*MAULANA MOHAMMAD ILYAS R.A*

MOHAMMAD ILYAS R.A.was the founder of the islamic movement TABLIGHI
JAMAAT of the SOUTH ASIAN SUBCONTINENT.he is arguably one of the most
influential, yet least well-known figures of the twentieth century
islam.

*KHWAJA GHARIB NAWAZ(R.A)*

HAZRAT KHWAJA MOINUDDIN HASAN CHISHTY(R.A), who came to india was as
the harbinger of peace and humanism and as an ambassader of unity and
goodwill, who ultimately came to be indentified as the SPRITUAL
SOVIRGIN OF INDIA.
A great WALLIE of Allah and his teaching, massages echoes and
re-echoes are not hidden under the layer of history but are true to
this day pc it was delivered centuries ago and... are brought for you
by this Khadim of GHARIB NAWAZ(R.A)

63 hadith found in ' Friday Prayer ' of Sahih Bukhari.

10
Narrated Tawus: Ibn 'Abbas mentioned the statement of the Prophet
regarding the taking of abath on Friday and then Iasked him whether
the Prophet (p.b.u.h) had ordered perfume or (hair) oil to be used if
they could be found in one's house. He (Ibn 'Abbas) replied that he
did not know about it.
11
Narrated 'Abdullah bin 'Umar: Umar bin Al-Khattab saw a silken cloak
(being sold) at the gate of the Mosque and said to Allah's Apostle, "I
wish you would buy this to wear on Fridays and also on occasions of
the arrivals of the delegations." Allah's Apostle replied, "This
willbe worn by a person who will have no share (reward) in the
Hereafter." Later on similar cloaks were givento Allah's Apostle and
he gave one of them to 'Umar bin Al-Khattab. On that 'Umar said, "O
Allah'sApostle! You have given me this cloak although on the cloak of
Atarid (a cloak merchant who was selling that silken cloak at the gate
of the mosque) you passed suchand such a remark." Allah's Apostle
replied, "I have not given you this to wear". And so 'Umar bin
Al-Khattab gave it to his pagan brother in Mecca to wear.
12
Narrated Abu Huraira:Allah's Apostle said, "If I had not found it hard
formy followers or the people, I would have ordered them to clean
their teeth with Siwak for every prayer."
13
Narrated Anas: Allah's Apostle I said, "I have told you repeatedly to
(use) the Siwak. (The Prophet put emphasis on the use of the Siwak.)
14
Narrated Hudhaifa: When the Prophet (p.b.u.h) got up at night (for the
night prayer), he used to clean his mouth .
15
Narrated 'Aisha: AbdurRahman bin Abi Bakr came holding a Siwak with
which he wascleaning his teeth. Allah'sApostle looked at him. I
requested Abdur-Rahmanto give the Siwak to me and after he gave it to
me I divided it, chewed itand gave it to Allah's Apostle. Then he
cleaned his teeth with it and (at that time) he was resting against my
chest.
16
Narrated Abu Huraira:The Prophet used to recite the following in the
Fajr prayer of Friday,"Alif, Lam, Mim, Tanzil" (Surat-as-Sajda #32)
and"Hal-ata-ala-l-Insani" (i.e.Surah-Ad-Dahr #76).
17
Narrated Ibn 'Abbas: The first Jumua prayer which was offered after a
Jumua prayer offered at the mosque of Allah's Apostle took place in
the mosque of the tribe of 'Abdul Qais at Jawathi in Bahrain.
18
Narrated Ibn Umar: I heard Allah's Apostle saying, "All of you are
Guardians." Yunis said: Ruzaiq bin Hukaim wroteto Ibn Shihab while I
waswith him at Wadi-al-Qurasaying, "Shall I lead the Jumua prayer?"
