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Friday, December 28, 2012

Spiritual Retreat [Event]

Spiritual Retreat 2012
The Spiritual Retreat programme is an attemptto offer the community a
'retreat' during the festive period. It is aimedto enlighten us in
regards to our spiritual needs and the manner in which we can nurture
and strengthen our spirituality so that we can establish a connection
with Allah سبحانه و تعالى.
Alhumdulillah. we have a great opportunity to sit in the company of
the pious and benefit from their insight and talks.
May Allah سبحانه و تعالى grant us all the ability to strengthen our
Imaan and better ourselves for the future. Aameen.
You can listen live to the programme on jamemasjid.co.uk or tunein on
the local receiver frequency 454.700
[Note: Any readers listening to the programme can share their thoughts
and possibly share some of the lessons learnt from the event and email
it or post it in the comments. Insha Allah it will be beneficial for
all the readers]

Nikah or Nothing !

Love doesn't come before marriage. Allah swt has clearly stated"And
among His signs is this that He created for you mates from among
yourselves that you may dwell in tranquility with them and He has put
loveand mercy between your hearts: Verily in that are signs for those
who reflect." (Quran 30:21) First comes marriage then comes love.

Hafiz Ibn Rajab al-Hanbali and Sufism

Below is the first part of the fifth chapter of the incomplete yet
ongoing translation of Shaykh 'Abd al-Hafiz's Mawqif A'immat
al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah . In this
chapter, the author, a student and khalifah of Shaykh al-Hadith
Mawlana Muhammad Zakariyya al-Kandhalawi, produces a series of
excerpts from the writings of Imam Hafiz Abu al-Faraj 'Abd al-Rahman
ibn Shihab Ibn Rajab al-Hanbali that demonstrate the positive manner
by which the shaykh regarded Sufism and the Sufis. All of the excerpts
in this section are from Hafiz Ibn Rajab'sAl-Dhayl 'ala Tabaqat
al-Hanabilah . [ 1 ]
The majority of Hafiz Ibn Rajab's books are full of mention of the
Sufi shaykhs , and their wordsand condition. We shall suffice here
with several quotations from his excellent book Al-Dhayl 'ala Tabaqat
al-Hanabilah . All of those who he mentions and who we shall mention
are Hanbalipredecessors, or from those to whom the shaykhs of the
Salafi movement attribute themselves. By this, the purpose will be
achieved in the best way, insha-Allah , and it is He Most High upon
Whom trust is placed.
1. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 211) in the biography of Imam Abu Muhammad 'Abdullah
ibn'Ali al-Baghdadi:
Hafiz al-Diya al-Maqdisi said: Abu al-Fadl 'Abd al-Wahid ibn Sultan
informed us in Baghdad, that Muhammad al-Muqriinformed us that he
(Imam Abu Muhammad 'Abdullah ibn 'Ali al-Baghdadi) gave them ijazah
and recited the following poem to himself:
The abandoning of affectation ( takalluf ) in Tasawwuf is necessary ( wajib ),
What is impossible for there to exist is affectation among the fuqara , [ 2 ]
They are a people, when darkness spreads you seethem,
Prostrating in the way the reciters [of the Quran] prostrate,
Their wajd – due to various causes — has a place,
But it is that fame can enter the limbs [on account of the wajd thus
leading to spiritual ruin],
They do not raise their voices loudly in respect to that (i.e. the wajd ),
They remain aloof from places of desire,
They continuously fast uninterruptedly,
This is so in difficulty, if itcomes, and at times of ease,
You see them among people when they come,
Like bright stars in the dark,
Their wishes prove to be true and their intentions are mighty,
Their stations are lofty, stationed on the star of Orion,
They have been faithful to the Lord in reality and in intention,
And they keep in mind the rights of Allah throughout [the day and night],
Dancing is a defect according to them in their covenant,
And so is also the qadib [ 3 ] without any obscuring [of the matter],
These are the distinguishing features of the pious and those who have passed,
From among the masters of asceticism and 'ulama ,
So when you see someone contrary to their actions,
Then judge him to be in the thick of deviation.
2. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 306):
'Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi, the jurist and
ascetic, Abu 'Amr, the resident of the lands of Egypt. He remained in
thecompany of Sharaf al-Islam 'Abd al-Wahhab ibn al-Hanbali in
Damascus and mastered fiqh . He made Egypt his home and remained there
till he died. He issued fatwas there, taught, debated and spoke
regarding the Knowing of Allah ( ma'arif ) and spiritual realities (
haqa'iq ). The spiritual training of the murids in Egypt was his
responsibility and a largenumber of pious individuals attribute
themselves to him. The shaykhs praised him and he gained complete
acceptance from the eliteand the lay masses. Many people benefitted
from his company.
He would exalt Shaykh 'Abd al-Qadir. [ 4 ] It is said:That he joined
him along with Abu Madyan in the plain of 'Arafat and that Shaykh 'Abd
al-Qadir gave them both the mantle ( khirqah ), and that they heard
from hima portion of his narrated hadiths.
He heard hadith and narrated them. Abu al-Thana Mahmud ibn 'Abdullah
ibn Matruh al-Misri al-Hanbali and Abu al-Thana Hamd ibn Maysarah ibn
Ahmad ibn Musa ibn Ghana'im al-Ghudrani al-Hanbali al-Misri al-Kamikhi
— who were both pious individuals — heard hadith from him. The
firstwas a reciter of the Quran, he pronounced the Quran beautifully.
The second was a man who carried out a lot of dhikr and tasbih ;
al-Mundhiri has narrated from him and he recited the Quran from the
first.
As to Shaykh Abu 'Amr, heperformed many miraclesand was a man of many
spiritual states ( hal ), lofty stations ( maqam ) and excellent
speech according to the way of the people of Tariqah. Among that is
his saying: "The way to Knowing Him ( ma'rifah ) and His qualities (
sifat ) lies in contemplation ( fikr ) andpondering over His commands
and verses. There is no way for thoseof intellect to recognise his
actual being. If godly wisdom was to reach its end within the limit of
the intellect, and if it were that godly power were to be confined to
[people's] understandingof knowledge, then this would be limiting
[His] wisdom and a defect in [His] power. However, the secrets of the
Eternal are veiled from minds in the way that the majesties of the All
Mighty are veiled from eyes. Surely, the meaningof the attribute of
Allah ( wasf ) returns to the attribute, the intellect is blind from
perceiving Him ( idrak ) and the King's home is in the kingdom. The
creation reaches His likeness and the quest becomes pressed for His
figure: 'And the voices will turn low in awe for the Rahman. So, you
will hear not but whispering.' (20:108)…"
Among his speech there is … "the attributes of theknower of Allah (
'arif ) include fear ( khashyah )and awe ( haybah ). Be warned of
imitating the people of hal before perfecting the path and setting
feet firm for it shall break you. The proof of your confusion is your
remaining in the company of the confusedand the proof of your being in
a state alienation from everything apart from Allah ( wahshah )is your
being intimate with those who feel alienated…"
It has been narrated fromShaykh Abu Ishaq Ibrahim ibn Muzaybil
al-Darir, the faqih , the Shafi'i, the ascetic — mayAllah Most High
have mercy on him — that he said: "Shaykh Abu 'Amr ibn Marzuq was from
among the awtad of Egypt. His mention was widespread and many miracles
appeared from him. The Nile greatly increased in depth one year and it
was close thatEgypt would be flooded and it had taken over land until
it was close that the time to sow seeds would pass. People came to
Shaykh Abu 'Amr ibn Marzuq and made a hue because of this. He went to
the bank of the Nile and performed wudu in it. At that moment it
decreased by two cubits ( dhira' ) and came off the land until it
became clearand the people were ableto sow the next day."
He said: "Some years, the Nile did not rise at all anda major portion
of time to till the land had passed; prices increased and destruction
was feared. The people came to Shaykh Abu 'Amr ibn Marzuq and made a
hue, so he went to the bank ofthe Nile, performed wudu in it using a
jug that was with his attendant. The Nile rose that very day.
Itsincrease continued until it reached its limit. Allah sent with it
many benefits and He placed blessings ( barakah ) in the people's
harvests thatyear."
I read the writings of Shaykh Nasih al-Din 'Abd al-Rahman ibn Najm ibn
al-Hanbali, who said: "I visited Shaykh 'Uthman ibn Marzuq in Egypt,
whosaid that Asad al-Din Shirkuh [ 5 ] will come to these lands and go
back, he shall not gain anything. He shall then return and go back and
shall not take this country. Then he shall return and — I don't know
if it was the third or the fourth — take control of Egypt. It happened
as he mentioned. I asked him: 'My master, where did you get this
from?' He said: 'I swear by Allah oh my son, I don't know the unseen.
I have a habit of seeing the Prophet of Allah (may Allah bless himand
grant him peace). I see him in some gatherings and he tells me.' I
said: It is possible he means in a dream…"
Shaykh Taqi al-Din Ibn Taymiyyah — may Allah Most High have mercy on
him – said: "And over there are groups which attribute themselves to
Shaykh Abu 'Amr ibn Marzuq and they say suchthings that are contrary
to that on which Shaykh Abu 'Amr is on. This shaykh would attribute
himself to the madhhab of Imam Ahmad and was from the companions of
Shaykh 'Abd al-Wahhab ibn Shaykh Abu al-Faraj, whereas these groups
attribute themselves to the madhhab of al-Shafi'i and speak such words
that are contrary to the madhhab of al-Shafi'i andAhmad, rather
contrary to all of the imams of the Muslims and their shaykh Shaykh
Abu 'Amr.
As to this Shaykh Abu 'Amr, he is a shaykh from the shaykhs of the
peopleof knowledge and religion; his example is like theirs…
3. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 290):
'Abd al-Qadir ibn Abu Salih ibn 'Abdullah ibn Janki Dost ibn Abu
'Abdullah ibn 'Abdullah al-Jili, the ascetic, the shaykh of the era,
the exemplar of the knowers ( 'arifs ) of Allah, the sultan of the
shaykhs , themaster of the people of Tariqah in his age, the reviver
