Sleeping Peacefully When the Wind Blows

Can You Sleep when the Wind Blows?
Years ago, a farmer owned land along the Atlantic seacoast. He
constantly advertised for hired hands. Most people were reluctant to
work on farms along the Atlantic. They dreaded the awful storms that
raged across the Atlantic, wreaking havoc on the buildings and crops.
As the farmer interviewed applicants for the job, he received A steady
stream of refusals.
Finally, a short, thin man, well past middle age, approached the farmer.
"Are you a good farm hand?" the farmer asked him.
"Well, I can sleep when the wind blows," answered the little man.
Although puzzled by this answer, the farmer, desperate for help, hired
him. The little man worked well around the farm, busy from dawn to
dusk, and the farmer felt satisfied with the man's work.
Then one night the wind howled loudly in from offshore. Jumping out of
bed, the farmer grabbed a lantern and rushed next door to the hired
hand's sleeping quarters. He shook the little man and yelled, "Get up!
A storm is coming! Tie things down before they blow away!"
The little man rolled over in bed and said firmly, "No sir. I told
you, I can sleep when the wind blows."
Enraged by the response, the farmer was tempted to fire him on the
spot. Instead, he hurried outside to prepare for the storm. To his
amazement, he discovered that all of the haystacks had been covered
with tarpaulins. The cows were in the barn, the chickens were in the
coops, and the doors were barred. The shutters were tightly secured.
Everything was tied down.
Nothing could blow away. The farmer then understood what his hired
hand meant, so he returned to his bed to also sleep while the
windblew.
When you're prepared, spiritually, mentally, and physically, you have
nothing to fear. Can you sleep when the wind blows through your life?
The hired hand in the story was able to sleep because he had secured
the farm against the storm.
We secure ourselves against the storms of life by grounding ourselves
in the Word of Allah. We don't need to understand, we just needto hold
on to His commands in order to have peace in the middle of storms.
(Note: I am not the author. I found this online some time ago, but I
don't know who wrote it. – Wael)

Laa ilaha il-Allah

Frankly, if you became Muslim for any reason other than this, then you
never understood Islam to begin with. And if you were raised Muslim
but were not taught the infinite importance of this single sentence,
thenyou were not really raised as Muslim. You were only taught
culturalpractices.
This is Islam. This is what all reality is based on. This is what
religion has been since the beginningof time. This is what all the
Prophets brought (may Allah bless them all).Every element of
creationacknowledges this truth except us; every child is born on this
truth (whichis why we are all "born Muslim"): This truth that we were
created by a single, indivisible God; that our Creator is Loving,
Merciful and Compassionate; that everything we are and everything we
own comes from Him; that we began with Him as a breath, and we return
to Him as dust; that He witnesses everything we do; that He rewards
the good and punishes evil; that He loves us and wants good for us in
this life and the next; that He answers when we call and guides us
when we ask; that we owe gratitude to Him for every heartbeat, every
lung full of air, every biteof food, and every glimpse of truth.
No one deserves our love and obedience before Allah. Our first loyalty
is to Him.
No one can help us but Allah; and no one can harm us but Him. When
we're struggling and we cry out to ourselves, "What am I going to do?
Who will help me? What is the way forward for me?", we need to
addressthose cries to Allah! The answers will not come from our own
thoughts or tears; the answers won't come from banging our fists or
pulling our hair. The answers will come from Allah.
Forget for a moment about all those other factors that you are
reacting to: how so-and-so treated you, how your family treats you,
what the non-Muslims say, what the policies are at the Masjid, how
some Muslims gossip or discriminate, blah, blah, blah, these things
are distractions and traps.
I'm not saying that these things should not affect us. We're human
beings and we can't help being affected by how other human beings
treat us. Our relationships with family and society are real and they
matter. But these factors should never cut us away from Laa
ilaha-il-Allah. If they do, then the wolf has isolated us, cut us away
from the truth and begunto devour our souls.
Truth. If you are in Islam for any other reason, then indeed, what is the point?
This is a characteristic of a believing Muslim, that he or she is
committed totruth like a plant to the sun. We must have a passion for
the truth, we must be willing to die forthe truth.

The Heart of the Matter

Sometimes we have a problem with a Muslim orMuslims, and we get
frustrated and we think, "I don't want to be around those people
anymore." Or something happens at the Masjid (the mosque) that we
don't like, maybe the Imam says something we don't agree with, or we
don't like the Masjid policies, and we feel offended and we stop
going. Maybe we pray at home, and stop associating with Muslims,then
maybe over time webecome slack in our prayers, but we tell ourselves
it's okay because we're still Muslim "in our hearts".
That's one kind of trap.
On top of that it's hard to represent this deen among non-Muslims.
It's hard to carry yourself as a Muslim at work when you're the only
one thereand you're aware that some of your co-workers are bigots or
are operating on negative stereotypes. It's hard to wear the hijab
when some people look at you as if you're a terrorist.
So maybe we give up the outer trappings of Islam, telling ourselves
that we have to survive in this society.
That's another trap.
And if you're a convert and your family is opposed to your conversion
to Islam, that's another weight to carry. If they are openly hostile,
and if you still live with them as they mock your deen (maybe in front
of your children) and try to undercut your childrens' practice of
Islam by feeding them pork or letting them have"a little taste" of
wine… or something comes on the news about a conflictin the Muslim
world and your family says, "Look, those Muslims are at it again…" And
you don't know how to respond, oryou don't want to start another fight
so you keep your mouth shut, but inside you feel humiliated and
confused…
And if you are isolated from the Muslim community for racial reasons
(this is not supposed to happen but it does) or for simple cultural
reasons, because you can't speak Arabic or Urdu and you don't fit in,
and you haven't been able to make any Muslim friends, or you feel that
the Masjid crowd don't regard you in the same way as so-called "born
Muslims"… instead they look at you as an oddity, or a child, or a
trophy of some kind, as if your conversion somehow validates their
faith…
Well, then, you might start to say to yourself, "What's the point? Is
it really worth it? Is it even really true?"
That's obviously a huge, deadly trap.
Okay, if you're a "born Muslim" you might not reach the point of that
last statement ("Is it even true?") because for most of us who were
raised Muslim, Islam is bred into us from childhood, and it's a part
of us even when we don't understand it or appreciate it. But you
stillmight feel that identifying as a Muslim is too much trouble… it's
easier to associate with non-Muslims, abandon your prayers, drink wine
at the company dinner, have relationships with non-Muslims, and not
have to battle against society every day, not to mention battling
against your own nafs (desires). This is an easy trap to fall into if
you are a professional living alone.
We fall into these traps because we forget what this deen is. Shaytan
(Satan) isolates us just as a wolf isolates a sheep, driving it away
from the herd; then he plays games with our minds so that we become
reactive,responding emotionally to circumstances in our environments.
("That Muslim cheated me, so I don't trust Muslims anymore.") Shaytan
givesus pathetic rationalizations that we latch onto as if they
reallymean something. ("I'm a single Muslim alone in a non-Muslim
environment.It's not practical for me tolive an Islamic lifestyle
right now.")
Or whatever.
We fall into these spiritual traps because we forget what Islam is all
about. We forget the heart of the matter, the core, the fulcrum upon
which the universe turns,the foundation of reality itself:
Laa ilaha il-Allah.
There is no God but Allah.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Challenges of Identity in the World of Islam

In 20th century, four main factors have causedthe individual and
social crisis in the Islamic societies. The considerable factors are;
1) The first is the system of governments or the famous pattern
of"nation - state", which has divided the unified Islamic communities
into the separate estates.
For instance, Bangladesh has been separated from Pakistan as a new
Islamicnation and also Pakistan has been isolated from Islamic nation
of India.
In Europe during the last years, Islamic country of Bosnia -
Herzegovina has been divided into separate parts of three and Muslims
in Albania and Kosovo, which have formed a unified Islamic Ummah, are
ruled by twodifferent systems.
Bangladesh has been separated from Pakistan as a new Islamic nation
and also Pakistan has been isolated from Islamic nation of India.
In Europe during the last years, Islamic country of Bosnia -
Herzegovina has been divided into separate parts of three and Muslims
in Albania and Kosovo, which have formed a unified Islamic Ummah, are
ruled by twodifferent systems.
2) The second factor, which had resulted from the political system
of"nation - state" or"national government", is the phenomenon of
nationalism among Muslims.
The concept of nationality, which alwayshas been praised by Muslims,
has changed into the concept of European and American nationalism.
By the way, the identity of individuals and groupsof the Islamic
nation will be transfer to the new national and governmental units.
Nationalism caused the divergence of the Islamic societies.
Islamic brotherhood, equality, freedom and justice have been replaced
by national and ethnic identity.
3) The third factor is the model of development ormodernism.
After the establishment of national governments and tendency to
nationalism is the next step to weaken the Islamic identity, the
plansof economic, national, political and cultural development were
thoroughly based on the pattern of modernity or development in Europe
and America.
So, during the recent century, the development patterns have
thoroughly changed the systems of education, bureaucracy, organizing
and organization, economic growth and expansion ofpress and media.
Islamic identity lost its value and was replaced by new identities of
modernity, such as classicidentities, Capitalism and Marxist.
4) The growth of the third factor in the Islamicsocieties, which
caused the weakness of Islamic identity, has not occurred in a natural
environment but has been grown as the Western powers began their
relations with the Muslim Ummah through colonial interventions and the
policies of cultural and economic invasion.
In other words, unilateralapproach to international relations and
diplomacy between Islamic countries and the European and American
powers caused spreadingthe non-Islamic identity.
At this time the systems of Media, universities, military,
bureaucracy, parliamentary and judiciary in Islamic countries, which
were built by the Europeans and Americans, acted as the load speakers
of non-Islamic and even anti-Islam identity.
A survey on the press dealing with Islamic identity indicates the
outstanding clues for the factors mentioned above.
The national press in Islamic countries has been imported institutions
and ideological organs for national and governmental systems.
Except for some limited periods, the national press and media always
served and promoted modernism, nationalism and non-Islamic identity,
and the national tendency is an undeniable issue in the present media
of many Islamic countries.
Internationally, the press until the Islamic Revolution of Iran
soughtto avoid the Islamic world concerns.
Over the past two decades that the Islamic movements caused the
extraordinary developments in the regional and international policies,
the main international media ruled by Europe and America intended to
blur the Islamic identity and primarily depicted a negative image for
developments in Islamic countries.
Islamic identity has been often mentioned"fundamentalists","religious
fanatics" and"insurgents and terrorists", in the international media.
In recent decades, cultural institutions and media companies have
launched a cultural aggression against Islamic countries throughthe
Western industries, which is completely along with their political and
economic plots.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Quran Ta-Ha :