Ruzaiq was working on the land (i.e farming) and there was a group of
Sudanesepeople and some others with him; Ruzaiq was then the Governor
of Aila. Ibn Shihab wrote (toRuzaiq) ordering him to lead the Jumua
prayer and telling him that Salim told him that 'Abdullah bin 'Umar
had said, "I heard Allah's Apostle saying, 'All of youare guardians
and responsible for your wards and the things under your care. The
Imam (i.e. ruler) is the guardian of his subjects and is responsible
for them and a man is the guardian of his family and is responsible
for them. A woman is the guardian of her husband's house and is
responsible for it. A servant is the guardian of his master's
belongings and is responsible for them.' I thought that he also
said,'A man is the guardian of his father's property and is
responsible for it. All ofyou are guardians and responsible for your
wards and the things under your care."
19
Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Anyone
of you coming for the Jumua prayer should take a bath."

Story,- The Boats of the Glen Carrig: Chapter 5

V
THE GREAT STORM
NOW, AS I have said, we came at last in safety to the open sea, and so
for a time had some degree of peace; though it was long ere we threw
off allof the terror which the Land of Lonesomeness had cast over our
hearts.
And one more matter there is regarding that land, which my memory
recalls. It will be remembered that George found certain wrappers upon
which there was writing. Now, in the haste of our leaving, he had
given no thought to take them with him; yet a portion of one he found
within the side pocket of his jacket, and it ran somewhat thus:--
"But I hear my lover's voice wailing in the night, and I go to find
him; for my loneliness is not to be borne. May Godhave mercy upon me!"
And that was all.
For a day and a night westood out from the land towards the North,
having a steady breeze to which we set our lug sails, and so made very
good way, the sea being quiet, though with a slow, lumbering swell
from the Southward.
It was on the morning ofthe second day of our escape that we met with
the beginnings of our adventure into the SilentSea, the which I am
about to make as clear asI am able.
The night had been quiet, and the breeze steady until near on to the
dawn, when the wind slacked away to nothing, and we lay there waiting,
perchancethe sun should bring the breeze with it. And this itdid; but
no such wind as we did desire; for when the morning came upon us, we
discovered all thatpart of the sky to be full of a fiery redness,
which presently spread away down to the South, so that an entire
quarter of the heavens was, as it seemed to us, a mighty arc of
blood-colored fire.
Now, at the sight of these omens, the bo'sun gave orders to prepare
the boats for the storm which we had reason to expect, looking for it
in the South, for it was from that direction that the swell came
rolling upon us. With this intent,we roused out so much heavy canvas
as the boats contained, for we had gotten a bolt and a half from the
hulk in the creek; also the boat covers which we could lash down to
the brass studs under the gunnels of the boats. Then, in each boat, we
mounted the whaleback--which had been stowed along the tops of the
thwarts--also its supports, lashing the same to the thwarts below the
knees. Then we laid two lengths of the stout canvas the full length of
the boat over the whaleback, overlapping and nailing them to the same,
so thatthey sloped away down over the gunnels upon each side as though
theyhad formed a roof to us. Here, whilst some stretched the canvas,
nailing its lower edges to the gunnel, others were employed in lashing
together the oarsand the mast, and to this bundle they secured a
considerable length of new three-and-a-half-inch hemp rope, which we
had brought away from the hulk along with the canvas. This rope was
then passed over the bows and in through the painter ring, and thence
to the forrard thwarts, where it was made fast, and we gave attention
to parcel it with odd strips of canvas against danger of chafe. And
the same was done in both of the boats, for we could not put our trust
inthe painters, besides which they had not sufficient length to secure
safe and easy riding.
Now by this time we hadthe canvas nailed down to the gunnel around our
boat, after which wespread the boat-cover over it, lacing it down to
the brass studs beneath the gunnel. And so we had all the boat covered
in, save a place in the stern where a man mightstand to wield the
steering oar, for the boats were double bowed. And in each boatwe made
the same preparation, lashing all movable articles, and preparing to
meet so great a storm as might well fill the heart with terror; for
the sky cried out to us that it would be no light wind, and further,
the great swell from the South grew more huge with every hour that
passed; thoughas yet it was without virulence, being slow and oily and
black against the redness of the sky.