of the faith, Abu Muhammad, the man of many spiritual stations ( maqam
), miracles, sciences, inner knowledge and famous spiritual conditions
( hal ).
Some people mention hislineage reaches 'Ali ibn Abu Talib (may Allah
be pleased with him)… he was born in the year 470 ah or 471 ah in
Kilan and came to Baghdad in his youth. He heard hadiths there from
Abu Ghalib ibn al-Baqillani, Ja'far al-Sarraj, Abu Bakr ibn Sawsan,
Ibn Bayan, Abu Talib ibn Yusuf, Ibn Khushaysh and Ubayy al-Narsi. He
gained proficiency in fiqh from Qadi Abu Sa'd al-Makhrimi and Abu
al-Khattab al-Kaludhani. It is said that he also studied under 'Ala
ibn 'Aqil and Qadi Abu al-Husayn, and gained expertise in the madhhab
, the differences within it, and its principles etc. He studied
literature under Abu Zakariyya al-Tabrayzi. He remained in the company
of Shaykh Hammad al-Dabbas the ascetic andlectured at the madrasah of
his Shaykh al-Makharrimi. He remained there till he died and was
buried there.
Ibn al-Jawzi said: "This madrasah was very quaint and was handed over
to 'Abd al-Qadir whowould lecture people. He became well known for his
asceticism. He had a good manner of behaviour and would remain silent.
The madrasah became small on account of the great number of people. He
used to sit close to the city wall, leaning on the ribat [ 6 ] and
many peoplewould visit him at his gathering. The madrasah was improved
and expanded, and the general masses rallied together in building it.
He remained at his madrasah , teaching and preaching until he died."
Ibn al-Sam'ani mentioned him: "He was the imam of the Hanbalis and
their shaykh during his age; he was a jurist, pious, devout, one who
would give much in charity, a person of widespread mention, a person
who was constantly in thought and someone who wouldweep very quickly.
I wrote [knowledge] from him. He used to live close to the Bab al-Azaj
in the madrasah that they built for him…"
I say: Shaykh 'Abd al-Qadir appeared to the people and sat to lecture
after 520 ah. He received widespread acceptance from people. They
firmly believed in his religiosity and piety, and benefited from him,
his words and advice. The Ahl al-Sunnahtriumphed with his appearance.
His life, sayings, miracles and kashf became famous. Kings would be in
awe ofhim, what must have been the state of their subjects.
Shaykh Muwaffaq al-Din, the author of al-Mughni , said: "I have never
heard so many miracles being narrated about anyone more than what has
beennarrated regarding Shaykh 'Abd al-Qadir. I have seen none being
exalted on account of thereligion more than him."
Shaykh 'Izz al-Din ibn 'Abd al-Salam, the shaykh of the Shafi'is,
said: "The miracles of none of the shaykhs have been narrated with
such widespread agreement ( tawatur ) save those of Shaykh 'Abd
al-Qadir, for indeed his miracles have been narrated with tawatur ."
… and I have also read the writings of Ibn al-Hanbali that his
maternal uncle Abu al-Hasan ibn Naja, the orator ( wa'iz ), met Shaykh
'Abd al-Qadir. He narrated from him that he said: "On the day of 'IdI
went to the musalla early and went to the place where Shaykh 'Abd
al-Qadir used to offer his prayer." He said: "Shaykh 'Abd al-Qadir
came and with him was a large group of people. People were kissing his
hand and he performed two units of prayer before the 'Id prayer. So I
said tomyself, what is this prayer? It is from the Sunnah that no
supererogatory prayers are offered before it. When he had made the
salam [at the end of his prayer], he turned to me and said: 'There is
a reason for it.'"
… Shaykh 'Abd al-Qadir, may Allah Most High havemercy on him, has
excellent words in regards to Tawhid, the attributes of Allah ( sifat
),destiny ( qadr ) and in relation to the sciences of ma'rifah which
is in agreement to the Sunnah. He authored Al-Ghunyah li Talibi Tariq
al-Haqq , which is famous, and Futuh al-Ghayb . His students gathered
much of his advices which were delivered in his gatherings. He adhered
firmly to the Sunnah in the issue of the attributesof Allah and
destiny etc and was profound in refuting those who opposed it…
I have also narrated fromthe writings of Sayf ibn al-Majd al-Hafiz: "I
heard the shaykh , the ascetic, 'Ali ibn Salman al-Baghdadi, who is
popularly known as al-Khabbaz (the Bread Maker), at his ribat in the
western part of Baghdad narrate from Shaykh 'Abdal-Qadir al-Jili — how
remarkable was he, he was a man of such kashf and miracles that have
not been narrated from anyone of his time — that he said: 'There will
not be a wali of Allah Most High, save that his beliefs will be that
of Ahmad, may Allah be pleased with him…'"
Ibn al-Najjar said: "I heard Abu Muhammad al-Akhfash say, 'I used to
enter on Shaykh 'Abd al-Qadir in the middle of winter when it was
severely cold. He would be dressed in a single tunic and on his head
would be a cap. Sweat would come out of his body and around him would
be someone who would fan him as if it is in the height of heat."
… Ibn al-Jawzi said: "Shaykh 'Abd al-Qadir died on a Saturday night,8
Rabi' al-Akhir — and some have said it was the9 th — 561 ah After the
maghrib prayer. He was buried immediately at the madrasah and was
ninety years old."
I heard that he would sayat the time of his death: "With ease, with
ease." He would then say: "Peace be upon you also, peace be upon you
also ( wa 'alaykum al-salam ). I am coming to you, I am coming to
you."
4. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 384):
Sa'd ibn 'Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi,
al-Misri by birth and al-Baghdadi in terms of residence, the jurist,
the ascetic, Abu al-Khayr, the son of Shaykh Abu 'Amr who was
mentioned before… He learned fiqh in the madhhab in Baghdad under Abu
al-Fath ibn al-Manniy andwould fervently attend his lectures. He heard
[hadith] from Abu Muhammad ibn al-Khashshab and others. He gained
widespread acceptance from the eliteand general public. He was god
fearing, an ascetic and one who worshipped a lot.
I have read the writings of Nasih al-Din ibn al-Hanbali regarding
him:"He was preoccupied in memorising the book Al-Wajhayn wa
al-Riwayatayn , which was authored by Qadi Abu Ya'la. He was in
relation to asceticism, piety, cleanliness and abstinence in food at a
level which would renderunable many of those who strove hard in
worship. He would walk with his head lowered gathering paper which had
been written on until he had gathered much. Using a helper he would
take it to the river bank and take responsibility in washing them and
then letting them flow with the water. If he asked anyone for a need,
he would give them some due even if it was lighting a lamp for him… A
person in Baghdad sawthe Prophet (may Allah bless him and grant him
peace) in a dream, and he was saying: 'If it wasn't for Shaykh Sa'd,
then punishment would befall you.' Shaykh Sa'd then came for Friday
prayers and he had no knowledge of this dream.The people busied
themselves with him, taking blessings from him. They crowded round him
and pushed him several times. It wereas if a caller was calling out in
the hearts of people and the shaykh was, meanwhile, saying: 'I seek
Allah's refuge fromtribulation. What's happened to me and what's
happened to the people?' This continued until the people left him and
he was able to save himself from them."
Al-Qadisi said: "He was one of the ascetics, the abdals and awtads . [
7 ] A person to whom people would travel and whoever is devoted to
Allah then people turn to them. He would fast during the day and
standduring the night. He came to Baghdad and stayed at Shaykh 'Abd
al-Qadir's ribat . He wouldnever accept anything from anyone. He would
never call at the door of any of the kings. Every year, he would be
given something from his property in Egypt that would suffice him the
entire year. My father told me: 'I used to often visit him and so I
came tohim one day when it occurred to me that I have been visiting
him for some time and that he has never taken an oath to me and never
presented me with anything. I had hardly finished thinking this when
he said to me: "Oh Ahmad, I swear by Allah that I am not happy for you
to eat my food, for it is the food of the wretched." I was then
overcome with immense ecstasy ( wajd ). He then went inside to bring
me something from his provisions. So I thought to myself: "If he
brings me left over bread then people will disapprove." He then
quickly said frominside: "Oh Shaykh Ahmad, but two pieces ofbread." My
astonishment and awe increased. Shaykh Sa'd was someone who would cry
a lot and someone who was of immense humility.'"
Ibn al-Najjar said: "He was a pious slave, and famous for worship,
striving hard ( mujahadah ), piety, austerity, sufficing with little
and being chaste. He would live very rough,dress coarsely and would
often stay aloof from people. He was extremelycautious in
cleanliness…"
It was said that when his shaykh , Ibn al-Manni, was about to pass
away, he willed that Shaykh Sa'd prays over him. It has already been
mentioned that he prayed over him that dayand that the people crowded
round him to gain barakah from him until it was close that he might
die.
Al-Mundhiri said: "He died on 6 Rabi' al-Akhir, 592 ah, in prostration
during prayer. He was buried the next day…" Ibn al-Najjar said that he
recited the following verse in the prayer in which he died: " So, in
case he (the dying person) is from among those blessed with nearness,
then (for him) there is comfort and fragrance and garden of bliss."
(56:88-89)
5. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 2, p. 36) in the biography of Shaykh AbuMuhammad 'Abdullah
ibnAbu al-Faraj al-Jubba'i al-Tarabulusi al-Shami:
Shaykh Abu Muhammad heard hadith in Baghdad from Ibn Nasir al-Hafiz,
al-Urmawi, Ibn al-Tallayah, Sa'id ibn al-Banna, Da'wan ibn 'Ali
al-Jubbi, Abu 'Ali Hamd ibn Shatil al-Qadi and Abu al-Mu'ammar
al-Ansari et al. He heard hadith in Isfahan from Abu al-Khayr
al-Baghban,Mas'ud al-Thaqafi et al. He gained expertise in fiqh in
Baghdad under Abu Hakim al-Nahrawani.He also took from him that
portion of Sharh al-Hidayah that he wrote.He also remained in the
company of Shaykh 'Abd al-Qadir al-Jili for a period of time; this is
where he inclined to asceticism, piety, goodness and solitude, and
benefited from him. He used to narrate much regarding his spiritual
states ( hal ) and miracles.