In the name of God, theGracious, the Merciful.
1. Ta, Ha.
2. We did not reveal theQuran to you to make you suffer.
3. But only as a reminder for him who fears.
4. A revelation from He who created the earth and the high heavens.
5. The Most Merciful; onthe Throne He settled.
6. To Him belongs everything in the heavens and the earth, and
everything between them, and everything beneath the soil.
7. If you speak aloud—He knows the secret, and the most hidden.
8. God, there is no god but He, His are the Most Beautiful Names.
9. Has the story of Moses reached you?
10. When he saw a fire, he said to his family, "Stay; I have noticed a
fire; Perhaps I can bring you a torch therefrom, or find some guidance
by the fire."
11. Then, when he reached it, he was called, "O Moses.
12. I—I am your Lord. Take off your shoes. You are in the sacred valley of Tuwa.
13. I have chosen you, so listen to what is revealed.
14. I—I am God. There is no God but I. So serve Me, and practice the
prayer for My remembrance.
15. The Hour is coming—but I keep it almost hidden—so that each soul
will be paid for what it endeavors.
16. And do not let him who denies it and follows his desire turn you
away from it, lest you fall.
17. And what is that in your right-hand, O Moses?"
18. He said, "This is my staff. I lean on it, and herd my sheep with
it, and I have other uses for it."
19. He said, "Throw it, OMoses."
20. So he threw it—thereupon it became a moving serpent.
21. He said, "Take hold of it, and do not fear. We will restore it to
itsoriginal condition.
22. And press your hand to your side; it will come out white, without
a blemish—another sign.
23. That We may show you some of Our greatest signs.
24. Go to Pharaoh; He has transgressed."
25. He said, "My Lord, put my heart at peace for me.
26. And ease my task for me.
27. And untie the knot from my tongue.
28. So they can understand my speech.
29. And appoint an assistant for me, from my family.
30. Aaron, my brother.
31. Strengthen me withhim.
32. And have him share in my mission.

Quran The Night Journey :

In the name of God, theGracious, the Merciful.
1. Glory to Him who journeyed His servant by night, from the Sacred
Mosque, to the Farthest Mosque, whose precincts We have blessed, in
order to show him of Our wonders. He is the Listener, the Beholder.
2. And We gave Moses the Scripture, and made it a guide for the
Children of Israel: Take none for protector other than Me.
3. The descendants of those We carried with Noah. He was an
appreciative servant.
4. And We conveyed to the Children of Israel inthe Scripture: You will
commit evil on earth twice, and you will riseto a great height.
5. When the first of the two promises came true, We sent against you
servants of Ours, possessing great might, and they ransacked your
homes.It was a promise fulfilled.
6. Then We gave you back your turn against them, and supplied you with
wealth and children, and made you more numerous.
7. If you work righteousness, you work righteousness for yourselves;
and if you commit evil, you do so against yourselves. Then, whenthe
second promise comes true, they will make your faces filled with
sorrow, and enterthe Temple as they entered it the first time, and
utterly destroy all that falls into their power.
8. Perhaps your Lord will have mercy on you. But if you revert, We
will revert. We have made Hell a prison for the disbelievers.
9. This Quran guides to what is most upright; and it gives good newsto
the believers who do good deeds, that they will have a great reward.
10. And those who do not believe in the Hereafter—We have prepared for
them a painful punishment.
11. The human being prays for evil as he prays for good. The human
being is very hasty.
12. We have made the night and the day two wonders. We erased the
wonder of the night, and made the wonder of the day revealing, that
you may seek bounty from your Lord, and know the number of years, and
the calculation. Wehave explained all things in detail.
13. For every person We have attached his fate to his neck. And onthe
Day of Resurrection, We will bring out for him a book which he will
find spread open.
14. "Read your book; today there will be none but yourself to call you
to account."
15. Whoever is guided—is guided for his own good. And whoever goes
astray—goes astray to his detriment. No burdened soul carries the
burdens of another, nor do We ever punish until We have sent a
messenger.
16. When We decide to destroy a town, We command its affluent ones,
they transgress in it, so the word becomes justified against it, and
We destroy it completely.
17. How many generations have We destroyed after Noah? Your Lord is
sufficient as Knower and Beholder of the sins of his servants.
18. Whoever desires the fleeting life, We expedite for him what We
decide to give him, to whomever We desire. Then We consign him to
Hell, where he will roast, condemned and defeated.
19. But whoever desires the Hereafter, and pursues it as it should be
pursued, while he is a believer; these—their effort willbe
appreciated.
20. To all—these and those—We extend from the gifts of your Lord. The
gifts of your Lord are not restricted.
21. See how We have favored some of them over others; yet the
Hereafter is greater in ranks, and greater in favors.
22. Do not set up another god with God, lest you become condemned and damned.
23. Your Lord has commanded that you worship none but Him,and that you
be good to your parents. If either of them or both of them reach old
age with you, do not say to them a word of disrespect, nor scold them,
but say to them kind words.
24. And lower to them the wing of humility, out of mercy, and say, "My
Lord, have mercy on them, as they raisedme when I was a child."
25. Your Lord knows best what is in your minds. If you are
righteous—He is Forgiving to the obedient.
26. And give the relative his rights, and the poor, and the wayfarer,
and do not squander wastefully.
27. The extravagant arebrethren of the devils, and the devil is ever
ungrateful to his Lord.
28. But if you turn awayfrom them, seeking mercy from your Lord which
you hope for, then say to them words of comfort.
29. And do not keep your hand tied to your neck, nor spread it out
fully, lest you end up liable and regretful.
30. Your Lord expands the provision for whomever He wills, and
restricts it. He is fully Informed, Observant of His servants.
31. And do not kill your children for fear of poverty. We provide for
them, and for you. Killing them is a grave sin.
32. And do not come near adultery. It is immoral, and an evil way.
33. And do not kill the soul which God has made sacred, except inthe
course of justice. If someone is killed unjustly, We have given his
next of kin certain authority. But he should not be excessive in
killing, for he will be supported.
34. And do not go near the orphan's property, except with the best
ofintentions, until he hasreached his maturity. And honor your pledge,
because the pledge involves responsibility.
35. And give full measure when you measure, and weigh with accurate
scales. That is fair, and the best determination.
36. And do not occupy yourself with what youhave no knowledge of. The
hearing, and the sight, and the brains—all these will be questioned.
37. And do not walk proudly on earth. You can neither pierce the
earth, nor can you match the mountains in height.
38. The evil of all these is disliked by your Lord.
39. That is some of the wisdom your Lord has revealed to you. Do
notset up with God another god, or else you will be thrown in Hell,
rebuked and banished.
40. Has your Lord favored you with sons, while choosing for Himself
daughters from among the angels? You are indeedsaying a terrible
thing.
41. We have explained in this Quran in variousways, that they may
remember, but it only adds to their rebellion.
42. Say, "If there were other gods with Him, as they say, they
wouldhave sought a way to the Lord of the Throne."
43. Be He glorified. He is exalted, far above what they say.
44. Praising Him are the seven heavens, andthe earth, and everyone in
them. There is not a thing that does not glorify Him with praise, but
you do not understand their praises. He is indeed Forbearing
andForgiving.
45. When you read the Quran, We place between you and those who do not
believe in the Hereafter an invisible barrier.
46. And We drape veils over their hearts, preventing them from
understanding it, and heaviness in their ears.And when you mention
your Lord alone in the Quran, they turn their backs inaversion.
47. We know well whatthey listen to, when they listen to you, as they
conspire, when the wrongdoers say, "You only follow a manbewitched."
48. Note what they compared you to. They are lost, and unable to find a way.
49. And they say, "When we have become bones and fragments, shall we
really be resurrected as a new creation?"
50. Say, "Even if you become rocks or iron.
51. Or some substance, which, in your minds, is even harder." Then
they will say, "Who will restore us?" Say, "The One who originated you
the firsttime." Then they will nod their heads at you,and say, "When
will it be?" Say, "Perhaps it will be soon."
52. On the Day when Hecalls you, you will respond with His praise, and
you will realize that you stayed only a little.
53. Tell My servants to say what is best. Satan sows discord among
them. Satan is to man an open enemy.
54. Your Lord knows you best. If He wills, He will have mercy on you;
and if He wills, He will punish you. We did not send you as their
advocate.
55. Your Lord knows well everyone in the heavens and the earth. We
have given some prophets advantage over others; and to David We gave
the Psalms.
56. Say, "Call upon those you claim besides Him. They haveno power to
relieve your adversity, nor can they change it."
57. Those they call upon are themselves seeking means of access to
their Lord, vying to be nearer, andhoping for His mercy, and fearing
His punishment. The punishment of your Lord is to be dreaded.
58. There is no city but We will destroy before the Day of
Resurrection, or punish it with a severe punishment. This is inscribed
in the Book.
59. Nothing prevents Usfrom sending miraculous signs, except that the
ancients called them lies. We gave Thamoodthe she-camel, a
visiblesign, but they mistreated her. We do not send the signs except
to instill reverence.
60. We said to you that your Lord encompasses humanity. We did not
make the vision We showed you, except as a test for the people, and
the tree cursed in the Quran. We frighten them, but that only
increases their defiance.
61. When We said to the angels, "Bow downbefore Adam," they bowed
down, except for Satan. He said, "Shall I bow down before someone You
created from mud?"
62. He said, "Do You seethis one whom You have honored more than me?
If You reprieve me until the Day of Resurrection, I will bring his
descendants under my sway, except for a few."
63. He said, "Begone! Whoever of them follows you—Hell is your reward,
an ample reward."
64. "And entice whomever of them youcan with your voice, and rally
against them your cavalry and your infantry, and share with them in
wealth and children, and make promises to them." But Satan promises
them nothing but delusion.
65. "As for My devotees,you have no authority over them." Your Lord is
an adequate Guardian.
66. Your Lord is He whopropels for you the ships at sea, that you may
seek of His bounty. He is towards you Most Merciful.
67. When harm afflicts you at sea, those you pray to vanish, except
for Him. But when He saves you to land, you turn away. The human being
is ever thankless.
68. Are you confident that He will not cause atrack of land to cave in
beneath you, or unleash a tornado against you, and then you find no
protector?
69. Or are you confidentthat He will not return you to it once again,
and unleash a hurricane against you, and drown you for your
ingratitude? Thenyou will find no helper against Us.
70. We have honored the Children of Adam, and carried them on land and
sea, and provided them with good things, and greatly favored them over
many of those Wecreated.
71. On the Day when We call every people with their leader. Whoever is
given his record in his right hand—these will read their record, and
they will not be wronged one bit.
72. But whoever is blind in this, he will be blind in the Hereafter,
and further astray from the way.
73. They almost lured you away from what We have revealed to you, so
that you would invent something else in Our name. In that case, they
would have taken you for a friend.
74. Had We not given you stability, you might have inclined towards
them a little.
75. Then We would have made you taste double in life, and double at
death; then you would have found for yourself no helper against Us.
76. They almost provoked you, to expel you from the land. In that
case, they would not have lasted after you, except briefly.
77. The tradition of the messengers We sent before you—you will find
no change in Our rules.
78. Perform the prayer at the decline of the sun, until the darkness
of the night; and the Quran at dawn. The Quran at dawn is witnessed.
79. And keep vigil with it during parts of the night, as an extra
prayer. Perhaps your Lord will raise you to a laudable position.
80. And say, "My Lord, lead me in through an entry of truth, and
leadme out through an exitof truth, and grant me from You a supporting
power."
81. And say, "The truth has come, and falsehood has withered away; for
falsehood is bound to wither away."