Presently we were ready,and had cast over the bundle of oars and the
mast, which was to serveas our sea-anchor, and so we lay waiting. It
was at this time that the bo'sun called over to Josh certain advice
with regard to that which lay before us. And after that the two of
them sculled the boats a little apart; for there might be a danger of
their being dashed together by the first violence of the storm.
And so came a time of waiting, with Josh and the bo'sun each of them
at the steering oars, and the rest of us stowed away under the
coverings. From where I crouched near the bo'sun, I had sight of Josh
away upon our portside: he was standing up black as a shape of night
against the mighty redness, when the boat came to the foamless crowns
of the swells, andthen gone from sight in the hollows between.
Now midday had come and gone, and we had made shift to eat so good a
meal as our appetites would allow; for we had no knowledge how long it
might be ere we should have chance of another, if, indeed, we had ever
need to think more of such. And then, in the middle part of the
afternoon, we heard the first cryings of the storm--a far-distant
moaning, rising and falling most solemnly.
Presently, all the Southern part of the horizon so high up, maybe, as
some seven to ten degrees, was blotted out by a great black wall of
cloud, over which the red glare came down upon the great swells as
though from the light of some vast and unseen fire. It was about this
time, I observed that the sun had the appearance of a great full moon,
being pale and clearly defined, and seeming to have no warmth nor
brilliancy; and this, as may be imagined, seemed most strange to us,
the more so because of the redness in the South and East.
And all this while the swells increased most prodigiously; though
without making broken water: yet they informedus that we had done
wellto take so much precaution; for surely they were raised by a very
great storm. A little before evening, the moaning came again, and then
a space of silence; after which there rose a very sudden bellowing, as
of wild beasts, and then once more the silence.
About this time, the bo'sun making no objection, I raised my head
above the cover until I was in a standing position; for, until now,
Ihad taken no more than occasional peeps; and I was very glad of the
chance to stretch my limbs; for I had grown mightily cramped. Having
stirred the sluggishness of my blood, I sat me down again; but in such
position that I could see every part of the horizonwithout difficulty.
Aheadof us, that is to the South, I saw now that the great wall of
cloud had risen some further degrees, and there was something less of
the redness; though, indeed,what there was left of it was sufficiently
terrifying; for it appeared to crest the black cloud like red foam,
seeming, it might be, as though a mighty sea made ready to break over
the world.
Towards the West, the sun was sinking behind a curious red-tinted
haze, which gave it the appearance of a dull red disk. To the North,
seeming very high in thesky, were some flecks of cloud lying
motionless, and of a very pretty rose color. And here I may remark
that all the sea tothe North of us appearedas a very ocean of dull red
fire; though, as might be expected, the swells, coming up from the
South, against the light were so many exceeding great hills of
blackness.
It was just after I had made these observationsthat we heard again the
distant roaring of the storm, and I know not how to convey the
exceeding terror of that sound. It was as though some mighty beast
growled far down towards the South; and it seemed to make very clear
to me that we werebut two small craft in a very lonesome place. Then,
even while the roaring lasted, I saw a sudden light flare up, as it
were from the edge of the Southern horizon. It had somewhat the
appearance of lightning;yet vanished not immediately, as is the wont
of lightning; and more, it had not been myexperience to witness such
spring up from out of the sea, but, rather, down from the heavens. Yet
I have little doubt butthat it was a form of lightning; for it came
many times after this, so that I had chance to observe it minutely.
And frequently, as I watched, the storm would shout atus in a most
fearsome manner.
Then, when the sun was low upon the horizon, there came to our ears a
very shrill, screaming noise, most penetrating and distressing, and,
immediately afterwards the bo'sun shouted out something in a hoarse
voice, and commenced to sway furiously upon the steering oar. I saw
his stare fixed upon a point a little on our larboard bow, and
perceived that in that direction the sea was all blown up into vast
clouds of dust-like froth, and I knew that the storm was upon us.
