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Sunday, January 27, 2013

STORY -- THE GOOD HUSBAND

There was a man who loved his wife very much. The couple had 3
children. He could give her everything he could but the woman never
appreciated. Though the man was not rich, he would share all that he
had with her. He could buy for her clothes and the only thing his wife
could say was that the husband was fulfilling his duty as a Man. The
man would buy a dress but in reply, the woman would mock at him,
because the dress was of low quality. The man would smileat his wife
and tell her "one day, Iwill become rich and I will buy for you all
the expensive things you need". The woman could never make any phone
call unless she was requesting anything from her husband and once her
request was not granted, all she could do was to quarrel for days,
sometimes fight. One evening, the man was coming from work, he bought
a Kilogram of meat, happily the poor man expecting to surprise his
wife, he reached home foundthe wife and showed her the package. Then
she shouted: "eh! And you call yourself a man? Which husband, apart
from you, do you think comes home with just one kilogram, no cooking
oil, and no other ingredients? You better leave it, you're a
good-for-nothin g husband." Then she threw the meat in the bush and
went back home. The Husband felt low but he never let down his love
for her.
One day, the husband felt pain inhis left foot, then a Tumour appeared
on the foot, it then emerged growing big and more painful. He went to
the hospital after several months of pain and was found with cancer,
he was poor to have a better medical care.
Though he was sick he tried much as he could to provide for his
family. Two years later the condition worsened and he was put in the
special care unit, he was operated and the foot was removed,
but unfortunately it was too late, the Virus had affected more parts
of the body and at last he called his wife and told him,"LOOK AFTER MY
CHILDREN, i feel i can't live any longer though i'll always be with
you in spirit, mayGod be with you". He then breathed his last and
died. The woman, and three children cried, for days mourning, they
buried him.
Two months later, the wife was crying by her husbands grave asshe said
these words:
"My love, you did all the best to me, you treated me well and gave me
all you could, but all i could pay you, was endless quarrels and
fights. I never realised your importance and your love until when you
were gone, and when I'm the one to provide food, clothing,
educationand many others. I remember when i threw your one Kilogram of
meat to the bush, but now i have nowhere to get even a Half a Kilo.
'THE GOOD DIE YOUNG' that's why you died when you were still young. A
husband whom i could mock at but you only smiled at me. The husband
who could care and had unending love.
I know you are listening to me and i ask you to forgive me for not
appreciating all you did to me, when you were alive.
We are all missing your presence and your youngest daughter is always
crying asking when you'llbe back. But you will never leave our hearts
until we Join you."
MORAL:
* Always appreciate what you are given, whether small or big.
* Love is not all about how much we have, but its all about how we
share the little we have.
RELEVANCY.
Have you ever taken time to thank Allah for what He has donefor you?
Many people only remember Allah when they have problems and once their
problems are solved, they don't take time, to thank Him or remain
close to Him.
Oh Allah, i pray that you keep Your providence towards me always and
give me an appreciating heart so that i'll always be thankful to
whatever you give me, ameen./

The Book of Destiny (Kitab-ul-Qadr) - 52 hadith found in ' The Book of Destiny (Kitab-ul-Qadr) ' of Sahih Muslim.

The Book of Destiny (Kitab-ul-Qadr)
-
52 hadith found in ' The Book of Destiny (Kitab-ul-Qadr) ' of Sahih Muslim.
-
6390
Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace beupon
him) who is the most truthful (of the human beings) and his being
truthful (is a fact) said: Verily your creation is on this wise. The
constituents of one of you are collected for forty days in his
mother'swomb in the form of blood, after which it becomes a clot of
blood in another period of forty days. Then it becomes a lump of flesh
and forty days later Allah sends His angel to it with instructions
concerning four things, so the angel writes down his livelihood, his
death, his deeds, his fortune and misfortune. By Him, besides Whom
there is no god, that one amongst you acts like thepeople deserving
Paradise until between him and Paradise there remains but the distance
of a cubit, when suddenly the writing of destiny overcomes him and he
begins to act like the denizens of Hell and thus enters Hell, and
another one acts in the way of the denizens of Hell, until there
remains between him and Hell a distance of a cubit that the writing of
destiny overcomes him and then he begins to act like the people of
Paradise and enters Paradise.
6391
This hadith has been reported on the authority of A'mash with the same
chain of transmitters and in the hadith transmitted on the authority
of Waki' (the words are):" The creation of any one of you is like this
that (semen) is collected in the womb of the mother for forty nights,"
and in the hadith transmitted on the authority of Shu'ba (the words
are):" Forty nights and forty days." And in the hadith transmitted on
the authority of Jarir and 'Isa(the words are):" Forty days."
6392
Hudhaifa b. Usaid reported directly from Allah's Messenger (may peace
be upon him) that lie said: When the drop of (semen) remains in
thewomb for forty or fifty (days) or forty nights, theangel comes and
says: MyLord, will he be good or evil? And both these things would be
written. Then the angel says: My Lord, would he be male or female? And
both these things are written. And his deeds and actions, his death,
his livelihood; these are also recorded. Then his document of destiny
is rolled and there is no, addition to and subtraction from it.
6393
'Abdullah b. Mas'ud reported: Evil one is he who is evil in the womb
of his mother and the good one is he who takes lesson from the (fate
of) others. The narrator came to a person from amongst theCompanion of
Allah's Me ssenger (may peace be upon him) who was called Hudhaifa b.
Usaid Ghifari and said: How cana person be an evil one without
(cornmittilng an evil) deed? Thereupon the person said to him: You are
surprised at this, whereas I have heard Allah's Messenger (may peace
be upon him) as saving: When forty nightspass after the semen getsinto
the womb, Allah sends the angel and gives him the shape. Then he
creates his senseof hearing, sense of sight, his skin, his flesh, his
bones, and then says: My Lord, would he be male or female? And
yourLord decides as He desires and the angel then puts down that also
and then says: My Lord, what about his age? And your Lord decides as
He likes it and the angel puts it down. Then he says: My Lord, what
about his livelihood? Andthen the Lord decides as He likes and the
angel writes it down, and then the angel gets out with his scroll of
destiny in his hand and nothing is added to it and nothing is
subtracted from it.
6394
This hadith has been narrated on the authority of 'Abdullah b. Mas'ud
through another chain of transmitters.
6395
Abu Tufail reported: I visited Abu Sariha Hudhaifa b. Usaid al-Ghifari
who said: I listened with these two ears of mine Allahs Messenger (may
peace beupon him) as saying: The semen stays in the wombfor forty
nights, then the angel, gives it a shape. Zubair said: I think that he
said: One who fashions that and decideswhether he would be male or
female. Then he (the angel) says: Would his limbs be full or
imperfect? And then the Lord makes thein full andperfect or otherwise
as He desires. Then he says: My Lord, what about his livelihood, and
his death and what about his disposition? And then theLord decides
about his misfortune and fortune.
6396
Hadhaifa b. Usaid Ghifari,a Companion of Allah's Messenger (may peace
beupon him), reported it directly from Allah's Messenger (may peace
upon him). as he said: There is an angel who looks after the womb when
Allah decides to create any- thing after more than forty nights are
over; the rest of the hadith is the same.
6397
Anas b. Malik reported directly from Allah's Messenger (may peace
beupon him) that he said: Allah, the Exlated and Glorious, has
appointed an angel as the caretakerof the womb, and he would say: My
Lord, it is now a drop of semen; myLord, It is now a clot of blood; my
Lord, it has now become a lump of flesh, and when Allah decides to
give it a final shape, the angel says: My Lord, would it be male
orfemale or would he be an evil or a good person?What about his
livelihood and his age? And it is all written as he is in the womb of
his mother.