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The Mizan, Sirat, Hauz-e-Kauser, Maqaam-e-Mahmood, The Laiwa'ul Hamd

THE MIZAAN
1. Mizaan is Haq (truth).
2. It is a scale that would be used to weigh a person's good and baddeeds.
3. The side on which yourgood deeds are, if it weighs more than the
bad deeds, then it will rise in opposite to the scale of the world.
THE SIRAAT
1. Siraat is also Haq (truth).
2. This is an extremely narrow bridge. It is theonly pathway to Jannat
(Paradise). Siraat is above Jahannam (Hell).
3. It is thinner than a hairand sharper than a sword.
4. It will take a journey of50 000 years to cross and everyone will
haveto walk across it.
5. Kaafirs will not be ableto walk across it and will fall into Dozakh (Hell).
6. Muslims will be able to go across it. Some will go across it as
fast as lighting, some like a gust of wind, and some like the speed of
a fast horse. Some will go across it very slowly. Some will struggle,
shake, tremble, crawl, etc. Depending upon their deeds, they will go
across. If you have good deeds, you will cross quickly.
7. On the night of Me'raj, before Huzoor (sallal laahu alaihi
wasallam) mounted the Buraaq, he thought of his Ummat (followers)
andof how they were going to cross the Pul Siraat. At that time, Allah
Ta'ala gave glad tidings to our beloved Prophet (sallal laahu alaihi
wasallam) , "O Beloved, do not worry about your followers. I will
cross them so quickly that they won'tknow". On the night of Meeraj, at
a place called "Sidratul Muntaha" (The Heavenly Tree), beyond which
even Hazrat Jibraeel (alaihis salaam) could not advance, Hazrat
Jibraeel (alaihis salaam) requested the Holy Prophet (sallal laahu
alaihi wasallam) to ask Allah Ta'ala permission for him to spread his
wings on Pul Siraat so that whenthe Ummat is going to cross it, they
would be able to walk on his wings and enter Jannat.
THE HAUZ-E-KAUSAR
1. Hauz-e-Kausar is a Pond that has been given to Rasoolullah (sallal
laahu alaihi wasallam) as a gift. This is Haq (truth).
2. Its length is the distance of one month's journey. Its breadth is the same.
3. Its banks (edges) are made from gold and they have arches madefrom pearls.
4. Its base is made from musk.
5. The water is whiter than milk, sweeter than honey and scented
better than musk.
6. Whosoever drinks its water once will never become thirsty again.
7. The utensils for drinking water from Hauz-e-Kausar are even more
than the number of stars in the sky.
8. Two streams, one of gold and the other of silver, flow down from
Paradise into the Pond.
THE MAQAAM-E-MAHMOOD
1. Allah Ta'ala will give His beloved, Hazrat Muhammad Mustapha
(sallal laahu alaihi wasallam) Maqaam-e-Mahmood (The Place of Praise).
2. This is where the people from before and after him will praise Nabi
Muhammad (sallal laahu alaihi wasallam).
THE LIWA'UL HAMD
1. Liwa'ul Hamd is a Flag which will be given to our Nabi Hazrat
Muhammad Mustapha (sallal laahu alaihi wasallam) on the Day of
Qiyamat.
2. All Muslims from the time of Hazrat Adam (alaihis salaam) until
Qiyaamat will be gathered under this flag.

DUROOD DIDAAR-E-MUSTAPHA

ALLAHUMMA SALLI WASALLIM WA BAARIK ALASAYYIDINA WA MAULANA
MUHAMMADININ NABIYYIL UMMIYIL HABEEBIL AALIL QADRIL AZEEMIL JAAHI WA
ALA AHLIHI WA SAHBIHI WASALLIM.
"O Allah! Send your Mercy and Blessings upon our master Muhammad who
is the beloved and most exalted, and upon his Companions and family."
The pious people and the Awliya Allah said thatwhoever recites this
Durood Shareef regularly every Thursdaynight, at least once, thenat
the time of his or her death, he or she will see the blessed
countenanceof Rasoolullah (sallal laahu alaihi wasallam) and when he
or she enters the grave, that person will make the Ziarat of
Rasoolullah (sallal laahu alaihi wasallam). They will see
Rasool-e-Paak (sallal laahu alaihi wasallam) with his own blessed
hands taking him or her in their Qabr.
.........................................................................................
ALLAHUMMA SALLI ALA SAYYIDINA WA MAULANA MUHAMMADIW WA ALA AALI
SAYYIDINA WA MAULANA MUHAMMADIN KAMA TUHIBBU WA TARDALA.
"O Allah send your mercyand blessings upon our master Muhammad and
upon the family of our master as you love and like for him "
That person who recites the above Darood Shareef once will be
fortunate to be rewarded with virtuous deeds for 1000 days. Seventy
Angels of Allah Ta'ala keep on writing good deeds for 1000 days in the
person's mark sheet.
.........................................................................................
DUROOD-E-MALWAAN
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIM MAKHTALAFAL MALWAANI WA TA
'AAQABAL ASRAANI WAKARRAL JADIDAANI WAS TAQALLAL FARQADAANI WABALIGH
RUHAHU WA ARWAAHA AHLI BAYTIHI MINNAT TAHIYATA WAS SALAAMA WA BAARIK
WA SALLIM ALAIHI KASEERAN.
"O Allah! Send blessings upon our leader Muhammad as long as there is
the interchange of night and day, as longas the morning and the
evening follow one behind the other, as long as the night and day
repeat themselves jointly, and as long as the two bright stars (of
Ursa Minor) remain fixedin their places, send from us our gift and
peace on his soul and the souls of his family members and send peace
and blessings on him abundantly".
By reciting this Durood Shareef once, one gets the Sawaab as reciting
10 000 Durood Shareefs. It will take you only 30 seconds to read this
Durood Shareef, and youwill get the Sawaab for 10 000 Durood Shareefs.
By reciting one Tasbeeh of this Durood Shareef 100 X 10 000 = 1
million Duroods! In Ramadaan X 10 = 10 million Duroods!
..........................................................................................
DUROOD-E-ISME AZAM
ALLAHU RABBU MUHAMMADIN SALLA ALAIHI WASALLAMA, NAHNU IBBADU
MUHAMMADIN SALLA ALAIHI WASALLAMA.
"Allah is the Lord of Muhammad, mercy and blessings upon him. We are
the slaves of Muhammad, may mercy and blessings be upon him and
Salaams".
One should make it a habit to recite this Durood Shareef for at least
one hundred times daily so that one will be able to see the results of
the recitation in this world and in the Hereafter. You will be
prosperous and you will never be overcome by your enemies.
.........................................................................................
DUROOD-E-HAQ
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIW WA ABLIGHUL WASILATA AD
DARAJATAR RAFI'ATAL JANNAH.
"O Allah! Shower peace upon our Chief Muhammad and endow him with the
means and high status in Heaven".
This is the highest Durood Shareef and if recited after every prayer
and in every prayer, it brings a great deal of reward.
..........................................................................................
DUROOD-E-RADAWIYYA
SALLAL LAAHU ALAN NABIYIL UMMIYI WA AALIHI SALLAL LAAHU ALAIHI
WASALLAM. SALAATAW WAS SALAAMAN ALAIKA YA RASOOLALLAH.
The above Durood Shareef should be read 100 times after every Salaah
if possible. Especially after Jummah Salaah, the men should stand
together facing Medina Shareef and recite this Durood Shareef with
absolute respect.
The following benefits are derived from reciting Durood-e- Radawiyya:
1. The reciter is blessed with 300 Mercies of Almighty Allah.
2. Allah Almighty sends peace on him 2 000 times.
3. 5 000 good deeds are written in his Naama-e-Amaal.
4. 5 000 of his sins are forgiven.
5. His status is eleated by5 000 times.
6. It will be written on his forehead that he is not a
Hypocrite.
7. It will be written on his forehead that he is free from the Fire of Jahannum.
8. On the Day of Qayamah, he will be amongst the Shuhadaa (Martyrs).
9. He will gain Barakah in his wealth.
10. There will be Barakah in his children.
11. He will be strong over his enemies.
12. People will have lovein their hearts for him.
13. He will see the Holy Prophet Muhammad (sallal laahu alaihi
wasallam) in his dream.
14. He will leave this world with Imaan.
15. On the Day of Qiyaamah, Sayyiduna Rasoolullah (sallal laahu alaihi
wasallam) will shake hands with him.
16. The intercession of Rasoolullah (sallal laahu alaihi wasallam)
will be compulsory on him.
17. Almighty Allah will bepleased with him in sucha way that he will
never be displeased.