Immediately afterwards a cold blast struck us; butwe suffered no harm,
forthe bo'sun had gotten the boat bows-on by this. The wind passed us,
and there was an instantof calm. And now all the air above us was full
of acontinuous roaring, so very loud and intense that I was like to be
deafened. To windward, I perceived an enormouswall of spray bearing
down upon us, and I heard again the shrill screaming, pierce through
the roaring. Then, the bo'sun whipped in his oar under the cover, and,
reaching forward, drew the canvas aft, so that it covered the entire
boat, and he held it down against the gunnel upon the starboard side,
shouting in my ear to do likewise upon the larboard. Now had it not
been for this forethought on the part of the bo'sun we had been all
dead men; and this may be the better believed when I explain that we
felt the water falling upon the stout canvas overhead, tons and tons,
though so beaten to froth as to lacksolidity to sink or crush us. I
have said "felt"; for Iwould make it so clear asmay be, here once and
for all, that so intense was the roaring and screaming of the
elements, there could no sound have penetrated to us, no! not the
pealingof mighty thunders. And so for the space of maybe a full minute
the boat quivered and shookmost vilely, so that she seemed like to
have been shaken in pieces, and from a dozen places between the gunnel
and the covering canvas, the water spurted in upon us. And here one
other thing I would make mention of: During that minute, the boat had
ceased to rise and fall upon the great swell, and whether this was
because the sea was flattened by the first rush of the wind, or that
the excess of the storm held her steady, I am unable to tell; and can
put down only that which we felt.
Now, in a little, the first fury of the blast being spent, the boat
began to sway from side to side, as though the wind blewnow upon the
one beam,and now upon the other;and several times we were stricken
heavily with the blows of solid water. But presently this ceased, and
we returnedonce again to the rise and fall of the swell, onlythat now
we received a cruel jerk every time thatthe boat came upon the top of
a sea. And so a while passed.
Towards midnight, as I should judge, there came some mighty flames of
lightning, so bright that they lit up the boat through the double
covering of canvas; yet no man of us heard aught of the thunder; for
the roaring of the storm made all else a silence.
And so to the dawn, afterwhich, finding that we were still, by the
mercy of God, possessed of our lives, we made shift to eat and drink;
after which we slept.
Now, being extremely wearied by the stress of the past night, I
slumbered through many ours of the storm, waking at some time between
noon and evening. Overhead, as I lay looking upwards, thecanvas showed
of a dull leadenish color, blackened completely at whiles by the dash
of spray and water. And so, presently, having eaten again, and feeling
that all things lay in the hands of the Almighty, I came once more
upon sleep.
Twice through the following night was I wakened by the boat being
hurled upon her beam-ends by the blows of the seas; but she righted
easily, and took scarce any water, the canvas proving a very roof of
safety. And so themorning came again.
Being now rested, I crawled after to where the bo'sun lay, and, the
noise of the storm lullingodd instants, shouted in his ear to know
whether the wind was easing at whiles. To this he nodded, whereat I
felt a most joyful sense of hope pulse through me, and ate such food
as could be gotten, with a very good relish.
In the afternoon, the sunbroke out suddenly, lighting up the boat most
gloomily through the wet canvas; yet a very welcome light it was, and
bred in us a hope that the storm was near to breaking. In a little,
the sun disappeared; but, presently, it coming again, the bo'sun
beckoned to me to assist him, and we removed such temporary nails as
we had used to fasten down the after part of the canvas, and pushed
back the covering a space sufficient to allow our heads to go through
into the daylight. On looking out, I discoveredthe air to be full of
spray,beaten as fine as dust, and then, before I could note aught
else, a little gout of water took me inthe face with such force as to
deprive me of breath; so that I had to descend beneath the canvas for
a little while.
So soon as I was recovered, I thrust forth my head again, and nowI had
some sight of the terrors around us. As each huge sea came towards us,
the boat shot up to meet it, right up to its very crest, and there,
for the space of some instants, we would seem to be swamped in a very
ocean of foam, boiling up on each side of the boat to the height of
many feet. Then, the sea passing from under us, we would go swooping
dizzily down the great, black, froth-splotched back of the wave, until
the oncoming sea caught us up most mightily. Odd whiles, the crest of
a sea would hurl forward before we had reached the top, and though the
boat shot upward like a veritable feather, yet thewater would swirl
right over us, and we would have to draw in our heads most suddenly;
in such cases the wind flapping the cover down so soon as our hands
were removed. And, apart from the way in which the boat met the seas,
there was a very sense of terror in the air;the continuous roaring and
howling of the storm; the screaming of the foam, as the frothy summits
of the briny mountains hurled past us, and the wind that tore the
breath out of our weak human throats, are things scarceto be
conceived.
