Duas concering journeys

بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِ‏‎ -
Prophet (SAW)'s Prayers
Duas concerning Journeys
When biding farewell to someone going off on a journey, recite:
أَسْتَوْدِعُ اللَّهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ
"(I make) Allah responsible for your deen, your trustworthiness and
for the results of your actions".
(Tirmifhi)
Dua for another person undertaken a journey
When some other person undertakes a journey, recite the following dua:
زَوَّدَكَ اللَّهُ التَّقْوَى وَغَفَرَ لَكَذَنْبَكَ وَيَسَّرَ لَكَ
الْخَيْرَ حَيْثُ كُنْتَ
"May Allah make piety part of your journey, forgive your sins and
fulfil the purpose of the journey".
(Tirmidhi)
Dua at the time of his departure :
اللَّهُمَّ إِطْوِ لَهُ الْبُعْدَ وَهَوِّنْ عَلَيْهِ السَّفَرَ
"O Allah, let his journey be covered quickly and most easily".
(Tirmidhi)
Dua by the traveller for the person wishing him farewell
أَسْتَوْدِعِكُمُ اللَّهَ الَّذِي لَا تَضِيعُ وَدَائِعُهُ
"I leave your responsibility to Allah (leave you in his hands) in
whose protection nothing can be lost (destroyed, damaged) when He
protects".
(Hisnul Hasin)
Dua at the intention to undertake a journey
اللَّهُمَّ بَكَ أَصُولُ وَبِكَ أَجُولُ وَبِكَ أَسِيرُ
"O Allah, it is with Your help that I attack (the enemy) and with Your
help I defend and with Your help I depart".
(Hisnul Hasin)
Dua when mounting or placing a foot on a stripe
When mounting on or placing the foot on the stripe, recite:
"Bismillah" and when sitting on the back of the animal or a seat
recite Alhamdulillah and then the following Ayah:
سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ
"Allah is pure, He has given control and without His power we would
not have any control Without doubt we are to return to him:
(Surah Zakhruf)
Thereafter
Alhamdulillah - three times الْحَمْدُ لِلَّهِ
Allahu-Akbar- three times اللَّهُ أَكْبَرُ
Thereafter the following dua:
سُبْحَانَكَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لَا
يَغْفِرُ الذُّنوُبَ إِلَّا أَنْتَ
"O Allah, You are pure, surely I have oppressed myself so forgive me
for You are the only One Who forgives sins". After reciting this it is
Mustahab to smile.
(Mishkat)
When beginning the journey recite
اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى
وَمِنَ الْعَمَلِ مَا تَرْضَى اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا
هَذَا وَاطْوِ لَنَا بُعْدَهُ اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي
السَّفَرِ وَالْخَلِيفَةُ فِي الْأَهْلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ
مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمَنْظَرِ وَسُوءِ الْمُنْقَلَبِ
فِي الْمَالِ وَالْأَهْلِ وَأَعُوذُ بِكَ مِنَ الْحُورِ بَعْدَ الْكُورِ
وَدَعْوَةِ الْمَظْلُومِ
"O Allah, we seek goodness from You and piety from this journey and
(the ability to do) good actions by which You are pleased. O Allah,
ease this journey for us and make us transverse the road quickly. O
Allah, You are our companion in this journey and deputy (guardian)
over our household whom we left behind. O Allah, I seekrefuge in You
from the difficulties of the journeyand from seeing bad things and
from a bad return at home and household and from the dua of the
oppressed".
Note: It is Mustahab to perform two rakaats Nafl Salaat before
commencing a journey.
(Kitabul Askar-Li-Nawawi)
When climbing recite:
سُبْحَانَ اللَّهِ
When alighting اللَّهُ أَكْبَرُ and when passing an area where there
is water recite بِسْمِ اللَّهِ and in the event of an accident or the
animals feet slipping recite لَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ
أَكْبَرُ
(Hisnul Hasin)
Dua when travelling in a ship
When travelling in a ship recite:
بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ
. وَمَا قَدَرُوا اللَّهَ حَقَّقَدْرِهِ وَالْأَرْضُ جَمِيعاً قَبْضَتُهُ
يَوْمَ القِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ
سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ .
"In the name of Allah, it moves and stops. Definitely my Lord is
forgiving and merciful and the Kuffar have not recognised Him as they
should, whereas on the Day of Qiyamah the whole earth will be in
Hisfist and the skies folded in His right hand. He is Pure and
Superior (lofty) from the belief which theMushrikeen hold (have)".
(Hisnul Hasin)
Dua when alighting off a vehicle
When alighting off a vehicle recite:
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
"I seek refuge in Allah by His complete words from the evils of the creation".
By reciting this dua, no harm will befall on the person.
(Muslim)
When seeing the village/town of the destination recite
اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظْلَلْنَ وَرَبَّ
الَأَرَضِينَ السَّبْعِ وَمَا أَقْلَلْنَ وَرَبَّ الشَّيَاطِينَ وَمَا
أَضْلَلْنَ وَرَبَّ الرِّيَاحِ وَمَا ذَرَيْنَ فَإِنَّا نَسْأَلُكَ
خَيْرَ هَذِهِ الْقَرْيَةِ وَخَيْرَأَهْلَهَا وَنَعُوذُ بِكَ مِنْ
شَرِّهَا وَشَرِّ أَهْلِهَا وَشَرِّ مَافِيهَا
"O Allah, You are the Lordof the seven skies and all the things that
are under these skies and the sevenplanets and whatever is over these
and of Satan who misled and all those misled by him and for thewind
and all that it blows. Thus we seek the good of this town and the good
of its members (people) and seek refuge from its evil and the evil of
its members and from the evils of whatever is init".
(Hisnul Hasin from Ibn Habban)
When entering any city or a populated area recite the following dua three times:
اللَّهُمَّ بَارِكْ لَنَا فِيهَا
"O Allah, You grant us good in it (the city/populated area)".
(Hisnul Hasin from Tabarani)
then recite:
اللَّهُمَّ ارْزُقْنَا جِنَاهَا وَحَبِّبْنَا إِلَى أَهْلِهَا وَحَبِّبْ
صَالِحِي أَهْلِهَا إِلَيْنَا
"O Allah, grant us the fruit of this place and create love in the
people for us and create love in our hearts for the righteous people
(of this area)".
(Hisnul Hasin from Tabarani)
When night while on a journey recite
يَا أَرْضُ رَبِّي وَرَبُّكِ اللَّهُ أَعُوذُبِاللَّهِ مِنْ شَرِّكِ
وَشَرِّ مَا خُلِقَ فِيكِ وَشَرِّ مَا يَدُبُّ عَلَيْكِوَأَعُوذُ
بِاللَّهِ مِنْ أَسَدٍ وَأُسُودٍ وَمِنَ الْحَيَّةِ وَالْعَقْرَبِ وَمِنْ
شَرِّ سَاكِنِي الْبَلَدِ وَمِنْ وَالِدٍ وَمَا وَلَدَ
"Oh Earth, your Lord, and my Lord is Allah. I seek refuge in Allah
from the evil (of your nights) and those evils created in youand that
which moves in you and seek refuge in Allah from the lions, snakes,
scorpions and from the evils of the dwellers of the city and from the
father and children".
(Hisnul Hasin from Abu Dawood)
At the time of Sehri whileon a journey recite
سَمْعُ سَامِعٍ بِحَمْدِ اللَّهِ وَنِعْمَتِهِ وَحُسْنِ بَلَائِهِ
عَلَيْنَا رَبَّنَا صَاحِبْنَا وَأَفْضِلْ عَلَيْنَا عَائِذَاً بِاللَّهِ
مِنَ النَّارِ
"The heaven has heared our praise of Allah and also heard our
testification that He favours us and keeps us in good condition. Our
Lord stay with us and grant us your favours and I make dua to seek
refuge from Allah from Jahannam (hell fire)".
(Hisnul Hasin from Muslimetc)
It is also narrated that this dua be recited three times in a raised voice.
(Hisnul Hasin from Mustahab)
Note:
Prophet Mohammad (S.A.W.) stated that if a person on journey refrains
from worldly affairs in his heart and focuses his attention to Allah
and remembers Him, the angels stay with him throughout the journey and
if he recites imaginary poetry or doesany futile thing then Satan
stays with him during his journey.
(Hisnul Hasin)
Prophet Mohammad (S.A.W.) told Jabir bin Mutim (R.A.) to recite the
following five Suras when on journey:
1- Surah Kaafiroon
2- Surah Nasr
3- Surah Ikhlaas
4- Surah Falaq
5- Surah Naas
Every Surah should commence with"Bismillah" and Surah Naas should end
with"Bismillah" as well, thus reciting "Bismillah" six times.
Jabir (R.A.) states: "When I went out on journey (and although I was
wealthy and had more merchandise than my companions), my conditions
were worse than them, but from the time I began reciting these surahs,
on return my condition was better than all of them, and I had most
provisions of the journey".
(Hisnul Hasin)
Etiquettes on returning from a journey
When returning from a journey one should sit onthe mode of conveyance
and recite:
اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى
On departing, recite all journey duas and be concerned about the
etiquettes of a journey and on every ascend recite "Allahu-Akbar"
thrice and recite:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ
وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٍ آيِبُونَ تَائِبُونَ
عَابِدُونَ سَاجِدُونَ لِرَبِّنَا حَامِدُونَ صَدقَ اللَّهُ وَعْدَهُ
وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ
"There is none worthy of worship besides Allah who has no partner, His
is the Kingdom and to him is all praise, for He has created
everything. We are those returning, repenting and obedient to Allah,
performing Sajda, praising Allah, Allah has made truth (fullfilled)
His promise and aided His servant and defeated the enemy armies
Alone."
(Mishkat)
On the return journey when entering one's own city recite
آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ
"We are returning, repenting and obedient to Allah, praising Him".
(Hisnul Hisn)
Prophet Mohammad (S.A.W.)'s blessed habit was to return from a journey
during chast time within the city. He would first go to the Masjid,
perform two rakaats Salaats. Thereafter he would stay in the Masjid
for a little while and then go home.
(Bukhari, Muslim)
Prophet Mohammad (S.A.W.) loved to journey on Thursdays.
(Bukhari)
On the return from a journey recite
أَوْبَاً أَوْبَاً لِرَبِّنَا تَوْبَاً لَا يُغَادِرُ عَلَيْنَا حَوْبَاً
"I have come back, I havecome back, I seek forgiveness from Allah with
such a repentance that leaves me with no sin".
(Hisnul Hasin from Abi Yala)

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And Allah Knows the Best!