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Berry Islands – the perfect amount of seclusion and privacy

This cluster of 30 cays, southeast of Bimini, is home to Chub Cay,
Billfishcapital of The Bahamas. Besides sportfishing, the surrounding
waters of The Berry Islands offer dozens of uninhabited cays, miles of
secluded beaches, and invigorating dive sites.
City/Settlement: Bullock's Harbour, Great Harbour Cay; Chub Cay
Location: 150 miles east of Miami and 50 miles northeast of Nassau
Want to live like a millionaire? Here, you can at least vacation like
one. A popular stopover for yachtsmen en route between Florida and
Nassau, it is claimed that The Berry Islands boast more millionaires
per square mile than most places on earth. A chain of about 30 islands
and 100 hundred small cays, The Berry Islands – given their name
because of the abundance of thatch berry trees – lure vacationers
seeking privacy and exclusivity.
"The Berrys," as locals callthem, were believed to have been first
settled in 1836 when Governor Colebrooke established a settlement of
liberated Africans at Great Harbour Cay. Over a century later, Great
Harbour Cay underwent a period of intense and successful development
in the late 1960's when Cary Grant, Brigitte Bardot and
othercelebrities holidayed there. Today, Great Harbour Cay is a quiet,
simple paradise with seven miles of beautiful beaches and one of the
best protected harbors inThe Bahamas.
The surrounding waters offer dozens of uninhabited cays, miles of
secluded beaches, and invigorating dive and snorkel sites. Home to
Chub Cay, Billfish capital of The Bahamas, The Berrys are known for
championship sport fishing, second only to Bimini. Many desolate cays
are the nesting grounds of wildlife such as terns, pelicans and
noddies. The groves of coconut, pine and thatchberry trees offer a
variety of indigenous flora and fauna. Local cuisine and entertainment
offer cultural samples to guestswhile history can be uncovered with
stops at two lighthouses, ancient churches and abandonedcays.
Shopping:
Although The Berry Islands are not known forshopping, small general
stores are located in Bullock's Harbour, at marinas and in some of the
cays. They offer provisions for boaters, plus a limited collection of
resort wear, including sunglasses, shoes and bags. Handmade
authentically-Bahamian shell jewelery, straw creations and other gift
items are also available from local craft persons.
Airline Service:
There are two airports serving The Berry Islands – Great Harbour Cay
Airport (MYGB) and Chub Cay Airport (UBL) , which is private but an
official port of entry. Daily scheduled air service is available from
Nassau, Grand Bahama Island andFlorida into Great Harbour Cay. Charter
services can be arranged through any of the certified local and
international carriers.
Hoffman Cay's Blue Hole: Hoffman Cay is famous for 600-ft. wide and
20-ft. deep blue hole, whose only living inhabitants are said to
beoysters.
Little Stirrup Cay Ruins: Little Stirrup Cay, privately owned and
called "Coco Cay", is a 140-acre island located between Freeport and
Nassau that has been transformed by Royal Caribbean Cruise Line into a
tropical oasis for its guests. Used as a one day stopover for
cruisers,the white sandy beaches and lush greenery, offer a relaxing
getaway.
R.N. Gomez All Age School: The first and currently the only school
within The Berry Islands. Located in Bullock's Harbour, it serves as a
lending library, and books are available to borrow between the hours
of 9:00 a.m.-3:00 p.m.
Sugar Beach & Caves: considered to be one of the prettiest places in
TheBahamas. Located on Great Harbour Cay, it consists of numerous
sandy coves set among cliffs, which are said to resemble the great
Mediterranean beaches. There are also caves, an abundance of
thatchberry trees and ruins. The shelling is excellent and, for the
more adventurous, the creeks are filled with many species of wild life
The Ship Yard Beach: was the first settlement in Great Harbour Cay. It
is surrounded by sea-grapetrees and is the best beach for suntanning
with limited shading.
Little Whale Cay Bird Sanctuary: Home to a wide variety of birds, many
of which can be traced back to Englishman Wallace Groves' bird
collection. He developed the cay in the 1930s as a private residence
and established a bird sanctuary there. It has become a lush paradise
for flamingos, the endangered West Indian whistling duck, Bahama
woodstar, hummingbirdsand domestic peacocks.
Great Harbour Cay Golf Course: A beautiful nine-hole golf course
that's free to all guests of the Marina. Golfing equipment is not
available.
Great Stirrup Cay Lighthouse: located northof Great Harbour Cay, Great
Stirrup cay is home to a lighthouse that datesback to 1863 and
sheltersthe wreck of an unidentified ship lying just offshore. It is
owned by the Norwegian Cruise Line – the first island to be owned
exclusively by a cruise line – and is usedas a stopover for
passengers.
U.S. currency is accepted and is interchangeable with the Bahamian
dollar. In September through May, the temperature on the Island
averages 70 to 75 degrees Fahrenheit; the rest of the year is warmer,
with temperatures between 80 and 85 degrees. Nighttime temperatures
are generally cooler by 5-7 degrees. All U.S. citizens and foreign
nationals traveling to/from the United Statesto/from The Bahamas
arerequired to present a valid passport, passport card or
WHTI-compliant document to re-enter theUnited States. All Canadian
citizens traveling to/from Canada to/from The Bahamas arerequired to
present either a valid passport, an official birth certificate or an
original naturalization/citizenship certificate.

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Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

I have read many fatwa'sabout innovation and my question is. If the
prophet (peace be upon him) practiced something. Do we have to
practise EXACTLY as he did it? If we dont do it EXACTLY then is it
innovation? Because i'veread a lot of the fatwa's and in a lot of it
many ofthe practices are considered BIDAH. For example the Prophet
(Peace be Upon him) did emphasize on the virtue of Dua in
congrenation. Now if its practised afterfardh salaah why is it an
innovation? Is the sunnah of the prophet subject to exactly the way he
did, the time he did etc etc. If we do it at a different time is it
innovation? say for example if its sunnah to read Surah Kahf on
friday. Now if I read surah kahf every monday and tuesday, will it be
considered a bidah? Im still making Ibadah. Why is it subject to
TIME?.
Praise be to Allaah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his
Prophet (blessings and peace of Allah be upon him) in what he
prescribed and it is not permissible for him to go against that orto
introduce any innovation into the religion, because of the evidence
that indicates that it is obligatory to follow and it is forbidden to
introduce innovation. But it shouldbe noted that differing from the
way of the Prophet (blessings and peace of Allah be upon him) and
falling into bid'ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam,
such as touching graves and seeking help from their occupants. The
scholars call this real innovation (al-bid'ah al-haqeeqah). This is
that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is
contrary to the Sunnah may have to do with defining a certain time or
place for it, or a certain number of times it is to be repeated, or
the manner in which it isto be done or the reasonfor which it is to be
done. This is called innovation by addition (al-bid'ah
al-idaafiyyah);it is not bid'ah unless it is done regularly and
repeatedly. If it is done only once or twice without adhering to that,
then it is not bid'ah, such as if people pray qiyaam in congregation
(jamaa'ah)on some occasion, without thinking that there is any
particular virtue in doing so.
Hence ash-Shaatibi (may Allah have mercy on him) said, discussing the
"innovation by addition": The word bid'ah refers to an invented way of
doing something in Islam that is similar to what is prescribed, of
which the intention is to go to extremes in worshippingAllah, may He
be glorified.
That includes regularly adhering to certain manners and forms of
worship, such as recitingdhikr together in unison, taking the birthday
of the Prophet (blessings and peace of Allah be upon him) as anEid
(festival), and so on.
It also includes adhering to specific acts of worship at specific
timesthat were not defined assuch in sharee'ah, such as always fasting
on the fifteenth of Sha'baan (an-nusf min Sha'baan) and spending that
night in prayer (qiyaam).
End quote from al-I'tisaam, 1/37-39
Adhering to a thing means doing it regularly and repeatedly.
Secondly:
Du'aa' (supplication) is prescribed during the prayer and following
it, according to the correct scholarly opinion. What is not allowed is
reciting du'aa' in unison. The evidence for it being prescribed to
offer du'aa' after the prayer isas follows:
1.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: When the Prophet (blessings and peace of Allah be upon him)
said the salaam at the end of the prayer, he would say: "Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a'lantu wa
ma astraftu wa ma anta a'lamu bihi minni. Anta al-muqaddim wa anta
al-mu'akhkhir laa ilaaha illa anta (O Allaah!Forgive me what I have
done in the past, and what I will do in the future, and what I have
concealed, and what I have done openly, and what I have exceeded
in,whatever You know about me more than I. You are the One Who brings
forward, and You are the One Who puts back, there is no god except
You)."
Narrated by Abu Dawood (1509); classed as saheeh by an-Nawawiin
al-Majmoo'. This does not contradict the reportthat says that the
Prophet (blessings and peace of Allah be upon him) said this du'aa'
before the salaam. The Prophet (blessings and peace of Allah be upon
him) used to recite this du'aa' in both places. See: al-Majmoo', 3/467
2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said: "(That
which is said) in the last part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh by al-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers" may refer to after the prayers or in the
last part of the prayers. In the followinghadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahs that
give protection) at the end ofevery prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh by
Shu'ayb al-Arna'oot inTahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must be done as prescribed bysharee'ah in six ways:
quantity, manner, time, place, reason and type. For more details of
that please see the answer toquestion no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other than
Friday, if the readerwants to do that or if it so happens as part of
hisregular daily portion of Qur'aan, and he will have a tenfold reward
for each letter, as is the reward for reading other soorahs. But that
ison condition that he does not set aside a special day for reading
it, as is the case on Fridays, and hence he should not believe that
reading it on this day is better than reading it onother days or that
there is a particular virtue of reading it on a specific day that is
like the virtueof reading it on Friday, because that virtue applies
only to Friday, according to those who say that the hadeeth which
speaks of that is saheeh.
And Allah knows best.

Is it permissible to try to choose verses and prescribed du‘aa’ for ruqyah, or is it obligatory to limit it to what has been narrated?