Presently, we drew in our heads, the sun having vanished again, and
nailed down the canvas once more, and so prepared for the night.
From here on until the morning, I have very little knowledge of any
happenings; for I slept much of the time, and, for the rest, there was
little to know, cooped upbeneath the cover. Nothing save the
interminable, thundering swoop of theboat downwards, and then the halt
and upward hurl, and the occasional plunges and surges to larboard or
starboard, occasioned, I can only suppose, by the indiscriminate might
of the seas.
I would make mention here, how that I had little thought all this
while for the peril of the other boat, and, indeed, I was so very full
of our own that it is no matter at which to wonder. However, as it
proved, and as this is a most suitable place in which to tell it, the
boat that held Josh and the rest of the crew came through the storm
with safety; though it was not until many years afterwards that I had
the good fortune to hear from Josh himself how that, after the storm,
they were picked up by a homeward-bound vessel,and landed in the Port
ofLondon.
And now, to our own happenings. [ tobe continued....]

SOME DUA'S WHEN IN DIFFICULTY

Recite:
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ
(YA HAYYU YA QAYOOM BI REHMATIKA ASTAGHEES)
"O Alive and Everlasting One, I beseech You by YourMercy". [Mustadrak Hakim]
● Or Recite:
لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَالظَّالِمِينَ
(LAA ILAHA ILLA ANTA SUBHAANAKA INNI KUNTU MINNAZ ZAALIMEEN)
"O Allah, there is none worthy of Worship besides You. You are Pure,
definitely I have oppressed my soul by sinning".
The Qur'an states that these words were recited when Yunus (A.S)
called upon Allah from the belly of the fish. Prophet Mohammad
Salallahu Alyehe Wasallam stated in a hadith that when any Muslim
makes this Dua via these words to Allah, then Allah surely accepts his
Duas. [Tirmidhi]
● Or Recite:
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ
عَيْنٍ وَأَصْلِحْ شَأْنِي كُلَّهُ لَا إِلَهَ إِلَّا أَنْتَ
(ALLAHUMA REHMATAKA ARJU FALA TAKILNI ILA NAFSI TARFAQA AYE NI WA
ASLIH SHA NI QULLA HU LAAILAHA ILLA ANTA)
"O Allah, I hope for Your mercy, do not leave me for even the duration
of an eye blink and correct my total condition. Besides You there is
none worthy of worship". [Hisnul Hasin]
● Alternate Dua:
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
(HASBUNALLAHU WA NI MAL WAKEEL)
"Allah is sufficient for us and He is the Best Guardian". [Quran,
Surah Al-Imran]
● Alternatively Recite:
اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئَاً
(ALLAHU RABBI LAA USHRIKU BIHI SHAE AA)
"Allah is my Lord, I do not ascribe anything unto Him". [Abu Dawood]
● It is stated in a Hadees that:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ (LA HAWLA WALA QUWWANTA ILLA BILLA HI)
is a medicine for 99 illnesses, the least of whichis depression.
[Baihaqi in Dawatul Kubra] It means that these words are so beneficial
and useful that big/great grievances, depression and sorrow are easily
removed in its stride.
