and then says Ya Allah seven times and order a stone to shatter, it will shatter with Allah’s wish!
THE SUPERIORITY OF RECITING THE HOLY QURAN LOOKING AT ITSWORDS
The eyesight of a person will improve if he recites the Quran looking at it pages. Allah will reduce the punishment for the sins of this person’s parents, even if the father or the mother was an infidel.
*.
The house where a copy of the Quran is kept the Satan cannot come.
*.
Authentic traditions indicate that three things would complain to Allah: 1. A mosque where people don’t go to offer prayer. 2. A scholar who lives amongst ignorant people and none respects him. 3. A copy of the Quran that takes dust in a house and no one reads it.
*.
Someone asked the Prophet of Islam (a.s.),” I have memorised the Quran. Is it better to recite it from the memory or by looking at the Book?" ” The Prophet (a.s.) replied , “t is better to recite looking at the pages of the Book because even looking at the book is auspicious.” Then the Prophet (a.s.) said that there are six things that would be the cause of benefit to a person even after his death: 1. A pious son who prays for the deliverence of his parents after their death. 2. A copy of the Quran that will be read and recited by others after a person’s death. 3. A well that has been dug for the benefit of the populace. 4. Creating a canal or a source of running water. 5. A tree that has been planted to give shade to the others. 6. The good examples set by the person for others to follow after his death.
*.
The Prophet of Islam (a.s.) said that looking at the face of Hazrat Ali ibne Abi Talib (a.s.) is equivalent to prayer. He also said that looking with affectionon the faces of one’s parents too is prayer. Looking at the Holy Quran is prayer and setting eyes on the Kaaba too isprayer./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2b] The Etiquette of reciting the Holy Quran

2b]
The Imam (a.s.) said,” It is better if you do one complete recitation of the Quran in one month. Quran should be recited with tarteel or slowly with proper pronunciation and punctuation. The reading should be such that the words are comprehensible tothe reciter and the listener. Whenever there is mention of theHeaven in the Quran, the reciter should seek Allah’s help for his deliverence. Similarly when the Hell is mentioned, he should seek deliverence..One should recite theQuran more during the Holy month of Ramadan.”.
Ali bin Mugheera asked Imam Jafar e Sadiq (a.s.), “ My father asked your ancestor, the Prophet of Islam (a.s.) about completing a recitation of the Quran in one night.. The Prophet said (a.s.), ‘ Yes! It can be done!’ “ Then Ibne Mugheera said,” My father used to complete forty recitations of the Quran or even more during the month of Ramandan.. I followthe same practice and on Idd al Fitr I complete one recitation to felcitate Holy Prophet (a.s.), one for Hazrat Ali (a.s.), one for Hazrat fatima Zehra (a.s.) and one each as tribute to each of the Holy Imams (a.s). This is my practice from the beginning and what Reward I could get for this? Will itbe entered in the account of my deeds?”
The Imam (a.s.) said, “ Because ofthis practice Allah will treat you with these Infallible persons on the Day of Judgement” Ibne Jaseem was astonished and said, “ Is there so much reward for an insignificant person like me?”
The Imam (a.s.) said thrice, “ Balay, balay, balay ( Yes, yes, yes)!”
THE REWARD FOR LEARNING, TEACHING & MEMORISING THE QURAN
Imam Jafar e Sadiq (a.s.) has said one whose memory is weak should learn the Quran with more practice. Allah will give him more reward. The Quran should be recited in a good tone but not with rhythm.
It is not good for a person to memorise the Quran and forget it. The verses that he had memorized, and forgotten, will salute the reciter in the Heaven from an elevated place by saying,’Salam alaik’. The person would respond to the greeting and ask who they were and why they were greeting him from that distanceThey will reply that they were the verses of the Quran thathe had memorised and didn’t care to retain in his memory. If hehad tyaken care to retain the memory, he would have been in the higher echelons of the Heaven with them!
*.
The Prophet of Allah (a.s.) said, “ A person who memorises the Quran and purposely forgets it will be raised on the Day of Judgement in a manner that hishands will be tied to his neck. For every verse that he had forgotte Allah would impose a snake on his body and he will be consigned to the Hell.
*.
Hazrat Ali (a.s.) said that when Allah wants to send his curse and retribution to a people who have been sinning very much and finds that amongst the evil persons there are somepeople who offer prayers and some children are reciting the Quran, he puts away the Retribution.
THE BENEFITS OF RECITING THE QURAN
*.
Imam Jafar e Sadiq (a.s.) has said that Quran is a Commandment of Allah for His creatures. Therefore it is the bounden duty of every Muslim to study the Quran with deep thought.
*.
Hazrat Ali (a.s.) has said that a house where the Quran is recited the angels would descend there and the Satan flees away from the precincts. The house where the Quran is recited appears like a star to the people of the Firmament.
*.
Imam Mohammed Baqir (a.s.) said, “ A person who recites the Quran while standing will get reward equal to fifty good deeds. If a person seeks succoragainst his enemies from the Quran with true spirit, he will be safe from the adversaries. However strong the enemy might be!
*.
It is narrated by Bashir bin Ghalib that Imam Hussain (a.s.) said,” When a person recites the verses of the Quran while standing, Allah will reward equivalent of ten good deeds for every word recited. If someone listens to the recitation with intent, he will get one good deed recorded inhis account for every word thathe listens to. If a person completes the recitation over-night in one sitting, in the morning the angels say his praises. If a person completes the recitation during a day, the angels praise him and one of his wishes that he makes after completing the recitation would be fulfilled. The Reward for completing the recitation ofthe Quran is better than the reward for any other good deeds.” The narrator asked the Imam (a.s.), “ Ya Hazrat! If a person has not learned to read the Quran, what should he do?” The Imam (a.s.) replied, “ Allah is Kind and Munificent! He should recite as much as he knows! He will certainly get the Reward!”
*.
Imam Mohammed Baqir (a.s.) says,” When a person completes the recitation of the Quran in Mecca from one Fridayto the other, or a similar periodof time, he will be Rewarded amply by Allah.”
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2a] The Etiquette of reciting the Holy Quran