Story - , The Boats of the Glen Carrig: Chapter 1

I
THE LAND OF LONESOMENESS
NOW WE had been five days in the boats, and in all this time made no
discovering of land. Thenupon the morning of thesixth day came there a
cry from the bo'sun, whohad the command of the lifeboat, that there
was something which might be land afar upon our larboard bow; but it
was very low lying, and none could tell whether it was land or but a
morning cloud. Yet, because therewas the beginning of hope within our
hearts, we pulled wearily towards it, and thus, in about an hour,
discovered it to be indeed the coast of someflat country.
Then, it might be a little after the hour of midday,we had come so
close to it that we could distinguish with ease what manner of land
lay beyond the shore, and thus we found it to be ofan abominable
flatness, desolate beyond all that Icould have imagined. Here and
there it appeared to be covered with clumps of queer vegetation;
though whether they were smalltrees or great bushes, I had no means of
telling; but this I know, that theywere like unto nothing which ever I
had set eyesupon before.
So much as this I gathered as we pulled slowly along the coast,
seeking an opening whereby we could pass inward to the land; but
aweary time passed or erewe came upon that which we sought. Yet, in
the end, we found it--a slimy-banked creek, which proved to be the
estuary of a great river, though we spoke of it always as a creek.
Into this we entered, and proceeded at no great pace upwards along its
winding course; and as we made forward, we scanned the low banks upon
each side, perchance there might be some spot where we could make to
land; but we found none--the banks being composed of a vile mud which
gaveus no encouragement to venture rashly upon them.
Now, having taken the boat something over a mile up the great creek,
we came upon the first of that vegetation whichI had chanced to notice
from the sea, and here, being within some score yards of it, we were
the better able to study it. Thus I found that it was indeed composed
largelyof a sort of tree, very lowand stunted, and having what might
be describedas an unwholesome lookabout it. The branches ofthis tree,
I perceived to be the cause of my inability to recognize it from a
bush, until I had come close upon it; for they grew thin and smooth
through all their length, and hung towards the earth; beingweighted
thereto by a single, large cabbage-like plant which seemed to sprout
from the extreme tip of each.
Presently, having passed beyond this this clump ofthe vegetation, and
the banks of the river remaining very low, I stood me upon a thwart,
by which means I was enabled to scan the surrounding country. This I
discovered, so far as my sight could penetrate, to be pierced in all
directions with innumerable creeks and pools, some of these latter
being very great ofextent; and, as I have before made mention,
everywhere the country was low set--as it might be a great plain of
mud; so that it gave me a sense of dreariness to look out upon it. It
may be, all unconsciously, that my spirit was put in awe by the
extreme silence of all the country around; for in all that waste I
could see no living thing, neither bird nor vegetable, save it be the
stunted trees, which, indeed, grew in clumps here and there over all
the land, so much as I could see.
This silence, when I grewfully aware of it was the more uncanny; for
my memory told me that never before had I come upon a country which
contained so much quietness. Nothing moved across my vision--not even
a lone bird soared up against the dull sky; and, for my hearing, not
so much as the cry of a sea-bird came to me--no! nor the croak of a
frog, nor the plash of a fish. It was as though we had come upon the
Country of Silence, which some have called the Land of Lonesomeness.
Now three hours had passed whilst we ceased not to labour at the
oars,and we could no more see the sea; yet no place fit for our feet
had come to view, for everywhere the mud, grey and black, surrounded
us--encompassing us veritably by a slimy wilderness. And so we were
fain to pull on, in the hope that we might come ultimately to firm
ground.
Then, a little before sundown, we halted upon our oars, and madea
scant meal from a portion of our remainingprovisions; and as we ate, I
could see the sun sinking away over the wastes, and I had some slight
diversion in watching the grotesque shadows which it cast from the
trees into the water upon our larboardside; for we had come to a pause
opposite a clump of the vegetation. It was at this time, as I
remember, that it was borne in upon me afreshhow very silent was the
land; and that this was not due to my imagination, I remarked that the
men both in our own and in the bo'sun's boat, seemed uneasy because of
it; for none spoke save in undertones, as though they had fear of
breaking it.
And it was at this time, when I was awed by so much solitude, that
therecame the first telling of life in all that wilderness.I heard it
first in the far distance, away inland--a curious, low, sobbing note
it was, and the rise and the fall of it was like to the sobbing of a
lonesome wind through a great forest. Yet was there no wind. Then, in
amoment, it had died, andthe silence of the land was awesome by reason
of the contrast. And I looked about me at the men, both in the boat in
which I was and that which the bo'sun commanded; and not one was there
but held himself in a posture of listening. In this wise a minute of
quietness passed, and then one of the men gave out a laugh, born of
the nervousness which had taken him.
The bo'sun muttered to him to hush, and, in the same moment, there
came again the plaint of that wild sobbing. And abruptly it sounded
away on our right, and immediately was caught up, as it were, and
echoed back from some place beyond us afar up the creek. At that, I
got me upon a thwart, intending to take another look over the country
about us; but thebanks of the creek had become higher; moreover the
vegetationacted as a screen, even had my stature and elevation enabled
me to overlook the banks.
And so, after a little while, the crying died away, and there was
another silence. Then, as we sat each one harking for what might next
befall, George, the youngest 'prentice boy, who had his seat beside
me, plucked me by the sleeve, inquiring in a troubled voice whether
Ihad any knowledge of that which the crying might portend; but I shook
my head, telling him that I had no knowing beyond his own; though, for
his comfort, I said that it might be the wind. Yet, at that, he shook
his head; for indeed, it was plain that it could not be by such
agency, for therewas a stark calm.
Now, I had scarce made an end of my remark, when again the sad crying
was upon us. It appeared to come from far up the creek, and from far
down the creek,and from inland and the land between us and thesea. It
filled the evening air with its doleful wailing, and I remarked that
there was in it a curious sobbing, most human in its despairful
crying. And so awesome was the thing that no man of us spoke; for it
seemed that we harked to the weeping of lost souls. And then, as we
waited fearfully, the sun sank below the edge of the world, and the
dusk was upon us.
And now a more extraordinary thing happened; for, as the night fell
with swift gloom, the strange wailing and crying was hushed, and
another sound stole out upon theland--a far, sullen growling. At the
first, like the crying, it came from far inland; but was caught up
speedily on allsides of us, and presentlythe dark was full of it. And
it increased in volume, and strange trumpetings fled across it. Then,
though with slowness, it fell away to a low, continuous growling, and
in it there was that which I can only describe as an insistent, hungry
snarl. Aye! no other word of which I have knowledge so well describes
it as that--a note of hunger , most awesome to the ear. And this, more
than all the rest of those incredible voicings, brought terror into my
heart.
Now as I sat listening, George gripped me suddenly by the arm,
declaring in a shrill whisper that something had come among the clump
of trees upon the left-hand bank. Of the truth of this, I had
immediately a proof; for I caught the sound of a continuous rustling
among them, and then a nearer note of growling,as though a wild beast
purred at my elbow. Immediately upon this, I caught the bo'sun's
voice, calling in a low tone to Josh, the eldest 'prentice, who had
the charge of our boat, to come alongside of him; for he would have
the boats together. Then gotwe out the oars and laid the boats
together in themidst of the creek; and so we watched through the
night, being full of fear, so that we kept our speech low; that is, so
low as would carry our thoughts one to the other through the noise of
the growling.
And so the hours passed, and naught happened more than I have told,
save that once, a little after midnight, the trees opposite to us
seemed tobe stirred again, as though some creature, or creatures,
lurked among them; and there came, a little after that, asound as of
something stirring the water up against the bank; but it ceased in a
while and the silence fell once more.
Thus, after a weariful time, away Eastwards the sky began to tell of
the coming of the day; and, as the light grew and strengthened, so
didthat insatiable growling pass hence with the darkand the shadows.
And so at last came the day, and once more there was borne to us the
sad wailing that had preceded the night. For acertain while it lasted,
rising and falling most mournfully over the vastness of the
surrounding wastes, until the sun was risen some degrees above the
horizon; after which it began to fail, dying away in lingering echoes,
most solemn to our ears. And so it passed, and there came again the
silence that had been with us in all the daylight hours.
Now, it being day, the bo'sun bade us make such sparse breakfast as
our provender allowed; after which, having first scanned the banks to
discern if any fearful thing were visible, we took again to our oars,
and proceeded on our upward journey; for we hoped presently to
comeupon a country where life had not become extinct, and where we
could put foot to honest earth. Yet, as I have made mention earlier,
the vegetation, where it grew, did flourish most luxuriantly; so that
I am scarce correct when I speak of life as being extinct in that
land. For, indeed, now I think of it,I can remember that the very mud
from which it sprang seemed veritably to have a fat, sluggish life of
its own, so rich and viscid was it.
Presently it was midday; yet was there but little change in the nature
of the surrounding wastes; though it may be that the vegetation was
something thicker, and more continuous along the banks. But the banks
were still of the same thick, clinging mud; so that nowhere could we
effect a landing; though, had we, the rest of the country beyond the
banks seemed no better.
And all the while, as we pulled, we glanced continuously from bank to
bank; and those who worked not at the oars were fain to rest a hand by
their sheath-knives; for the happenings of the past night were
continually in our minds,and we were in great fear; so that we had
turned back to the sea but that we had come so nigh to the end of our
provisions. - tobe continued...