● Abdullah bin Abbas R.A. narrates that Prophet Mohammad Salallahu
Alyehe Wasallam stated that if a person constantly makes "Astaghfaar",
then Allah removes every difficulty, frees him from every sorrow and
makes a means for him to receive sustencance from places that he never
thought of. [Ahmad]
Astaghfirullah. أستغفر الله."I seek forgiveness from Allah"

Islamic banking in the digital age

Islamic banking refers to a system of banking activities that is
consistent with the Sharee'ah (Islamic law) and guided by Islamic
economics. Thus, bankingprocedures including payment of Ribaa (usury
or interest) is Haraam (Islamically prohibited). Islamic law also
prohibits trading in financial risk (which is seen as a form of
gambling), investing in businesses that includealcohol or pork, or
businesses that produce anti-Islamic media, etc. Inthe late 20th
century, a number of Islamic banks were created, to cater to this
particular banking market.
The first modern experiment with Islamic banking was undertaken in
Egypt under cover without projecting an Islamic image for
politicalreasons. The pioneering effort, led by Ahmad El-Najjaar, took
the form of a savings bank based on profit-sharing in the Egyptian
town of Mit Ghamr in 1963. This experiment lasted until 1967, by which
time there were nine such banks in the country.
Islamic banking has the same purpose as conventional banking except
that it operates in accordance with the Islamic rules, known as Fiqh
Al-Mu'aamalaat (Islamic rules on transactions). The basic principle of
Islamic banking is the sharing of profit and loss and the prohibition
of Ribaa. Amongst the common Islamic concepts used in Islamic banking
are profit sharing (Mudhaarabah), safekeeping (Wadee'ah), joint
venture (Mushaarakah), cost plus (Muraabahah), and leasing (Ijaarah).
In an Islamic mortgage transaction, instead of loaning the buyer
moneyto purchase the item, a bank might buy the item itself from the
seller, and re-sell it to the buyer at a profit, while allowing
thebuyer to pay the bank in installments. However, the fact that it is
profit cannot be made explicit and therefore there are no additional
penalties for late payment. In order to protect itself against
default, the bank asks for strict collateral. The goods or land is
registered to the name ofthe buyer from the start of the transaction.
This arrangement is called Muraabahah. Another approach is Al-Ijaarah
wal- Iqtinaa', which is similar to real-estate leasing.
Islamic banks handle vehicles' trade in a similar way (selling the
vehicle at a higher-than-market price to the debtor and then retaining
ownership of the vehicle until the loan is paid).
There are several other approaches used in business deals. Islamic
banks lend their money to companies by issuing floating rate interest
loans. The floating rate ofinterest is pegged to the company's
individual rate of return. Thus the bank's profit on the loan is equal
to a certain percentage of the company's profits. Once the principal
amount of the loan is repaid, the profit-sharing arrangement is
concluded. This practice is called Mushaarakah. Further, Mudhaarabah
is venture capital funding of an entrepreneur who provides labor while
financing is provided by the bank so that both profit and risk are
shared.
Such participatory arrangements between capital and labor reflect the
Islamic view that the borrower must not bear all the risk/cost of a
failure, resulting in a balanced distribution of income and not
allowing lender to monopolize theeconomy.
Islamic banks have grown recently in the Muslim world but are a very
small share of the global banking system. Micro-lending institutions
such as Grameen Bank use conventional lending practices, and are
popular in some Muslim nations, but are clearly not Islamic banking.
[1]
Today, there are about seventy five (75) Islamic equity funds
worldwide based in Muslim countries and targeted atinstitutional
investors in the Middle East. The growth of the middle class in the
Muslim world is driving the advent of a 'new economic order.'
Some years ago, Dow Jones unveiled the first global stock benchmark
for Islamically conscientious investors. The Islamic market index
follows six hundred and sixty (660) Sharee'ah-compliant companies in
34 countries, including Microsoft, Coca-Cola etc. Brown Brothers
Harriman& Co. and a dozen other banks are introducing funds tracking
the index. Barclays of Britain and Commerz Bank AG of Germany are
nurturing new portfolios for Muslims. In November 1999, Financial
Times (FTSE) International in London introduced its own Islamic
indices.
Islamic scholars are open to creative solutions for the problems
raised by modern finance. Any respectable Islamic fund or financial
institutions has a board of scholars screening its investments and
practices. "Nearly all the scholars now agree, for example that it is
ok for Muslims to buy equities or stocks which are commitments to
responsible ownership", says Virginia-based Islamic scholar and fund
adviser Yusuf Talal Delorenzo. This approval of the scholars is
conditioned to such equities of stocks being Islamically lawful
themselves.