2a]
Qirat or recitation of the Quran has one basic requirement, that is, the Tarteel or the distinct intonation and pronunciation of the words. While reciting one hasto keep in mind the fasl {division) and wasl ( joining ) of words and sentences.
Hazrat Ali (a.s.) has said that Tarteel is delivering words according to their Makharij (outlets for sound or intonations). Uttering the words clearly and slowly and reciting with understanding and uttering the contents correctly is of prime importance. One should not recite the Quran with such speed that it might become incomprehensible and bore the listener. Neither the recitation be so slow that it takes long time and puts the listeners off.. “Khair al umoore ausatha” or it is better to follow the middle path.
The other important aspect of therecitation is the reading with understanding and thought. One should keep his eyes on the meanings of the Quran. While reciting the verses about Allah’s Blessings, one should seek Astaghfar (Allah’s Help and Foregiveness).
Imam Raza (a.s.) used to recite the Quran with feelings and tears. He used to cry when reference to the Heaven and Hell came during the reading of the Book. At these points he used to seek Allah’s Help. When the Imam (a.s.) recited the verse Qul huwallahu ahad , he used to say Kadhalik Allahu Rabbi three times.Similarly after reciting the verse Qul ya ayyuhal kaferoon in the prayer, the Imam used to say Rabbi Allaho Deenalislam three times. After reciting the verse Wat-teene wazaitune Imam Reza (a.s.) used to say bala wa ana zaalika min al shahedeen. On reciting the verse Ala uqsimo beyoumilqiyamah the Imam (a.s.) said Subhanaka Allahumma Balah.On reciting Sura e Fateha the Imam (a.s.) said Alhamdu lillahe Rab al Aalemeen. Whenever the Imam (a.s.) came across the words ya ayyuhal lazeena aamanu during the recitation of the Quran he would say slowly the words Labbaek Allahumma labbaek.
Hazrat Ali (a.s.) said that whenever one recited In Allaha malaekatahu yusalloona alan-nabi…. It should be followed by benediction (durood) whetherduring the prayers or while at thesession of recitation. He said that after reciting the verse wat-teen one should say Nahnu ala zalika min al shahedeen.
Imam Jafar e Sadiq (a.s.) used to say deenilislam alaihi ahya-an wa alaihi amwaatu insha Allah after reciting the verse Qul ya ayyuhal kaferoon.
Imam Zain al Abedeen (a.s.) has said, “ If a person wishes to converse with Allah, he should recite the Quran. When he comes to the passages where Allah addresses the people, he should say labbaek Allahumma labbaek and in the passages where Allah addresses the Prophet (a.s.) or the people of the earlier times, heshould feel that the communication is for his own benefit only. When he reads about the spread of victuals of the Heaven in the Quran, he should draw pleasure from the very thought of the delicacies. He should visualise that his Friend has made the spread for him. Sometimes Allah recounts His most superior qualities of Beneficence and Sustenence in the Quran, and at other places He talks of the unfathomable treasures of knowledge.
Thus Allah recounts his innumerable Bounties to His creatures in the Book and shows them the way of happiness and pleasure. He promises them a place in the Heaven and also warns them of the Hellfire. The gathering for the recitation of theQuran is the most wonderful gathering. In this gathering Allah is the Host and the courtiers the Prophets and their Vicegerents (a.s.). How could one not be happy in such a gathering! Due respect for such a gathering is very important. One should therefore purify oneself with ablution (Wadu) is necessary.
ABOUT ISTA-AAZA
SEEKING ALLAH’S PROTECTION FROM THE SATAN
Before commencing the recitation of the Holy Quran one should do Ista aaza or seek the protection of Allah against the machination of the Satan. For thisone should say Aa-uzu billahi. This has been mandated by the Quran..
There are two ways of doing the Ista-aaza. The first is saying, ‘ Aa-uzu billahi min al shaitan ir rajeem’ and the second is ‘Aa-uzubillahi samiul aleem min al shaitan ir rajeem’. According to some other traditions, one should say ‘Aa-uzu billahi min al shaitan ir rajeem in Allaha huwal fattahul aleem.’ But the first two methods of seeking Allah’s Help to ward off the Satan are very much in vogue.
FACING THE KAABA OR QIBLA WHILE RECITING THE QURAN
It is advised to face the Kaaba while reciting the Quran, be it in loneliness or in congregation. One should not sit at the back of anyone while reciting the Quran.
ABOUT KHATME-QURAN OR FINISHING A RECITATION OF THE HOLY BOOK
One person told to Imam Jafar e Sadiq (a.s.) that he used to complete the recitation of the Quran in a single sitting in the night. (Abu Baseer )./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8b] Tableeghi Jamaat Exposed