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Duas - ,

1. For pain of the eye
-
Prophet (SAW)'s Prayers
For pain of the eye
Read this and blow on the ailing eye:
بِسْمِ اللَّهِ اللَّهُمَّ أَذْهِبْ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا
"I take the name of Allah and blow, O Allah removeits heat, cold and
sicknessThen say by the will of Allah". (Hisn from Nisai etc)
For eye pain
اللَّهُمَّ مَتِّعْنِي بِبَصَرِي وَاجْعَلْهُ الْوَارِثَ مِنِّي
وَأَرِنِي فِي الْعَدُوِّ ثَأْرِي وَانْصُرْنِي عَلَى مَنْ ظَلَمَنِي
"O Allah grant me benefit from my eyesight and keep it (maintain it)
till my death and give me power over my enemies and give me aid
against those who oppress me".
(Hisn)
#
2. For kidney stone or uninary problems
-
Prophet (SAW)'s Prayers
For kidney stone or urination problems
Blow on the one who hasstopped urinating or has stone ailment or any
other difficulty:
رَبُّنَا اللَّهُ الَّذِي فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمْرُكَ فِي
السَّمَاءِ وَالْأَرْضِكَمَا رَحْمَتُكَ فِي الْأَرْضِ وَاغْفِرْ لَنَا
حَوْبَنَا وَخَطَايَانَا أَنْتَ رَبُّ الطَّيِّبِينَ فَأَنْزِلْ شِفَاءً
مِنْ شِفَائِكَ وَرَحْمَةً مِنْ رَحْمَتِكَ عَلَى هَذَا الْوَجَعِ
"Our Lord is Allah who is in the skies (worthy of worship). Your name
is Pure. Your authority is prevalent in the sky and earth, just as
Your Mercy is in the sky thus lower it on earth as well and forgive
our sins and errors. You are the Lord of the pure ones thus descend
upon this pain a cure (relief) from Your reliefs/cures and descenda
Mercy from amongest Your Mercies on this pain.
If somone is smitten by a poisonous animal then read Surah Fatiha 7
timesand blow on the animal"
(Hisn from Tirmidhi)
If somone is not mentally stable then read Surah Fatiha blow on that person.
(Abu Dawood and Nisani)
# #
3. When fever or pain increases
-
Prophet (SAW)'s Prayers
When fever or pain increases
If fever rise or pain increases:
بِسْمِ اللَّهِ الْكَبِيرِ أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ
كُلِّ عَرَقٍ نَعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ
"I seek relief taking Allah's great blessed name from all the evils
ofpulling (pulsating) nervesand from the evils of the hot fire".
(Tirmidhi)
It is prohibited to speak ill of fever. When Umme Sahabia (R.A.) spoke
ill of fever then Prophet Mohammad (SAW) said,"do not abuse fever for
itremoves the sins of man like the furnace removes the rust from the
iron".
(Mishkat)
[28.12.2012-fri]
********************************************

Fwd: Does our personality affect our level of attractiveness

---------- Forwarded message ----------
From: "M.Farouk Radwan" <farouk@2knowmyself.com>
Date: Fri, 28 Dec 2012 10:24:24 -0500
Subject: Does our personality affect our level of attractiveness
To: "M. NajimudeeN. Bsc-INDIA" <aydnajimudeen@gmail.com>

Hi M. NajimudeeN. Bsc-INDIA,

How are you today??

Studies have shown that attractiveness perception changes when we get
to know a person better.

Do you remember how your perception of attractiveness of people
changed during high school or college days? I am sure you found some
people attractive after spending more time with them even though you
didn't find them attractive during your first encounter with them.

A study has shown that people start to see others differently when
they discover some of their personality traits. (see also
Attractiveness perception psychology)

When was the last time you saw a movie where the hero wasn't that
attractive? do you remember how you felt like when you first saw that
movie hero? now try to recall your feelings towards him at the end of
the movie and you will discover that you have changed your opinion
about his attractiveness completely. (see also Why do we find people
attractive)

If watching a person do good things for 2 hours can change the
attractiveness perception then what can a six month friendship with a
person do?

Certainly if during that period the person displayed desirable traits
then he will appear much more physically attractive!

Attractiveness standards and exceptions

We all have certain standards that we use to asses people's
attractiveness but when we spend time with someone with desirable
traits we start to sacrifice some of these standards.

Its as if our subconscious minds replace some of the physical traits
of that person with some of his good personality traits.

It was also found that people could change their attractiveness
perception few seconds after a person starts talking! Sometimes the
first impression a person forms of another gets changed as soon as the
the later opens his mouth. (see First impression psychology)

Another study has found that a simple action such as a friendly smile
can affect the attractiveness perception of people. If a smile does so
then what can a good trait such as kindness do??

You still have a good chance

You don't have to look like movie heroes to leave a good impression
because just as you saw people can see you differently based on your
actions and behaviour.

While these facts are applicable to both men and women it was found
that a woman is more likely to change her perception of attractiveness
of a man after he displays great personality traits.

In my previous article attractiveness perception psychology i said
that physcial looks is only one item in the attraction puzzle. The
more you know about this attraction puzzle the more you will be able
to take advantage of such facts and the more attractive you will
appear to be.

Can't wait till the next lesson?

here are some related articles from 2knowmyself:

· How your experience database affects your perception of attractiveness

· Why extra attention can attract some people and not others

· Do people get attracted to those who are as physically
attractive as them?

· Why do some people like certain facial features

Do you have any questions that you want to ask me? Now you can Add me
on Google+ and contact me directly : )

Till the next lesson

Take care of yourself M. NajimudeeN. Bsc-INDIA :)


2knowmyself, el eqbal st louran alexandria, alexandria, none 24611, EGYPT
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Praised Manners - , Dought and clear - , Allah said to Moosa: “O Moosa, I did not grantthat to Myself so how could I grant it yo you?”.

Moosa (peace be upon him) said when conversing with his Lord: "O Lord,
protect mefrom people's tongues (speech)" He said: "O Moosa, you are
asking for something that I did not (even) grant for Myself.".
Praise be to Allaah.
We could not find this report with any reliable isnaad, and we did not
find it in the books of Sunnah and reports. Rather we saw it in
somebooks of raqaa'iq (heart softening reports) and exhortation,
without mentioning any isnaad or reliable source.
Ibn Muflih al-Maqdisi (may Allah have mercy on him) said:
"Moosa (blessings of Allah be upon him) said: 'O Lord, the people are
saying things about me that are not true.' And Allah revealed to him:
'O Moosa, I have not granted that to Myself, so how could I grant it
to you?'" End quote.
Al-Adaab al-Shar'iyyah, 1/7-8; there is a similar report in Qoot
al-Quloob by Abu Taalib al-Makki, 2/309; Siraaj al-Mulook by Abu Bakr
al-Tartooshi (229).
Although we cannot prove it because we could not find any isnaad for
it, there does not appear to be anything wrong with its meaning,
because Allah did not decree -- in any of the universal natural laws
that He decreed -- that none of His creationwould overstep the mark
towards Him or that any human could ever deal with their Lordin a way
that is not befitting to His Majesty and Might; rather He has told us
of people who fell short in that regard and did not estimate Him with
an estimation due to Him, as He says (interpretation of the meaning):
"They (the Jews, Qurayshpagans, idolaters) did not estimate Allaah
with an estimation due to Him when they said: 'Nothing did Allaah send
down to any human being (by Revelation).' Say (O Muhammad صلىالله عليه
وسلم): "Whothen sent down the Book which Moosa (Moses) brought, a
light and a guidance to mankind which you (the Jews) have made into
(separate) paper sheets, disclosing (some of it) and concealing
(much). And you (believers in Allaah and His MessengerMuhammad صلى
الله عليه وسلم) were taught (through the Qur'aan) that which neither
you nor your fathers knew." Say: "Allaah (sent it down)." Then leave
them to play in their vain discussions"
[al-An'aam 6:91]
"They have not estimated Allaah His Rightful Estimate. Verily, Allaah
is All-Strong, All-Mighty"
[al-Hajj 22:74]
"They made not a just estimate of Allaah such as is due to Him. And on
the Day of Resurrection the whole of the earth will be grasped by His
Hand and the heavens will be rolled up in His Right Hand. Glorified be
He, and High be He above all that they associate as partners with
Him!"
[al-Zumar 39:67].
The Prophet (blessings and peace of Allah be upon him) said: "No one
is more patient in bearing offensive things that he hears than Allaah,
may He be glorified and exalted; others are associated with Him, a son
is attributed to Him, but Hestill grants them health and provision."
Narratedby al-Bukhaari (7378) and Muslim (2804).
What we learn from thatis that the criticism of the envious and the
slander of those with ulterior motives is not a reason for a Muslim to
be discouraged from trying hard to succeed and progress, or to weaken
his resolve or cause him to become frustrated. He should always
remember that Allah, may He be glorified and exalted, the Angels, the
Messengers and the Prophets were never safe from slander and harm.
And Allah knows best.

Praised Manners - , Dought and clear - , Is feeling proud of one’s religion a kind of blameworthy pride?.