Is it permissible for the purpose of shar'i ruqyahto try to choose
verses, saheeh hadeeths and proven du'aa's? Or is it obligatory to
follow what is the proven in the saheeh hadeeths that speak
specifically of ruqyah as prescribed in sharee'ah?.
Praise be to Allaah.
If the one who performs ruqyah does so by reciting general verses of
the Qur'aan or general prayers seeking refuge with Allah or other
du'aa's for ruqyah,or whatever Allah may inspire him with of saheeh
du'aa's that are appropriate to the situation, without restricting it
to the specific ruqyahs that have been narrated, there is nothing
wrong with that in sha Allah, because of the general meaning of the
words ofthe Prophet (blessings and peace of Allah be upon him:
"Whoever among you is able to benefit his brother, let him do so."
Narrated by Ahmad, 13973; classed assaheeh by al-Albaani in Saheeh
al-Jaami', 6019
And the Prophet (blessings and peace of Allah be upon him) said:
"There is nothing wrongwith a ruqyah that does not involve shirk."
Narrated by Muslim, 2200.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The scholars are unanimously agreed that ruqya is permissible if three
conditions are met:
It should be done by reciting the words of Allah, may He be exalted,or
His names and attributes, and in Arabic or in a language the meaning
of which is understood, and with the belief that ruqyah has no effect
in and of itself; rather it is only effective by the will of Allah,
may He be exalted.
They differed as to whether that is a condition; the correct view is
that it is essentialto pay attention to the above-mentioned
conditions. In Saheeh Muslim it is narrated that'Awf ibn Maalik said:
We used to recite ruqyahs during the jaahiliyyah, and we said: O
Messenger of Allaah, what do you think aboutthat? He said: "Recite
your ruqyahs to me. There is nothing wrong with a ruqyah that does not
involve shirk."
And he narrated from Jaabir: The Messenger of Allaah (blessings and
peace of Allah be upon him) forbade ruqyah, then the family of 'Amr
ibn Hazm came to the Messenger of Allaah (blessings and peace of Allah
be upon him) and said: O Messenger of Allaah, we had a ruqyah that we
used to recite for scorpion stings, but you have forbidden ruqyah.
They recited it to him and he said: "I do not see anything wrong with
it. Whoever among you can benefit his brother, let him do so."
Some scholars adhered to this general meaning and regarded as
permissible any ruqyah that brings benefits evenif the meaning does
not make sense. But the hadeeth of 'Awf indicates that any ruqyah that
leads to shirk is forbidden, and anything that does not make sense
cannot be guaranteed not to lead to shirk, so it is forbidden as a
precaution. And the finalcondition is essential. … al-Qurtubi said:
Whatever (ruqyah) is by reciting the words or names of Allah is
permissible; if it is narrated in a report (from the Prophet
(blessings and peace of Allah be upon him)) it is mustahabb.
End quote from Fath al-Baari, 10/195
Al-Khattaabi (may Allah have mercy on him) said:
With regard to ruqyah, what is forbidden is thatwhich is not in
Arabic, because it is not known what it means and perhaps it may
involve witchcraft or kufr (disbelief). But if the meaning is clear
and it contains mention of Allah, may He be exalted,then it is
permissible to use it for ruqyah.
End quote from Ma'aalimas-Sunan, 4/226
Ibn 'Uthaymeen (may Allah have mercy on him) said:
Ruqyah is of four types: that which is mentioned in the Sunnah – it is
prescribed and mustahabb to use it as ruqyah; that which is shirk or
bid'ah – it is haraam to use it as ruqyah; that which is a permissible
du'aa' in which there is no shirk or bid'ah, but it is not something
that was narrated from the Prophet (blessings and peace of Allah be
upon him and his family) – it ispermissible to use this asruqyah.
Hence the Prophet (blessings and peace of Allah be upon him) said
concerning ruqyah: "There is nothing wrong with it so long as it is
not shirk."

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story - Love knows when to let go

About 6months ago this guy who i was in a long distance relationship
with broke up with me over facebook. I had no other choice but to give
in to what he wanted because i knew that he didnt love me anymore the
same way he used to.
A month after that i met this guy at a church get together whilst
trying to move on from the brokenrelationship i recently was in. He
broke the ice, by giving a compliment on a talk i gave out that day. I
was on cloud nine indeed. I went home thatday with the image of the
stranger lingering in my head; i couldnt stop thinking of him. I had
false doubts about him because he was from another country but was
popular and successful in his career as a singer andmusician. I was
nothing compared to him; i was beaten up by my own thoughts that i
tried to forget about him. Unfortunately it didnt work. One night i
was watching this popular singing competition in my country and wa-lah
he was one of the competitors. The same night, i was on facebook when
his page was suggested. I didnt add him straight instead i sent him a
message to congratulate him on his performance and simply to return
the favour.
It felt soooo random for me to do that still i did. I sent that
message but wasnt expecting a reply. Two weeks later, i got a message
from him and this time he left his phone number. So i took my chances
and text him. We started chatting on and off since that day it was
late in May then. We would chat about these random stuffs back and
forth leaving me daydreaming of him.
I was completely head over heels not knowing he was starting to feel
the same way for me. (Well that's what he later told me) I was slowly
recovering from the pain i had been in and was slowly giving my heart
away to this guy. He was different (in a good way)He was kindhearted,
loving, caring, down to earth and thoughtful. I couldnt ask for anyone
better. So days went by, there are days that we would meet up at a
random place and spend 2-3hours talking and laughing our heads off
ateach others' jokes. Those magical moments i can never forget. They
made me feel special and truly loved until things started changing.
The competition he was in? Well he won that singing competition. He
deservedit right from the start. After winning, people started
spreading rumours about him dating his runner up. I didnt do or say
anything because i knew i had no right to take rumours from others.
All i wanted was to hear it straight from him, i never had the
intention of judging him i only wanted to find out the truth. But if
what i had been hearing was true then i would let him go. I couldnt be
foolish enough to keep holding on to what is not mine. But as i recall
the times we'd spent together and the whole lot of exchanging texts,
what isstarting to happen is so very impossible. In the way that he'd
say all these things (that he wants to be with no one else but me,
that he's loving me forever, that he'll try everything in his power so
i could feel loved and special) It's justnot fair..
Days and weeks went by istarted not hearing from him instead rumours
widely spreaded. That he had changed alot! I couldnt believe what i
was hearing. I was hurting inside but still i was breathing. And so
one day, i saw them together at a car park in town. He didnt see me
but i saw them clearly from my position. Seeing them settled my
uncertainties, all the questions i had. Finally i was in peace, Guess
it's really time that i let him go; that i forget about him. But one
thing for sure is, i will never forgetthe special times we've spent
together, the way he made me feel, how hetreated me like the only girl
he sees. I still love him but i have to let him go. He seemed happy
with her and there's nothing more that i would want to see than seeing
him happy. After everytime we'd spent together Im left with an
everlasting impression.
Maybe we weren't meantfor each other. He may bethe sun and i the ocean
therefore in his eyes, i belong somewhere else. Ipray that happiness
and peace fills his everyday..

story -Undefined

I have my best friend whom i met 3 years back.We were just facebook
friends but i dont know why i had a strong feeling he was the one, but
i didnt feel it as an attraction. After a year we became best friends
and share everything.
Again last year one night he told me of some of his tragedies of life
and i consoled him. He cried the whole night telling me he never
shared with anyone before and askedme if i would marry him. I couldnt
say no to him because i never wanted to hurt him. From then on we
started dreaming but we are from two contrasting religions and our
parents would never accept that. We met last year and he said i was
the prettiest girl he had ever seen.we kissed each other and we felt
we were each other's lives.
We dream to get marriedby changing the views of our parents through
remarkable achievement.But as days pass by i think we have fallen for
each other but we say weare best friends who want to get married and
now no matter how much we say we can accept everything, i know i cant
love anyone more than him cause no one ever loved me in thatway. But
maybe our marriage wont be possible. All i want to say i love you
bestie and i want to stay with you forever and bring our three
children to world. Maybe thats impossible but i wont stop loving you.

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HADRAT FARIDUDDIN GANJ-E-SHAKAR (R.A) - Sufism Biographies