8b]
In Israel, under Zionist control, the Jamaat is allowed free access to any part to do "Allah's Work" while Palestinian men, women and children, who are opposing Zionist rule, are tortured and killed.
It is also not surprising that under the Apartheid government in South Africa and under the cruel"State of Emergency" in which gatherings were restricted and carefully monitored under the vigilant eye of the then police force, the Ijtima's used to draw crowds of thousands of devotees - and there was not a single policeman in sight. It is obvious. With the type of Islam that they portrayed of being completely subservient to Kufaar politics and their rejection of Jihad in all its practical aspects, this Jamaat was not even considered as a threat. Not a word was uttered by the Jamaat's leaders condemning the then Apartheid regime. This is their policy throughout the world - do not condemn the Kufaar and the Kufaar governments!
TABLEEGHI JAMAAT'S ROLE UNDER PUPPET MUSLIM GOVERNMENTS: The Jamaat has also flourished under the puppet governments of Muslim countries who rule in the name of they Kaafir paymasters (Israel, America, Britain, France, etc.) - thousands upon thousands as well-behaved, submissive Muslims praying in their mosques, quite content to live under a system which is opposed to Islam in every way and which is openly dedicated to the suppression of true Islam wherever it emerges./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8a] Tableeghi Jamaat Exposed

8a]
The movement of Tableeghi Jamaat is being utilised by the enemies of Islam as an effective instrument in their struggle to prevent the emergence of a true Islamic movement in Europe and elsewhere in the world. Therefore, it is incumbent on all Muslims to disown it and discourage its activity in every way. The British were continually looking for ways of infiltrating andsubverting Islam. They kept, through their comprehensive spy network, a very careful eye, on any new Muslim group and movement. TheTableeghi Jamaat was set up under the British Rule in India. After closely watching the Jamaat for some time, the British realised that here was exactly what they were looking for, a movement that totally absorbed the energy of its members andyet did not threaten Britishdomination in any way as the doctrine of Jihad was totally absent in this movement. They saw that instead of the Jamaat's directing their energies outwardly towards their legitimate Kaafir enemies, was now directed inwardly towards the rest of the Muslims. Therefore, it was a group that was allowed to flourish. This news was spread to other interested parties.
THEIR BRAND OF TRUE ISLAM: The book that is held by many among the Tableeghi Jamaat to be as important as the study of the Quran itself is the"Teachings of Islam." In"Teachings of Islam" the Jamaat says that there is"NO WAY to gain honour, happiness, peace and tranquillity in this life OTHER THAN to adopt and firmly hold on to the work and system of Tabligh." This statement shows that the Tableeghi Jamaat wants to be an exclusive sect of Muslims, which excludes all other Muslims who do not follow its peculiar definition of what it means to convey the message of Islam, a definition which is clearly and erroneous and far removed from the one which Allah gives in the Quran. One can only conclude from this statement that all other Muslims are considered by them to be misguided.
If one reads through their five point action plan which the author of"Teachings of Islam" says that one must put into practice and "will automatically ensure the growth and expansion of Islam in its true form." He claims that this is the Prophetic method and wasfollowed by their ancestors and early Muslims. If one looks deeply, this five point action plan meets the complete approval of the enemies of Islam, since there is no mention anywhere of anything which might even slightly inconvenience a Kaafir government. How different this is from the actual practice of the Prophet (sallal laahu alaihi wasallam)!
From the day the Prophet (sallal laahu alaihi wasallam) made his Prophethood public, the very people who held him in high regards became hostile to him. Whenever the message of Islam is truly conveyed, it strikes atthe very roots of every other system with which itcomes into contact. How different is the case with the Tableeghi Jamaat. The British Weekly, "The Economist", the mouthpiece of the Kufaar, in its article entitled "The Other Side of Islam" pays glowing tribute to the Tableeghi Jamaat, saying,"So long as such movements exist, and attract millions of Muslims,essential Islam remains alive and well." Even the Kaafir authorities positively welcome what is happening, as they clearly do in the case of the Tableeghi Jamaat, because they know that other than the true Islam is being propagated.
Their brand of true Islam only centres around Ijtima,Ghust, Chilla and Kitaab reading. To them, Moulood, Urs Celebrations, Esaale Sawaab, the Recitation of Salaams, visiting of the Mazaars of Awliya Allah, etc. are all Shirk and Bid'at.
TABLEEGHI JAMAATS ROLEIN KUFAAR COUNTRIES: The thousands of members of the Tableeghi Jamaat are utilising all their energy exclusively inwards towards other Muslims and leaves the Kaafir powers to pursue their Godless exploitation of the Muslims completely unimpeded. They have defined Jihad to be"spreading the Kalima of Allah and enforcing of Allah's Commandments." (Teachings of Islam). In thevery same book, under theheading of "General Principles", the following point is made - "No controversial matter or points of secondary importance to be discussed at any time .... and confine all talk to the main points of Tabligh." Thus, a programme originally designed to ensure that the adherents of Tableeghi Jamaat did not come into conflict withthe British authorities in India has now been extended to include all aspects of Kufaar domination in the world. The members of the Jamaat are actually forbidden to question it at all. No wonder the enemies of Islam are delighted.
This is the reason why the Tableeghi Jamaat moves freely in Kufaar countries in Europe and the rest of the world, while other Muslims are being imprisoned, tortured, and killed on a daily basis.
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7b] IMAM NAWAWI [631 - 676 A.H]