Is there anything wrong with a person feeling proud of his religion or
feeling proud of a person who does something good? Because we know
that pride in the heart is something bad.
Praise be to Allaah.
Firstly:
With regard to feeling proud of one's religion and of belonging to it,
this is something that is prescribed in Islam and is a righteous deed.
A story from one of the battles illustrates this point: Abu Sufyaan,
the leader of Quraysh, expressed pride in his religion and the
religionof his people – as he hadnot yet entered Islam. The Prophet
(blessings and peace of Allah be upon him) answered his boast with an
expressionof the Muslim's pride in his religion and his affirmation of
the Oneness of the Lord of the Worlds.
Al-Bukhaari narrated in his Saheeh (3039) from the hadeeth of al-Bara'
ibn 'Aazib (may Allah be pleased with him) that after the battle Abu
Sufyaan ibn Harb startedcomposing rajz verse and saying: "Rise in
honour, Hubal; rise in honour Hubal."
The Prophet blessings and peace of Allah be upon him) said: "Why don't
you answer him?"
They said: "O Messenger of Allah, what should wesay?"
He said: "Say: Allah is Most High and Most Glorious."
Abu Sufyaan said: We have al-'Uzza and you have no 'Uzza."
The Prophet blessings and peace of Allah be upon him) said: "Why
don''t you answer him?"
They said: "O Messenger of Allah, what should wesay?"
He said: "Say: Allah is ourSupporter and you have no supporter!"
Allah, may He be exalted,has taught His slaves thattrue pride and
perfect honour can only be achieved by obeying Allah. Allah, may He be
exalted, says (interpretation of the meaning):
"Whosoever desires honour, power and glory then to Allaah belong all
honour, power and glory [and one can get honour, power and glory only
by obeying and worshipping Allaah (Alone)]. To Him ascend (all) the
goodly words, and the righteous deeds exalt it (i.e. the goodly words
are not accepted by Allaah unless and until they are followed by good
deeds), but those who plot evils, theirs will be severe torment. And
the plotting of such will perish"
[Faatir 35:10].
i.e., and whoever would like to be honoured in this world and the
Hereafter, let him adhere to obedience to Allah, then he will attain
what he wants, because Allah is the Sovereign of this world and the
Hereafter, and all honour, power and glory belong to Him, as He says
(interpretation of the meaning):
"Those who take disbelievers for Awliyaa' (protectors or helpers or
friends) instead of believers, do they seek honour, power and glory
with them? Verily, then to Allaah belongs all honour, power and glory"
[al-Nisa' 4:139]
"And let not their speechgrieve you (O Muhammad r), for all power and
honour belong to Allaah"
[Yoonus 10:65]
"But honour, power and glory belong to Allaah, and to His Messenger
(Muhammad صلى الله عليه وسلم), and to thebelievers, but the hypocrites
know not"
[al-Munaafiqoon 63:8].
Mujaahid said: "Whosoever desires honour, power and glory" [al-Faatir
35:10] by worshipping idols, "then to Allaah belong all honour, power
and glory.
Qataadah said: "Whosoever desires honour, power and glory then to
Allaah belong all honour, power and glory" i.e., lethim seek honour,
powerand glory by obeying Allah, may He be glorified and exalted.
Tafseer Ibn Katheer, 6/536
Secondly:
With regard to a person feeling proud of himself,if it is because he
is religiously committed, righteous and pious, then it is good, but if
it isbecause of anything else, such as lineage, ancestry, wealth,
position or status amongpeople, then this is an act of Jaahiliyyah and
is not permissible.
Muslim (1550) narrated from Abu Maalik al-Ash'ari (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "There are four matters of Jaahiliyyah in my ummah
that they will not give up: pride in one's forefathers, slandering
lineages, seeking rain by the stars and wailing (for the dead)."
Muslim (5109) also narrated from 'Iyaad ibnHimaar al-Mujaasha'i (may
Allah be pleased with that) that the Messenger of Allah (sa) said one
day in his khutbah: "Allah has revealed to me that you should be
humble so that no one will boast to anyone else and no one will
transgress against anyone else."
Al-Majd Ibn Tamiyah (may Allah have mercy on him) said: Allah has
forbidden on the lips of His Prophet two types of mistreatment of
people: pride and transgression against them and scorn.
Fayd al-Qadeer, 2/217
The guideline with regard to this issue is: whatever is a source of
pride and honour because of religion is part of the religion and is
praiseworthy; any source of pride other than that is blameworthy.
But feeling proud because of doing acts of obedience and worship means
feeling happy that one has been enabled to do that and feeling proud
of belonging to people who do that, and praising Allah for saving him
from shirk and its people, and from sin andits path.
As for looking down on the slaves of Allah and feeling that one is
abovethem because of acts of obedience that one has done, this is the
worst type of pride and arrogance, and the one who is like this is on
the brink of disaster and there is a danger that hisdeeds will be
thrown back at him.
And Allah knows best.

Praised Manners - , Dought and clear - , Is it permissible to write in her resume that she has experience that she did not acquire in the manner required?.

I have teaching experience at home, teaching my own brothers, cousins
and now my children. Is it permitted for me to disclose this as
institutional experience or otherwise as teachingexperience while
appling for a teaching job in a school?.
Praise be to Allaah.
The Muslim should speakthe truth and seek to be honest. Allah, may He
be exalted, says (interpretation of the meaning):
"O you who believe! FearAllaah, and be with those who are true (in
words and deeds)"
[al-Tawbah 9:119].
Al-Bukhaari (6094) and Muslim (2607) narrated that Ibn Mas'ood (may
Allah be pleased with him) said: The Messengerof Allah (blessings and
peace of Allah be upon him) said: "I enjoin you to be truthful, for
truthfulness leads to righteousness and righteousness leads to
Paradise. A man may continue to tell the truthand endeavour to be
truthful until he is recorded with Allaah as a speaker of truth. And
beware of lying, for lying leads to wickedness and wickedness leads to
Hell.A man may continue to tell lies and endeavour to tell lies, until
he is recorded with Allaah as a liar."
al-Nawawi (may Allah have mercy on him) said:
The scholars said: What this means is that truthfulness leads to
righteous deeds that arefree of everything blameworthy. Al-birr
(righteousness) is a general word that includes all kinds of good
deeds. But lying leads to wickedness, which is drifting away from
righteousness or, itwas said, indulging in sin.
The scholars said: This is encouragement to endeavour to be truthful,
which means seeking it and paying attention to it. (And it is
encouragement) to beware of lying and taking the matter lightly,for if
one takes the matter lightly he will do a great deal of it and become
known for that. So if a person tells the truth all the time and it
becomes second nature to him, Allah will record him as a speaker of
truth. On the other hand,if he tells lies all the timeand it becomes
second nature to him, Allah will record him as a liar. End quote.
Mentioning your teaching at home as if it were teaching in an
educational institution isundoubtedly a kind of lying. Rather you have
totell the truth and tell them that you taught privately at home.
Remember that if you tell the truth and fear Allah, Allah will provide
for you from sources youcould not imagine. Allah,may He be exalted,
says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3].
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
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Mufti Ismail Menk's writtings

Each human is gifted in a special way. Some, in more than one way.

Recognizing the gift or talent within ourselves to begin with is
extremely important.

Never allow yourself to think even for a split moment that you are
totally useless.

It is equally important to recognize, appreciate and develop these
gifts in our children, students, colleagues, employees etc.

It is wrong to give others the feeling that they are useless!
-
The fruits of spending school holidays constructively will only be
appreciated later in life.

During such periods we must set a goal, try to accomplish a task,
learn something new or earn some pocket money etc.

Travelling to a carefully selected destination is also a reasonable option.

There should be no room for laziness.

A true holiday is where we have simply changed the nature of activity
to refresh ourselves but not abandon all activity.

Those who feel that the days should be spent lazing around or being a
couch potato watching television, playing games, sleeping all day and
partying all night have not only wasted valuable time but will
definitely regret at some stage.
-
Whilst we pray that all those who have written end of year exams do
well, we remind ourselves that life itself is one big examination.

Failing end of year exams is minor compared to failing the exam of
life. One can be repeated, the other never.

Strange how we struggle&strive more to pass the annual exam, than we
sometimes do to pass life's exam.

Strange how we cry&weep, pray&lose sleep asking for success in annual
exams more than life's exam.

May the Almighty grant us success in both exams with the ultimate
prize being meeting HIM in Paradise. Aameen/

Story - , Moons Peak [FINISHED]- Mating Ritual (chapter 21)