The Reverend Pir of Hadrat Qutab Jamal
Shaikh Fariduddin was born in 569/1173-74 or 571/1175-76. His father
was a scholar, but it was his lengthy an exceedingly pious woman, who
prayed nightly at lengthy vigils, who exerted the greaterinfluence on
the future sufi saint. One story regarding the spiritual power of Baba
Farid's mother related is that a thief, entering the houseglanced at
the playing woman and was instantly blinded. The thief implored the
Swhaikh's mother to restore his eyesight. She did so, and the
blindnesswas removed. The following day, the thief returned with his
family to the Shailkh's house and was converted to Islam.
His mother's influence helped to promote an extreme asceticism in
Shaikh farid. Unconcerned with food or clothing, he was constantly
occupied withmeditation in a place behind the mosque at Khtwal. The
townsfolk came to believe he was deranged, and they spoke so to Shaikh
Jalau'd-Din Tabrizi of Baba Farid and what to them were his strange
habits.
When Jalalu'd-Din Tabrizi went to see BabaFarid he had only torn
clothing to wear so he had great difficulty in presenting himself
respectably to his distinguished visitor. Jalalu'd-Din had with him a
pomegranate, andbroke it, offering it to Baba Farid. As the Baba was
fasting he refused to eat it, but after his guest had left he picked
up a seed and in the evening ate that. Instantly his heart was
illuminated and he lamented no having eaten the whole fruit. However
in Dehli KhwajaQubu'd Din consoled the Baba saying that in pomegranate
there was only one seed endowed with spiritual blessings and that he
had had it.
At the age of eighteen, Baba Farid settled in Multan to undertake
further studies and joined a seminary at the mosque of Maulana
Minhaju'd-Din Tirmizi. There he met Khwaja Qutbu'd-Din Bakhtiyar Kaki
and asked to become his disciple. According to Jamali, Baba Farid was
initiated into silsila by the Khwajaat Multan and was advised to
complete his education there. Shortly afterwards the Khwaja left for
Delhi. Jamali addsthat the Baba then visited Qandhar to acquire
further knowledge, but it is more likely that Baba Farid reached Delhi
shortly after the Khwaja arrival and was initiated into the
distinguished group of Sufis residing in the Khwaja's jama'at khana.
Baba Farid lived in a small cell near the jama'at-khana and, under
guidance, performed severe asceticexercises. His austerities so
impressed Khwaja Mu'inu'd-Din during his visit to Delhi, that he took
a special interest in Baba Farid, prophesied his later fame and asked
Khwaja Qutbu'd-Din to join him in prayer for hisdisciple's future
greatness.
The severities practiced by the Baba in his Delhi cell failed to
satisfy him and he asked his master if he could perform a chilla which
involved spiritual exercises and fasting for forty days. The Khwaja
finally permitted him to perform a chilla-I ma'kus(inverted chilla).
Ignorant of the details he asked Bdru'd-Din Ghaznawi to obtain them
from the Khwaja who replied that it required a man to tie a rope
around his feet andremain suspended in a well, head down, for forty
days and nights, while both fasting and praying. The Baba founda
lonely mosque in Uch and, talking the mu'azzin into his confidence
performed the chilla-ima'kus.
The reason why the Shaikh came to be known as Ganj-I Shakar (Store of
Sugar) is described in different stories in various hagiological
works. A more popular version is that, overpowered by incessant
fasting for three days, the Baba placed some pebbles in his mouth.
These immediately changed into sugar. Baba Farid, believing that this
had been the work of the devil, spat them out. At midnight, again
overcome by hunger, he repeated his actions, thestones became sugar
and he refused to eat them. Finally, overpowered by extreme hunger he
ate some pebbles which hadbecome sugar so that he could continue
praying. Khwaja Qutbu'd-Din approved his action, telling him that
whatever was received from the unseen world must necessarily be good.
After the Baba's fame in Delhi became an obstacle to prayer and
meditation, he left for Hansi in the Hisar district. He was therefore
absent from Delhi at the time of the Khwaja's death, arriving five
days after the event.In accordance with the khwaja's will, Qazi
Hamidu'd-Din Nagauri gave Baba Farid relics from the Khwaja including
his khirqa, turban, stick and wooden sandals. Although this implied
that the Baba was the Khwaja's successors in Delhi, the Baba's
asceticism and total withdrawal from the world precluded any conflict
with Shaikh Badru'd-Din who had also been extremely close to the
khwaja and who wished to be his spiritual successor in Delhi.
First going to Hansi, the Baba finally settled at Ajodhan, where the
remained from about 1236 until his death on 5Muharram 664/17 October
1265. His long stay on th Stalaj, along one of the main routes from
Multan to Lahore and Delhi, was a spiritually rewarding experience.
Although he selected a lonely place toreside, Baba Farid was harassed
by local officersof the Qazi of Ajodhan and by the rudeness of the
people of the town. This was prompted mainly by the Qazi's hostility
towards the sufimovement.
Through an example of sanctity and austerity, Baba Farid sought to
reform the Muslims in Punjab.
Shaikh Faridu'd-Din livednear the Jaml' mosque, in a small house of
mud walls covered with a thatched roof. He had strictly forbidden the
useof burnt bricks for the building which, according to Chishti
tradition, were not simple enough for an ascetic's dwelling. The door
remained open until midnight as a welcome to visitors. Among his few
possessions, the Baba had a small rug which heused by night as a
blanket, but which hardly covered him. During the day it was used as a
sitting rug. Khwaja Qutbu'd-Din's stick rested behind his head as a
pillow. His food consisted of wild fruit and millet bread. Abstaining
from nourishment during the day, in the evening he broke his fast by
taking sherbet. A bowl of it would be brought to theBaba and often
mixed with dried grapes. Of this he drank never more than half,
dividing the rest among his visitors. After prayers, two pieces of
bread smeared with ghee weretaken to Baba Farid. One was given away,
the other he himself ate, sharing it with his favourite disciples.
The jama'at-khana consisted only of a thatched hall, used for communal
living and a separate cell was for the Shaikh's meditation.
The jama'at-khana contained not a single piece of furniture, every
member sat and slept onthe floor. On special occasions a bed was
provided for a new visitor. The Shaikh, followed the same practices as
his disciples. Once when ill and forcedto rest on the bed he
apologized profusely to those sitting on the floor.
The establishment was run by Baba's chief disciples. Fuel and wild
berries, which were then boiled, were collected from the forests. In
the early yearsof his stay at Ajodhan a zanbil (a basket made of palm
leaves hung round the neck) was carried by some members of the
jama'at-khana twice a day to the town and the offerings placed in it
were shared by everyone. The Baba also preferred to eat bread from the
zanbil, perhaps to be more fully integrated into the life of all
members of his jama'at-khana. Other Chishti Shaikhs, including his own
teachers, had permitted the borrowing of small amounts of money for
household needs, but the Baba strictly forbadethis practice. Anything
received as futuh if not used immediately was kept no longer than a
day and was distributed to the needy. To a sufi a new day ushered in
newhope in God, and a concern for future needswas seen as totally
opposed to a complete trust in Him.
The jama'at-khana, situated on a main route, attracted many visitors.
These included scholars, merchants, government servants, artisans,
Sufis and qalandars, in short, men from all classes and sections of
society. Some, disillusioned with a life of affluence and comfort,
became permanent members, others stayed for short periods to seek the
Baba's blessing and experience a spiritual rejuvenation. Some of his
eminent disciples who lived in other areas also visited the
jama'at-khana, but one such visitor, Maulana Badru'd-Din Ishaq, stayed
and became a steward of thejama'at-khana. Prestigious guests, and many
other people who came to the Shaikh werehumble. A large number
requested ta'wiz (amulets) and the demand for amulets became to
fulfill all requests, so often they would be written instead by
Maulana Ishaq.
The jama'at-khana received visitors who were often less than polite
and considerate to its inmates.
To Baba Farid, Sufism was a strenuous exerciseleading one to a pious
life within the society in which one lived. It demanded humility,
modesty , patience, fortitude and a cleansing of the heart from all
conceit. Self-abnegation involved careful concernfor any offence to
another, and in the event of such a situation,sincere and copious
apologies were demanded.
Baba Farid was him self a scholar and wrote excellent poetry in
Arabic, Persian and the local Hindawi dialect. He recited the Qur'an
perfectly, popularized the study of the 'Awarifu'l-M'aarif and
lectured on the subtle philosophy of the Lawa'ih of Qazi Hamidu'd-Din
Nagauri. Nevertheless, he did not pride himself on his intellectual
achievements and felt a genuine sense of humility. He encouraged
education in his disciplesand considered the 'ulama' to be nobler than
the common people, though he disliked their self-satisfied
indifference to others. The faqirs, he asserted, were superior to the
'ulama' and occupied the same place among them as the full moon
amongst a sonstellation of stars.
Baba Farid illustrated the difference between Shari's, Tariqa and
Haqiqa by using the zakat, an obligatory payment for all Muslims, as
an illustration. The zakat of Sharia'a was five dirhams our of 200,
the zakat of Tariqa omvolved the payment of 195 dirhams out of 200 and
the retention of only five dirhams and the zakat of Haqiqa entailed
the payment of everything, retaining nothing.
Five hundred aphorisms of Baba Farid were collected, of which the
following, selected by Amir Khwurd, give some insight into the Baba's
broadly based, humanitarian teachings.
1. Pray to God alone for everyone else takes away but He gives.
Whatever He gives cannot be taken away by anyone else.
2. Escaping from the carnal self should be deemed as a means of reaching God.
3. Do not satisfy the demands of the carnal self for its demands know no limit.
4. Do not regard the ignorant as amongst the living.
5. Avoid the ignorant who pose a though they were wise.
6. Do not utter a truth which resembles a lie.
7. Do not sell what people do not wish to buy.
8. Do not worry about position and wealth.
9. Do not eat every body's bread, but give bread to everybody.
10. Never forget death atany place.
11. Do not make a statement based on supposition.
12. Treat a calamity as the consequence of greed.
13. Do not boast of having committed a sin.
14. Do not make the heart a plaything of the devil.
15. Keep your internal self better than the external one.
16. Do not try to adorn yourself.
17. Do not lower yourselfin order to secure a position.
18. Do not borrow eitherfrom the helpless or from the upstart.
19. Protect the honour of old families.
20. Strive to obtain freshgrace everyday.
21. As far as possible prevent women for developing the habit of using
abusive language.
22. Consider good healtha divine blessing.
23. Be grateful but do not compel others to be grateful to you.
24. While doing good to others think that you arehelping yourself.
25. Give up immediately that which your heart finds evil.
26. Do not retain a slave who wishes to be sold.
27. Seek a pretext to perform a good work.
28. Always keep the doors of peace open in awar.
29. Consider levity and harshness signs of weakness.
30. Do not consider yourself safe from the enemy however conciliatory
he might appear.
31. Fear the man who fears you.
32. Do not rely on your own strength.
33. Self-restraint is neveras imperative as it is at the time of sexual desire.
34. Do not forget religion in the company of state dignitaries.
35. Glory and honour depend upon equity andjustice.
36. Be magnanimous to the righteous.
37. Do not consider anything a substitute forreligion.
38. There is no compensation for the (loss) of time.
39. Be magnanimous to the righteous.
40. Be arrogant to the stubborn.
41. Do not be extravagant in entertaining guests.
Make wisdom and solitude your 42. (main) provision.
43. Do not flee from calamity sent to you by God.
44. Consider the dervish who seeks riches as covetous.
45. entrust the government to the care of a God-fearing visor.
46. Annihilate the enemyby discussion and captivate the heart of
friends by hospitality.
47. Consider worldliness as unforeseen calamity.
48. Seek out your faults.
49. Acquire wealth honestly in order to be able to retain it.
50. Acquire knowledge through humility.
51. Do not be concerned by the bitter words of enemies.
52. Do not flee from the enemy.
53. If you wish to avoid disgrace, do not beg.
54. if you wish to make the whole world your enemy, be arrogant.
55. Keep your good and bad points secret.
56. Protect religion through knowledge.
57. If you wish to be great be humble.
58. If you want satisfaction, do not be jealous.
59. Accept affliction as a gift.
60. Try to become immortal by obliteratingyour carnal self.
The above sayings are profound, but the inner nature of the Baba's
mystical consciousness isbest expressed in the following verses which
he often recited while praying in solitude:
'I pray to live only for the sake of loving Thee,
I wish to become dustand dwell eternally under
Thy feet.
My principal expectation from both worlds in that,
I should die and live for Thee.'
According to the Shaikh, the initiation of a disciple should be
performed personally byhis preceptor. He was opposed to the
initiationcustoms involving head shaving rituals at the tombs of sufi
saints. When one of his own sons performed such a ceremony at the foot
of Khwaja Qutbu'd-Din Bakhtiyar's tomb, his father remarked that such
an initiation was invalid. True initiations involved the disciple
holding the Shaikh's hand, while it was usual for his Pir to offer
blessings and prayers forthe disciple's welfare.
Hadrat Baba Fariduddin Ganj-e-Shakkar died on 5th of Muharram 664 A.H.
corresponding to 17 October 1265 C.E. He was buried in Pak Pattan (135
miles off Lahore).