7b]
According to Imam Dhahabi, Imam Nawawi’s concentration and absorption in academic love gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there remainsno doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and potentialities and earned the highest degree of honor.
Imam’s Simplicity and Niceness of Manners:
The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly chattels, they give preference to religious andacademic pursuits, propagation of Faith etc. They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes andother worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was God-fearing person having illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin expresses his impression about Imam Nawawi as thus:
“Imam Nawawi had three distinctive commendable qualities in his person. If anybody have only one out of these three, people return to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good ( Islam ) enjoining Al-Ma’ruf [i.e., Islamic Monotheism and all that Islam orders one todo] and forbidding Al-Munkar [polytheism anddisbelief and all that Islam has forbidden]. Imam Nawawi had all three in him.”
Imam Nawawi’s works and his death
The learned Imam had a very short life but even during this short period, he had written a large number of books on different subjects. Every work of the Imam is a masterwork and a treasureof knowledge. Hundreds and thousands of people benefit from these works.
Some of the Prestigious Works of Imam Nawawi are:
Commentary on Sahih Al-Bukhari , Al-Minhaj fi Sharh Sahih Muslim , Riyad-us-Saliheen, Kitab-ur-Raudah, Commentary on Mohadhdhab, Tahdhib-ul-Asma was-Sifat, Kitab-ul-Adhkar, Arba’een, At-Taqreeb fi Ilmil-Hadith wal-Irshad fihi, Kitab-ulMubhamat, At-Tibyan, Al-Idah fi Manasikil-Hajj, Sharh Sahih AlBukhari (Naqis), Sharh Sunan Abi Dawud (Naqis), Tabaqat Ash Shafi’iyah, Muhimmatul-Ahkam, Manaqib-ush-Shafi’i, Bustan-ulArifeen, Al-Khulasatu fil-Hadith, Mukhtasar At- Tirmidhi , A1Masa’il Al-Manthurah, Al-’Umdah fi Tashihit-Tanbih and others.
After spending 28 years of age, Imam Nawawi returned to his hometown.Soon after his arrival at Nawa, he felt ill and died. Imam Nawawi is still livingin the hearts of Muslims. His works are of everlasting value. May Allah bless Imam Nawawi./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

7a] IMAM NAWAWI [631 - 676 A.H]