Ashab al-Suffa who spent their wealth andthemselves in the wayof Allah are exemplaryfor all Muslims

All the companions of our Prophet (saas) are examplary in their
superior morality and self-sacrifice. However especially those who
were called Ashab al-Suffa devoted 24 hours of their lives to Allah,
never got married,never pursued passions like family, children,
possessions or position; remained within the company of our Prophet
(saas) all the time and were educated by our Prophet (saas)
personally.
The companions of our Prophet (saas) who stayed in the antechamber
later annexed to the north part of Masjid al-Nabawi (the Mosque of our
Prophet (saas)) were referred as Ashab al-Suffa. They were those
blessed people who never married, had no relatives or attachment to a
tribe. They were not involved in trade and devoted all their time to
earn Allah's good pleasure and learn knowledge from our Prophet
(saas). Away from their families, they paid no attention to the
worldly deeds and continuously learned theQur'an and listened to our
Prophet's (saas) lectures and were sent to Muslim tribes to teach them
the Qur'an and the Sunnah. They were around 400-500 people and were
also known as the army of Wisdom.
Our Prophet (saas) was closely interested in their education.
These distinguished people who devoted themselves to Allah's way in
the true sense of the word, never missed the teachings of our Prophet
(saas). They were always ready there, memorized the teachings and
narrated them to other companions. It is told that the following verse
was revealed about Ashab al-Suffa (M.Hamdi Yazir, Hak Dini Kur'an
Dili, The Language of theQur'an, the Righteous Religion , 2/940)
It is for the poor who are held back in the Wayof Allah, unable to
travel in the land. The ignorantconsider them rich because of their
reticence. You will know them by their mark. Theydo not ask from
people insistently. Whatever good you give away, Allah knows it.
(Surat al-Baqara, 273)
The followers of Hazrat Mahdi (as) will, Insha'Allah, also spend
every moment of their lives in the way of Allah, they will never leave
Hazrat Mahdi (as ) and never dread from oppression and hardship.
Indeed, Insha'Allah together with Hazrat Mahdi (as), they will work
very hard to cause the morality of the Qur'an dominate the world.

The blessings Allah creates for believers in paradise

THERE IS GREAT WEALTH AND SPLENDOR
Seeing them, you see delight and a great kingdom.. (Surat al-Insan, 20)
They will be reclining oncouches lined with rich brocade, the fruits
of theGardens hanging close to hand. (Surat ar-Rahman, 54)
THERE ARE RIVERS
An image of the Garden which is promised to those who guard
againstevil: in it there are rivers of water which will never spoil
and rivers of milk whose taste will never change and rivers of wine,
delightful to all who drink it, and rivers of honey of undiluted
purity; in it they will have fruit of every kind and forgiveness from
their Lord. Is that like those who will be in the Fire timelessly, for
ever, with boiling water to drink which lacerates their bowels?
(Surat al-Muhammad, 15)
THERE ARE SPRINGS
In them are two clear flowing springs. (Surat ar- Rahman, 50)
The heedful will be amidshade and fountains. (Surat al-Mursalat, 41)
In it there is a flowing spring called Salsabil.. (Surat al-Insan, 18)
THERE IS GREENERY
Shaded by spreading branches. (Surat ar-Rahman, 48)
Of deep viridian green.. (Surat ar-Rahman, 64)
IT IS NEITHER HOT NOR COLD, AND THERE IS JUST THE RIGHT AMOUNT OF SHADE
But as for those who believe and do right actions, We will admit them
into Gardens with rivers flowing under them, remaining in
themtimelessly, for ever and ever. In them they will have spouses of
perfect purity and We will admitthem into cool, refreshing shade.
(Surat an-Nisa, 57)
Reclining in it (the Garden) on couches, they will experience there
neither burning sun nor bitter cold.. (Surat al-Insan,13)
THEY LIVE IN LOFTY HALLS AND FINE MANSIONS
As for those who believe and do right actions, We will lodge them in
lofty chambers in the Garden, with rivers flowing under them,
remaining in them timelessly, for ever. How excellent is the reward of
those whoact.. (Surat al-Ankabut, 58)
But those who have fear of their Lord will have high-ceilinged Halls,
andmore such Halls built oneabove the other, and rivers flowing under
them. That is Allah's promise. Allah does not break His promise..
(Suraz az-Zumar, 20)
THERE ARE LOFTY THRONES
Reclining in it (the Garden) on couches, they will experience there
neither burning sun nor bitter cold.. (Surat al-Insan,13)
On sumptuous woven couches... (Surat al-Wakia, 15)
Facing each other on Thrones (of Dignity):. (Surat al-Saffat, 44)
THERE ARE PILLOWS AND EXQUISITE COUCHES
They will be reclining oncouches lined with rich brocade, the fruits
of theGardens hanging close to hand. (Surat ar-Rahman, 54)
Reclining on green quiltsand exquisite rugs. (Suatar-Rahman, 76)
(In the Garden are) lined-up cushions, spread-out rugs....
(Suratal-Ghasshiyya, 15-16)
And on Thrones (of Dignity), raised high.. (Surat al-Wakia, 34)
THERE ARE THE FINEST CLOTHES AND ADORNMENTS
And (Allah) will reward them for their steadfastness with a Garden and
with silk. (Surat al-Insan,12)
They will wear green garments of fine silk andrich brocade. They will
be adorned with silver bracelets. And their Lord will give them a pure
draught to drink. (Surat al-Insan,21)
But Allah will admit those who believe and do right actions into
Gardens with rivers flowing under them where they will be adorned with
gold bracelets and pearls, andwhere their clothing willbe of silk.
(Surat al-Hajj, 23)
FOOD AND DRINK IN PARADISE
They are given the choicest sealed wine to drink. The seal thereof
will be Musk: And for thislet those aspire, who have aspirations:
(Surat al-Mutaffifin, 25-26)
And a cup full (to the brim). (Surat an-Naba', 34)
The truly good will drinkfrom a cup mixed with the coolness of
camphor,a spring from which Allah's servants will drink, making it
gush forth at will abundantly. (Surat al-Insan,5-6)
Sweet fruits (Delights); and they (shall enjoy) honour and dignity,
(Surat as-Saffat, 42)
(In Gardens of Delight, believers will have) a cup from a flowing
spring passing round among them. Crystal-white, of a taste delicious
to those who drink (thereof), Free from headiness; nor will they
suffer intoxication therefrom. (Surat as- Saffat, 45-47)
With goblets, (shining) beakers, and cups (filled)out of clear-flowing
fountains: No after-ache will they receive therefrom, nor will they
suffer intoxication: And with fruits, any that theymay select: And the
flesh of fowls, any that they may desire. (Surat al-Wakia, 18-21)
(They will be) among Lote-trees without thorns, Among Talh treeswith
flowers (or fruits) piled one above another,- (Surat al-Wakia, 28-29)
Its shading branches willdroop down over them, its ripe fruit hanging
ready to be picked. (In the Garden of Paradise) vessels of silver and
goblets of pure crystal will be passed round among them, crystalline
silver–they have measured them very exactly. They will be given there
a cup to drink mixed with the warmth of ginger. (Suratal-Insan, 14-17)
Gardens and grape vines. (Surat an-Naba', 32)
In them are fruits and date-palms and pomegranates. (Surat ar-Rahman, 68)
THERE ARE PLEASANT-NATURED AND ATTRACTIVE WIVES
We have brought maidens into being. And made them virgin - pure (and
undefiled), Beloved(by nature), equal in age,-(Surat al-Wakia, 35-37)
Give the good news to those who believe and do right actions that they
will have Gardens with rivers flowing under them. When they are given
fruit there as provision, they will say, 'This is what we were given
before.' But they were only given a simulation of it. They will have
there spouses of perfect purity and willremain there timelessly, for
ever. (Surat al-Baqara, 25)
There will be dark-eyed maidens with them, witheyes reserved for them
alone. (Surat as-Saffat, 48)
And (there will be) Companions with beautiful, big, and lustrous
eyes,-Like unto Pearls well-guarded.; (Surat al-Wakia, 22-23)
In them are sweet, lovelymaidens. Then which of the favours of your
Lord will ye deny?- Dark-eyed,secluded in cool pavilions. (Surat
ar-Rahman, 70-72)

Dought & clear - , Can anyone bring the dead back to life?.