A/N: I haven't had the chance to go over this, soit maybe a little
choppy. Forgive me? :)
-----------
"THERE HAS TO be anotherway?" I looked up at him with hopeful eyes,
and begged him to say there was.
Satchel just sat there with an impassive look on his face. We'd been
talking for hours now, still in front of the dying flames flickering
from the hearth. My wound still stung every time I moved, and I'd been
told because it was a silver bullet, it would take longer to heal.
"There isn't…" Satchel said in a flat tone. He wasavoiding eye contact
I noticed. I bit my lips again.
"But…there has to be a loophole...somewhere right?"
He looked at me with an apologetic look on his face, and then finally
shook his head...again. I groaned for the tenth time, thinking that
maybe if I'd rephrase my question, he'd give me a different answer.
But every time I mentioned a new possibility, he'd just shake his
head. Moreover, the finality in it shook me with fear.
"The fact that he's already marked you with his scent, he can state a
claim over you. In werewolf lore? That means you belong to him. I'm
technically overstepping my boundaries by keeping you here." God! I've
never been in so much denial as I was right now.
Surely, there was some kind of way that a wolf could take away his
bonding scent right? Break the bond or something…however impossible
that may sound, my optimism hung in there.
"What about human lore?He kidnapped me, how isthat allowed? He should
be put away…reported topolice even." My voice was an octave too high,
and almost near hysterical.
I was beginning to hate the way Satchel kept shaking his head, but I
couldn't help but think it was kinda hot since the loose strands of
his hair will fall out of his pony tail. Light green eyes drained. He
sighed.
"We're far from being human, Willy. In our world, werewolves take
their mating seriously. Once we claim a mate, we're bound by honor,
love and protection. Males' being the more dominant species - they
mark their mate to ward off others. If someone threatens that bond…our
territorial instincts kick in, and there's no way around it unless
blood is spilled." I tsked.
"Well, then lets hope it's his." I regretted the words instantly. "-I
didn'tmean that." I said hastily. He just sighed, shuffling under me
to try and sit up.
"He marked you before he took you. In his eyes, I'd be considered the
kidnapper. Since, you're not…you don't belong to me." I rubbed my eyes
as exhaustion settled in.
"But Sheeba said the mating ritual would only be permanent if I was
marked in wolf form. Shesaid that would finalize the mating. There's a
loophole right there." I was thankful when he didn't automatically
shake his head to say no, but then frowned when recognition settled on
hisfeatures as I mention Sheeba.
"Sheeba? You met her…?"I nodded.
"She was the only one that helped me out there." I frowned. "You know
her?" He reluctantly nodded.
"Both of our fathers usedto work at the old milk factory down Mills
Drive. When you left, her father started bringing her around to keep
me entertained. My dad thought I could do with the company, and that
he'd had enough of my moping around. Sheeba was a good distraction,
until she developed a little crush on me…" Oh. There was the
silent…but there's more hanging in the air.
"You guys ever dated?" I regretted the words instantly. I mean, it's
not like I had the right to even ask.
"For a while. It didn't go so well." I nodded, mentally stabbing the
green-eyed monster inside of me down. I had to remind myself that it
was past tense, and that I'd been long gone out ofhis life that I
didn't have the right to feel jealous...but the mere thought of
Satchel being with another girl – especially one as beautiful as
Sheeba - made my jealousy boil. I masked it, and mentally shoved it
down a hole.
"That's…cool." I said lamely. What else could I say really? It's not
like I didn't have a boyfriend to go along with my life I'd made in
New York. As soon as the thought summoned to the surface, I felt sorry
for what happened to Peter. Regardless of the fact that he cheated on
me, and never treated me as if I mattered, still no one deserved to
die like that. I think Satchel refused to bring that incident up, and
I wasn't going to force him into it either.
I wasn't sure if it was my place to pry, but I had theurge to want to
ask him about his relationship with Sheeba. Satchel smirked.
"Are you jealous?" He teased. Surprise hit my face, and I shook my
head indignantly. I scoffed.
"Pfft…no!" I rolled my eyes. His eyes roamed my face, and grinned cheerfully.
"Yeah, I think you are." He crooned. I shook my head, fully in denial now.
"Why would I be jealous?" My tone was a little high pitched, and a
light blush heated my cheeks. He chuckled, and it lit up his face.
"Because you think my eyes are 'oh so amazing."He drawled. I groaned
and hit him playfully in the arm as he recited what I'd told him under
the willow tree. This made him laugh, and I was trying my hardest not
to join in.
"Shut up. I didn't say 'oh so amazing' I just said…oh whatever." I
giggled and we just sat there laughing it up. Aretha came in to check
on us, and see if we needed anything.
"You kids up for ice cream?" Satchel raised his eyebrow.
"Mama, we're not kids anymore." Aretha smiled.
"Oh, excuse me Mr. Man." She mocked, and handedus each a bowl of
ice-cream. "-but you're never too old to eat ice-cream." I nodded in
agreement. I hadn't had this stuff in ages.
"Your moms right, though I'm not so sure you've grown out of that kid
phase yet, Satchel." Aretha laughed and disappeared out of the room.
We sat there in silence, eating ice cream for the next couple of
minutes, so I felt the need to strikeup a conversation.
"So, you and Sheeba huh..." He barked out a laugh.
"I knew you hadn't let that go." He teased. I shrugged spooning
moreice-cream in my mouth.
"Okay, so I'm a little jealous. Sue me." He chuckled.
"Not much to tell really. In fact, it only lasted as long as two
weeks." Oh. Feeling a little guilty because I was silently cheering.
"What happened." I tried to sound nonchalant.
He shrugged.
"Turns out she was tryingto lure me into the pack…her brothers pack."I
stopped eating, and raised my eyebrows in question, before Satchel
answered.
"Trench and Cairo are herolder brothers. She's also Cairo's twin."
"Wow! Really?" He nodded "When Trench formed The Pack; they were
searching for Pure-Breeds to strengthen their bloodline. When they
couldn't have me, they just took in strays for numbers." I frowned.
"But Sheeba seems so calm. She's really beautiful and good natured.
How does one like her, have Cairo as a twin brother?" He set ourbowls
down on the coffee table.
"It's all part of the façade.She's good at what she does. " I though
back to how Sheeba treated me, and for the company. I had a hard time
picturingher Cairo's twin. I frowned.
"Why do they want you in their pack so bad…aside from the Pure-breed
thing?" He took a while to answer, and then finally he cleared his
throat.
"Because I'm a Pure-breed, there's a ninety nine point nine percent
chance that my child would be one too. Regardless of who bears my
child, they'll be a werewolf. They sent Sheeba here in hopes that I
would claim her as my mate…but I'd already set my eyes on someone
else." He pointedly looked at me with his startling eyes. I bit my
lips, trying to ignore the way my heart fluttered under his gaze.
"God! This just gets worstdoesn't it?" I sighed, resting my head back
on his chest and studied the ceiling. My thoughts reeling about what
I'd been through lately, and I was rather getting a little sleepy. I
felt the gentle strokes of Satchel's hands in my hair, and it soothed
my like some kind of lullaby.
"You know, it's kind of funny…I used to dream up what kind of life I
would've had if I'd stayedhere and lived my life as a country girl.
What kind of life I was missing if I'd never lived with Grams."But
never had I thought that my life could be like this: A human by day, a
werewolf by night. And to tell you the truth? I wish I stayed and
learnedall of this earlier…I mean regardless of what I've been through
since coming here, I think I'd have a better life here than I would in
the superficial world I had in New York."
"I had the same dream." He murmured in my ear. Iturned a little so I
could see him better.
"I'm sorry I left."
"So am I."
Satchel and I must've fallen asleep, because I woke up in the middle
ofthe night, and the flames had completely died down so that a few
embers lit up the ashes.
Waking up in Satchel's arms was something close to what pure ecstasy
was like, but watching him, sleep made me see him in a new light. His
worried frown had disappeared, save for his long eyelashes that
flirted with his angular cheekbones. His hair loose teasing his face,
while the steady breathing coming from his perfect pouted lips made it
all the more mesmerizing.
He seemed vulnerable somehow…like a sleeping jaguar with no care in
the world. I didn'twant to move for fear of waking him up. He'd been
through a lot, and his exhaustion had finallytaken its toll. I
couldn't say the same about me though, after all, I'd just found out I
may have to live the rest of my life as someone else's mate.
Why didn't you claim me?I thought, as I let my eyesroam Satchel's face.
I would've said yes. I sighed and kissed him lightly on his chin, and
I shifted my legs so that I could get up. I really needed to use the
bathroom. After successfully getting up without waking him, I tiptoed
to the bathroom ignoring the pain in my side. I was still in his
oversized shirt, and I smiled, pulling the collar up to my nose and
inhaled his scent. His aftershave skimmed my nose, and the faint scent
of pure Satchel meddled in between. He smelt like nature.
I used the bathroom, andlooked myself in the mirror. I hadn't seen
myself in almost a month.My honey colored eyes seemed haunted now, and
the worry lines on my forehead more prominent. Even my re-growths
started making an appearance atthe roots of my hair.
Ugh! I look disgusting. I had to remind myself to dye my hair back to
its natural color. If I even, get the chance. Because blond with
brunette re-growths were plainly unattractive.
I decided to have a shower, reluctantly having to part with Satchel's
shirt, and as soon as I stepped under the seductive heat, my wounds
stung all over.
I hissed from the pain. The wound I'd gotten from the bullet flushed
my abdomen with pink and it stung badly. Even the angry red claw
markson my shoulder still tingled where Cairo had marked it.
My feet were the same, achy and visible calluses. I ended up sitting
down because I was so exhausted to stand, letting the surge beat down
on my back as my thoughts consumed me.
I was remembering whenTrench and the pack had taken me, and marked me
with his scent, holding me between his teeth as he took what wasn't
given to him.
I wasn't his, I didn't belong to him, I would never ever claim him as
amate. It was wrong in every sense of the word, and he should pay for
holding me captive for those frightening two weeks.
Those two weeks felt liketwo years at the time. I thought I would
never get away from them. At the time, I feared for my life. I
shuddered and I rested my chin on my knees, hugging them close to me.
My tears mingled with the droplets of water, as I sat there in mere
shock.
I'd held it all in, for Satchel's case because I didn't want him to
worry, and I finally let it all go in the privacy of this small
bathroom.
I must have sat there for hours, because I was vaguely aware of the
water turning off, and a towel wrapping around me. I looked up out of
blurry eyes to see Aretha Heins.
"Come on, child. Let's get you dressed." I reluctantly found my feet,
and followed her as she wheeled to her room.
She clicked the door shut,and wheeled over to her dresser, rummaging
through it, pulling out various of items for me tochoose from, so that
her bed was strewn with different colored clothes.
"I kept all my clothes from when I was your age. You'll bound to find
something that fits." I smiled at her for the kindgesture.
"Thank you, Mrs. Heins." She waved a hand.
"Don't be silly, call me Aunt Retha. Oh and I got something for you."
She opened her top drawer and pulled out a box of hair dye with a
model in front with brunette hair.
"-It's actually a color mousse to strip your hair from any harsh
products such as dye. Figured you'd want to show off your natural
beauty." I gave her a genuine smile.
"This is…where did you get this?" She smiled.
"I have my sources."
"Thank you. You shouldn't have." She rubbed my back.
"Happy belated birthday, Willow." She exited the room, leaving me to
the likes of her clothes, and privacy. I used the connecting bathroom,
as I lathered the mousse into my hair. Sure enough, when I washed it
out, the blonde color ofmy hair washed down the drain leaving my
hairin a brunette wavy mess.
I looked in the mirror to study my face. I looked different, younger
like I was five years old again. My face looked paler, andmy eyes
looked a little tawny.
My cheekbones more dominant, even my chin seemed a little sharper. I
left my hair out to dry, as I shrugged on a white summer dress, since
the rest of the clothes seemed to look a little too over the wear and
tear expiry mark. This dress however seemed like it hadn't seen enough
summer days.
A rapping sounded at thedoor, and I turned around to see Derryn waltz
in the room with a huge smile. Her reddish brown curls bounced around,
as her green eyes beamed up at me. She looked like she'd justwoken up.
"Willy!" She ran toward me and hugged me. Nearly taking me down to the
floor. I tried my hardest not to wince, butthe pain was still there.
"You're back! You're back! I knew you would come back!" She burrowed
her head into my stomach, and I smiled,stroking her curls out of her
face. .
"Nice to see you too Derryn." She pulled back and her smile only got wider.
"You're a wolf now! I can smell it!" I reluctantly nodded. I sat down
on the edge of the bed, and she burrowed right next to me.
"Mommy said I have to wait for my seventeenth birthday for my time,
but I can't wait that long. I want to be a wolf now." My eyes lit up
in surprise.
"You're a carrier too?" She nodded.
"Daddy said I'm red wolf. He's seen it happen to me…same with Satchel
being Black Wolf. Daddy even envisioned his own death."
She talked about wolves, and death like it was the most natural thing
in the world. Sometimes I forgot she was a seven-year-old girl. I
loved her like my own little sister.
"You wanna know a secret?" She whispered, leaning in to me for my ears only.
"I love secrets." I said, matching her whisper. She smiled.
"Daddy said Satchel with fall in love with Snow white. He was never
wrong." I frowned.
"As in the fairytale girl, Snow white?" She shrugged, with a
devioussmile on her face.
"Maybe." She said lightly, as she tugged me by that arm, steering me
out of the room.