7a]
Birth and Birth place:
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An-Nawawi, son of Murry, son of Hassan, son of Hussain, sonof Muhammad , son of Juma, son of Hazam. Nawawi refers to Nawa, a place near Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam Nawawi was born atNawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom inhis promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: “I saw ImamNawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur’an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed inmy heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words.” His teacher conveyed this incident to Imam’s father and he keeping in view the learning quest of his son, decided to dedicate the lifeof his son for the service and promotion of the cause of Islamic Faith.
In a short period, Nawawi learnt to read the Holy Qur’an and by that time henearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious academies or institutes where one could earn excellence in religious learning, so his father tookhim to Damascus, which was considered the center of learning and scholarship, and the students from far and wide gathered there for schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus. Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah was named afterhim. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, “I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived onthe limited food supplied by the institution.” As a routine he used to sleep very little at night. When itbecame irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits.
His Teachers and Guides:
During his stay at Damascus, he studied frommore than twenty celebrated teachers. These teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu HafsUmar bin Mudar Al-Mudari,Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin MuhammadAl-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada’il Sallar bin Al-Hasan Al Arbali etc.
His Students:
There were hundreds of Imam’s students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja’fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu’allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar’i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi,Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning:
Imam Nawawi had endlessthirst for knowledge, and it can be guessed from his daily practice of studies. Heused to read daily twelve lessons and write explanation and commentary of every lesson and also made important additions. Whatever the book Imam Nawawi read, he put down the marginal notes and explanations on that book. His intelligence, hardwork, love, devotion and absorption in his-studies amazed his teachers and they become fond of him and began to praise and admire him.
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If it is mustahab to recite(from memory) withwudhu then would it be makrooh to do so with out wudhu?.

Praise be to Allaah.
There is nothing wrong with reciting Qur'aan in a state of minor
impurity (without wudoo'), and some of the scholars havestated that
there is consensus on its permissibility. There are saheeh hadeeths
concerning this matter which demonstrate that itis not necessary to do
wudoo' if one wants to recite Qur'aan and is in a state of minor
impurity. Rather the difference of scholarly opinion has to do with
touching the Qur'aan and whether one who is in a state of major
impurity (janaabah) can recite it; the majority of scholars are of the
view that both of these mattersare not allowed.
It was narrated from 'Abd-Allaah ibn 'Abbaas (may Allah be pleased
with him) that that he stayed one night with Maymoonah, the Mother of
the Believers, who was his maternal aunt. I lay down across the width
of the mattress and the Messenger of Allaah (blessings and peace of
Allah be upon him) and his wife lay along its length. The Messenger of
Allaah (blessings and peace of Allah be upon him) slept until halfway
through the night, or just before or after that. The Messenger of
Allaah (blessings and peace of Allah be upon him) woke up and started
wiping thesleep from his face with his hand. Then he recited the last
ten verses of Soorat Aal 'Imraan, then he got up and went to a
waterskin that was hanging there, and did wudoo' from it and did it
well, then he stood and prayed.
Narrated by al-Bukhaari, 4295; Muslim, 763
Imam al-Bukhaari included this hadeeth in a chapter entitled: Chapter
on Reciting Qur'aan after Minor Impurity and otherwise.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
This indicates that Qur'aanmay be recited without wudoo', because he
slept for a long time, so there isno question that he woke up without
wudoo'; then he woke up and recited Qur'aan before he did wudoo', then
he did wudoo' after that and prayed.
End quote from al-Tamheed lima fi al-Muwatta' min al-Ma'aani wal
Asaaneed, 13/207
Al-Nawawi (may Allah have mercy on him) said:
This indicates that it is permissible for one who isin a state of
minor impurity to recite Qur'aan;this is the consensus of the Muslims.
End quote from Sharh Muslim, 6/46
And Allah knows best.