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An-Numan ibn Muqarrin - Biographies of the Companions (Sahabah)

The tribe of Muzaynah had their habitations some distance from Yathrib
on the caravan route which linked the city to Makkah. News of the
Prophet's arrival in Yathrib spread rapidly and soon reached the
Muzaynah through members of the tribe who had left and returned.
One evening the chieftain of the tribe, an-Numan ibn Maqarrin, sat
among the elders and other members of the tribe and addressed them:
"O my people, by God, we have learnt only good about Muhammad, and of
His mission we have heard nothing but mercy, kindness and justice.
What's wrong with us? Why do we tarry while people are hastening to
him?" "As for myself," he continued, "I have made up my mind to leave
early in the morning to join him. Whoever of you wishes to go with me,
let him get ready."
An-Numan must have been a persuasive chieftain. His words had a
wondrous effect on the ears of his people. The followingmorning
an-Numan's ten brothers and four hundred horsemen of the Muzaynah
wereall ready and prepared to go with him to Yathrib to meet the
Prophet, may God bless him and grant him peace, and enter the religion
of Islam.
An-Numan however felt embarrassed to go to the Prophet with such a
numerous following without carrying any presents for him and the
Muslims. There wasn't much he could carry anyway. That year was a year
of drought and famine for the Muzaynah and much of their livestock and
crops had perished. Still, an-Numan went around the dwellings of his
fellow tribesmen and gathered up whatever sheep and goats were left.
These he drove before him and made his way to Madinah. There in the
presence of the Prophet, he and his fellow tribesmen announced their
acceptance of Islam.
The whole of Madinah was agog with excitement with the coming of
an-Numan and his companions. Never before had there been a single
family with all eleven brothers accepting Islam at the same time
togetherwith four hundred horsemen. The noble Prophet was exceedingly
glad and rejoiced greatly. Indeed the sincerity of their effort was
accepted and commended by God Almighty when He revealed the following
words of the Quran to the Prophet:
"And among the nomad Arabs are such as believe in God and the Last
Day, and regard all that they spend in God's cause as a means of
drawing them nearer to God and of (their being remembered in) the
Apostle's prayers. Oh, verily, it shall (indeed) be a means of (God's)
nearness to them, (for) God will admit them into His grace. VerilyGod
is much-Forgiving, most Merciful." (The Quran, Surah at-Tawbah, 9:99).
An-Numan lived under the guidance of the Prophet and participated in
all the campaignshe waged with valor and dedication. In the time of
Abu Bakr, he and the people of Muzaynah played a major and commendable
role in putting an end to the fitnah of apostasy. During the caliphate
of Umar al-Faruq, an-Numan distinguished himself, in particular, in
the encounters with the Sasananian Empire.
Shortly before the Battle of Qadisiyyah, the commander of the Muslim
forces Sad ibn Abi Waqqas sent a delegation to theSasanian Emperor,
Yazdagird. The delegation was headed by an-Numan ibn Muqarrin and its
main purpose was to invite the emperor of Islam. When an-Numan and his
delegation reached Ctesiphon, the Sasanian capital, the people of the
city looked upon them with curiosityand some disdain. They remarked on
their simple appearance, their rough clothes and shoes and their
weak-looking horses. The Muslims were in no way overwhelmed and sought
an audience with Yazdagird. He granted them permission, summoned an
interpreter and said to him:
"Say to them (the Muslims): why have you come to our dominionsand why
do you want to invade us? Perhaps, you have designs on us... and seek
to venture against us because we are preoccupied with you. But we
do not wish to inflict punishment on you." An-Numan turned to his men and said:
"If you wish, I shall reply to him on your behalf. But if any one of
you wants to speak let him do so first." The Muslims told an-Numan to
speak and turning to the Emperor, said: "This man speaks with our
tongue so do listen to what he says." An-Numan began by praising and
glorifying God and invoking peace and blessings on His Prophet. Then
he said:
"Indeed God has been Kind and Merciful to us and has sent to us a
Messenger to show us the good and command us to followit; to make us
realize what is eviland forbade us from it.
"The Messenger promised us if we were to respond to what he summoned
us, God would bestow on us the good of this world and the good of the
hereafter.
"Not much time has elapsed but God has given us abundance in place of
hardship, honor in placeof humiliation and mercy and brotherhood in
place of our former enmity.
"The Messenger has commandedus to summon mankind to whatis best for
them and to begin with those who are our neighbors.
"We therefore invite you to enter into our religion. It is a religion
which beautifies and promotes all good and which detests and
discourages all that is ugly and reprehensible. It is a religion which
leads its adherents from the darkness of tyranny and unbelief to the
light and justice of faith."
"Should you respond positively to us and come to Islam, it would be
our duty to introduce the Book of God in your midst and help you to
live according toit and rule according to its laws. We would then
return and leave you to conduct your own affairs.
"Should you refuse, however, to enter the religion of God, we would
take the jizyah from you and give you protection in return. If you
refuse to give the jizyah, we shall declare war on you."
Yazdagird was angry and furiousat what he had heard and said
inridicule: "Certainly I do not knowof a nation on earth who is more
wretched than you and whose numbers are so few, whoare more divided
and whose condition is more evil."
"We have been used to delegate your affairs to our provincial
governors and they exacted obedience form you on our behalf." Then
softening his tone somewhat, he continued, but with greater sarcasm:
"If there is any need which has pushed you to come to us, we would
enlist forces to help you make your lands fertile. We would clothe
your leaders and the notables of your people and place a king from
among ourselves over you who would be gentle to you."
One of an-Numan's delegation responded sharply to this and Yazdagird
flew into a rage once more and shouted: "Were it for the fact that
ambassadors are not killed, I would kill you all."Get up. You shall
have nothing from me. And tell your commander that I am sending Rustum
against him to bury himand you together in the ditch of al
Qadisiyyah."
Yazdagird then called for a basketful of earth and ordered that it
should be borne outside the city gates by the one whom the Muslims
considered to be the most noble among them as a sign of humiliation.
Asim the son of Umar accepted the load as a happy augury and took it
to the commander-in-chief, Sad ibnAbi Waqqas, and said to him:
"Accept our congratulations for the victory. The enemy has voluntarily
surrendered his territory to us." The Battle of Qadisiyyah ensued and
after fourdays of bitter fighting, the Muslim forces emerged
victorious. The victory paved the way for the Muslim advance into the
plains of the Euphrates and the Tigris. The Persian capital,
Ctesiphon, fell and this was followed by a number of engagements as
the Persians withdrew northwards.
Despite other defeats and setbacks, Yazdagird refused to yield and
constantly organized new levies to attack the Muslimsand foment
insurrection in the provinces which had come under Muslim control.
Umar had counselled moderation on his generals and ordered them not to
press too far eastwards. However he received news of a massive Persian
mobilization of about 15O,OOO warriors against the Muslims. He thought
of leaving Madinah and facing the massive threat himself. He was
advised against this by prominent Muslims in Madinah who suggested
instead that he should appoint a military commander to confront the
grave situation.
"Show me a man whom I can appoint for this task." said. "Youknow your
army best, O Amir al-Muminin," they replied and after some thought
Umar exclaimed:
"By God, I shall appoint as commander-in-chief of the Muslim army a
man who, when the two armies meet, will be themost active. He is
an-Numan ibn Muqarrin al-Muzani." To him, Umar despatched a letter:
"Fromthe servant of God, Umar ibn al-Khattab, to an-Numan ibn
Muqarrin:
"I have received news that large numbers of Persians
have gathered to fight you in thecity of Nihawand.
When this my letter reaches you go forward (to confront
them) with the help of God, withwhoever of the
Muslims are with you. Don't takethe Muslims over too
difficult terrain lest they may be hurt, for one Muslim
person is dearer to me than a hundred thousand dinars.
And Peace be unto you."
An-Numan responded to the orders of the Amir al-Muminin and mobilized
the Muslim forces.He despatched an advanced detachment of cavalry to
reconnoiter the approaches of the city. Just outside Nihawand, the
horses stopped and despite prodding would go no further. The riders
dismounted and discovered iron nails in the horses' hooves. They
looked around and found that all approaches to the city were strewn
with these iron spikes tohalt the advance of the Muslim army. On being
informed of this, an-Numan ordered the
horsemen to remain where they were and at nightfall to light fires for
the enemy to see them. They were also to feign fear and defeat in
order to entice the enemy to come out to them andin the process clear
the approaches of the iron spikes. The ruse worked. When the Persians
saw the van guard of the Muslim army appearing dejected and defeated
before them, they sent workers to clearthe area of the spikes. These
workers were captured by the Muslim cavalry who gained control of the
approaches to thecity.
An-Numan pitched camp on the outskirts of the city and decided to make
a determined assault on the city. He addressed his soldiers: "I shall
say Allahu Akbarthree times. At the first time, get Yourselves ready
(by performing your toilet and making wudu). At the second time, let
every man of you get ready his weapons and gird them on. And the third
time, I shall move against the enemies of God and you must join in the
attack with me." He went on:
"And if an-Numan is killed, let noone tarry over him. For I shall
(now) make a supplication to God Almighty and I want everyone of you
to say 'Ameen'."He then prayed: "May God grantmartyrdom to an-Numan
this day and may He grant victory to the Muslims."
Three times an-Numan shouted Allahu Akbar. On the third time, he
plunged into the ranks of the enemies and the Muslims rushedon behind
him. They were outnumbered six to one but inflicted terrible losses on
the Persians.
An-Numan received a mortal blow during the battle. His brother took
the standard from his hand, and covered him with a burdah and
concealed his death from the others.
The Muslim forces emerged victorious. The Persians never recovered
themselves after this battle which Muslim historians have called "the
Victory of Victories".
The battle over, the victorious soldiers asked for their valiant
commander. His brother lifted the burdab and said: "This is your Amir.
God has shown him victory and blessed him with martyrdom."
When the news was brought to Umar in Madinah, a companion who was with
him said: "I saw Umar, may God be pleased with him. When he heard of
the death of an-Numan ibn Muqarrin, he placed his head in his hands
and began to cry."