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Published by :->
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How the Prophet Moses' (pbuh) Staff turned into a Snake

As He did with the Prophet Jesus (pbuh), God also gave miracles to the
Prophet Moses (pbuh), who, as we know, by the will of God saved his
people from Pharaoh by dividing the sea in two. Again by the will of
God, the Prophet Moses' (pbuh) staff turned into a snake. Thisis how
this fact is revealed in the Qur'an:
What is that in your right hand, Moses?'
He said, 'It is my staff. I lean on it and beat down leaves for my
sheep with it and have other uses for it.'
He said, 'Throw it down, Moses.'
He threw it down and suddenly it was a slithering snake.
He said, 'Take hold of it and have no fear. We will return it to its
original form. (Surah Ta Ha, 17-21)
As with the example of the Prophet Jesus (pbuh)making a bird out of
mud, the phenomenon of the Prophet Moses' (pbuh) staff is also one of
the greatest proofs that God can create a living thing outside natural
causes.
The moment the ProphetMoses (pbuh) casts downthe rod on his hands, it
turns, as a blessing from God, from being a lifeless piece of wood
into a fast-moving snakethat swallows everything produced by the
others there, in other words that possesses a digestive system. In
this way, God shows people an example of how He creates life out of
nothing. Inanimate matter comes to life onlyby God commanding it to
"Be!" This miracle bestowed on the Prophet Moses (pbuh) byGod
demolished the superstitious beliefs of the ancient Egyptians, and the
people around him immediately saw the truth, abandoned their
superstitious beliefs and believed in God.
God creates from nothing with no need ofnatural causes. In the same
way that He created the jinn and the angels in different ways,He also
created human beings as separate entities, with no need for evolution.
The same applies to other living things, such as animals and plants.
God has created all of these from nothing, without causing any of them
to evolve, in other words, without turning one species into another.
As is revealed in verses, God gives the command"Be!" and it is:
It is He Who created the heavens and the Earth with truth. The day He
says 'Be!' it is. His speech is Truth… (Surat al-An'am, 73)
Our Word to a thing when We desire it is just to say to it 'Be!' and
it is. (Surat an-Nahl, 40)
It is He Who gives life and causes to die. When He decides on
something, He just says to it, 'Be!' and it is. (Surah Ghafir, 68)
That being the case, it is therefore a grave error for believers to
raise specious objections to this clear fact and to make inconsistent
claimsalong the lines of "God created living things through evolution"
and"In creating, He used mutations, natural selection, the
intermediate stages between apes and humans."

According to the Qur'an Muslims have possessions and lead a beautiful life in abundance and blessings

In many verses of the Qur'an Allah promises the dominion of the
morality of Islam all overthe world. The promise of our All-Mighty
Lord is true and Allah never failsto keep His promise.
Those who believe in Allah also believe that Allah's promise will
absolutely come true. Because our All-Mighty Allah gives the news of
the dominion of the morality of Islam over the world and promises it,
what befalls to sincerebelievers is to pray for its realization by
heart, demand it and strive for it with all their might. Believing
that morality of Islam will reign and making effort for the
realization of this blessed event is obligatory for every Muslim who
abides by the Qur'an. In one verse our All-Mighty Allah says:
Allah has promised thoseof you who believe and do right actions that
He will make them successors in the land as He made those before them
successors, and willfirmly establish for them their religion with
which He is pleased and give them, in place of their fear, security.
'Theyworship Me, not associating anything with Me.' Any who are
unbelivers after that, such people are deviators. (Surat an-Nur, 55)
Some other verses in which Allah promises thedominion of the morality
of Islam over the world are as follows:
Allah has written, 'I will be victorious, I and and My Messengers.'
Allah is Most Strong, Almighty. (Surat al-Mujadala, 21)
They desire to extinguish Allah's Light with their mouths but Allah
will perfect His Light, though the unbelievers hate it. It is He Who
sent His Messenger with guidance and the Religion of Truth to exaltit
over every other religion, though the associaters hate it.
(Suratas-Saff, 8-9)
They desire to extinguish Allah's Light with their mouths. But Allah
refuses to do other than perfect His Light, even though the kafirun
detest it. It is He Who sent His Messenger with guidance and the
Religion of Truth to exaltit over every other deen,even though the
associaters detest it. (Surat a-Tawba, 32-33)
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)
Those before them plotted but all plotting belongs to Allah. He knows
what each self earns, and the unbelievers will soon know who has the
Ultimate Abode. (Surat ar-Ra'd, 42)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be successors onthe earth so We might observe how you
would act. (Surah Yunus, 13-14)
That those people of pure natural belief in Allah who do not associate
any partners toHim will be the inheritors of this world is a divine
Law which is stressed in many verses of the Qur'an:
We wrote down in the Psalms, after the Reminder came: 'It is My
servants who are righteous who will inherit the earth.' (Surat
al-Anbiya, 105)
We will leave you the land to live in after them. That is the reward
of those who fear My station and fear My threat.' They asked for
Allah's victory, and everyobdurate tyrant failed. (Surah Ibrahim,
14-15)
Moses said to his people,'Seek help in Allah and be steadfast. The
earth belongs to Allah. He bequeathes it to any of His slaves He
wills. The successful outcome is forthose who fear [and respect
Allah].' They said,'We suffered harm before you came to us and after
you came to us.' He said, 'It may well be that your Lord is going to
destroy your enemy and make you the successors in the land so that He
can see how you behave.' (Surat al-A'raf, 128-129)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be khalifs on theearth so We might observe how you would
act. (Surah Yunus, 13-14)
Rather We hurl the truth against falsehood and it cuts right through
it andit vanishes clean away! Woe without end for you for what you
portray! (Surat al-Anbiya, 18)