1c] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1c]
which he says:
From the above discussion of the reports, examination of their isnaads and biographies of their narrators, we could not find anything but the report of al-Bazzi – as the scholars said – and it is a report whose isnaad is filled with weak and majrooh narrators, and there is no other report apart from the report of al-Bazzi. This was stated clearly by many scholars of reports, although some of the most famous reciters, such as Ibn Mujaahid in his book al-Sab’ah, did notnarrate the takbeer, and neither did Abu’l-Qaasim al-Hudhali in his book al-Kaamil. This indicates that the report was not proven in their view. And Allaah knows best.
A Sunnah cannot be established by means of such a report, rather it is better not to do that, whether it is mentioned in the report of al-Bazzi orthe report of anyone else. That is so as to protect the Book of Allaah and to keep out of it anything that is not part of it, whether it is thought to be Sunnah or not. Praise be to Allaah, the Lord of the Worlds. End quote.
Secondly:
Many reasons for this takbeer have been mentioned, the most well known of which is that the Revelation to the Prophet (peace and blessings of Allaah be upon him) ceased for a while, and when it resumed after that, the first thing that was revealed was Soorat al-Duha, in which it says (interpretation of the meaning): “Your Lord (O Muhammad صلى الله عليه وسلم) has neither forsaken you nor hates you” [al-Duha 93:3], and he said takbeer in joy at that.Even if this is saheeh, it does not indicate that it ismustahabb to say takbeeras suggested by some scholars of recitation, for several reasons:
1. It does not indicate that takbeer is to be said after every recitation of the soorah.
2. It does not indicate that takbeer is to be said until Soorat al-Naas.
3. The takbeer was said only once, because of the Revelation resuming afterit had ceased for a while.
4. The other soorahs donot have the same content as Soorat al-Duha.
Moreover, this report doesnot have any saheeh isnaad, or even any da’eef(weak) one.
Imam Ibn Katheer (may Allaah have mercy on him) said:
With regard to saying takbeer after Soorat al-Duha, the reciters said that when the revelation was late in coming to the Messenger of Allaah (peace and blessings of Allaah be upon him), and that went on for a while, then the angel came to him and brought the words (interpretation of the meaning): “By the forenoon (after sunrise). By the night when it darkens (and stands still)” [al-Duha 93:1-2], he said takbeer out of joy and happiness.
But this was not narrated with any isnaad that can be judged to be saheeh orda’eef. And Allaah knows best.
Tafseer Ibn Katheer (8/423).
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1b] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1b]
Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer thenthey disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him.
With regard to the takbeer, the one who saysthat it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good,otherwise he should be executed. How could the one who does not recite itbe denounced for not reciting it? The one who regard a person who doesnot say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on thatafter having the proof explained to him, then he should be executed.
If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority ofreciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan? End quote.
Majmoo’ al-Fataawa (13/417-419)
And he (may Allaah have mercy on him) said:
The takbeer that is narrated from Ibn Katheeris not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to theProphet (peace and blessings of Allaah be upon him) except al-Bazzi,who thus went against allthose who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, aswas mentioned by more than one of the scholars. End quote.
Majmoo’ al-Fataawa (17/130).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it?
He replied:
This is contrary to what the Sahaabah (may Allaahbe pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan.
At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah, Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is noBasmalah between al-Anfaal and it. End quote.
Fataawa Islamiyyah (4/48).
Shaykh Bakr Abu Zayd (may Allaah preserve him)mentions in his Book Bida’al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we maymention:
Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise.
Then he said:
There are no saheeh reports about these seventhings from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote.
The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at theend of which he says:
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1a] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1a]
Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer
(Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is
that proven from the Messenger (peace and blessings of Allaah be upon
him) or the Sahaabah or Taabi'een?.
Praise be to Allaah.
Firstly:
The scholars differed concerning the ruling on saying takbeer after
everysoorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as
mustahabb but the other imams differed with him. There is another
report from Imam Ahmad which is in accordance with the view of the
majority. The correct view is that it is not prescribed to say
takbeer, and this is not proven in any marfoo' hadeeth from the
Prophet(peace and blessings of Allaah be upon him). There is also no
saheeh report about this takbeer from any of the Sahaabah (may Allaah
be pleased with them), rather it was proven from some of the qurraa'
(reciters) of the people of Makkah.
It was narrated that 'Ikrimah ibn Sulaymaan said: I recited to
Ismaa'eelibn 'Abd-Allaah ibn Constantine, and when I reached Wa'l-duha
(i.e., Soorat al-Duha), he said tome: Say takbeer, say takbeer at the
end of every soorah until you complete (the Qur'aan). 'Abd-Allaah ibn
Katheer told him that he recited toMujaahid and he told him to do
that, and Mujaahid told him that Ibn 'Abbaas had told him to do that,
and Ibn 'Abbaas told him that Ubayy ibn Ka'b told him to do that, and
Ubayyibn Ka'b told him that the Prophet (peace and blessings of Allaah
be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).
This hadeeth is da'eef (weak). Its isnaad includesAhmad ibn Muhammad
ibn 'Abd-Allaah ibn Abi Bazzah al-Muqri'. Abu Haatim said: His hadeeth
is da'eef (weak) and I will not narrate from him. Al-'Aqeeli said: His
hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange)
hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded
as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim
regarded his hadeeth about takbeeras saheeh, but it is munkar.
See: al-Du'afa' by al-'Aqeeli (1/127); and Mizaan al-I'tidaal (1/144,
145) and Siyar A'laam al-Nubala' (12/51), both by Imam al-Dhahabi.
Ibn Muflih al-Hanbali (mayAllaah have mercy on him) said:
Ahmad regarded it is mustahabb to say takbeerfrom the beginning of
Soorat al-Duha until the end of the Qur'aan. This was mentioned by Ibn
Tameem and others, and this is the recitation of thepeople of Makkah,
which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from
Mujaahid, and Mujaahid took it fromIbn 'Abbaas, and Ibn 'Abbaas took
it from Ubayy ibn Ka'b, and Ubayyibn Ka'b took it from the Prophet
(peace and blessings of Allaah be upon him). A number of them narrated
that, including al-Baghawi in his Tafseer, and the reason for that is
that the Wahy (revelation) ceased.
This is a ghareeb hadeeth,reported by Ahmad ibn Muhammad ibn
'Abd-Allaah al-Bazzi, who is sound with regard to recitation but
da'eef (weak) with regard to hadeeth.
Ibn Haatim al-Raazi said: This is a munkar hadeeth.
It was also narrated from him – i.e., Imam Ahmad – that there should
be no takbeer, as is the view of all reciters. End quote.
Al-Adaab al-Shar'iyyah (2/295, 296).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a group who gathered to read the entire Qur'aan (khatmah) and
they were reading to 'Aasim and Abu 'Amr. When they reached Soorat
al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar,until
they reached the endof the Qur'aan. Is what they did better or not? Is
the hadeeth which is narrated about saying tahleel and takbeer saheeh
and mutawaatir, or not?
He replied:
Praise be to Allaah. Yes, if they recited in accordancewith a
recitation other than that of Ibn Katheer, their not doing that is
better, and is in fact what is prescribed and is Sunnah. These imams
of recitation did not say takbeer either at the beginning of the
soorahs or at the ends. If it is acceptable to say that Ibn Katheer
narrated the takbeer from the Messenger of Allaah (peace and blessings
of Allaah be upon him), it is acceptable for others to say that these
people narrated the omission of that from the Messenger of Allaah
(peace and blessings of Allaah be upon him) too. It is not possible
that the recitation of the majority that was narrated by more people
than the recitation of Ibn Katheer omitted something enjoined by the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because those who narrated mutawaatir reports could not have concealed
something for which there was good reason to narrate it. The one who
accepts that the Messenger of Allaah (peace and blessings of Allaah be
upon him) told :->