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Ch 14: A Complete Change

One day Mirano, Mertha and Hanana went to the head priest and told him
that as Isabella was their classmate and was also amenable to their
advice,so if they were permittedto talk to her they might be able to
bring her backto the Christian fold. This last chance of
persuasionmight be given them andthey had ninety-nine per cent hope
that they would succeed. Holy father, they said : Isabellais a piece
of our heart and we will not spare any effort to
persuade her. So let us go to the monastery and talk to her.
Head priest: Let that accursed girl go to hell. She has become very
hard-hearted and Lord Jesus Christ has cut her off. I am afraid she
may not lead astray even you.
Mirano; Well, there is no harm in making a last effort of persuasion.
If she comes round, well and good, otherwise youmay give her whatever
punishment you like.
Head priest: Very well, I give you permission to go to the monastery
on condition that you should talk in the presence of two monks so that
the accursed may not misguide you, and you may not be influenced by
her apostasy. Now go and tomorrow evening you may go to the
monastery.I am writing to the monk for it today.
After getting permission Mirano, Mertha and Hanana returned pleasedand
began to make preparations to leave their homes for ever, as the plan
they had conceived was such that they would also have to leave their
homes along with Isabella. Anyway they prepared for their permanent
departure with great care and precaution and before the time of their
leaving for the monastery they informed Ziad b. Umar and Umar Lahmi
asking for their help in that enterprise.
After all preparations hadbeen made the three friends came out of
their houses and met at an appointed place and at the time given by
the head priest they started for the monastery. The head priest had
written to the manager of the monastery that these friends of Isabella
were going to make a last effort to reconvert Isabella at a specified
time and they should be allowed to enter the monastery and given
necessary help. Maybe bypersuasion of her friendsIsabella might see
the light. So when these girlsreached the monastery the monks and nuns
welcomed them cordiallyand thought that to give guidance to Isabella
Jesus Christ had sent his Virgin Mother in the formof these girls and
that the help of all saints was with them. Entering the monastery the
three girlssat down before the statue of Virgin Mary anda group of
monks surrounded them.
A nun (to Mirano): Blessing of the Lord JesusChrist may be with you
and God may give you success in your mission. You know that some devil
has misguided this unlucky girl, Isabella. How good and learned was
the girl! May God destroy the devil, what pious people he has seduced!
Another nun: Virgin Mary's shadow be over you. By the Deliverer,
youwill certainly succeed in your mission. Your beautiful faces assure
your success. If Lord JesusChrist's grace again supports Isabella it
will be a great feat of yours. The news has spread all over Cordova
and all Christians have been humbled.
Third nun: By God, just last night I saw girls of your features in my
dream who were sitting in the lap of Virgin Mary and on the other side
Lord Jesus Christ was indicating by gestures that the honour of the
church will be established through these girls. When the monks heard
of this dream they cried: It is these girls.
Chief monk: Isabella is locked up in the underground chamber and her
hands and feet are chained. The accursed girl is so hard-hearted that
the severer the punishment, the more she applauds Islam and in this
condition she does not hesitate even to preach to us. Now when do you
propose to go to her?
Mirano: Our idea is to talkto her calmly and explainto her the truth
of Christian creed, but on condition that except one or two monks none
others should be with us.Now that the sun is about to set, after three
hours of the night you may bring her here so that we may induce her to
pray and practise austerities. Possibly therewill be no need
thereafter to persuade her and by the blessing of Virgin Mary
(pointing to the statue) her heart will be opened for the crucified
God.
Chief monk: Whatever you order we are ready to carry out. I am
directing all the monks not to interfere in your prayers and keep away
from you.
Mirano : Thank you very much, but first let us meet Isabella in the
underground chamber and after some usual talkexclusively on personal
matters bring her here. (Pointing to the statue ofVirgin Mary) Look,
the Mother of our Lord is quite ready to take Isabella in her arms and
it is hoped that Isabella will not refuse to go to her arms.
Thereafter the monk and the three girls went towards the underground
chamber, the lock was opened and all were lost in darkness.
Hanana: Oho ! How dark !
Monk: I am lighting the lamp. You just go a little ahead, but be
careful not to stumble for many skeletons are scattered all over here.
The monk lighted the lamp. When Isabella saw her three friends she
wasoverjoyed. While Mirano, Mertha and Hanana had not yet seen her,
Isabella loudly called the Muslim salutation of peace.
Monk: O unlucky accursedgirl! Just yesterday you got so much beating
for it, yet you do not take lesson and reform yourself.
All the girls suddenly laughed on hearing the call of Muslim
salutation of peace, but when they came nearer their eyes became wet
on seeing Isabella bound in chains.
Mirano: How do you do, Isabella? How is life here?Did you realise what
is the punishment of rejecting the truth?
Isabella (smiling): You areright, sister, for the sake of truth people
have even gone to the gallows.
Mirano: We have not come here to discuss with you but to adopt your creed.
On this all the girls laughed loudly and the two monks also could
notsuppress their laughter.
Mirano: Isabella, after all how long you will continue to remain in
thegrip of satan? Just see how the Christians all over Cordova are
perturbed on your apostasy!
Isabella: There is no other way of protection from satan except by
accepting Islam. It is only this strong fort from the cover of which
man can successfully confront all satanic powers. It is a vain thought
that only bybecoming a Christian onecan save oneself from thegrip of
satan. You have read the Bible and should know that even holy
Disciples could not escape satan's grip and even Jesus Christ called
some of his Disciples satan. When these Disciples who, according to
you, were trained under the direct supervision of Jesus Christ, could
not escape from satan's strong hold, how can Christians of today save
themselves from satan? But the Quran says that satan cannot even touch
the devoted servants of Allah.
Mirano: You have again started the same discussion in which you have
been defeated by the priests (laughing) and by God's grace we have
emerged successful.So you should stop this religious discussion and
just look to your tortures.O Isabella! It is God's punishment to you
that now, being the daughterof the head priest of Cordova, you sleep
on the bed of thorns and your hands and feet are chained. For God's
sake, take pity on yourself.
Isabella: If truth could be given up to avoid troubles, then early
Christian martyrs would not have tasted martyrdom. If troubles come
only on untruth, then most of the Christians who were the pride of the
church would be counted to be on the wrong. In fact, your talk has
tortured memore than what I suffer on the bed of thorns and grip of
chains. Did you come here to give me torture over torture?
Mirano (to the monk): Isabella can never be defeated by discussion.
Her only remedy is that tonight we include her inour prayer and
devotion before the idol of Virgin Mary. You will see that this very
night she will becompletely transformed and her heart will be turned
towards crucified Christ.
Monk : May Lord Jesus accomplish this, but apparently Isabella's
turning to the truth seems to be very difficult.
Mirano: It is the rule that one who is more hard-hearted will come to
the faith more with reality. Just see how unbending the enemy of the
Lord Saint Paul was and what tortures the believers suffered at his
hands, but this very SaintPaul became the pillar of Christianity and
was the greatest recipient of Lord's grace.
Monk: You are right. May Lord Christ may do the same for Isabella and
shealso joins our fold !
Mirano: Well, now we should go from hers and prepare for the prayer in
the same large room. (To the monk See, after three hours of the night
you should bring Isabellato our room and also depute a nun to be with
us to keep a watch over Isabella.
Monk: Very well. Isabella will be brought to you at the appointed time.
Mirano: Can you or any other monk also take the trouble of remaining
with us for the night ?
Monk: Most surely. But you know that all the night we are engaged in
prayer and remembranceof God.
Mirano: Well, just as you like, and there is no needeither. But at the
time of the morning talk as arranged, you will be with us.
Monk: In the morning not only myself but othermonks also will listen
to your talk.
Mertha: If Lord Jesus wills, the object will be gained during the
night and there will be no need of any talk.
Mertha said this in a tonethat, except the monk, allothers understood
its implication.
Thereafter Mertha, Hanana and Mirano along with the monk came out of
the underground chamber and reached the large room of the monastery.
The monk locked the underground chamber. After dinner and toilet
Mirano, Mertha and Hanana took another round of the monastery and
talked to monks and nuns who began preparations for the night vigil.
These girls returned to their room. The purpose of the roundof the
monastery and talk to monks and nuns was to find out a nun who was the
greatest devotee and they found out a nun of this type and also the
time of the night when she used to engage herself in prayer.Now three
hours of the night were about to pass and these girls were talking
quietly. At last thedoor of the large room opened and the same chief
monk entered when the girls stood up to pay him respect as he was
chief of the monks. The monk informed the girls that Isabella was
being taken out of the underground chamber and brought to them as
arranged and soon a nunwould also be sent to them.
Mirano: Please send here the nun who is most devoted to prayer in the
night and is also saintly. Is there any such nun in the monastery?
Monk: All the nuns that are here are devotees and practise all kinds
of austerities for the sake ofLord Jesus, but there is one among them
whose name is Arkia who is the most pious devotee, recipient of Divine
revelations and performer of miracles . About her family it is enough
to say that she is a Princess of France and has given up her riches
and royalty for the sake of Virgin Mary.
Mirano: So our object is gained. We needed such a nun who could
influence Isabella with her spirituality. Does she also perform
miracles?
Monk: Her miracles are known far and wide. Have you never heard about
it ? You may just take this that she drinks the cup of poison and is
not at all affected. Once avery dangerous and poisonous snake
enteredthe monastery and fell at the feet of Arkia. This I saw myself.
Mirano: God's name be glorified! The work is done. Now, you please go
and send Isabella to us.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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