Ideal character of Muslim women

In the Qur'an, Allah informs us how belief benefits a woman:
Do not marry women who associate [others with Allah] until they
believe. A slave girl who is one of the believers is better for you
than a woman who associates [others with Allah], even though she may
attract you. And do not marry men who associate [others with Allah]
until they believe. A slave whois one of the believers is better for
you than a man who associates [others with Allah], even though he may
attract you. Such people call you to the Fire, whereas Allah calls
you, with His permission, to the Garden and forgiveness. He makes His
Signs clear to people so that, hopefully, they will pay heed. (Surat
al-Baqara: 221)
Allah reveals that belief, fear and respect of Allah,and Islamic
morality are the foremost causes of the believers' strength
ofcharacter and virtue. Belief makes all of a person's qualities
meaningful. In addition, the Qur'an's morality helps women, and
everyone else, to acquirea most strong, solid, and virtuous character.
As Allah revealed in the verse, "No indeed! We have given them that by
which they are remembered [i.e. their honor, eminence and dignity]"
(Surat al-Mu'minun: 71), this morality gives people their dignity and
honor. Therefore, women who live by this morality will be respected
and enjoy their deserved honor and dignity.
As we mentioned earlier,Allah has not determinedseparate characters
for men and women and therefore calls on all people to abide by one
Muslim character. Therefore, Muslims fear and respect Allah, seek His
good pleasure, and seek only to win the Hereafter, in the full
knowledge that this worldly life is temporary and that he or she will
die one day.
Muslim Women Submit to God:
Muslim women believe in Allah with a true heart, submit completelyto
Him, are aware that there is no other deity, that He is the Lord of
every being and thing, and that He is All-Powerful. Therefore, she
fears and respects only Him and seeks to win only His good pleasure.
She worships only Him, accepts only Him as her closest friend,and
seeks only His help. She also knows that onlyHe can direct good and
bad toward her, and so lives in the full knowledge that she is
dependent on Him. She knows that He keeps heralive, provides and
caresfor her, and protects andguards her. For these reasons, she has
no expectations of other people.
She believes in Allah without the slightest doubt in her heart for her
whole life, never losing heart or belief regardless of the
circumstances. She knows how to be grateful and content with her
closeness to Him both when her life is good and when she is undergoing
difficulties. She is in a state of constant submission, certain of our
Lord's love, compassion, forgiveness, and providence.
When she encounters a problem, she knows thatAllah has provided a
solution in the Qur'an, and that what matters most is her continued
sincere love, submission,and trust in Allah. She is certain of Allah's
promise that He creates everything according to His justice and with
wisdom and goodness.
Even if her problems seem to go on forever, she never surrenders to
hopelessness or worries when His help will come.Content with what He
has sent her way, she maintains her patience and submission, knowing
that somethinggood will come out of it. She remembers what theQur'an
says about those who abandon their belief in such times. In addition,
she recites "My Lord is with me and will guide me" (Surat
ash-Shu'ara': 62), just as the Prophets did when faced with hardship.
Throughout her life, her profound faith enables her to see Allah's
compassion, closeness, love, help, and friendship at all times.
This superior character becomes even more distinctive when compared
with that of unbelieving women. Some unbelieving women do not show the
appropriate degree of submission in their encounters, because they
ignore the fact that Allah creates everything and inserts much wisdom
and goodness hidden therein. One of the best-known characteristics of
such women is their impatience, lack of determination, panic, and
throwing tantrums when experiencing various hardships.
For this reason, and to save themselves the hassle, men often try to
keep women away from potentially troublesome situations. Movies and
novels are full of such stories. Since they do notplace their trust in
Allah and do not submit to Him, they cannot find the patience and
resolution to endure hard times. In fact, their strength is in direct
proportion to the size of the gain they can expect from working
through these difficulties.
Believing women derive their strength from theirbelief and their
determination to win Allah's good pleasure. Therefore, their
resistance can be quite powerful. The Qur'an reveals this truth in the
following verse: "Allah's guidance, that is true guidance. We are
commanded to submit asMuslims to the Lord of allthe worlds" (Surat
al-An'am: 71). Allah givesgood news to those whosubmit to Him:
Those who submit themselves completely toAllah and do good have
grasped the Firmest Handhold. The end resultof all affairs is with
Allah.(Surah Luqman: 22)
Not so! All who submit themselves completely toAllah and are
good-doers will find their reward with their Lord. They will feel no
fear and will know no sorrow. (Surat al-Baqara:112)
Muslim Women Have Great Ideals:
One of the unbelievers' most misguided character traits is the
restrictions that they placed on people's ideals, thoughts, and
lifestyle. In the case of women, society tells them that they have
certain duties and responsibilities that theyare expected to fulfill
to the best of their ability. Usually, they are not encouraged to
acquire different ideals or develop their personalities. Only when
women become aware of this reality do they begin to perceive the need
to seek greater ideals, widen their horizon, and develop their
personalities.
rimarily, women are expected to provide for and cater to their
families' needs and raisetheir children. Otherwise, they focus
onthemselves, according tothe conditioning they received when young.
They concentrate on their physical appearance, hair style, make-up,
clothing and fashion in general; keeping their homes clean; and
talking with their friends. While there is nothing wrong with such
activities, it is wrong to limit their livesjust to these tasks
without even knowing why this is so.
Allah created men and women for a purpose and revealed their
responsibilities in the Qur'an. Most importantly, each woman is
responsible to our Lord, for He created her, gave her life, protected
and watched over her, and provided for her. Men and womenare required
to lead the moral life prescribed by Allah, worship and serve Him, and
to win His goodpleasure. They are required to tell people who are far
from the happy and contented life of following the Qur'an's values
about Islam's values and to make a genuine effort tohelp them draw
closer toAllah's pleasure, mercy, and Paradise. They must strive to
save people from negative frames of mind, and from suffering under the
influence of the chaos and disorder, all of which are presented by
Satan and thus are devoid of true love, respect, and friendship.
All believers are obliged to help and guide those who are weak and
distressed to His path:
What reason could you have for not fighting in the Way of Allah-for
those men, women, and children who are oppressed and say: "Our Lord,
take us out of this city whose inhabitants are wrongdoers! Give us a
protector from You! Give us a helper from You!?" (Surat an-Nisa': 75)
Allah further reminds Muslims that they are obliged to assist orphans,
people who are stranded, and other needy people:
Worship Allah and do not associate anything with Him. Be good to your
parents and relatives, orphans and the very poor, neighborswho are
related to you and neighbors who are not related to you, and
companions, travelers, and your servants. Allah does not love anyone
vain or boastful. (Surat an-Nisa': 36)
A Muslim woman is aware of all these responsibilities and so does not
focus only on herself. Rather, she does her best to solve the problems
around the world, such as helping people who are suffering, fighting
infectious diseases, working with children displaced or orphaned by
war and conflict, and taking care of the elderly and other women as if
they were her own problems.
She gives her full attention to every matter in her daily life,
because she knows that the truly important thingis to win Allah's good
pleasure, live the Qur'an's morality, and spread this morality in
order to bring true contentment and happiness to all others. For this
reason, she acts in the knowledge that what she encounters each day is
not so important when put intothe overall context of what she was
created to do.
Muslim Women Are Dignified:
... And the soul and whatproportioned and inspired it with depravity
or heedfulness; he who purifies it has succeeded, he who covers it up
has failed. (Surat ash-Shams: 7-10)
The above verses warn people about the selfish ego that, when not
brought under control, will lead them to limitless evil. A person's
fear and respect of Allah,as well as his or her belief in the
Hereafter, gives each person the strength and reason to resist these
temptations.
Without this awareness, people will follow their desires and not worry
about their meeting with Allah in the Hereafter, where they will be
held accountable for their deeds. If his ego demands anger, jealousy,
or ill-treatmentof someone else, he will indulge it. If her selfish
ego encourages her to vent her anger or jealous frustration with
insinuations, mockery, slander, lies, conspiracies, or hypocritical
behavior, she will oblige it withoutgiving it a second thought. Such
people will commit all of these sins without reservation,because they
believe that they will never haveto account for their deeds.
Allah, however, reveals that all of these activitiesare unconstrained
evils called for by the selfish ego. When people act onthese impulses,
things just get worse. People who cannot control theiremotions, even
when they know that what they are doing is wrong,show that they are
both weak and ignore their conscience. In other words, they seem to
grow smaller. It is debasing to be unable toact maturely or respond
rationally when their selfish egos suggest otherwise. As Allah
reveals, the dignifying and rightful response to such evil suggestions
is to ignore them and act conscientiously. This character trait needs
to be worked on, for eventually it will earn other people's respect
and love and raise the person's ranks in His eyes, as well as in the
eyes of other people.
Muslim women have enough dignity and character to reject such debasing
behavior for small gains. Allah informs us of the conspiring nature of
unbelieving women: "Hesaw the shirt torn at the back and said: 'The
source of this is women'sdeviousness. Without a doubt your guile is
very great'" (Surah Yusuf: 28).Unbelieving women often try to resolve
situations by conspiring, intriguing, or lying instead of seeking
rational solutions. Indulging Satan's suggestions, they fall back on
hypocrisy, cowardice, or devious methods. Believing women, on the
other hand, resolve their problems by honesty, openness, and
sincerity, for their awareness of Allah totally removes them from such
inappropriate behavior.
Unbelieving women alsoare characterized by envy. Allah mentions
envious people and warns others about theirevil: "Say: 'I seek refuge
with the Lord of Daybreak, from the evil of what He has created and
from the evil of the darkness when it gathers, and from the evil of
women who blowon knots and from the evil of an envier when he envies'"
(Surat al-Falaq: 1-5). Some unbelieving women are prone to such
behavior, which causes distrust, tantrums, broken relationships, and
endless arguments, all ofwhich result in an unfulfilled and unhappy
life. In addition, they cause great suffering and damage to themselves
and to those around them. Believing women, however, will disregard
this aspect of human ego, knowing that it leads to great losses in
this life as well as in the next.
Mockery is another character defect of unbelieving women. In the
following verse Allahwarns them against suchbehavior: "O you who
believe! People should not ridicule others who may be better than
themselves; nor should any women ridicule other women who may be
better than themselves. And do not find fault with one another or
insult each other with derogatory nicknames" (Surat al-Hujurat: 11).
Those women who are shaped by the unbelief that rules their societies
do not hesitate to ridicule people for their shortcomings or to
mockothers, because they do not think of the Hereafter. They do not
consider this behavior aswrong, but rather as a kind of humor. Often
thismockery is not even verbal, but is expressed by making faces,
rolling one's eyes, imitating their mannerisms, or whispering about
them. Believing women shun such activities, because they know that
Allah requires them to live according to the Qur'an'smorality.
In another verse, Allah reminds people not to speculate or gossip
about others: "O you who believe! Avoid most suspicion. Indeed, some
suspicion is a crime. Do not spy and do not backbite one another.
Would any of you like to eat his brother's dead flesh? No, you would
hate it. And have fear of Allah. Allah is Ever-Returning, Most
Merciful" (Surat al-Hujurat: 12).
Believing women live dignified lives. Instead of mocking others, they
try to help. They compliment people who are successful, instead
ofsuccumbing to envy and gossip. And, when in the company of
unbelieving people who might somehow offend them, they do not
compromise their integrity or dignity.