‘Chemical in lipsticks can cause heart problems’

A chemical commonly usedin lipsticks, handwashes and other personal
care products may cause heart problems and muscle impairment, a new
study has claimed.
Scientists at the University of California have found that triclosan,
which is used in hundreds of household products, can hinder the
process by which muscles, including the heart, receive signals from
the brain.
In tests on mice, they noted a 'dramatic' 25 per cent reduction in
heart function within 20 minutes of exposure, and warned there is
'strong evidence' it could affect human health.
However regulators and other experts insist triclosan levels in
productsare safe, and that the doses injected into the mice were
higher than those to which humans would ever be exposed.
Previous studies have found that triclosan may have links to thyroid
and fertility problems, this is the first time its effects have been
tested on muscles.
Scientists had thought thatthe chemical — which wasdevised to prevent
bacterial infections in hospitals — was metabolised quickly by thebody
without harmful effects.
However, the researchers at the University of California say it may
remain active and be transported to organs, causing damage.
"Triclosan is found in virtually everyone's home and is pervasive in
the environment," said professor Isaac Pessah, who led the study,
published in the Proceedings of the National Academy of Sciences .
"These findings provide strong evidence that it is of concern to both
human and environmental health,"
"For someone who is healthy a 10 per cent dropin heart function may
not have an effect, but if you have heart disease it couldmake a big
difference," Pessah said.
His team injected a group of mice with triclosan. They saw a
'significantly reduced' function in the heart's left ventricle
within20 minutes.
"The effects of triclosan oncardiac function were really dramatic,"
said Nipavan Chiamvimonvat, professor of cardiovascularmedicine at UC
Davis and astudy co-author.

Repentance (tawbah) - on compensating for acts of worship deliberately neglected in the past

I have neglected many rights of Allah in the past, such as prayers, fasts, and zakah. Am I required to repeat them or compensate for them?
As far as the five daily prayers are concerned, thepreferred opinion is that the repetition or compensation (or what is known as qadaa' in Arabic), is not obligatory for the reason that prayers are obligatory at a particular time, and once that time has elapsed, there is no way to offer them. However one ought to seek Allah's forgiveness and offer as many nawafil (voluntary prayers) as possible.
As for fasting-yes, if a person was a Muslim at the time they became obligatory and he did not fast, then their performance is required, accompanied by feeding of a poor Muslim for everyday of fast that was not observed during previous years. What is required is always a day for a day-no more, no less.
Example 1: A person did not fast three days of Ramadan of the year 1400 A.H., and five days ofRamadan of the year 1401 A.H., all out of negligence. He must now fast 8 days, and feed eightpoor Muslims in compensation.
Example 2: A girl reached puberty in the Ramadan of the year 1400 A.H. but out of shame and modesty did not inform anyone of her menstruation, and, rather,continued fasting say for eight days of her period. Thereafter, she repented. She would then be required to redo eight days of fasting.
It may also be pointed out here that this is the predominant position. A minority opinion is that the ruling for fasting is the same as that for the prayers, i.e., there is no qadaa' (making up) for fasting in the case of a person who did not fast and did not have a valid reason for not fasting.
As for he who did not offer the obligatory zakah, it is necessary for arepentant to them for all previous unpaid years, forit is, from one angle, Allah's right, while from another, the poor people'sright. (See Madaarij Al-Salikin for further details).
Excerpts from the book"I would like to repent BUT..."