Can you revive a dead person ?.
Praise be to Allaah.
One of the basic principles of sound belief ('aqeedah) is belief in
Allaah and that He is the only One Who can give life and cause death.
The one who claims that someone other than Allaah is able to give life
and cause death is a kaafir. Even the mushrikeen in their Jaahiliyyah
(ignorance) did not believe such a thing of their idols and gods.
Allaah says (interpretation of the meaning):
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, thenagain will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"and it is He Who gives life to the dead, and it is He Who is Able to
do all things"
[al-Hajj 22:6]
"It is He, Who gave you life, and then will cause you to die, and will
again give you life (on the Day of Resurrection).Verily, man is indeed
an ingrate"
[al-Hajj 22:66]
Allaah has stated that other so-called gods are incapable of creating,
granting provision, giving life or causing death.
Allaah says (interpretation of the meaning):
"Allaah is He Who created you, then provided food for you, then will
cause you to die, then (again) He will give you life (on the Day of
Resurrection). Is thereany of your (so-called) partners (of Allaah)
that do anything of that? Glory be to Him! And Exalted be He above all
that (evil) they associate (with Him)"
[al-Room 30:40]
Shaykh Muhammad al-Ameen al-Shanqeeti said:
The words of Allaah in this verse - "Is there any of your (so-called)
partners (of Allaah) that do anything of that? Glory be to Him! And
Exalted be He above all that (evil) they associate (with Him)" -
clearly indicate that not one of those partners was able to do
anything of that which is mentioned in the verse, including giving
life, which is referred to in the words "created you", causing death,
which is referred to in the words "will cause you to die", and
resurrecting, which is referred to in the words "then (again) He will
give you life". Allaah states that they do not have the power of
resurrection in the words (interpretation of the meaning):
"Or have they taken (for worship) aalihah (gods) from the earth who
raisethe dead?"
[al-Anbiya' 21:21]
Allaah states that they donot have the power of giving life or
resurrecting, as He says (interpretation of the meaning):
"Say: 'Is there of your (Allaah's so-called) partners one that
originates the creation and then repeats it?' Say:'Allaah originates
the creation and then He repeats it. Then how are you deluded away
(fromthe truth)?'"
[Yoonus 10:34]
And He states that He alone is the One in Whose hand are death and
life, in many verses, such as the following (interpretation of the
meaning):
"And no person can ever die except by Allaah's Leave and at an appointed term"
[Aal 'Imraan 3:145]
"And Allaah grants respite to none when hisappointed time (death) comes"
[al-Munaafiqoon 63:11]
"Verily, the term of Allaah when it comes, cannot be delayed"
[Nooh 71:4]
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, thenagain will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"They will say: 'Our Lord! You have made us to die twice (i.e. we were
deadin the loins of our fathers and dead after our life in this
world), and You have given us life twice (i.e. life when we were born
and life when we are resurrected)!'"
[Ghaafir 40:11]
And there are other similar verses.
What we have mentioned of how theseverses explain one another is
something that no Muslim has any excuse for not knowing. End quote.
Adwa' al-Bayaan (6/271).
One of the signs or miracles of 'Eesa ibn Maryam (peace be upon him)
was that he was able to bring the dead back to life by Allaah's Leave;
'Eesa (peace be upon him) would not have been able to do that if his
Lord had not willed it.
Allaah says (interpretation of the meaning):
"And will make him ['Eesa (Jesus)] a Messenger to the Children of
Israel (saying): 'I have come to you with a sign from your Lord, that
I design for you out of clay, a figure like that of a bird,and breathe
into it, and it becomes a bird by Allaah's Leave; and I healhim who
was born blind,and the leper, and I bring the dead to life by Allaah's
Leave'"
[Aal 'Imraan 3:49]
"(Remember) when Allaah will say (on the Day of Resurrection). 'O
'Eesa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to
your mother when I supported you with Rooh-ul-Qudus [Jibreel
(Gabriel)] so thatyou spoke to the people in the cradle and in
maturity; and when I taught you writing, Al-Hikmah (the power
ofunderstanding), the Tawraat (Torah) and the Injeel (Gospel); and
when you made out of the clay, a figure like that of a bird, by My
Permission, and you breathed into it, and it became a bird by My
Permission, and you healed those born blind, and the lepers by My
Permission, and when you brought forth the dead by My Permission'"
[al-Maa'idah 5:110]
As for what his opponent said to Ibraaheem (peace be upon him) about
being able to give life and cause death, this is among the most
foolish and falsest of claims. Hence when Ibraaheem (peace be upon
him) debated with him he defeated that kaafir in argument and proved
the falseness of his claim.
Allaah says (interpretation of the meaning):
"Have you not looked at him who disputed with Ibraaheem (Abraham)
about his Lord (Allaah), because Allaah had given him the kingdom?
When Ibraaheem (Abraham) said (to him): 'My Lord (Allaah) is He Who
gives life and causes death.' He said, 'I give life and cause death.'
Ibraaheem (Abraham) said, 'Verily, Allaah brings the sun from the
east; then bringit you from the west.' So the disbeliever was utterly
defeated. And Allaah guides not the people, who are Zaalimoon
(wrongdoers)"
[al-Baqarah 2:258]
No human being can claim that he is able to bring the dead back to
life. If anyone claims that, then here are the Messengers, Prophets
and great men who died- let him bring them back to life if his claim
is true!

Dought & clear - , He is asking about a book about the ninety-nine names of Allaah.

I would like to know the fatwa on a book called"the 99 beautiful names
of allah" written by moulana mohammed idnees meerthi.
Praise be to Allaah.
We do not know of this book and we have not read it so we cannot pass
any comment on it. But the scholars, both classical and contemporary,
have studied the ninety-nine names of Allaah that the Prophet (peace
and blessings of Allaah be upon him) referred to when he said: "Allaah
has ninety-nine names, one hundred less one; whoever memorizes them
will enter Paradise." Narrated by al-Bukhaari (2736) and Muslim
(2677).
Many scholars have striven to derive the names of Allaah from
theQur'aan and Sunnah, and they have laid out guidelines by means of
which they found out the names of Allaah, mayHe be exalted.
We should point out twothings here:
1 – The scholars have defined these names of the basis of what each
one of them thought was appropriate, and we cannot be certain that
these are what the Messenger (peace and blessings of Allaah be upon
him) meant.
2 – The hadeeth that is narrated by al-Tirmidhi in which these names
are listed is da'eef (weak) according to the consensus of the You

Dought & clear - , Are al-Daarr (the causer of harm) and al-Naafi’ (the bringer of benefits) names of Allaah?.

What is the meaning of the name of Allaah al-Darr (the causer of
harm)? May Allaah reward you with good.
Praise be to Allaah.
Firstly:
There is no saheeh evidence that al-Daarr is one of the names of
Allaah, may He be exalted. Rather that is mentioned in the famous
hadeeth which lists the most beautiful names, but it is a weak
hadeeth, that was narrated by al-Tirmidhi and others.
What is established among the scholars is that the names and
attributes of Allaah are atawqeefi matter, i.e., none of them can be
proven except with saheeh evidence from the Qur'aan and Sunnah.
If there is no proof for a name, but its meaning is valid, then it is
permissible to say it when speaking of Allaah, so one may say, "Allaah
is the causer of harm, the bringer of good" because speakingof Allaah
is broader thanthe divine names and attributes. But He shouldnot be
worshipped with this name, so one shouldnot call a child 'Abd al-Daarr
or 'Abd al-Naafi', because they are not proven to be names of Allaah.
With regard to the comments of some scholars who call Allaah al-Daarr
al-Naafi', perhaps they based that on the hadeeth of al-Tirmidhi,
which as we have stated above is a da'eef (weak) hadeeth. What counts
is saheeh evidence from the Qur'aan and Sunnah.
Secondly:
The meaning of al-Daarr (the causer of harm) is the one who decrees
harm and causes it to reach whomever He will among His creation.
Good and evil comes from Allaah, as Allaah says (interpretation of the meaning):
"and We shall make a trial of you with evil andwith good. And to Us
youwill be returned"
[al-Anbiya' 21:35]
"And if Allaah touches you with harm, none canremove it but He, and if
He touches you with good, then He is Able to do all things"
[al-An'aam 6:17]
"And verily, if you ask them: 'Who created the heavens and the earth?'
Surely, they will say: 'Allaah (has created them).' Say: 'Tell me
then, the things that youinvoke besides Allaah if Allaah intended some
harm for me, could they remove His harm? Or if He (Allaah) intended
some mercy for me, could they withhold His Mercy?' Say : 'Sufficient
for me is Allaah; in Him those who trust (i.e. believers) must put
their trust'"
[al-Zumar 39:38]
al-Tirmidhi (3388), Abu Dawood (5088) and Ibn Maajah (3869) narrated
that 'Uthmaan ibn 'Affaan (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"There is no personwho says, in the morning and evening of every day,
Bismillaah illadhi laa yadurr ma'a ismihi shay'un fi'l-ard wa laa
fi'l-samaa' wa huwa al-samee' al-'aleem (In the name ofAllaah with
Whose namenothing is harmed on earth or in heaven, and He is the
All-Seeing, All-Knowing), three times, and is then harmed by
anything."
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And al-Tirmidhi (2516) narrated that Ibn 'Abbaas said: I was behind
the Messenger ofAllaah (peace and blessings of Allaah be upon him) one
day and he said: "O boy, I shall teach you some words. Be mindful
Allaah and Hewill take care of you. Be mindful of Allaah and He will
protect you. If you ask then ask of Allaah, and if you seek help then
seek help from Allaah. Know that if the nation were to gather together
to benefit you in some way, they wouldnot benefit you except in
something that Allaah has decreed for you, andif they were to gather
together to harm you in some way, they would not harm you except in
something that Allaah has decreed for you. Thepens have been lifted
and the pages have dried." Classed as saheehby al-Albaani in Saheeh
al-Tirmidhi.
Ibn Taymiyah (may Allaah have mercy on him) said: This indicates that
nothing can really bring benefit or cause harm but Allaah.
Thirdly:
Because describing Allaah as causing harm may imply some kind of
imperfection, the scholars stated that this should not be mentioned
unless it is accompanied by a statement that He also the bringer of
benefit, may He be glorified and exalted. So one should say al-Daarr
al-Naafi', just as it is also said al-Qaabid al-Baasit (the Withholder
the Bestower) and al-'Afuw al-Muntaqim (the Forgiving the Vengeful).
Ibn al-Qayyim (may Allaah have mercy on him) said: Some of His names
may be used alone or in conjunction with others. This applies to most
of His names, such as al-Qadeer (the All-Powerful), al-Samee' (the
All-hearing), al-Baseer (the All-Seeing), al-'Azeez (theAlmighty), and
al-Hakeem the most Wise). One may call uponhim with these names alone
or in conjunction with others. So you may say: Yaa 'Azeez, Yaa Haleem,
Yaa Ghafoor, Yaa Raheem. Each name may be used on its own. Similarly
when praising Him and speaking of Him, they may be used alone or
together.
And there are some which may not be used alone, rather they must be
used with others that carry an opposite meaning, such as al-Maani',
al-Darr and al-Muntaqim. It is not permissible to use these alone
without their opposite meanings. Theyshould be used in conjunction
with the names al-Mu'ti, al-Naafi' and al-'Afuw. So He is al-Mu'ti
al-Maani' (the Giver, the Withholder), al-Daarr al-Naafi' (the Causer
of harm the Bringer of benefit), al-Muntaqim al-'Afuw (the Vengeful
the Forgiving), al-Mu'izz al-Mudhill (the Honourerthe Abaser), because
perfection lies in each ofthese names being accompanied by its
opposite: giving and withholding, benefiting and harming, forgiving
and wreaking vengeance. What is meant here is that Allaahalone is the
Lord and hascontrol over His creation.As for praising Him by
mentioning withholding, vengeance and harm on their own, this is not
right. These "twin" names are to be regarded as one name that cannot
be separated. Hence they do not appear on their own and cannot be
mentioned except in conjunction with their opposite. If you say: Yaa
Mudhill, Yaa Daarr, Yaa Maani' and you speak about that, you are not
praising Him unless you also mention the opposite name. End quote from
Badaa'i' al-Fawaa'id (1/132)
See also question no. 20476
Fourthly:
It must be noted that what is required of a person with regard to this
matter is to believe that Allaah is alone in HisLordship over His
creation, may He be glorified, and the powerof creation and the
command belong to Him alone, and there is none who can contend with
Him in His sovereignty orrepel His command or put back His Judgement.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Lord, may He be glorified, is the Sovereign and Controller, the
Giver and the Withholder, the Causer of harm and the Bringer of
benefits, the One who lowers and the One Who raises, the Honourer and
the Abaser. The one who testifies that the Giver, the Withholder, the
Causer of harm, the Bringer of benefits, the One who lowers, the
OneWho raises, the Honourer, the Abaser, is anyone other than Him has
associated someone else with Him in His Lordship (ruboobiyyah). But if
he wants to rid himself of this shirk let him look at the First Giver,
and thank Him for the blessings that He has bestowed upon him, then
let him look at one who has done him a favour and reciprocate in kind,
because all blessings come from Allaah as He says (interpretation of
the meaning):
"And whatever of blessings and good things you have, it is from Allaah"
[al-Nahl 16:53]
"On each __ these as well as those __We bestow from the Bounties of your Lord"
[al-Isra' 17:20]
So Allaah is the true Giver, He is the One Who created provision,
decreed it and caused it to reach whoever He wills of His slaves. The
Giver is the One Who gave it to you and motivated others to giveto
you. He is the First andthe Last. The same applies to everything that
we have mentionedwith regard to His Lordship (ruboobiyyah).
Whoever adopts this attitude will free himselffrom servitude to other
creatures and from looking at them, and he will spare people from his
blame and criticism of them. Tawheed will become established in his
heart, his faith will become stronger and he will find peace of mind
and enlightenment. Whoever puts his trust inAllaah, He is sufficient
for him.
Hence al-Fudayl ibn 'Iyaad (may Allaah have mercy on him) said:
Whoever knows people as they really are will have peace of mind,
meaning – and Allaah knows best – that they can neither bring benefit
nor cause harm.