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Imam Muslim

BIRTH OF IMAM MUSLIM
His name was Abul-Hussain Muslim-bin-Habaj al Nishapuri. He was born
in a distinguished family of Arab Muslims in Khorasanwhich. was a
famous town of Russia. Imam Muslim was born in 817 A.D. corresponding
to theIslamic year 204 A.H. His forefathers occupied prominent
positions during the time of the four Caliphs. He travelled to many
places with the object of learning Hadith,and after completing his
studies in the various centres of learning, he settled at Nishapur. He
spend the rest of his life teaching Hadith.
EDUCATION
Imam Muslim started his studies at the very early age of fourteen
years. In the year 218 A.H. the atmosphere in Nishapur, his
birthplace, was of a religious and knowledge type. Nishapur had great
personalities in this period such as lmaam Rahiwe and lmaam
Zohri.After travelling widely in search of Hadith, he settled in
Nishapur as mentioned above. Imam Muslim was much impressed by the
vast knowledge of Imaam Bukhari (R.A.), in the fieldof Hadith and the
deep insight he possessed on this subject. He therefore attached
himself to Imaam Bukhari (R.A.) up to the end of his life. Imam Muslim
was also an admirer of another great teacher of Hadith, Muhammed bin
Yahya al Dhuli. He attended his lectures regularly. He visited Baghdad
several times and had the opportunity of deliveringlessons there. His
last visitto Baghdad was two years before his death.
IMAM MUSLIM'S TEACHERS
Imam Muslim (R.A.) apart from attending the lessons of Imaam
Bukhariregularly, also attended the lectures of lmaam Ahmad bin
Hambal, Abdullah al Qarri, Qutaibabin Said, Abdullah bin Maslama and
other great Muhadith.
IMAM MUSLIM'S STUDENTS
Imam Muslim (R.A.'s) mostnoted students are Hatim Razi, Ahrnad bin
Salmah, Abu Isa Tinnizi, Abubaker bin Khuzaima and other great
scholars.
CHARACTER AND KNOWLEDGE
Imam Muslim R.A. adhered strictly to the path of righteousness. Hewas
in fact a great saint of a very high calibre. His excellent character
can be well judged from the simple fact that he never ever indulged in
backbiting, a very common human failing. He had a remarkable memory.
Ishaq bin Rahwisaid of Imam Muslim; " I wonder what this personis
going to be?" This was said in his youth. Ishaq Kausar once addressed
lmam Muslim (R.A.) and said; "Your presence in the Muslim community
will always keep it in the good. " Abu Saimah who was a colleague of
lmam Muslim was so attached to him that while lmaam Sahib was busy
compiling the Sahih Muslim, he remained in lmaam Sahib's company for
fifteen years. He never told a lie nor did he ever use vulgar words.
MASLAK
Sheikh Abdul Latief says Imaam Tirmidhi and Imam Muslim were followers
of the Shafee school of thought, although they were both Mujtahids.
Moulana Abdur-Rashid says that Imaam Muslim was a Maliki. The fact is
what was said by Sheikh Tahir Jazari that Imam Muslim is not a Maliki
nor a Hanifi nor a Shafi, but hiscompilation of the sahih Muslim shows
that he was more inclined towards the Shafee school of thought.
SAHIH OF IMAM MUSLIM
Allamah Nabawi (R.A.) says that the Ummat haveaccepted the Bukhari
Shareef and Muslim Shareef as the Kitabs, which follow the Quraan,in
authenicity although the Bukhari is regarded as holding a higher
position than the Sahih Muslim for specific reasons, the sequence
applied in the Muslim is much better than that of Bukhari. It is known
as Al-Jamah as Sahih because it contains the eight different subjects
on Hadis.
AL-JAMAH AS SAHIH MUSLIM
Imam Bukhari (R.A.) concentrated his efforts on compilation of
authentic hadith as well as deduction of Laws from Hadith. This is the
most difficult part to understand in the Bukhari. How he deduced Laws
from the Hadis, Imam Muslim concentrated his efforts only on
compilation of authentic Hadith.

Imam Bukhari

Who is not aware of Hadhrat Imam Bukhari (R.A) and his kitaab
'Saheehul- Bukhari'?
However in this present day, the majority of Muslims use his kitaab to
refer to whenever in need of a supporting reference for their actions
or deeds without the knowledge of the lifeof the great author.
The famous and respected Muhaddith, Imam Bukhari's (R.A) genealogy is
as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn
Bardizbah.
His father Ismail was a well-known and famous Muhaddith in his time
and had been blessed with the chance of being in the company of Imam
Malik, Hammad Ibn Zaid and also Abdullah Ibn Mubarak (R.A.).
Imam Bukhari (R.A) was born on the blessed day of Friday 13 Shawwaal
194 (A.H). He had lost the use of his eyes in the early stages of his
childhood. However, due to the pious and lengthy prayers of his mother
his eyesight was returned miraculously. The news had reached his
mother through a dream in which Hadhrat Ibrahim (A.S) had appeared and
said, "Due to your bountiful and sacred prayers Allah Ta'alaa has
returned the eyesight of your son."
The dream was proven tobe true in the morning.
Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari's
childhood, leaving him inthe care of his mother where he was nourished
with love and care. At theage of sixteen after having memorized the
compiled books of Imam Waki and Abdullah Ibn Mubarak, he performed Haj
with his elder brotherand mother. After the completion of Haj Imam
Bukhari remained in Makkah for a further two years and upon reaching
the age of eighteen headed for Medinah, andspent his nights next to
the grave of the Prophet Sallallahu Alaihi Wasallamcompiling the books
of 'Qadhaayas-Sahaabah Wat-Taabi'een' and 'Taareekhul-Kabeer' withthe
moonlight as a meansof lighting.
Imam Bukhari (R.A) traveled a great deal in order to expand his
knowledge. He made twotrips to Syria and Egypt and stayed six years in
Arabia. He also happenedto return to Kufa, Baghdad and Basra four
times and at times remained there for a period of five years. Also at
Haj season he used to return to Makkah.
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in
205 A.H., and after profiting from the Ulamaa of his town he started
his travels in 210 A.H. There are a great number of teachers from whom
Imam Bukhari (R.A) actually gained his much respected knowledge. It
has been known to be said by Imam Bukhari (R..A) himself that, "I have
written ahaadeeth from 1080 different people all of whom were
scholars." However, he profited most from Ishaq Ibn Rahway and Ali Ibn
Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth fromUlamaa of
five different categories. He has also narrated ahaadeeth fromhis
students believing in the fact that no person shall be titled a
scholar ofahaadeeth until he has narrated from his elders, youngsters
and contemporaries.
Imam Bukhari (R.A) also had a vast amount of students. It has been
stated that approximately 9 000 people were privileged to sit in his
lessons wherehe taught his Kitab 'Sahih-Ul-Bukhari'. There were
travelers amongst these from all corners of the world in order to
jointhese pious sittings and to be honoured with a glimpse of the
knowledge that he held and which never failed toastonish anybody.
Memory
Imam Bukhari's (R.A) memory was considered to be inhuman, for as soon
as the praying of a hadith would finish Imam Bukhari (R.A) would
repeat it orally. It has been known that in his childhood he had
memorized 2 000 ahaadeeth.
There is one spectacular incident which took place in Baghdad when
Imam Bukhari (R.A) took up temporary residence there. The people
having heard of his many accomplishments, and the attributes which
were issued to him, decided to test him so as to make him prove
himself to them. In order to do that they chose onehundred different
ahaadeeth and changing the testimonials and the text of the ahaadeeth
they were then recited by ten people to Imam Bukhari (R.A).
There was a crowd of gathered people from within and outside the city
to witness the outcome of such a test. When the ahaadeeth were recited
Imam Bukhari (R.A) replied to all in one manner, "Not to my
knowledge." However, after the completion of all the ahaadeeth Imam
Bukhari(R.A) repeated each text and testimonial which had been changed
followed by the correct text and testimonial, suchwas the memory of
ImamBukhari (R.A).
Abstinence
His abstinence was also an attribute which was incomparable and
undauntless. He had beenleft a considerable amount of wealth by his
father however, due to his generosity he spent it all in the path of
Allah so that at the end he had been left with no money forcing him to
spend his day on one or two almonds.
He never took advantage from the generosity of any king or ruler,
although many occasionsarose. Once he fell ill and when his urine was
tested, the results showed that he had not consumed curry for a long
time. Upon questioning he said, "I have not consumed curryfor the last
forty years.
The Governor of Bukhara made a special request for Imam Bukhari (R.A)
tomake daily visits to his home in order to teach his children. Imam
Bukhari (R.A) declined stating that, "I give greater respect to