Imitating non-Muslims and the celebration of the New Year

Nowadays, whenever anybody visits some of the Muslim countries, they
find that the circumstances within them are quite different to what
they would have expected. One only needs to set foot in these
countries and begin to wander their streets to witness the
tragicbehaviour of its inhabitants.
When one observes the level of joy and ecstasy as the different
classes of people within the Muslim communities prepare to receive
Christmas and New Year's Eve, it seems impossible to believe what one
previously heard about the Muslim countriesand how its people were
adhering to Islam.
The entrances of hotels, cafés and stores are festooned with Christmas
decorations; photographers dress up as Santa Claus and go around
taking souvenir photos of people; florists compete in selling their
produce for people who rush to buy it for this occasion regardlessof
the price. Some Muslims prepare to hold parties in their houses and
hotels and these hotels have tempting special offers for people to
hold their parties in their halls and party rooms during that period.
The media plays a huge part in propagating these celebrations; it
prepares various television programmes and series in anticipation of
these events.
The fact of the matter is that all of these actions represent a
comprehensive imitation of western culture and can only be the result
of very low levels of faith or indeed a total lack of it; to exhibit
this type of behaviour is to strip oneself from the distinction and
superiority of Islam and it is also an evil which makes Muslims who
partake in such celebrations be included in the saying of the Prophet
: "He who imitates a people will befrom among them (on the Day of
Judgement)." [Abu Daawood] Andin another narration, he said: "The one
who imitates people other than us (i.e., in faith) is not from us. Do
not imitate the Jews or the Christians." [Tirmithi]Imaam Ahmad said:
"The very least that this Hadeeth entails is the prohibitionof
imitating them (i.e., the Jews and the Christians); although it is
also apparent that the Hadeeth labels the one who does so as a
disbeliever (as Allaah Says what means): "O you who have believed! Do
not take the Jews and the Christians as allies. They are [in fact]
allies of one another. And whoever is an ally to them among you – then
indeed, he is [one] of them. Indeed Allaah guides not the wrongdoing
people." [Quran 5: 51 [
When Muslims imitate non-Muslims their rank in the Sight of Allaah
decreases. This is because a Muslim is superior to a disbeliever, so
if he were to imitate a disbeliever then he would descend from his
lofty rank to that which is inferior and this is a form of being
ungrateful for the bounties of Allaah and an insult to the religion of
Islam because Islam is superior to everything else and nothing should
be given priority over it.
Islam has established a path to guidance which differs from the
culture and customs of the disbelievers regardless of whether they are
from the people of the book or otherwise. Islam abrogates all previous
religions and legislations and ourMuslim nation is the one to be
followed and not one which should blindly imitate others.
Anas ibn Maalik said: "The Prophet arrived in Madeenah while people
were celebrating two particular festivals, so he asked: "What is (the
significance of) these two days?" Some peoplereplied: ' They are days
which we used to celebrate during the pre-Islamic era.' So the
Messenger replied: "Allaah has replaced them for you with two days
which are better, the day of 'Eed Al-Fitr and 'Eed Al-Adh-haa" "
[AbuDaawood] . Therefore, it is not permissible for a Muslim to
celebrate New Year, because is it not one of the celebrations of
theMuslims.
Muslim merchants and traders must not participate in any aspect of
celebrating this day; they should not imitate the Christian merchants
in the types of merchandise they sell during this period and they
should refrain from decorating their shops with special lights and
other kinds of decorations to commemorate this occasion.
Imaam Ibn Al-Haajj mentioned in his book which mentioned the sayings
of the Maaliki school of opinion in Islaam: "It is not permissible for
any Muslim to sell the Christians anything distinctly used during
their religious celebrations, whether it is meat, grease or clothing;
they should also refrain from assisting them in any of the affairs of
their religion, because this is a form of honouring disbelief and
aiding them in their disbelief and the Muslim leaders should forbid
the Muslims from doing so. This is the ruling of Imaam Maalik and
others and I do not know of any Islamic scholar who differed with this
ruling."
It is our religious duty to boycott these celebrations; are we
unableto prevent our children and othermembers of our household from
participating in these immoral celebrations? How can a Muslim father
watch his children preparefor these parties on New Years Eve and
remain silent? Some parents even participate in this by purchasing
items for the parties and by making their own plans for that night
with their friends and relatives so that the way is paved for their
children to spend the night with their girlfriend or boyfriend by
listening to music, dancing, intermixing with the opposite sex and
many other acts that Allaah has prohibited and which would make
morality shed tears and chastity protest.
Such parents seem to consider these actions as normal, despite the
fact that they will certainly beheld to account for the cultivation
and upbringing of their children. Allaah Says what means: " O you who
have believed, protect yourselves and your families from a Fire whose
fuel is people and stones…" [Quran 66: 6] Did such fathers, who did
not prevent their children from celebrating the New Year protect
themselves andtheir children from the Hellfire?
Fear Allaah in your behaviour and actions; remain firm on His
obedience and refrain from disobeying Him; encourage your wives and
children to adhere to Islamic rulings and assist them inthis; rebuke
them and restrain them from committing sins so that you may protect
yourselves from the Hellfire.
Many Muslims do not seem to realise that these celebrations are an
integral part of the Christian religion and form part of its rituals.
Being joyful and participating in their religious celebrations is in
fact a celebration and an honouring of disbelief, which has a
devastatingimpact upon the creed and faith of a Muslim.
How can a Muslim rejoice at any celebration of the non-Muslims while
he reads the book of Allaahin which He Almighty Says what means: "
Neither those who disbelieve from the People of the Scripture nor the
polytheists wishthat any good should be sent down to you from your
Lord…" . [Quran 2:105 [
How can a Muslim rejoice while he reads the words of Allaah where He
Almighty Says what means: "Many of the People of the Scripture wish
they could turn you back to disbelief after you have believed, out of
envy from themselves…" [Quran 2: 109 [
How can any Muslim compromisehis creed and faith and join the
Christians in their rituals of disbelief while Allaah Says what means:
"They wish you would disbelieve as they disbelieved so you would be
alike…" [Quran 4: 89]and, "If they gain dominance over you, they would
be [i.e., behave] to you as enemies and extend against you their hands
and their tongues with evil, and they wish you would disbelieve."
[Quran 60: 2 [
Fear Allaah and thank Him for having guided you to Islam and for
making you distinct and superior by sending Muhammad , the Prophet of
mercy, especially for you. Allaah has made you the best nation that
was ever sent to mankind, provided you adhere to Islam andfollow the
Prophet .
Be proud of your religion, because it is the only one that is based on
sound creed, just legislation and honourable manners. Do not be
deceived by what many people do for they are unaware of the reality of
Islam; resist these evil innovations which have conquered our
communities by boycotting these celebrations and be as Allaah Says
(what means): "Follow [O Mankind] what has been revealed to you from
your Lord and do not followother than Him any allies…" [Quran 7: 3]and
do not be as Allaah Says (what means): "And be not like those who
forgot Allaah, so He made them forget themselves. Those are the
defiantly disobedient." [Quran 59: 19]but do everything that will make
you prosper in this life and the Hereafter.

Etiquettes of reading the Noble Quran

It is very significant, for you, dear reader of the Quran, to observe
the following:
· Do not touch the Quran except when in the state of ritual purity
(Wudhoo), and only recite it when you are in that state.
Brush your teeth with a wooden tooth stick (Siwaak), remove food
particles from between them, and freshen your mouth before reciting.
Sit up straight if (readingwhilst) not in prayer, anddo not lean back.
Face the direction of prayer (Qiblah) when reciting.
Rinse your mouth out with water if you cough up mucus or phlegm while reciting.
Stop reciting when you yawn, for when reciting, you are addressing
your Lord in intimate conversation, while yawning is from the Devil.
At the beginning of your recitation, seek refuge in Allaah from the
accursed Devil by saying the Isti'aathah (i.e., "A'oothu Billaahi min
Ash-Shaytaanirraajeem", which means: "I seek refuge in Allaah from
Satan, the accursed."), whether beginning to read from the beginning
of a Soorah (Quranic chapter) or from some other part that one has
reached.
Once you have begun, donot to interrupt your recitation from moment to
moment with human words, unless absolutely necessary.
Seclude yourself when reciting it, so as not to beinterrupted by
someone, forcing you to mix the words of the Quran with a reply, for
this nullifies the effectiveness of having taken refuge in Allaah from
the Devil at the beginning.
Recite it slowly without haste, distinctly pronouncing each letter.
Try to comprehend what is being said in every verse.
Pause at verses that promise Allaah's favour, long for Allaah Most
High and ask of His bounty. At verses that warn of His punishment, ask
His protection from it.
Ponder over the stories of past civilisations and individuals, taking
heed and benefiting from theirexample.
Learn the meanings of the Quran's unique lexical usages.
Pay attention to each letter so as to clearly and fully pronounce
every word, for each letter earns one ten good deeds.
Whenever one finishes reciting, attest to the truthfulness of Allaah,
and that His messenger Muhammad has delivered His message; dothis by
saying: "Our Lord! You have spoken the truth, Your Messengers have
delivered their tidings, and bear witness to this. O Allaah, make us
of those who bear witness to the truth and who act with justice."
After this, supplicate Allaah with prayers.
Try not to select certain verses from each chapter to recite, instead,
aim to recite whole chapters at a time.
If you put down the Quran, do not leave it open.
Do not place other books on top of the Quran; it should always occupy
a higher position than all other books, regardless of whether they are
books of sacred knowledge or not.
Place the Quran on your lap when reading, or on something in front of
you, but not on the floor.
Do not let a day go by without looking at least once at the pages of the Quran.
Do not trivially and playfully quote the Quranat the occurrence of
everyday events as by saying, for example, when someone comes (what
means): "Eat and drinkin satisfaction for what you put forth in the
days past" [Quran: 69:24] when food is brought out, and so forth.
Do not recite the Quran to the tunes of songs.
When writing the Quran, do so in clear, elegant handwriting.
If someone else is reciting, do not recite in a way in that would disturb him.
Do not recite it in marketplaces, places of clamour and frivolity, or
where ill-mannered people gather.
Do not use the Quran as apillow, or lean upon it.
Do not toss it when handing it to someone else.
Do not miniaturize the Quran, mix into it what is not of it, or mingle
worldly adornment with it by embellishing or writing it with gold.
Do not write it on the ground or on walls, as is done in some new mosques.
Do not to enter the lavatory with a paper or anything else on which
the Quran is written, unless it is encased in leather, silver, or
other materials, for then it is as if kept in the heart.
If you write it (on paper) and immerse that paper in a glass of water
to drink it (for cure or otherpurpose), then make a noble and worthy
intention, for Allaah only gives to one according tohis intention.
And if you finish reading the entire Quran, immediately begin reading
it again, so it does not become something that has been abandoned.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Jinn, witchcraft, evil eye - , How to deal with sihr (magic/witchcraft) .