The four aspects of belief in Al-Qadr (Divine Decree)

meaning Allaah's predestination of measurements and sustenance of
everything and everyone, according to His Knowledge and Wisdom. It
comprises the following four aspects:
1. Knowledge - The belief that Allaah's knowledge encompasses
everything, every matter, major or minor, and the time frame of
everything that happens in this universe. Allaah's Knowledge
encompasses all of His actions and actions takenby His slaves.
2. Pre - Recording - The belief that Allaah recorded everything in a
Tablet that He kept with Himself, called 'Al-Lawh Al-Mahfooth' (The
Preserved Tablet). Allaah Says ((what means)): " Do you not know that
Allaah knows what is in the heaven and earth? Indeed that is in a
Record[i.e., Al-Lawh Al-Mahfooth]. Indeed that, for Allaah, is easy."
[Quran 22:70] Abdullaah bin 'Amr bin Al-'Aas said that he heard the
Messenger of Allaah say: "Allaah recorded the measurement of all
matters pertaining to creation fifty thousand years before He created
the heavens and earth." [Muslim]
3. The Will of Allaah - The belief that nothing, whether related to
Allaah's actions or actionstaken by His slaves, can occur without His
permission. Allaah Says (what means): "And your Lord creates what He
wills and chooses..." [Quran 28:68] And (what means): "…And Allaah
does what He wills." [Quran 14:27] And (what means) "It is He who
forms you in the wombs however He wills…" [Quran 3:6] As for actions
taken by His creation, Allaah Says (what means): "…And if Allaah had
willed, He could have given them power over you, and they would have
fought you." [Quran 4:90] And (what means): "…And if Allaah had
willed, they would not have done so. So leave them and that which they
invent." [Quran 6:137]
4. Creation - The belief that Allaah created all creation, all what
they possess of attributes, andall their actions. Allaah Says (what
means): " Allaah is the Creator of allthings, and He is, over all
things, Disposer of affairs." [Quran 39:62] And (what means): "…He has
created each thing and determined it with [precise] determination."
[Quran: 25:2]Also, Ibraaheem said to his people (what means): "While
Allaah created you and that which you do?" [Quran 37:96]
Believing in Al-Qadr, as described above, does not mean that people
have no power over the actions they choose to take. The Sharee'ah
(Islamic Law) as well as reality, confirm man has a will of his own:
As for the Sharee'ah, Allaah Says about one's own will (what means):
"…So he who wills may take to his Lord a [way of] return [by obeying
hiscommandments]." [Quran78:39] And (what means): "So come to your
place of cultivation however you wish …" [Quran 2:223] As for one's
own power over his actions, Allaah Says (what means):" So fear Allaah
as much as you are able and listenand obey…" [Quran 64:16] And (what
means): "Allaah does not charge a soul except [with that within] its
capacity. It willhave [the consequence of] what [good] it has gained,
and it will bear [the consequence of] what [evil] it has earned…"
[Quran 2:286]
As for reality, every human knows that he has a power and a will ofhis
own. He uses his power and will to indulge in or avoid actions of his
choice. People distinguish between what they do bytheir own power and
between what they have no power over, like shivering due to illness
orthe extreme cold. However, the power and will of mankind is under
the control of Allaah's Will and Power; Allaah Says (what means): "
For whoever wills among you to take a right course. And you do not
will except that Allaah wills – Lord of the worlds." [Quran 81:28-29].
The universe isAllaah's property and nothing happens in His Kingdom
without His Knowledge and Permission.
Belief in Al-Qadr, as explained above, does not provide an excuse
formankind to sin or abandon what they are obligated to do. This
excuse can be refuted by the following seven arguments:
1. Allaah Says (what means): " Those who associated with Allaah will
say: 'If Allaah had willed, we would not have associated [anything]
and neither would our fathers, nor would we have prohibited anything.'
Likewise did those before deny until they tasted Our punishment. Say:
'Do you have any knowledge that you can produce for us?' You follow
not except assumption, and you are not but falsifying." [Quran 6:148]
The disbelievers did not have a valid excuse when they said that what
they did was according to Al-Qadr.If this excuse was valid, then why
will Allaah punish them for their sins?
2. Allaah Says (what means): "[We sent] messengers as bringers of good
tidings and warners so that mankind will have no argument against
Allaah after the messengers. And ever is Allaah Exalted in Might and
Wise." [Quran 4:165] Sending the Messengers also took place
accordingto Al-Qadr. This is why thedisbelievers cannot use Al-­Qadr
as an excuse for not believing, because Al-Qadr provided them with the
means to escapeAllaah's punishment by following His Messengers,may
Allaah exalt their mention.
3. Ali Ibn Abu Taalib narrated that the Prophet said: "The final
destination, in Hell or Paradise , is already determined for each one
of you." A man said: "Should we depend on this fact, O Messenger of
Allaah?" (Meaning, to abandon doing good deeds) He said: "No! Perform
(good) deeds, because everyone will behelped (to go on the paththat he
chooses and reach his destiny)." Then he read the verse (which means):
"As for he who gives [in charity] and fears Allaah." [Quran 92:5]"
4. Allaah conveyed His commandments to His slaves and did not require
them to do what is beyond their capacity; He says: "So fear Allaah
asmuch as you are able…" [Quran 64:16] And: "Allaah does not charge
asoul except [with that within] its capacity…" [Quran: 2:286] If the
slaveis forced to do whatever deeds he performs, then Allaah would
have required from him what is beyond his capacity, and this is a
false belief. For this reason, Allaah forgives sins that take place
because of ignorance or forgetfulness.
5. Al-Qadr is a matter of Allaah's Knowledge. No one can uncover his
own Qadr except after it occurs. One's intention toperform a deed
precedes the action itself. He does not know what Al-Qadr holds for
him. Therefore, Al-Qadr is not a valid excuse for sinning and
abandoning the commandments of Allaah.
6. One always seeks what is convenient for him. No one of sane mind
would abandon what brings material benefit to him, saying that Al-Qadr
forced him to take this course of action. Therefore, why would one use
Al-Qadr as an excuse for abandoning what brings benefit to him in
matters of religionand not do the same for matters of life?
7. If one of those who abandon the commandments of Allaah and indulge
in sinning comes under attack of hishonour or possessions, would he
accept the excuse of the attacker, if he says that he attacked him
because it was his Qadr to attack him, and therefore he is not to be
blamed? Indeed no!
Therefore, why does this person refuse Al-Qadr as an excuse for
whoever attacked him, and at the same time use Al-Qadr as his excuse
for abandoning Allaah's rights on him?
It was reported that a man who was caught stealing was brought to
'Umar Ibn Al-Khattaab who ordered that this man's hand be cut off. The
man said: "Wait, O leader of the believers! I only stole because this
was in the Qadr of Allaah." 'Umar replied "And we are amputating your
hand because it is in