knowledge rather than to people, for it is they who are in need of the
knowledge and it is they who should seek it."
Upon hearing this the Governor was further annoyed by Imam Bukhari's
(R.A) answer and made a second request that Imam Bukhari (R.A) make a
special arrangement to teach his children alone without anyone else
being present which was also refused by Imam Bukhari (R.A). The
Governor was infuriated by the second refusal andordered Imam Bukhari
(R.A) out of Bukhara. The people of Samarqand hearing of this quickly
issued an invitation to Imam Bukhari (R.A) to come to their town.
However, there was also a difference of opinion within the people of
Samarqand which forced Imam Bukhari (R.A) to turn towards Khartang.
It was here that he spent the month of Ramadaan and in the month of
Shawwaal headed towards Samarqand, where death found him whilst he was
traveling. Imam Bukhari died in themonth of Shawwaal 256 A.H., at the
age of 62.
(To Allah we belong and to Him we shall return.)
Writings
There are a number of books compiled by Imam Bukhari (R.A) however,
Bukhari Shareef has gained great esteem and a high status in the
learning and praying of ahaadeeth.
A specific date has not been known as to when he had started the
writing of Bukhari Shareef, however, we do know that after he had
finished he had shown the manuscript to his teachers Imam Ahmad Ibn
Hanbal (R.A) for approval who died in 241A.H, along with Ibnul-Madeeni
who died in 234A.H, and lastly Ibn Maeen who passed away in 233 A.H.
It has also been recorded that it took the noble writer a period of 16
years to gather the ahaadeeth and to write Bukhari Shareef which sets
the date back to 217 A.H, as the year in which he started the
compilation; Imam Bukhari (R.A) being merely 23 years of age.
Before Imam Bukhari (R.A) had started to collect ahaadeeth there had
actually been quite afew published books of ahaadeeth in which Imam
Bukhari (R.A) foundahaadeeth of both weak and strong testimonials,
which gave him the idea to compile such a kitaab containing ahaadeeth
of only strong testimonials. Ishaaq Ibn Rahway (R.A) agreed to this
idea whichstrengthened Imam Bukhari's (R.A) decision.
Imam Bukhari (R.A) states, "There was once a time during one of our
sessions when my teacher Ishaaq Ibn Rahway remarked it would be
appreciated if someone could collect ahaadeeth which held strong and
reliable testimonials and write them in the form of a kitaab." This
inspired Imam Bukhari (R.A) which was later strengthened by a dreamin
which Imam Bukhari (R.A) was positioned in front of the Prophet
Sallallahu Alaihi Wasallamwith a fan in one hand toaid him in ridding
the Prophet Sallallahu Alaihi Wasallam of all flies which would rest
upon him. Upon waking, Imam Bukhari (R.A) visited several interpreters
for an appropriate interpretation. They all answered that it meant he
would in future cleanse the Prophet Sallallahu Alaihi Wasallamof all
lies spoken by the people through narrating misunderstood ahaadeeth.
This gave Imam Bukhari (R.A) great comfort and strength once he
started the writing of his kitab Al-Jame-ul-Sahih. The complete name
of the kitaab is 'Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-Rasulillah
Sallallahu AlaihiWasallam-wa-sunanihi-wa-Ayyaamihi,' which means a
collected versionof ahaadeeth in the form of a kitaab which relates to
us the sayings, actions and the life of the Prophet Sallallahu Alaihi
Wasallam.
Imam Bukhari (R.A) had taken great care in writing the ahaadeeth and
choosing those which met the standards and conditions which he set to
find ahaadeeth with only strong testimonials which included only
reliable and trustworthy testifiers. He spent 16 years in writing the
kitaab, altering it a total of three times. Allaamah Ayni (R.A.)
reports of Ibn Tahir's remark that Imam Bukhari had written
Sahih-ul-Bukhari in his hometown Bukhara. Ibn Bujair however, relates
that he had started his compiling in Makkah, and some have reported of
seeing him in Basra. There is still another differing remark made by
others who comment on seeing him in Madinah to write his kitaab.
However, we find Imam Bukhari (R.A) relating himself that he wrote
Sahih-ul-Bukhari in Masjid -e-Haraam.
Before he actually placed a hadith in his compilation he used to
perform ghusl and prayed to Allah through two rakah nafl prayers
asking for guidance. Imam Bukhari ( R.A) worked such that only after
being completely satisfied with the hadith in question did he give it
a place in his kitaab. Due to this great care which was taken, the
people were heard to say that the ahaadeeth which Imam Bukhari (R.A)
has narrated have been so carefully phrased and with such precision
that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly
through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reportsthat I was once asleep in between the 'Black
stone'and 'Maqaam-e-Ibrahim' when the Prophet Sallallahu Alaihi
Wasallamappeared in my dream he stated, "O Abu Zaid! For how long
shall you teach Imam Shafi's (R.A) kitaab ? When shall you start the
teaching of my kitaab ?"
I questioned, "O Prophet Sallallahu Alaihi Wasallam! Which kitaab is
yours?" He replied, "Mohammed Ibn Ismail's Al-Jame-ul-Sahih."
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari (R.A) has kept it of
utmost importance to only narrate ahaadeeth of a strong testimonial
which can be proven by the name of the kitaab. However, along with
this Imam Bukhari (R.A) also made an effort to explainall points which
are difficult to understand, which is the reason why he has given a
plentiful host of meanings for one sentence which may include a word
that is in reality difficult to understand. Imam Bukhari (R.A) has
included within his kitaab the art of narrating ahaadeeth which have
been dividedinto eight different chapters. These chapters contain
subjects which have been sub-titled and are famous for the ingenious
way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and
testifiers must meet before the hadith can be selected. One condition
requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeethmust
agree upon the testifiers' in question ability to learn and memorize,
along with hisreporting techniques.
2. The testimonial must be complete without any missing testifiers.
3. If there are two different narrators of a hadith related to them
bya Sahaabi then the hadith shall be given a high stage in rank.
However, if only one narrator can be found and the testimonial proves
to be a strong onethen this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars inIslam have agreed
that Sahih-ul-Bukhari has earnestly gained the reward of being the
mostauthentic after the Holy Qur'an.
Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth
which have been repeated. However,should the repeated ahaadeeth be
excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was7
397 where the ahaadeeth have been passed down from the Prophet
Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah
or Tabi'een etc.; procuring a total of 9 407ahaadeeth in all. Although
after excluding the repetitions he found 2 353 narrations of the
Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected
Sahabah totaling to 2 513narrations in all.
Bukhari Shareef has beenset apart from other compilations, gaining a
distinctive honour due tothe following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari
Shareef, if the need aroseto stop work for a periodof time, then he
would continue his work only after writing 'Bismillah' which is the
reason why 'Bismillah' has been foundto be written in between in many
places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use
of a word within the sentence so as to give one a point to ponder upon
and hopefully so that one becomes more aware of the primary objective
of life. e.g. afterthe first chapter he has included a word which
brings one to think of their short life in this world and of their
death.His intention is that one reads Kitaabe-Bukhari with death in
mind.
3. Imam Bukhari (R.A) haspaid great attention towards the beginning
and ending his kitaab with an appropriate hadith. For the first hadith
narrated within the kitaab is based upon intention which gives one the
opportunity to be sincere with himself as to what he intends to gain
from studying the words of the Prophet Sallallahu Alaihi Wasallamwhich
have been narrated throughout the kitaab. Also the last chapter which
Imam Bukhari (R.A) has chosen to end his kitaab with is
'Kitaab-ul-Tauheed' which gives one a whole host of words which may be
said in order to praise the oneness of Allah; for it is this which is
believedto be the sole aid for all humans when they shall find
themselves in the unbearable position of being reckoned for their sins
on the Day of Judgment.
Hadhrat Shaikh Moulana Muhammad Zakariyya (R.A) has summed up the
above in these words," Imam Bukhari (R.A) has commenced his kitaab
with the hadeeth ' Innamal Aamaal….' and concluded it with
'Kalimataan.