The Dow Jones index excludes hotel chains andairlines which serve
alcohol and pork, but theIslamic funds managed by Saturna capital
corp. do not. A. Rushdi Siddiq, Director of Dow Jones Islamic Index
Group, says: "Sharee'ah Boards are de-facto fund managers".
The strong middle class Muslims in Malaysia helped in producing some
recent innovations in Islamic finance. IslamQ.comwill be launched in
Kuala Lumpur to become the first web site to offer online Islamic
stock trading. It is a virtual bazaar providing many services.
Surfers can check prayer times, plan pilgrimage to Makkah or 'Ask the
scholars' about how to handle finance under the Sharee'ah.
IslamiQ.comhopes to broaden what is possible for Muslim investors
within the bounds of what is Halaal, or permissible under Islamiclaw.
The Western style of banking is shunned by hundreds of millions of
observant Muslims around the world. They were left to invest in real
estate, trade financing, or small business; and to accumulate a pool
of cash that IslamiQ now estimates at US$ 150 billion and growing by
30% a year. "There is a lot of money that has been hidden under the
people's mattresses", saysHasnita Hashim, the Malaysian banker and
IslamiQ CEO and co-founder. IslamiQ.comwill have offices in New York,
London and Malaysia.
As investors' choices grow, Islamic finance is no longer the exclusive
domain of Muslims. Ms Hashim, who ran Islamic funds in her native
country (Malaysia) beforestarting IslamQ.com, saysthat more than half
of her investors were non-Muslims.

Psychological and emotional abuse of children

How is psychological and emotional abuse defined in Islam? What
constitutes these emotional scars that cannot be seen on the skin?
Emotional abuse is similar to verbal abuse but sometimes it can be
alittle more twisted and suddenly alarming. It reaches into each fiber
ofthe self esteem, leaving the victim in deep emotional pain about his
or herself regarding the world around him/her. Usually these children
who have been so severely abused either grow up to be unable to set
normal functioning boundaries or become anemotionally abusive
themselves.
All thanks and gratitude are due to Allaah, Who has set standards that
guide us in how to behave with one another. And yes that also includes
our children.
Everything boils down the heart. It is the most important part of our body.
The Prophet Muhammad said: "Indeed there is a piece of flesh in your
body which,if it be sound, then the whole body will be sound and if it
be corrupt then the whole body will be corrupt. Indeed it is the
heart." [Al-Bukhaari]
All of our actions stem from this part. If we havebeen raised in a
negativeemotionally abusive home, we may be carrying this excessive
baggage into our hearts and homes without even knowing it. But first
we must know what emotional/psychotically abuse means in order to
look, not only, into the past but how it is affecting us now.
Allaah looks into the heart of the each one of us, not at our outward
appearance. Therefore when we viciously attack our children
emotionally by demeaning them, calling them names, telling them they
are ugly, a failure, letting them feel worthless we have started an
arsenal attack on the heart. We have made them feel as though they are
worthless and rejected. We are going deep into an area that we have no
right to tread. Since Allaah "scans" our hearts what are we doing to
our children's? The Prophet said: "Allaah doesnot look at your bodies
or your faces but He looks at your hearts and actions." [Muslim]
The tongue is a great indicator of what is in the heart. When a
parent's heart is good you can see it in their wording. Yes we all get
upset with our children, but the parents who have a good heart will
becareful and Allaah-fearing. Since we know that if the tongue is used
correctly it will be blessed, so what about people not using their
tongue correctly? Or, if the tongue is a hypocrite,speaking nicely
only to the people outside the home but abusing their children inside
the home.
For some reason many parents believe they can say whatever they would
like to their children, without ever thinking of the consequences.