What is the way to deal with sihr (magic/witchcraft)?
Praise be to Allaah.
Whoever is affected by sihr should not treat it with sihr, because
evil cannot be removed by evil, and kufr cannot be removed by kufr.
Evil is removed by good. Hencewhen the Prophet (peace and blessings of
Allaah be upon him) wasasked about al-nushrah (treating sihr with
sihr), he said: "This is the workof the Shaytaan." Nushrah means
removing sihr from a person who has been affected by it by using more
sihr. But if it is treated by means of the Qur'aan and permissible
medicines or good ruqyahs, there is nothing wrong with that, but
treating it with sihr is not permitted, as previously stated, because
sihr means worshipping the shayaateen (devils). The saahir (magician,
practitioner of witchcraft) does sihr or learns sihr only after
worshipping and serving the shayaateen, and drawing close to them by
means of the things that they like. After that, they teach him the
means of sihr. But, praise be to Allaah, there is no reason why the
person who has been affected by sihr should not be treated bymeans of
reciting Qur'aan and the prayers for refuge with Allaah that are
prescribed in sharee'ah, and permissible medicines, just as patients
with all kinds of sicknesses are treated by doctors. The patient does
not necessarily recover, because not every sick person does recover. A
sick patient might be treated and then recoverif his appointed time
(of death) has not yet arrived, or he may not recover and may die from
this sickness, even though he may be been seen by the most skilled
physicians and knowledgeable doctors. When the appointed time of death
comes, no medicine or treatment will be of any avail, because Allaah
says (interpretation of the meaning):
"And Allaah grants respite to none when hisappointed time (death) comes"
[al-Munaafiqoon 63:11]
Medical treatment is of benefit when the appointed time has not yet
come, and Allaah decrees that His slave should be healed. The same
applies in the case of one who has been affected by sihr; Allaah may
decree that he should recover, or He may not decree that, as atest and
a trial, or for other reasons which are known to Allaah. Among those
reasons may be the fact that the one who is treating him doesnot have
the right treatment for this problem. It was narratedin a saheeh
report that the Prophet (peace and blessings of Allaah be upon him)
said: "For every disease there is a medicine, and if that medicine is
applied to the disease, he will recover by Allaah's Leave." And he
(peace and blessings of Allaah be upon him) said: "Allaah has not sent
down any disease but Hehas also sent down the cure; the one who knows
it knows it and the one who does not know it does not know it."
Among the treatments prescribed in sharee'ah is the treatment of sihr
with recitation of the Qur'aan. The greatest soorah in the Qur'aan,
which is al-Faatihah, should be recited over the person who has been
affected by sihr. This should be repeated several times. If it is
recited by a believing, righteous reader who knows that everything
issubject to the will and decree of Allaah, that Allaah is in control
of all things, that when He says to a thing 'Be!' it is, if the
reciting is based on faith, taqwa and sincerity, and is repeated
several times, then the sihr may be removed and the personmay recover
by Allaah's Leave. Some of the Sahaabah (may Allaah bepleased with
them) passed by some Bedouins whose shaykh,i.e., their leader, had
been bitten. They had done everything they could but he had not gotten
better. They said to one of the Sahaabah, "Is there any raaqi (one who
performs ruqyah) among you?" They said, "Yes." So one of them recited
Soorat al-Faatihah over him, and he immediately got up full of energy
as if nothing had happened; Allaah healed him of the ill-effects of
that snakebite. The Prophet (peace and blessings of Allaah be upon
him) said: "There is nothing wrong with ruqyah so long as it does not
involve shirk." He (peaceand blessings of Allaah be upon him)
performedruqyah and had it performed for him. There is a lot of good
in ruqyah, and a great dealof benefit. Al-Faatihah, Aayat al-Kursiy,
"Qul Huwa Allaahu Ahad", al-Mi'wadhatayn and other aayahs may be
recited over the person who has been affected by sihr, as well as good
du'aa's narrated in the ahaadeeth from the Prophet (peace and
blessings of Allaah be upon him), such as the du'aa' he said when he
performed ruqyah for a sick person and said, "Allaahumma Rabb al-naas,
adhhib il-ba's, washfi anta al-Shaafi laashifaa'a illa shifaa'uka
shifaa'an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the
harm and heal him, for You are the Healer and there is no healing
except Your healing, with a healing which does not leave any disease
behind)." This may be repeated three times or more. And it was also
narrated from him (peace and blessingsof Allaah be upon him) that
Jibreel (peace be upon him) performed ruqyah for him and said three
times: "Bismillaah arqeeka min kulli shay'inyu'dheeka, wa min sharri
kulli nafsin aw 'aynin haasid Allaah yashfeek, bismillaah arqeek (In
the name of Allaah I perform ruqyah for you, from every thing that is
harming you, from the evil of every soul or envious eye may Allaah
heal you, in the name of Allaah I perform ruqyah for you)." This is a
great ruqyah which was narrated in a saheeh hadeeth from the Prophet
(peace and blessings of Allaah be upon him). It is prescribed to
perform ruqyah for the one who has been bitten or stung,and the one
who has been affected by sihr, and the one who is sick. There is
nothing wrong with performing ruqyah for one who is sick or has been
affected by sihror bitten or stung, by reciting good du'aa's, even if
they were not transmitted from the Prophet (peace and blessings of
Allaah be upon him), so long as they do not contain anything that is
haraam, because of the general meaning of the hadeeth of the Prophet
(peace and blessings of Allaah be upon him): "There is nothing wrong
with ruqyah so long as it doesnot involve shirk."
Allaah may heal the sick person and the person affected by sihr, and
others, without any ruqyah and without any action on the part of other
people, because He is Able to do all things, and He is Wise in all
that He does. Allaah says in His Holy Book:
"Verily, His Command, when He intends a thing,is only that He says to
it, 'Be!' and it is!"[Yaa-Seen 36:82]
To Him be praise and thanks for all that He wills and decrees, for He
is wise in all that He does.
The sick person may not be healed if his appointed time has come and
it is decreed that he should die from this disease. Among the things
that may be used in ruqyah are the verses which speak of sihr, which
may be recited into water. These are theverses about sihr in Soorat
al-A'raaf, where Allaah says (interpretation of the meaning):
"And We revealed to Moosa (saying): 'Throw your stick,' and behold! It
swallowed up straight away all the falsehood which they showed.
Thus truth was confirmed, and all that they did was made of noeffect.
So they were defeated there and returned disgraced
[al-A'raaf 7:117-119]
And in Soorat Yoonus (interpretation of the meaning):
"And Pharaoh said: 'Bring me every well-versed sorcerer.'
And when the sorcerers came, Moosa said to them: 'Cast down what you
want to cast!'
Then when they had castdown, Moosa said: 'Whatyou have brought is
sorcery, Allaah will surelymake it of no effect. Verily, Allaah does
not set right the work of Al-Mufsidoon.
And Allaah will establish and make apparent the truth by His Words,
however much the Mujrimoon may hate (it).'"
[Yoonus 10:79-82]
And in Soorat Ta-Ha (interpretation of the meaning):
"They said: 'O Moosa! Either you throw first or we be the first to throw?'
Moosa said: 'Nay, throw you (first)!' Then behold!their ropes and
their sticks, by their magic, appeared to him as though they moved
fast.
So Moosa conceived fearin himself.
We (Allaah) said: 'Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that
which they have made. That which they have made is only a magician's
trick, and the magician will never be successful, to whatever amount
(of skill) he may attain.'"
[Ta-Ha 20:65-69]
These aayahs are amongthe things by which Allaah causes the
ruqyahagainst sihr to be beneficial. If the qaari' (reader) recites
these verses into water, and also reads Soorat al-Faatiha, Aayat
al-Kursiy, "Qul Huwa Allaahu Ahad", and al-Mi'wadhatayn into the
water, then pours it over the person who he thinks has been affected
by sihr or is being prevented by magic from having intercourse with
his wife, then he will be healed by Allaah'sLeave. If seven lotus
leaves are ground up and added to the water as well, this is
appropriate, as was mentioned by Shaykh 'Abd al-Rahmaan ibn Hasan (may
Allaah have mercy on him) in Fath al-Majeed, quoting from some of the
scholars in the chapter entitled Ma jaa'a fi'l-Nushrah. It is
mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad,
Qul A'oodhu bi Rabb il Falaq and Qul A'oodhu biRabb il-Naas. The point
isthat these and similar treatments which are used to treat this
problem of sihr, may also be used to treat the one who is prevented
bymagic from having intercourse with his wife. This has been tried a
great deal and Allaah caused it to yield results. A person may be
treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu
Ahad and al-Mi'wadhatayn on their own, and be healed. It is very
important that the person performing this treatment and the person who
is being treated should both have sincere faith and trust in Allaah;
they should know that He is control of all things and that when He
wills a thing it happens, and when He does not will a thing it does
not happen. The matter is in His hand, whatever He wills happens and
whatever He does not will does not happen. When both the reader and
the one who is read over have faith and are sincere towards Allaah,
the sickness will disappear quickly by Allaah's Leave, and both
physical and spiritual medicine will be beneficial. We ask Allaahto
help us all to please Him, for He is All-Hearingand is ever Near.