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Self-preservation of Imam Ali ibn Abu Talib (AS) : Birth of Imam Ali (AS) : Ghadeer Affair :

When human being is in the normal and natural condition, he can better
be the master of his wits and control himself and take distance and
move away from the sins and bad acts and get himself aside from them.
But when the flames of anger, rage or jealousy are lit, then it is
only withdifficulty that man could think and keep in view fact and
God. Therefore, most of the crimes are committed at times whenman
looses his normal natural condition.
But, Imam Ali ibn Abu Talib (AS) who was a self made and sublime
person his approach and behavior was different than that of the
others. He, in all the conditions, kept his attention focused and
concentrated on God andtook distance from anything which did not have
the approval of God, whether he was at home or in the battle field,
both in joy or anger .
We would better have a glance upon his behaviorand conduct in the
battle field to prove our point. In the battle of Khandak "the trench"
all the people of Medinah dug up a great trench on the sides of the
city and filledit up with water to block the enemy's way. Amro bin
Abduwad, the famousand gallant Arab warrior among the enemy army,
challenged the Muslims to send him a match for the fight. Nobody among
the Muslims plucked the courage to give him a response and came out to
face him. On this occasion Imam Ali ibn Abu Talib (AS) came out taking
stable and strong steps to face him with a heart full of faith. He
said, "Oh Amro do not boast off too much aboutyour bravery and
man-hood. The one who has the power and energy to fight you is
standing before you".
Amro viewed him and said: "You would better turn back I do not like to
kill you because I was a friend of your father."
Imam Ali ibn Abu Talib (AS) replied: "By God, I like killing you."
Amro got angry and climbed down from the horse and quickly attacked
Imam Ali (AS) with his sword but the sword did strongly strike Imam
Ali's (AS) shield andso it was not effective. Then Imam Ali (AS) by
blowing a strike of his sword made him fall to the earth and climbed
upon his chest to kill him.But Amro, out of his rage and anger spitted
at Imam Ali's (AS) face. Suddenly Imam Ali (AS) came down from his
chest and started walking on the ground. Then he came again towards
him. Amro enquired him, "what is the meaning of it that firstly you
struck me an effective blow and then let me go free?"
Imam Ali ibn Abu Talib (AS) said, "Oh Amro I use my sword for God and
not myself? At the time when I saw you fall to the ground and climbed
your chest, you spit at myface and made me angry.Had I killed you in
such condition I would had noreward to my credit because I was angry.
Therefore, I got up from your chest and started walking so that my
angerand hot temper is cooled down and subsided and Imay do my job
purely for God."
The bravery, ferocity, self-preservation and control of Imam Ali had a
very deep effect over the Arab champion. And attracted the attention
and eyes of both the friends and foes to such an extent that the
friendsraised the slogan of Takbeer (Allaho Akbar) from the depth of
their heart and the enemies hearts were filled up with tenor and
harassment, so far so, that it ended upon the defeat of the enemy.
Thisis the sole reason why hisdeed was decisive and fate making such
as the Prophet Mohammad (pbuh) said about it. "Thejob that Ali (AS)
did on the day of the Khandak (battle of trench) and thesword strike
by him (against the enemy) is more precious to God then the collective
prayers of the mankind and Jins together.
Imam Ali ibn Abu Talib's (AS) Mercy and Compassion:
We learnt about the bravery and dauntlessness of Imam Ali(AS) in the
battle field butwe should not omit this point that if a man is brave,
ferocious, and dauntless but he does notpossess the qualities of mercy
and generosity then that bravery and gallantry has no value. The
bravery of Imam Ali (AS), when he stepped into the battle field, was
such that he did care andwas attentive to the injured, thirsty and
hungry ones. He would attack an aggressive enemy and kill him but when
he came across an injured thirsty and hungry enemy he would save him
from thirst and hunger and if he was injured then he would extend his
treatment.
Imam Ali ibn Abu Talib (AS) did fiercely fight the enemy but never
killed him while he was in a thirsty or hungry condition and he never
destroyed and dismantled the houses of the enemy. Because he
considered all these acts as against the norms of nobility and
generosity. This is the reason, why having taken the river water from
the control ofthe Muawiyah's forces in the battle of Siffin he ordered
his warriors to let the water free for all and sundry and do not
resist against the army men of Muawiyah if they wanted to use the
water.
The army men of Imam Ali (AS) objected and said"the enemy having
takenthe water's control in their hand had stopped us from using it.
So that they wanted us to submitto them through this way. We would
better dothe same to them."
Imam Ali ibn Abu Talib (AS) replied, "No we will fight the enemy manly
and we consider this act against the human nobility and generosity. If
we do the same what they did then what would be the difference between
them and us? Beware, works are for God and we should not take steps
against His wish and will."
Imam Ali ibn Abu Talib (AS) Conduct during his ruler ship:
1. Siding with the masses
Imam Ali ibn Abu Talib (AS), with all the difficulties that he had
toface, used to personally attend the affairs and works. He would get
himself informed about the problems of the people. He did not drive
away his enemies due to personal enmities. So far so that he used to
give them their rights from the Baitul Mal (Islamic treasury).
Moreover, he did not give any privileges to his friends due to their
friendship. He continuously used to order his officials and workers to
have a conduct of justice with the people and if he observed any
misdeed or misconduct of his subordinates and workers he did not spare
them. So when one of the ladies known as Sooda approached him for
justice, he was then offering his prayers. He shortened his prayer and
smilingly greeted her andasked, "What is it that you want?"
With tears rolling on her face, Sooda complained about the tax officer
and his excesses.
He, in the same standing condition of his prayers, wept and said: "Oh
God be a witness that I have not ordered them to commit excesses and
aggressions against your slaves."
He at once picked up a skin piece and jotted down the dismissal
orderof his official and gave it to Sooda to take it to himas soon as
possible.
Another day he received the information that son of Hunaif (the
Governor of Basra) made himself present on a very colorful, richly
provisioned dinner table of one of the nobles and notables and
possibly theblood thirsty and cruel chance seekers and opportunists
may make the most of his political station and position.
He got seriously annoyed and reprimanded him forthis act of his and
wrote him a letter saying. "I have heard that you joined a richly
provisioned (colorful) dinner table which the poor were not allowed
tojoin. Be aware! That I am your Imam, leader and chief if I wish and
am inclined to it I can lay hand and provide myself with the best food
but I will not do such a thing because it is possible thatthere might
be some hungry people in the nooks and corners of my country who go to
sleep with empty stomachs. I have contented myself with a simple dress
and small quantity of food, which is bread and dates,from this world
of yours. Although you can not do this, which I practice but try it
that your way and path is not segregated from that of mine."
He, through this letter, gave him a good advice and exhortation and
reminded him about his duty. Imam Ali ibn Abu Talib (AS) lived his
life with such a justice and equity that when Muawiyah a staunch and
extreme enemy of Imam Ali (AS) met one of his companions " Adi
Ibn-e-Hatim " and asked him, "How did you find Imam Ali (AS) during
his reign and rule?"
He replied, "The oppressive and coercive ones did not have the courage
of oppression during his reign and the weak ones always took benefit
from his justice and never allowed disappointment find its way towards
them. So that he repeatedly used to say, "Is it right and justthat
people consider and think I am their leader and Imam but I do not
share their difficulties and hardships?"
Still again, we read in thehistory that one day the governors
accompanied by his old friend Ibn-e-Abbas came to see him.
They saw their leader repairing and mending his shoes. Imam Ali (AS)
turned his face towards them and said, "What do you think is the price
of this shoe?" They replied,"It's value is not much. It can't be more
than a few Dirhams."
Imam Ali ibn Abu Talib (AS) said, "By Lord this post that I have got,
if I could not make use of it in connection with the salvation and
safety of the poor, have not and arresting and stopping the cruelties
or restoration of the right and truth, then for me it'svalue would be
lesser than this shoe."
2. Canceling the distinctions and Privileges
The moment people took oath of an allegiance at his hand and accepted
his caliphate he climbed the pulpit and tribune and addressed them,
"By God till the time I possess even one single palm date tree in
Medinah. I will not take anything from the Baitul Mal (Islamic
treasury).
His brother Aqeel stood up and said, "Do you takeme equal to a black
skinned living in Medinah?"
He said, "Oh brother sit down, you do not have any superiority over
that black man except through faith and piety."
One summer night his brother Aqeel invited himto dinner at his house
so that he may attract the attention of his brother towards himself
and he increases his monthly stipend.
He said, "Oh brother fromwhere did you procure and provide this dinner."
He replied "For a few days, I and my wife spentlesser amount of money
thus saved the surplus money to invite you to dinner."
He said, "From tomorrow onwards I would issue anorder that your
monthly salary may be curtailed and decreased to the equal of the
amount that you saved because, you can, as per your own confession,
spend lesser than that."
Aqeel was very much perturbed and annoyed and he started shouting
appealingly. Imam Ali (AS) picked up a piece of iron lying near him
heated it up (on a nearbylamp) and took it near his hand.
Aqeel cried, "Oh I am burnt."
Imam Ali ibn Abu Talib (AS) said, "What a surprise that you are so
much afraid and cry of a fire which is provided by me alone. How are
you prepared to get me burntin the fire of God's anger? These are the
money and property of the people and I am the trustee and custodian of
them."
Again, we observe that a group of the officials objected up on him and
said, "Had you given a larger contribution and portion to the
rebellious and the governors, you could run and manage the newly
established Islamic government in a better way. Then, you might have
ruled with authority and justice.
Imam Ali ibn Abu Talib (AS) replied, "What a surprise you want me to
lay the foundations of mygovernment, which is formed in the name of
Islam, upon the pillars of excess and injustice? By God, I will
definitely never do such a work."
Moreover, had the Muslim's money and property been my own property I
would not have done this thing still less all of it belongs to the
people and I am not more than a trustee.
3. Attending the Complaints
Imam Ali ibn Abu Talib (AS) during his ruler ship personally attended
to the complaints. During the hot days of summer, when all the people
rested at their homes, he sat by the shadow of a wall, so that if
someone had a complaint he mightreach him and tell him about it.
One of the hot scorching summer days, when he was perspiring sitting
besides and leaning at the wall. A woman who was depressed and
disturbed came and said,"My husband has committed excess and ousted me
from the house in this hot weather. I wish you to attend to my
problem."
Imam Ali ibn Abu Talib (AS) hung his head down and said, "Oh lady the
weather is hot, and can you possibly wait till it becomes better. Then
I will accompany you and attend to your matter. The woman said, "I am
afraid that the temper and anger of my husbandmay shoot up even
higher. It is better that you do the needful right away.
Imam Ali ibn Abu Talib (AS) said, "very well, you walk on and I follow
you." Imam Ali ibn Abu Talib (AS), along with the lady, came to the
door of the young man and called him out of the house. He did not
recognize Imam Ali ibn Abu Talib (AS) and knew that his wife has
called this man to her help.
Imam Ali ibn Abu Talib (AS) said, "This woman says you turned her out
of the house. I have cometo advise you that you should have the fear
of God and be kind, nice and do good to your wife. The self-loving,
egotist giving an insulting reply to Imam Ali ibn Abu Talib (AS)
said,"This matter is not your concern. I would do whatever I please.
Now, when she has brought you along with her I shallburn her with
fire."
Imam Ali ibn Abu Talib (AS) was angry and annoyed at this response of
the man and shouted objecting. Thereafter, he laid his hand on his
sword to punish the youth. When people heard the loud voice of the
Imam, they rushed out of their houses. As their eyes met Imam Ali ibn
Abu Talib (AS), they respectfully came close tohim and saluted and
greeted him. The rude and impolite youth knewthat he was facing Imam
Ali ibn Abu Talib (AS). So he got embarrassed, loosing his wits fell
downto the ground and started making excuses and apologizes and
said,"I will accept whatever you say and hereafter I shall respect my
wife andnot annoy her."
Imam Ali ibn Abu Talib (AS) said, "I hope you willdo the same." Then
he addressed the woman saying, "return to your home, I hope that you
would also be a good wife to your husband."

Birth of Imam Ali ibn Abu Talib (AS) : Self-preservation of Imam Ali (AS) : Ghadeer Affair :