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4b] Repenting from taking a riba-based loan

4b]
This is the goodly loan. As for the loan which brings a benefit or the loan which is intended to bringa payment of interest, thisis haraam according to the consensus of the Muslims. It is haraam according to the Qur’aan and Sunnah and the consensus of the Muslims, and a stern warning is issued to the one who does that. What should bedone is to repay the amount that was borrowed; as for the additional payment whichhas been stipulated and taken from you, this is haraam and is riba. The Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down. He (peace and blessings ofAllaah be upon him) also cursed the one who consumes riba and the one who helps him to consume it. So what you have done is haraam and is a major sin, and you have to repent to Allaah. He has to give this interest that he took back to you, because it is not permissible for him. You committed a haraam action by giving him the interest. What you should have done is to refrain from paying interest.
What you have done is blatant riba, so you both have to repent to Allaah and not do any such transaction again. The other person has to returnthe interest that he took. And Allaah knows best.
End quote from al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 5/210
Remember that the more quickly you get rid of this loan, the better it will be, so that you may rid yourself of riba and its effects.
So it is better for you to hasten to pay it off and touse the money that you were going to use for ‘Umrah to rid yourself of this debt.
We ask Allaah to heal your son and to relieve your distress, and make you independent of means from halaal sources so that you will have no need of anything haraam.
And Allaah knows best.
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4a] Repenting from taking a riba-based loan

4a]
I took out a loan from thebank, due to difficult circumstances, because I wanted to prepare an apartment to get married.Please note that there is nothing luxurious in this flat at all, and it is a very simple flat. I am a teacher and my salary is transferred to the bank and a sum of money will be deducted from it each month for five years, untilthe loan ends. Two and a half years have passed, and I have decided to go to the bank and stop this loan, because I feel that anything that happens is because of this loan. But I found out that the amount that should be paid is more than I can afford. In addition to that,I was intending to do ‘Umrah this year, myself, my wife and my son and daughter. Is it permissiblefor me to travel for Umrah, hoping that Allaahwill heal my sick son and then come back to stop this loan next November in sha Allaah, or what should I do?.
Praise be to Allaah.
It is not permissible to take out riba-based loans,from the bank or elsewhere, even if that is to prepare a house for marriage, because of the definite prohibition on riba and the stern warning against it. Allaah says (interpretation of themeaning):
“O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
Muslim (1598) narrated that Jaabir (may Allaah bepleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said: “They are all the same.”
Ibn Qudaamah (may Allaah have mercy on him) said: Every loan in which it is stipulated that something extra be paid is haraam, and there is no difference of opinion on this point. Ibn al-Mundhir said: They were unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he gives the loanon the basis that he will take an additional payment for that, it is riba.
End quote from al-Mughni, 6/436
What the one who has taken out a riba-based loan has to do is repent toAllaah and regret what hehas done, and he has to resolve firmly not to go back to this great sin and serious crime, concerning which there is narrated a warning such as has not been narrated concerning any other sin. We ask Allaah to keep us safe andsound.
Moreover, according to Islam you are not obliged to pay back any more than the capital; as for theharaam interest, you are not obliged to pay it and it is not permissible for the lender to take it from you, because Allaah says: “but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”.
But if you fear harm and problems if you do not pay the interest, then pay it, and repent to Allaah and feel dislike towards this great evil.
Shaykh Saalih al-Fawzaan (may Allaah preserve him)was asked: I borrowed one hundred pounds fromone of my friends on the basis that I would pay him back one hundred and fifty. When the time to pay it back came, I tried to give him one hundred only, but he insisted on taking the extra amount of fifty pounds in return for the laon. What is the ruling on this extra amount? If that comes under the heading of riba, is there any sin on me, and how can I rid myself of that, knowing that the money that I borrowed from him has become mixed with my own money. What do I have to do?
He replied: Allaah has forbidden riba and has issued a stern warning against it. Allaah says (interpretation of the meaning):
“Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity…
O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
And if you do not do it, then take a notice of war from Allaah and His Messenger”
[al-Baqarah 2:275, 278-279]
There are many forms andtypes of riba. What you mention in the question isa loan with interest. The kind of loan that is allowed in Islam is al-qardal-hasan (a goodly loan) in which you lend something to your brother so that he may benefit from the loan, then he pays you back without any additional payment being stipulated and without paying less. This is the goodly loan.
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