Jinn, witchcraft, evil eye - , Jinn dwelling in humans.

Can a jinn enter the body of a human?
Praise be to Allaah.
Imaam Shaykh al-Islam said in his Fataawa after some introductory comments:
… For this reason, a group of the Mu'tazilah, such as al-Jabbaa'i, Abu
Bakr al-Raazi and others,denied that the jinn enter the body of the
epileptic, although they do not deny the existence of the jinn,
because that is not as clearly mentioned in the reports narrated from
the Messenger (peace and blessings of Allaah be upon him) as their
existence is mentioned. They were mistaken in this matter. Hence
al-Ash'ari mentioned in Maqaalaat Ahl al-Sunnahwa'l-Jamaa'ah that they
[Ahl al-Sunnah] believe that the jinn may enter the body of the
epileptic, as Allaah says (interpretation of the meaning):
'Those who eat Riba will not stand (on the Day of Resurrection) except
likethe standing of a person beaten by Shaytaan (Satan) leading him to
insanity…'
[al-Baqarah 2:275]
'Abd-Allaah ibn al-Imaam Ahmad said: I told my father that somepeople
claim that the jinn do not enter the body of a human. He said, O my
son, they are lying, for a jinn may speak with the tongue of a person
who is lying on his sick-bed. (Majmoo' Fataawa Shaykh al-Islam Ibn
Taymiyah, 19/12). He also said (may Allaah have mercy on him), in vol.
24 of his Fataawa (p.276, 277):
"The existence of the jinn is proven by the Book of Allaah and the
Sunnah of His Messenger(peace and blessings of Allaah be upon him),
andby the consensus of the salaf and scholars of this ummah.
Similarly, the fact that the jinn can enter human bodies is also
proven by the consensus of the imaamsof Ahl al-Sunnah wa'l-Jamaa'ah.
Allaah says (interpretation of the meaning):
'Those who eat Riba will not stand (on the Day of Resurrection) except
likethe standing of a person beaten by Shaytaan (Satan) leading him to
insanity…'
[al-Baqarah 2:275]
In al-Saheeh it is narrated that the Prophet (peace and blessings of
Allaah be upon him) said: 'The Shaytaan flows through the son of Adam
as his blood flows…
There is no one among the imaams of the Muslims who denies thatthe
jinn enter the body of the epileptic. Whoever denies that and claims
that Islam denies that is telling lies about the sharee'ah, for there
is no evidence in sharee'ah to say that thisis not the case…"

Jinn, witchcraft, evil eye - , Is it permissible to use witchcraft to achieve a good purpose?.

is it permissable to use witchcraft or black magic for good purposesor
stuff like using to convince your parent about something?like marriage
to someone?
Praise be to Allaah.
Witchcraft or magic is knowledge that comes from the shayateen and is
something that they do. Allaah says (interpretation of the meaning):
"They followed what theShayaateen (devils) gaveout (falsely of the
magic)in the lifetime of Sulaymaan. Sulaymaan did not disbelieve, but
the Shayaateen (devils) disbelieved, teaching men magic [al-Baqarah
2:102]
"And they learn that which harms them and profits them not. And
indeed they knew that the buyers of it (magic) would have no share in
the Hereafter" [al-Baqarah 2:102]
"and the magician will never be successful, to whatever amount (of
skill) he may attain" [Ta-Ha 20:69]
The Prophet (peace and blessings of Allaah be upon him) said: "Avoid
the seven sins which doom a person to Hell." They asked, "What are
they?" He said, "Associating anything in worship with Allaah (shirk);
witchcraft;…"
And the Prophet (peace and blessings of Allaah be upon him) said: "He
isnot one of us who practices witchcraft or has it done for him."
On this basis, it is not permissible to use witchcraft for any
purpose whatsoever. Witchcraft or magic is falsehood, and all kinds of
falsehood are kufr and evildoing. Sin cannot be a means of achieving
something good. Beneficial things have to be sought through the
prescribed means which involve no sin and whose consequences are safe.
Allaah has given His slaves sufficient means in the things that He has
permitted them, so they have no need for the things that He has
forbidden. To Him be praise and thanks for Hisblessings.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Oral and dental hygiene

What Are The Main Dental Diseases?
There are two main types of tooth disease: tooth decay and gum infections.
Gum diseases are exceedingly important, because when these are not
treated they may even go so far as to cause the jaw bone, in which the
teeth are rooted, to dissolve. Impairment of dental health, on the
other hand, can affect other organs in the body.
Tooth Decay
The main foods that cause tooth decay are carbohydrates and sugary
substances. If the teeth are not properly cleaned after eating such
foods, food wastes and germs accumulate on the tooth surface. Bacteria
inside the mouth use the sugary substances in food wastes to form
accumulations known asplaque. Plaque makes it easier for bacteria to
adhere to the teeth. In this way, the acid produced by bacteria, which
is present in sugary substances used to sweeten foods, causesthe tooth
enamel to dissolve by opening up minute cavities in it. Germs entering
through these dissolved regions cause tooth decay and can easily reach
the underlying tissue.
Gum Diseases
The gum diseases that arise in the event that the mouth is not kept
properly clean representsome of the most important oral problems.A gum
disease caused bybacterial plaque on the tooth surface leads to
infection of the gums, teeth sockets and floor of the mouth. The gums
bleed easily right from the initial stage of the disease. If this
disease is not treated it may lead to infection of and damage to the
jawbone.
Three basic factors in tooth decay are:
• A sensitive tooth surface
• Food wastes ideally suited to micro-organisms
• The presence of micro-organisms that break these down and lead to
acid formation
How to Maintain Oral and Dental Hygiene?
• Regular brushing is essential.
• Dental floss must be used.
• Avoid highly acidic andsugary foods as much as possible. Teeth must
always be brushed after eating those, because excessively acidic and
sugary foods enhance the effect of micro-organisms.
• There must be sufficient fluoride in the water, or else toothpastes
containing fluoride should be used. Fluoride makes the teethmore
resistant to decay.
• The teeth should not be brought into contact with hard objects.
• Do not use your teeth to break shelled foodstuffs such as walnuts
and hazelnuts, because these cause cracking of the tooth enamel and
increase the effect of bacteria. This means the elimination ofthe
protective effect of the enamel.
• Visit your dentist at least twice a year.
Hygiene: The Most Effective Way of Protecting the Teeth
• The most effective wayof protecting the teeth isto clean them by
regular brushing. Teeth must always be brushed after eating.
• There is a special brushing technique. Because although the teeth
are covered with avery hard layer, the enamel, they can still be badly
damaged if the wrong brush or brushing technique are employed. Erosion
of theupper part of the tooth or the layer surroundingthe root may
lead to retraction of the gums, making the teeth even more prone to
decay.
Stage One: Brushing
• Toothbrush selection isvery important. Hard brushes may cause
scratching of the enamel. The best, unless a special brush is
recommended by a dentist, are medium firmness, nylon brushes.
• Brushes whose heads are not too large are to be preferred as these
permit easy movement inside the mouth and can reach the back
teethwithout difficulty.
• Brushing should begin at a 45 degree angle, starting from gum level
with small, circular movements towards the oral cavity.
• Brushing starting from the teeth surfaces shouldnot be in the form
of harsh movements, but gentle, from the front teeth to the back. The
interior surfaces of the teeth should be cleaned in the same way, with
chewing surfaces being brushed using circular movements.
• Brushing should last at least 2-3 minutes.
• Toothbrushes should be replaced every few months.
Stage Two: Dental Floss
After brushing, the best way of removing food particles is to use
dental floss. Because these particles remaining between the teeth are
one of the main causes of decay. However, care must be taken not to
cut the gums during this process.
Diseases Resulting from a Failure to Maintain oraland Dental Hygiene
Unhealthy teeth and gums that are not adequately cleaned and cared for
represent a focus for infection in thebody and can thus have a
damaging effect on other tissues and organs.Tooth decay has been
determined to lead to sinusitis, tonsil infection,rheumatism, bone
wastage, diabetes, and respiratory system, heartdisease and digestive
problems.
OUR PROPHET (SAAS) ATTACHED GREAT IMPORTANCE TO DENTAL AND ORAL HYGIENE
When we look at his life and hadiths, it can be seen that our Prophet
(saas) attached great importance to cleanliness. The Prophet (saas)
recommended that believers should be clean in these terms in one
hadith: "Islam is cleanliness, the absence of dirt. You, too, must
beclean and wash, becauseit is the clean who enter paradise." (1)
One of the aspects of cleanliness to which our Prophet (saas) attached
great importance was care of the teeth and mouth. In describing
theProphet (saas) his companions stated that his teeth shone like
pearls, were spotlessly clean, white and sparkling. (2) We are told
that our Prophet (saas) cleaned his teeth using the "misvak" madefrom
the roots and branches of the "arak" tree grown in Arabia.
In addition, our Prophet (saas) was a role model for a society that
had no knowledge of cleanliness in the days before Islam, educating
people in the most appropriate way by imparting information inspired
by Allah. One hadith reports the following words of our Beloved
Prophet (saas) on the subject of dental care: "Jabir relates: 'The
Prophet (saws) stated "Crescent cleaning purifies the teeth, whitens
them, strengthens their roots and makes the breath smell sweet".'" (3)
One of the important details set out in the hadith concerns how
theteeth are to be brushed. "Crescent cleaning" refers to brushing the
teeth using circular, half-moon movements. This technique differs from
the right-left brushing technique that damages the enamel and wears
away the gums.
Circular movements are recommended by modern dentists, in the same way
as reported in the hadith, who state that this is the best way of
removing food particles from between the teeth.
1. Ahmad Diya'al-Din al-Kamushkhanawi, Ramuz al-Ahadith)