On the 13th of the month of Rajab, twenty-three years before the
migration of the Prophet Mohammad (pbuh) a child was born in the
family of Abu Talib, the light of whom kindled the whole World.
KunaabMecci narrates about his birth: "We and Abbas (Ibne Abdul
Mutalib) were sitting together when suddenly we saw Fatima bint-e-Asad
moving towards the Kaabah in the condition having delivery pain and
saying "Oh God I have faith in you and the Prophet (i.e., Abraham) who
by your command laid the foundation of this house. O God! I swearyou
by the same Prophet Mohammad (pbuh) and swear you by the child in my
womb make this birthcomfortable and easy for me."
This was the time when all of us saw with our own eyes that the wall
ofKaabah broke apart and Fatima bint-e-Asad entered into the Kaabah.
Then the wall again united.
We ran terrified and trembling to our houses to send our women into
the Kaabah for the help and assistance of Fatima bint-e-Asad. We did
our best but the door did not open. This event surprised all the
people of Makkah.
The women of Makkah were anxiously counting moments to meet Fatima
bint-e-Asad till the time she came out of the Kaabah along with a
beautiful baby, saying,"God has chosen me fromamong the ladies of
Makkah and He made me His guest in His house and gave me meals and
fruits of the heaven to eat.
The ladies who were surrounding her in the form of a circle and
escorting her to her home asked her, "What name have you given to this
child?"
Fatima bint-e-Asad said:"When I was in the Kaabah, I heard a hidden
voice call," Name this child "ALI".
Yes! We are talking aboutImam Ali ibn Abu Talib (AS) the pious man
whose childhood and infancy period lasted in such a pure and chaste
way that he himself stated in Nahjul Balagha ,"The Prophet
Mohammad(pbuh) used to pick me inhis lap and embrace me and chew the
food and put it into my mouth."
Early youth of Imam Ali ibn Abu Talib (AS):
Ali ibn Abu Talib describes this enlightening period of his age as
under: The Prophet Mohammad (pbuh) used to go to the Cave of Hira but
nobody except he (pbuh) and I did know about it. At the time when the
religion ofIslam had not yet reached the homes, he (pbuh) and his wife
Khatijah (SA) were the only Muslims. I was the next person to them
whosaw the light of revelation and prophet hood and smelled the
fragrance of the Prophet hood.
When the Prophet Mohammad (pbuh) of Islam was ordered by God to invite
his family members to embrace Islam. Imam Ali ibn Abu Talib (AS)
according to the advice of the ProphetMohammad (pbuh) invited forty
persons of the Prophet's family at his home. Although the food was
quite little but all of them ate fully well. After the meal was over
the Prophet Mohammad (pbuh) spoke to those present saying, "Oh the
sons of Abdul Mutalib, God has ordered me to invite you to embrace
Islam and get you introduced to it."
Whosoever, having believed in my Prophet hood, promises to help and
assist me shall be my brother, deputy and successor and my caliph.
He (pbuh) repeated this sentence thrice but no one except "Imam Ali
ibn Abu Talib (AS)" gave a positive response. As many times as the
Prophet Mohammad (pbuh) addressed the persons present, nobody except
Imam Ali (AS) answered. Imam Ali ibn Abu Talib (AS) was rising again
and again to his feet and promising help to him and announcing his
faith.
This is the very reason why the Prophet Mohammad (pbuh) said:"This
Ali, is my brother and successor listen and lend ears to what he says
and obey his orders." When Imam Ali ibn Abu Talib (AS) entered from
his early youth into the phase of puberty, the part of age when all
the human energies and powers are strong and firm, even in this part
of the life he remained closely associated to the Prophet Mohammad
(pbuh) like a flying moth which moves around the Candle. He defended
Islam and the Prophet Mohammad (pbuh) with his strong, energetic arms.
When the enemy besieged and surrounded the Muslims in the battle of
Hunain and they abandoned andleft behind the Prophet Mohammad (pbuh)
running away for their lives, it was only and onlyImam Ali ibn Abu
Talib (AS) who defended and saved the Prophet Mohammad (pbuh) and made
the enemies retreat and take to their heals.
Imam Ali ibn Abu Talib (AS) killed Marhab the chief of army of Jews in
the Khyber battle, whose power and bravery was making everybody
tremble but Imam Ali ibn Abu Talib (AS) cut him into two and pulled
apartthe gate of the Khyber fort which used to be opened and closed by
twenty men together. Imam Ali ibn Abu Talib (AS) used it as a bridge
over the trench for the Islamic army to cross overto the Khyber fort.
Many such events are the specimens and evidences about the faith, and
spiritof self-sacrifice and devotion of Imam Ali ibn Abu Talib (AS).
Self-Sacrifice and Devotion of Imam Ali ibn Abu Talib (AS):
There is no doubt to it that every body loves his soul and very rarely
gets ready to sacrifice it for another person but because of the fact
that Imam Ali ibn Abu Talib (AS) loved the soul of the Prophet
Mohammad (pbuh) even more than his own one, he got prepared to lay his
life for him.
The event takes shape like this. When the polytheists saw that they
are in danger, they jointly made a firm determination to take the
Prophet Mohammad (pbuh) by surprise and martyr him. So all of them
gathered in "Dar unNadva" and choose one person from each family so
that every tribe gets involved in getting Prophet Mohammad (pbuh)
killed and then noone could take the revenge of him.
The Prophet Mohammad (pbuh) had come to know about this conspiracy
through revelation. God ordered him (pbuh) to migrate from Makkah in
the darkness of the night. The Prophet Mohammad (pbuh) needed someone,
prepared to sacrifice his life and must be a trustworthy secret
holder.
Hence, there was no one else except Imam Ali ibn Abu Talib (AS) in
whom he confided, and told him "God has informed me that the infidels
will break through the house to kill me so today you sleep on my bed."
Imam Ali ibn Abu Talib (AS) smilingly accepted it, because he (as)
knew that the life of the Prophet Mohammad (pbuh) would be saved by
his action. In fact, Imam Ali ibn Abu Talib (AS) used to say later
thatthe best sleep he had ever had was on that night (Shab-e-Hijrat).
Then the time came when the darkness of thenight covered everythingand
Imam Ali ibn Abu Talib (AS) was sleeping on the Prophet's (pbuh) bed
calmly and peacefully and the Prophet Mohammad (pbuh) came out of his
house and started proceeding towards the Cave of Saur with Hazrat Abu
Bakr (RA). The infidels besieged the house and got prepared with their
swords and spears to attack it. The sooner they were instructed to
make it, they break through the house rushing with naked swords. But
when they found Imam Ali ibn Abu Talib (AS) laying on the bed of the
Prophet Mohammad (pbuh) they immediately moved out of the house
desperate and astonished, and sent a few horsemen to search the
Prophet Mohammad (pbuh). But not very long afterwards they too
returned defeated and hopeless.
Allah liked this action of Imam Ali ibn Abu Talib (AS) so much that HE
revealed this verse in the Holy Quran: "And among men is he who sells
his NAFS (self) in exchange for the pleasure of Allah..." (Surah 2:
Baqarah / Verse 207)
Imam Ali ibn Abu Talib (AS) and Holy War:
Islam is the religion of peace and tranquility and does not like
killing, plundering, and bloodshed. But if some one kills another
withoutany reason then Islam has strong punishment todeal with him.
Of course, if an enemy attacks the Muslims then by the standards of
wits, common sense, and religious law, self defense which as a form of
Jihad/Jehad becomes essential and indispensable.
All the battles of the Prophet Mohammad (pbuh) in which Imam Ali ibn
Abu Talib (AS) fought armed and truthfully were defensive battles.
Imam Ali ibn Abu Talib (AS) was such a brave, faithful, holy warrior
who never got frustratedand upset and tired of the fighting and
battles. He was afraid of no one except God. He used to say "By God if
I see that on one side is the truth and on the other side all the rest
of the people I, without caring and paying heed to those reproaching
me, will fight all alone with my sword, on the way and path of the
right, against them.
Imam Ali ibn Abu Talib's (AS) way or Training:
The city of Kufa was the capital of the Islamic Government. People
fromall over the World used togather at that point to get the benefit
of knowledge and learning from that great Islamic University.
One of those days two men came across each other in the vicinity of
the city one of them was Imam Ali ibn Abu Talib (AS) and the other was
a Christian who did not recognize him. The Christian man was moving
towards the suburban area of Kufa, where as, Imam Ali ibn Abu Talib
(AS) was on his way to Kufa.
They mutually agreed to accompany each other for a while, talking to
each other, so that they do not get tired.
They reached a point where two ways split out, so that each one wanted
to move on one of those two different roads. The Christian bade
Farwell and went on his way but he observed thathis Muslim companion,
whose way was on the opposite side, was moving towards him. So he
stopped and questioned him, "Don't you want to go to Kufa?"
Imam Ali ibn Abu Talib (AS) said, "Yes". The Christian man said,
"Thenwhy are you coming towards this direction?"
Imam Ali ibn Abu Talib (AS) replied, "I wish to accompany you to a
certain length of distancebecause the Prophet Mohammad (pbuh)
said,"when two persons are together on a way (journey companions) they
get a right over each other."
"Now that you have got aright upon me, I go alongwith you up to a
certain distance so that I must pay you (discharge) that right of
yours in this world. Then I will part offon my own way." The Christian
man was much pleased and moved by this humanly attitude and conduct
and he likedhis talk and said, "It is befitting that I should also
embrace Islam whichhas such a culture and students."
His amazement and astonishment was only too enhanced when he
discovered that his travel companion is Imam Ali ibn Abu Talib (AS),
the ruler of Islam. So he immediately accepted and embraced Islam at
his hand.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The physical basis of the beauty in peacock feathers revealed