The story of Prophet Ayyoob -II

Ayyoob is tested through his health
After failing to make Ayyoob give up his worship of Allaah after
destroying his wealth and children, Iblees (Satan), may Allaah curse
him, called on Allaah: "O my Lord! Ayyoob's wealthis gone, his
children are dead, but he is still healthy in body, and as long as he
enjoys good health he will continue toworship You in the hope of
regaining his wealth and producing more children. Grant me authority
over his body so that I may weaken it. He will surely neglect
worshipping You and willthus become disobedient."
Allaah wanted to teach Iblees a lesson that Ayyoob was a devoted
servant of his Lord, so He granted Iblees his third request but placed
a condition: "Igive you authority over his body but not over his soul,
intellect or heart, for in these places residesthe knowledge of Me
andMy religion."
Armed with this new authority, Iblees began to take revenge on
Ayyoob's body, and filled it with disease until it was reduced to mere
skinand bone and he suffered severe pain. But through all the
suffering, Ayyoob remained strong in his faith, patiently bearing all
the hardships without complaining.
Allaah's righteous servantdid not despair or turn toothers for help
but remained hopeful of Allaah's mercy. Even closerelatives and
friends deserted him. Only his kind, loving wife stayed with him. In
his hour of need, she showered her kindness on him and cared for him.
She remained his sole companion and comforter through the many years
of suffering.
The life-summary of Ayyoob
Imaam Ibn 'Asaakir narrated: "Ayyoob was a man having much wealth of
all kinds; beasts, slaves, sheep, vastlands, and many children.All
those favours were withdrawn from him andhe was physically afflicted
as well. Never a single organ of his was sound, except his heart and
tongue, with both ofwhich he glorified Allaah,the Almighty,
constantly, day and night. His disease lasted for a long time until
his visitors felt disgusted with him. His friends kept away from him
and people abstained from visiting him. No one felt sympathy for him
except his wife. She took good care of him, knowing his former charity
and pity for her."
Therefore, Iblees became desperate. He consulted his helpers, but they
could not advise him. They asked: "How is it that your cleverness
cannot work against Ayyoob, yet you succeeded in misleading Aadam, the
father of man, out of Paradise ?"
Iblees went to Ayyoob's wife in the form of a man. "Where is your
husband?" he asked her. She pointed to an almost lifeless form
crumbled onthe bed and said: "There he is, suspended between life and
death." Iblees reminded her of the days when Ayyoob had good health,
wealth and children. Suddenly, the painful memories of years of
hardship overcame her, and she burst into tears. She said to Ayyoob
:"How long are you going to bear this torture from our Lord? Are we to
remain without wealth, children or friends forever? Why don't you call
upon Allaah to remove this suffering?"
Ayyoob sighed, and ina soft voice replied:"Iblees must have whispered
to you and made you dissatisfied. Tell me, how long did I enjoy good
health and riches?" She replied:"Eighty years." Then Ayyoob asked:
"How long have I been suffering like this?" She replied: "Seven
years." Ayyoob then told her:"In that case I am ashamed to call on my
Lord to remove the hardship, for I have not suffered longer than the
years of my good health and plenty. It seems your faith has weakened
and you are dissatisfied with the fate of Allaah. If I everregain
health, I swear I will punish you with a hundred strokes! From this
day onward, I forbid myself to eat or drink anything by your hand.
Leave me alone and let my Lord do with me as Hepleases."
Crying bitterly and with aheavy heart, she had no choice but to leave
him and seek shelter elsewhere. In this helpless state, Ayyoob turned
to Allaah, not to complain, but to seek His mercy, saying (what
means): "…'Indeed, adversity has touched me, and You are the most
merciful of the merciful.' SoWe responded to him and removed what
afflicted him of adversity. And We gave him [back] his family and the
like thereof with them as a mercy from Us and a reminder for the
worshippers [of Allaah]." [Quran 21:83-84]
Almighty Allaah records Prophet Ayyoob's invocation in the verses
(which mean): "And remember Our servant Ayyoob, when he called to his
Lord: 'Indeed, Satan has touched me with hardship and torment.' [So he
was told]: 'Strike [the ground] with your foot; this is a [spring for]
a cool bath and drink.' And We granted him his family and a like
[number] with them as mercy from Us and a reminder forthose of
understanding." [Quran 38:41-43]
Ayyoob obeyed this instruction, and almost immediately his good health
was restored. Meanwhile, his faithful wife could no longer bear to be
parted from her husband and returned to him to beg his forgiveness,
desiring to serve him. On enteringher house, she was amazed at the
sudden change: Ayyoob was again healthy! She embraced him and thanked
Allaah for His mercy.
Ayyoob was worried, for he had taken an oath to punish her with a
hundred strokes if he had regained health but he had no desire to hurt
her. He knew if he did not fulfil the oath, he would be guilty of
breaking a promise to Allaah. Therefore, out of His wisdom and mercy,
Allaah came to the assistance of His faithful servant and advised him
with (what means): "…'Takein your hand a bunch [of grass] and strike
with it and do not break your oath.' Indeed, We found him patient, an
excellent servant. Indeed, he was one who repeatedly turned back [to
Allaah]." [Quran 38:44]
Abu Hurayrah narrated that the Prophet said: " While Ayyoob was naked,
taking a bath,a swarm of gold locusts fell on him, and so he started
collecting them in his garment. His Lord called him: "O Ayyoob! Have I
not made you too rich to need what you see?" He said: "Yes, My Lord!
But I cannot shun Your [Al-Bukhaari]