Nobody looking at the patterns in peacock feathers can avoid
beingamazed at their beauty. One of the latest pieces of research by
scientists has revealed that there is an astonishing design at the
basis of these patterns.
Chinese scientists have discovered a delicate mechanism of tiny hairs
in peacock feathers filtering and reflecting different wavelengths
oflight. According to a study performed by Fudan University physicist
Jian Zi and colleagues, published in the journal Proceedings of the
National Academy of Sciences, the feathers'bright colors are produced
not by pigments, but by tiny, two-dimensional crystal-like structures.
(1)
Zi and his colleagues used powerful electron microscopes to reveal the
basis of the colors in the feathers. They examined the barbules of the
male green peacock (Pavo rnuticus), in other words the even smaller
micro hairs that come off of barbs emerging from the central stem of
the feather. Under the microscope, they encountered the lattice design
in the black-and-white picture to theright. This consisted of rods
made of melanin, a protein, bound together with keratin, another
protein. The researchers observed that these two-dimensional
structures, each with a width hundreds of timesthinner than a human
hair, were arranged onebehind the other on the micro hairs. Using
additional optical examinations and calculations, the scientists
examined the spaces between the crystals and their effects.As a
result, it was revealed that the dimensions and shapes of these spaces
in the lattice led to light being reflected at slightly different
angles and thus to a variation in color.
" The male peacock tail contains spectacular beauty because of the
brilliant, iridescent, diversified, colorful eye patterns ," said Zi,
who continued, " when I watched the eye patternagainst the sunshine, I
was amazed by the stunning beauty of the feathers ." (2) Zi stated
that until their study, theexact physical mechanism producing the
colors in peacock feathers had not been known, and that although the
mechanisms they had revealed were simple, they were absolutely
ingenious.
Obviously, there is a veryspecially regulated design in peacock
feather patterns. The tiny lattices and spaces between them are of
thegreatest importance in this design. The adjustment between
thespaces is particularly striking. Were these not so arranged as to
reflect light at slightly different angles to one another, then this
variation in color would not take place.
The greater part of the color in the peacock feather is based upon
structural coloration. There is no pigment in those parts of the
feather that exhibit structural coloration, and colors reminiscent of
those on the surface of a soap bubble are able to emerge. The color of
human hair comes from pigment, and no matter how much care a person
may take of his or her hair, it is never as shiny and beautiful as a
peacock feather.
It has also been stated that this intelligent design in the peacock
can be a source of inspiration in industrial design. Andrew Parker,
azoologist and coloration expert at the University of Oxford, who
interpreted Zi's findings says that discovering so-called photonic
crystals in peacock feathers could allow scientists to adapt the
structures for industrial and commercial applications. These crystals
could be used to channel light in telecommunications equipment, or to
create new tiny computer chips. (3)
It is clear that the peacock has marvelous patterns and a special
design, and that thanks to the imitation of this mechanism, maybe in
the near future, we shall see objects and accessories covered in the
brightest of coatings. Yet how did such a gorgeous, intelligent and
inspirational design first emerge? Could the peacock know that the
colors in its feathers depended on crystals and the spaces between
them? Could the feather have itself brought the feathers on its body
into being and later have decided to add a coloring mechanism to them?
Could it then have arranged that mechanism in such a way as to produce
those stunning designs? Of course, not.
For example, if we were to encounter marvelous patterns made out of
colored stones as we walked beside the edge of a river, and if we also
saw that there were eye-like designs arranged like a fan, thenwe would
think that these had been laid out in a conscious manner, and not that
they had appeared by chance. It would be evident that these patterns,
reflectingan artistic perspective and addressing human aesthetic
tastes, had been made by an artist. The same thing applies to peacock
feathers. In the same way that pictures and designs reveal the
existence of the artists who produced them, the patterns in the
peacock feather reveal the existence of the Creator Who made them.
There can be no doubt but thatit is God Who brought together and
arranged the crystal-like structuresin the peacock feather and
produced such marvelous patterns fromthem. God reveals His flawless
creation in a verse from the Qur'an:
He is God - the Creator, the Maker, the Giver of Form. To Him belong
the Most Beautiful Names. Everything in the heavens and Earth
glorifies Him. He is the Almighty, the All-Wise. (Qur'an, 59:24)
1- Jian Zi et al,"Coloration strategies in peacock feathers", PNAS
2003;100 12576-12578;
http://www.pnas.org/cgi/content/abstract/100/22/12576?etoc
2- John Pickrell , "PhysicsPlucks Secret of Peacock Feather Colors",
17 Ekim 2003, http://news.nationalgeographic.com/news/2003/10/1016_031017_peacockcolors.html
3- Ibid.

The maternal compassion and the example of the self-sacrifice in the octopus

In the cold waters of the Pacific Ocean, the giant octopus – their
length exceeds four metres- live. The octopus searches for a shelter
in order to be safe and when they find the shelter they live there
until the end of their lives.
This shelter is a place where the octopus will give birth to the baby
octopi safely. As soon as the mother octopus settles down, it starts
to lay eggs. After giving birth to about 100,000 baby octopi , it
won't breed again.
The mother octopus takes care of its babies with great
self-devotionduring six months. In order to keep the babiesalive the
nest should be moist. To do this, the octopus checks the eggs
frequently. To cater to the oxygen of the eggs, the octopus splashes
water continuously on the eggs.
The mother octopus is sobusy taking care of the eggs that it doesn't
spend time on eating anything. Although it could easily die from
starvation, it endeavors without stopping to takecare of its eggs
until they hatch safely and easily until it breaths its last.
In the end, young and fully-formed babies hatch from the eggs...
However, the mother octopus which is a caretaker, compassionate and
merciful is dead.
Of course, He is Allah Who creates the octopuswith compassion, mercy
and devotion, and He has the infinite mercy and compassion, as He is
the Creator and maintainer of all living things. Allah is most
Benefcent, the most Merciful.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Sun, sand and solace

A chance detour leads Soma Basu to a memorial and a balmy day at the
beach at Kundakal
Rameswaram is a pucca holy town swamped bypilgrims round the year.
There are numerous temples that dot the coastline that make it even
more popular. I leave Madurai with warningsthat the beaches in
Rameswaram are dirty, with no activities or adventure tourism to speak
of. I hope the waves, the wind and the sand will make it worth my
while. After all it is flanked by the Indian Ocean and the Bay of
Bengal. It has to be an inspiring experience.
It turns out to be just that, and I almost miss it.
Next to the town's check-post, beside a huge flexboard, is a small —
and almost invisible — board which says 'Vivekananda Memorial'. I
decide to investigate. After aboutthree kilometres down a narrow
winding path, I spot a brightly painted building in redand orange
standing tall, right on the goldenbeach. The liquid blue ocean is in
the background and all I hear is the lap of waves. It instantly feels
good. This is the villageof Kundakal.
An old man sits alone on a wooden bench and waves me inside the
memorial, after selling me a five rupee ticket. Inside the high
ceiling hall is a tall bronze statue of SwamiVivekananda and on the
walls are stories from his life. The village and this memorial are
significant as it is here that Vivekananda entered India after
addressing the World Religious Parliament at Chicago. The tour of the
memorial does not take more than 15 minutes, even if you are
meticulous and go about it in a thorough way. It is a good feeling to
pay homage to Vivekananda. Outside, a feast awaits the senses.
The sea creates a spontaneous sense of peace. The memorial and the
pervading agarbatti fragrance around this unexploredand unrecognised
stretch of sea line creates an almost spiritual ambience. Thebeach is
clean and the water a lovely blue. It isnot difficult to spend the
entire day here in solitude, watching the endless dance of the waves
against the shore. A huddle of fishing boats bob silently nearby. Two
tiny islands in the distance complete the scenic backdrop. The sand
feels soft as powdered sugar underfoot.
The old man from the memorial reappears and explains how the sea is
always calm here and home to a variety of coral reefs, marine algae,
sea cucumbers, starfish, sponges and crabs. May be that is why a small
marine museum has been constructed next to the memorial. It is
scheduled for inauguration next month.
As the sun comes down,seagulls swoop down. The colour of the
waterdarkens and there is a spectacular sunset. I have no regrets
about not making it all the way to Rameswaram. The unplanned detour to
Kundakal was perfect. I return home humming Led Zeppelin's 'Down by
the Seaside…'
Getting there
Rameswaram is well connected by road, air and train. The nearest
airport is Madurai, 174 km.
Where to stay
There are several low budget hotels in Rameswaram town

Sun, sand and solace

A chance detour leads Soma Basu to a memorial and a balmy day at the
beach at Kundakal
Rameswaram is a pucca holy town swamped bypilgrims round the year.
There are numerous temples that dot the coastline that make it even
more popular. I leave Madurai with warningsthat the beaches in
Rameswaram are dirty, with no activities or adventure tourism to speak
of. I hope the waves, the wind and the sand will make it worth my
while. After all it is flanked by the Indian Ocean and the Bay of
Bengal. It has to be an inspiring experience.
It turns out to be just that, and I almost miss it.
Next to the town's check-post, beside a huge flexboard, is a small —
and almost invisible — board which says 'Vivekananda Memorial'. I
decide to investigate. After aboutthree kilometres down a narrow
winding path, I spot a brightly painted building in redand orange
standing tall, right on the goldenbeach. The liquid blue ocean is in
the background and all I hear is the lap of waves. It instantly feels
good. This is the villageof Kundakal.
An old man sits alone on a wooden bench and waves me inside the
memorial, after selling me a five rupee ticket. Inside the high
ceiling hall is a tall bronze statue of SwamiVivekananda and on the
walls are stories from his life. The village and this memorial are
significant as it is here that Vivekananda entered India after
addressing the World Religious Parliament at Chicago. The tour of the
memorial does not take more than 15 minutes, even if you are
meticulous and go about it in a thorough way. It is a good feeling to
pay homage to Vivekananda. Outside, a feast awaits the senses.
The sea creates a spontaneous sense of peace. The memorial and the
pervading agarbatti fragrance around this unexploredand unrecognised
stretch of sea line creates an almost spiritual ambience. Thebeach is
clean and the water a lovely blue. It isnot difficult to spend the
entire day here in solitude, watching the endless dance of the waves
against the shore. A huddle of fishing boats bob silently nearby. Two
tiny islands in the distance complete the scenic backdrop. The sand
feels soft as powdered sugar underfoot.
The old man from the memorial reappears and explains how the sea is
always calm here and home to a variety of coral reefs, marine algae,
sea cucumbers, starfish, sponges and crabs. May be that is why a small
marine museum has been constructed next to the memorial. It is
scheduled for inauguration next month.
As the sun comes down,seagulls swoop down. The colour of the
waterdarkens and there is a spectacular sunset. I have no regrets
about not making it all the way to Rameswaram. The unplanned detour to
Kundakal was perfect. I return home humming Led Zeppelin's 'Down by
the Seaside…'
Getting there
Rameswaram is well connected by road, air and train. The nearest
airport is Madurai, 174 km.
Where to stay
There are several low budget hotels in Rameswaram town