Proofs of the existence ofAllaah

Mankind, in general, has maintained a belief in the existence of the
Creator of the Universe since time immemorial. The duty of the
prophets of Allaah was not so much to inform their people of Allaah's
existence as to warn them against associating others with Him, and to
teach them how to serve Him. Allaah Says (what means): "Their
messengers said, 'Is there any doubt concerning Allaah, the originator
of the Heavens and the Earth?'" [Quran 14:10]
The early Muslim scholars did not even have to address the issue of
the Existence of Allaah, for it was a blatantly obvious fact, which
nobody questioned. It was only around the fourth century after the
Prophet's migration to Madeenah, when people's doctrine started being
infiltrated with atheism and permeated by unbelief, that the scholars
had to address the issue.
The existence of Allaah is established by various categories of
proofs, which may be conveniently classified under four categories.
Scriptural evidence
The major religions of the world have scriptures, which teach the
existence of the Creator. In particular, the Quran, the only revealed
book which has remained totally intact and preserved, establishes the
existence of Allaah by compelling rational arguments, while at the
same time serving as an enduring miracle testifying to His reality. It
decisively establishes His uniqueness and non-resemblance to creation,
and emphasizesthat worship is only for Him.
The proof of "Fitrah" (natural inborn belief in Allaah)
As already mentioned, the human being has an inherent and inborn
recognition of his Creator. This is a consequence of a pledge which
Allaah took from the soul of every one of us before we came into this
world, Allaah Says (what means): "And [remember], when your Lord took
from the children of Aadam,their children behind them, and made them
testify over their ownselves, [saying to them], 'Am I not your Lord?'
They said, 'Yea.'" [Quran 7:172]
Every human being is born with this natural disposition, which is
called in Arabic " Fitrah ". Abu Hurayrah has reported that the
Messenger of Allaah ( ) said: "Every child is born upon Fitrah, then
it is his parents who make him Jewish, or Christian, or Magian
(Zoroastrian), just as an animal delivers a perfect baby animal; do
you find it mutilated?" [Al-Bukhaari]
But, this "Fitrah" sometimes becomes latent, especially when the human
being is in a corrupt and spiritually degenerate environment,which is
devoid of reminder and exhortation towards the Lord. The " Fitrah "
surfaces, however, in times of calamity and distress. How many avowed
atheists find themselves raising their hands to the skies in
supplication when in affliction! And how do the staunch unbelievers
cry out for deliverance when they are faced withdeath!
Allaah Says (what means): "[Allaah] it is who causes you to travel
over land and sea; until, when you are in the ships, and they sail
with [their passengers] with a fair breeze, and they are glad therein,
a tempestuous wind reaches them, waves are coming at them from
everywhere, and they think that they are overwhelmed therein; [then]
they call to Allaah, making their faith pure for Him [alone], 'IfYou
save us from this, we will surely be among the thankful!'" [Quran
10:22] Yet, this sincerity is often short-lived. Allaah Says (what
means): "Then, when He saves them, behold, they rebel upon the earth
wrongfully." [Quran, 10:23]
Mankind is all too apt, during the course of his daily life of comfort
and enjoyment, to forget his Lord. Allaah Says (what means): "And when
some trauma touches man, he calls to his Lord, turning repentant to
Him. Then, when He grants him a favor from Himself, he forgets that
for which he called to Him before, and sets up partners to Allaah."
[Quran 39:8]
It is to awaken and alert this " Fitrah " that Allaah, in His mercy
and wisdom,sent Messengers to remind people of their true religion,
and to direct them towards fulfilling their commission of serving
their Lord. Allaah has ordered His prophet to proclaim, Allaah Says
(what means): "O mankind! Ifyou are in [any] doubt regarding my
religion, then [know that] I do not worship those whom you worship
besides Allaah, but I worship Allaah Who will take your souls." [Quran
10:104]
The specific mention of death here drives home the stark reality,
which even the pagans must concede to when faced with the glaring,
intuitive evidence, that Allaah alone causes death. The rational
individual, then, should prepare for this inevitability by responding
to his Lord. Islam is merely a hearkening by man to hisnature, an
acceptance of that which is naturally good and intuitively right.
Allaah Says (what means): "So, set your face toward the religion in
uprightness. That is the "Fitrah" of Allaah, upon which He has created
mankind. Let there be no changing of Allaah's creation." [Quran 30:30]
There are others who stubbornly resist this truth and reject Allaah's
message when it is presented before them, although they are well aware
of its veracity. Thiswas the attitude of Pharaoh and his supporters,
and its consequences are severe,in this world and the Hereafter,
Allaah Says (what means): "They rejected[Our signs], although their
own souls were convinced of their truth, [and this they did] out of
iniquity and arrogance. See, then,what was the sequel for those who
cause corruption!" [Quran 27:14]
Yet, even hardened deniers who stand in the way of truth and resist it
may grab hold of it at thelast moment, before it is too late, for on
account of the surfacing of the " Fitrah ", a disbeliever who is faced
with death on the battlefield may suddenly embrace Islam. The Muslim
who fights in Jihaad will similarly be exposed to death frequently,
thus enhancing and sharpening his awareness of Allaah.
Rational proof
It is intuitively obvious, and confirmed by science, that the
universehad a beginning. Every action requires a doer, and thus the
existence of creation necessarily indicates the existence ofthe
Creator. Allaah appeals to the human mind and rationality in the
Quran, saying, (whichmeans): "Were they created from nothing, or are
they [themselves] the creators?" [Quran 52:35]. Quite obviously, we
have been created, and brought into existence after beingnon-existent,
and it is also plain that we do not create ourselves.
A few years ago, the sands in the "Rub' Al-Khaali" desert (the Empty
Quarter ) were blown away by a windstorm to reveal the ruins of a city
that had been covered by the sands. Scientists began toexamine the
contents of the city to try to determine the period in which it had
been built. Nobody among the archaeologists or others even suggested
that this city could have appeared as a result of the natural actions
of the wind, rain, heat and cold, and not bythe actions of man. If
anyone had suggested such a thing, people would have regarded him as
crazy and would have taken pity on him. So how about if someonehad
said that this city was formed by the air from nothing in the far
distant past, then it settled on the earth?
Having recognized the necessity of the existenceof a Creator, one then
realizes that there can only be one Creator. Allaah Says (what means):
"If there were in [the heavens and the earth] gods other than Allaah,
[the heavens and earth] would surely have been disordered." [Quran
21:22] Allaah Says (what means): "Allaah has not taken a son, nor is
there any god with Him, for in that case, each god would assuredly
have championed that which he created, and some of them would surely
have overcome others. Glorified be Allaah above that which they
allege!" [Quran, 23:91] Further, this one and onlyCreator cannot
possibly resemble creation. Allaah Says (what means): "Is, then, He
Who creates, like he who does not create? Do you not reflect?" [Quran
16:17]
Perceptual experience
We witness and experience the answering of prayers, and this in itself
indicatesthe existence of Allaah. Allaah Says (what means): "When you
sought help of your Lord, and He answered you." [Quran 8:9]
Al-Bukhaari and Muslim have both narrated the Prophet's saying in
whicha bedouin asked the Prophet ( ) to pray for rain, since crops
were perishing and people were starving. The prophet prayed to Allaah
for rain, and almost immediately clouds began to gather and it began
raining heavily. Also in this category of evidence are the miracles
which people witness at the hands of their prophets, including the
splitting of the moon by Muhammad ( ), and the enduring miracle of the
Quran.
Finally, we should bear inmind that abundant as the proofs may be,
they are only of avail to those who honestly and sincerely search for
the truth. As for those obdurate ones who simply refuse to believe,
they will not cease their idle disputation. Allaah Says (what means):
"And they say, 'Our hearts are in a covering from that to which you
call us, and in our ears is a deafness, and between us and you is a
veil, so act, we [also] are acting." [Quran 41:5] Allaah Says (what
means): "Those against whom the decree of your Lord has been verified,
will not believe, although every sign should come to them, until they
see the painful punishment."

Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

---------- Forwarded message ----------
From: Google Scholar Alerts <scholaralerts-noreply@google.com>
Date: Sat, 26 Jan 2013 22:43:53 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com

Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Impact of Critical Limb Ischemia on Long-Term Cardiac Mortality in
Diabetic Patients Undergoing Percutaneous Coronary Revascularization
F Liistro, P Angioli, S Grotti, R Brandini, I Porto, L Ricci… -
Diabetes Care, 2013
... arterial disease; LVEF, left ventricular ejection fraction;
NSTEACS, non-ST elevation acute
coronary syndrome. ... of pa- tients were receiving statins, and all
patients with hypertension were
receiving ... patients with critical limb ischemia followed in a
tertiary referral diabetic foot clinic ...

Hsuan-Li Huang, Hsin-Hua Chou, Tien-Yu Wu, Shang-Hung Chang, Yueh-Ju
Tsai, Shuo-Suei Hung, Chun-Te Lu, Shih-Tsung Cheng, Kuan-Hung Yeh,
Heng-Chia …
HL Huang, HH Chou, TY Wu, SH Chang, YJ Tsai… - Journal of the Formosan …, 2013
... Using PIII CLI risk scoring, 11 69% of the study patients were
medium to high risk for bypass
surgery. The most frequent presentation was a nonhealing ulcer (51%),
followed by resting pain
(25%) and foot gangrene (24%). ... Diabetes mellitus: 222 (82%).
Hypertension: 230 (85%). ...

Physical performance measures as a useful indicator of multiple
geriatric syndromes in women aged 75 years and older
S Seino, N Yabushita, M Kim, M Nemoto, S Jung… - Geriatrics &
Gerontology …, 2013
... because aging and being older is a common risk factor for
geriatric syndrome.[2] The ... We measured
the time it took to place each foot alternately onto a 19-cm ...
potential confounders in our analyses:
age; clinical conditions (history of stroke, hypertension, diabetes
mellitus, heart ...

[PDF] Quality of life & satisfaction of diabetic foot patients:
Comparative study
ES Shahin, SAA Qalawa, MA Mohamed, ABA El-Ata - Journal of American
Science, 2013
... polyneuropathy, is the major etiological factor, and is present in
85% of the patients with a diabetic
foot problem 2. A clinical important manifestation of the diabetic
foot syndrome is the diabetic ...
In the care for patients with a diabetic foot disorder, these aspects
are underexposed. ...

Rituximab therapy in nephrotic syndrome: implications for patients' management
A Sinha, A Bagga - Nature Reviews Nephrology, 2013
... cells was increased during B-cell recovery in mice with autoimmune
diabetes when they ... activates
podocyte uPAR and integrin-linked protein kinase, leading to foot
process effacement ... throat, nasal
congestion, tachycardia, 44, 48 and hypotension 44, 48, 121 or hypertension. ...

Cell–matrix adhesion of podocytes in physiology and disease
N Sachs, A Sonnenberg - Nature Reviews Nephrology, 2013
... a major role for αvβ3 in the pathophysiology of Alport syndrome
(which manifests itself ... 95
Furthermore, activation of αvβ3 by the (soluble) urokinase receptor
causes foot process effacement ...
specific Itgav-knockout mice or Itgb3-knockout mice to glomerular
hypertension to study ...

Indrani Sen, Edwin Stephen, Sunil Agarwal
I Sen, E Stephen, S Agarwal - Journal of Vascular Surgery, 2013
... Minor amputation was defined as loss of a toe or forefoot, and
major amputation, as a
below-knee, above-knee, or hindquarter disarticulation. Reintervention
was any procedure in
the postoperative period to restore graft patency or integrity. ...
Hypertension, 40. Diabetes, 29. ...

The Presence of De Novo Donor Specific Anti-HLA Antibody Is Associated
with Medication Nonadherence and Allograft Loss in Pediatric Renal
Transplant Recipients
J Tzeng - Blood Purif, 2013
... Case: An 82 year-old woman with chronic kidney disease stage 4,
hypertension, and uncontrolled
diabetes mellitus type 2 was admitted to the ... Physical examina-
tion was unremarkable, except
for confusion and a chronic open wound in the medial aspect of her
right foot. ...

[PDF] Renin inhibition in the treatment of diabetic kidney disease
R Komers - Clinical Science, 2013
... albuminuria and renal 3-nitrotyrosine content, as well as
ultrastructural podocyte foot-process
effacement ... with mRen rats have only limited relevance for the
treatment of diabetic nephropathy,
as most of the changes in the kidney are result of severe hypertension
and intrarenal ...

Deepa Rattehalli, Lucy Pickard, Chris Tselepis, Naveen Sharma, Tariq H. Iqbal
D Rattehalli, L Pickard, C Tselepis, N Sharma, TH Iqbal - Health
Policy and …, 2013
... Increases in foetal iron demand or reductions in transplacental
delivery of iron resulting from
maternal gestational conditions such as maternal diabetes,
hypertension or cigarette smoking
can cause a 30–40% reduction in neonatal brain iron, as measured by
atomic absorption ...

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Dought & clear - , He owes zakaah for trade goods but he doesn’t have any cash.

A person owns a piece ofland and one year has passed since he
acquiredit. Zakaah is due becauseit comes under the heading of trade
goods (i.e., he bought it in order to sell it). How should he pay
zakaah onit? Please note that he only has a little cash, very little.
Praise be to Allaah.
Zakaah is due on trade goods according to the Qur'aan and Sunnah.
In the Qur'aan this is indicated by the general meaning of the verse
in which Allaah says (interpretation of the meaning):
"O you who believe! Spend of the good things which you have (legally)
earned, and of that which We have produced from the earthfor you"
[al-Baqarah 2:267]
Mujaahid said: "Spend ofthe good things which you have (legally)
earned" means trade.
With regard to evidence form the Sunnah, Abu Dawood narrated
(1562)that Samurah ibn Jundub said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to command us to give zakaah
from that which we had prepared for sale.
The isnaad of this hadeeth is subject to some discussion, but some of
the scholars classed it as hasan, such as Ibn 'Abd al-Barr (may Allaah
have mercy on him), and it is the view that the scholars of the
Standing Committee for Issuing Fatwas adopted.
See Fataawa al-Lajnah al-Daa'imah, 9/331.
Zakaah is due on things that have been preparedfor trade if they reach
the nisaab (minimum threshold) and one year has passed (since they
were acquired).
Based on this, zakaah must be paid on the landwhich has been in your
possession for a year; you have to determine the value of the land at
the end of the year, and pay one-quarter of ten percent. So if its
value is one hundred thousand (100,000) dinars, for example, you have
to pay zakaah of 2.5% or two and a half thousand (2,500), and so on.,
If you have cash, then you must pay it and it is not permissible to
delay paying zakaah until the land is sold. But if you donot have cash
with which to pay the zakaah,then it becomes a debt that you owe and
must be paid when it becomes possible to do so. If you cannot do it
until you sell the land, then you have to pay zakaah from the price
you receive for the land for each year in which zakaah was due.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Zakaah is due on land that is prepared for trade. The evidence for
that is the well known hadeeth of Samurah ibn Jundub (may Allaah be
pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to command us to give zakaah
from that which we had prepared for sale.
He also said:
If land and other similar things such as houses and cars etc are
prepared for sale, then you must pay zakaah on them each year
according to their value, when one full year has passed. It is not
permissible to delay that, except in the case of one who is unable to
pay the zakaah on them because he does not have any other wealth. Then
he may be given a respite until he sells it and pays the zakaah for
all the years, each year according to its value at the end of that
year, regardless of whether the value is more than the price he gets
for it oris less that the price for which he bought the

Dought & clear - , The prohibition on tucking up the hair and tying it back at the time of prayer applies only to men, not women.

In one time you mentioned in detail that prayer is not valid with the
hair tied back. Does this apply to women too? Is it permissible for a
woman to pray with her hair tucked up or tied back? I hope that you
can give the evidence in detail because some scholars here in Pakistan
say that that is not permissible.
Praise be to Allaah.
Firstly:
In the answers to questions no. 96280 and 163428 we stated that it is
makrooh for a man to pray with his hair tuckedup, which means that
hegathers his hair togetherand ties it back, thus preventing it from
prostrating with him. The prohibition in this case means that it is
disliked according to theopinion of the majority of scholars; it does
not mean that it is haraam or prohibited in the sense understood by
the questioner. It says in al-Mawsoo'ah al-Fiqhiyyah (26/109): The
fuqaha' are unanimously agreed that it is makrooh to tie back the hair
when praying. What is meant by tying back is wrapping the braid around
the head as women do, or gatheringthe hair and tying it at the back of
the head. This is makrooh but if a person prays like that, his prayer
is still valid. End quote.
An-Nawawi (may Allah have mercy on him) said:
The scholars are unanimously agreed that it is not permissible to pray
with one's sleeves or garment rolled up and the like, orwith one's
hair braided or with one's hair wrapped up beneath theturban and so
on. All of that is not permissible according to the consensus of the
scholars, and it is makrooh in the sense of being discouraged and not
proper. If a person prays like that, he has done something wrong but
his prayer is valid. End quote. Sharh Muslim,209.
Secondly:
This ruling applies only to men, not women, because when praying the
woman is commanded to cover herself and if we were to tell the woman
to undo her hair when praying or let her braids prostrate with her, as
we tell men to do, that might lead to it (her hair) becoming uncovered
whilst praying, and it is not permissible to uncover itbecause it is
'awrah. But the hair of a man is not 'awrah, as is quite obvious.
Al-Ghazaali (may Allah have mercy on him) said:
A man should not pray with his hair tied back. This prohibition
applies only to men.
End quote from Ihya' 'Uloom ad-Deen, 1/156
Ash-Shawkaani (may Allah have mercy on him) said:
Al-'Iraqi said: This applies only to men, not women, because women's
hair is 'awrah and must be covered when praying; if a woman were to
leave her hair undone, it might come loose and become difficult to
cover, which would render her prayer invalid.
Moreover, it is difficult for a woman to undo her hair for the prayer,
and we know that the Prophet (blessings and peace of Allah be upon
him) granted them a concession allowing them not to undo their braids
when doing ghusl, even though there is a need to make all of the hair
wet, as stated above.
End quote from Nayl al-Awtaar, 2/393
It says in Asna'l-Mataalib,1/163:
Az-Zarkashi said: We should note that this issue (tying back the hair
when praying) applies only to men. With regard to women, the command
to undo the braid causes hardship and is contrary to beautification.
End quote.
Based on that, there is nothing wrong with a woman tucking her hair or
tying it back when she is praying; she is not required to undo her
braids.
And Allah knows best.

Islamic Stories - , So fond of meeting his Lord

Someone asked Junaid Baghdadi (may Allah have mercy on him),"How was
it that Abu Sa'eed Khazzaz (he was a very pious man) was insuch a joy
at the point ofdeath?" Junaid replied,"He was so fond of meeting his
Lord that one could expect his soulto fly to heavens even before the
time of deathto meet his Lord." Source:"Fadhail-e-sadaqaa Part II",
translated by Prof. AbdulKarim.
My dear friends, today we are so involved with the worldly affairs
that meeting Allah is the last thing we consider.

Islamic Stories - , I feel clean for the first time

Once a pious Muslim brother got a job in a restaurant. He took with
himself a container for water so that he can use it for toilet
purposes. So, everytime he goes to thetoilet, he fills the container
with water and takes it with him. One day, a Christian man,who also
works there, saw him taking water and asked him about thereason for
it. The Muslim brother told him that after releasing the dirty
materials, we should clean that place and thatcleanliness is a major
part of Islam. The man said that why not use the toilet papers? The
brother asked him that ifsuch dirty thing touched his hands, would he
use a toilet paper to wipe it off or use water? The man understood and
said that he would use water. The next day, the Christian man brought
a container for himself and used it during relieving himself. When he
came out of the toilet, he was crying andtears were rolling down his
cheeks. The Muslim brother asked him aboutwhy he is crying. The
Christian man said that"For the first time in my life, I feel
completely clean." Thereafter, he accepted Islam and became a devouted
Muslim.