These consequences can be even more far-reaching than just the child
because the parent himself will be accountable to Allaah for
emotional/psychological abuse. Allaah Says (what means): "Successful
indeed are the believers. Those who offer their prayers with all
solemnity and full submissiveness. And those who turn away from
Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allaah
has forbidden.)" [Quran; 23:1-2]
Each and every act that we communicate, be it verbally or
non-verbally, will be recorded. Just because we are in the confines of
our four wallsdoes not mean that we are "truly alone". Not only does
Allaah see and hear everything, Allaah has also sent angels to record
everything we sayand do. So even if we do not use foul destructive
language to our children,if we withhold love and care, favoring one
child over the others, etc. or doing anything that goesoutside of the
boundaries of Islam, it is all being recorded. AllaahSays (what
means): "Not a word does he (or she) utter, but there is a watcher by
him ready (to record it)" [Quran; 50:18]
Allaah will call us to account with His Almighty Justice not with
oppression. Yet what are we doing to our children inside the home.
Like the perished nations before us justified not believing in Allaah
Alone because their parents worshiped others than Allaah. Is it right
to abuse and ignorethe emotional needs of our children because our
mothers and father's raised us that way? Are we so unattached to our
feelings that we forgot how bad it felt when our feelings were
discountedand we were emotionallyscared on a daily bases? The Prophet
said: "Whoever believes in Allah and the last day should speak good
orkeep silent." [Al-Bukhaari]
Or do we only reserve this narration to those we want to "show" that
we are good Muslims? Where on the outside wepretending to "look" like
our hearts are clean but on the inside we are abusing our children on
a daily basis. If our behavior with those outside is good, warm and
loving but in our homes it is full of"emotional and verbal" filth, we
have to look deep inside our hearts. If this is the case, not only are
we harming our children but are teachingthem to be two-faced or
hypocritical with their heart and tongue.
Imaam Ash-Shaafi'i said: "If you wish to speak then it is your
responsibility to think before you speak. If you think there is good
in it then you should speak and if not then do not speak. "
This saying is from someone who is searching for salvation. Obviously
we need to discipline our children and reprehend them when they do
something wrong, but how we do it,what is our real intentionbehind it.
Are we doing itas sincere advice becausewe love them for the sake of
Allaah or are we doing it for other intentions like; to humiliate
them, to let off steam, to feel more powerful and to feel in control?
For Allaah's sake we must look into our intention for each and every
move we make. Do we really believe that all these rules about manners
and speech are only for those outside our homes? Do we really deep
down inside live in a fantasy world that we are "kings and queens" of
our home and we can do as we like?
We should ask ourselves before we speak:
What is our intention?
Will this saying of mine please Allaah?
Will this saying of mine bring me closer to Allaah?
Does this saying earn with it obedience to Allaah?
If so, then speak, otherwise one should keep quiet.
Our children are Muslims and the following saying of the Prophet
applies to them: "A Muslim is one who does not harm the Muslims with
his tongue or hands." [Al-Bukhaari]
We know from the section on physical abusethat we are not allowed to
harm our children with our hands. Now we know that we are not allowed
to oppress ourselves and our children with our tongue. This abuse of
thetongue can actually harden the heart. This is obviously a very
serious matter. May Allaah protect us from this!
The Prophet said: "Whoever guarantees me what isbetween his jaws and
what is between his legs will enter paradise." [Ahmad and At-Tirmithi]
If we don't take the time to reflect and think abouthow we are acting
towards our children, wecould be piling up sins and not even know it.
It is not enough just to put a roof over our children'shead and feed
them. We are raising the future Islamic nation, and they need to be
functional active members. If we repress them emotionallyand
psychologically, what kind of nation will they be? Do we really think
that we can follow our own desires within the home and get away with
it from The One WhoKnows and Sees everything? One day those children
may be changing our "dippers" and feeding us by hand. How would we
like to be treated? Do we really believe we can abuse and expect them
to care for us with deep love anddevotion? Do we want them to only
fear us or respect and love us? Do we believe it is enough to force
them to parrot the Prophetic narration regarding obeying their
parents.
If we find all of this hard to do, we need to soften our hearts and
ask Allaah to forgive us.

Is it permissible to name his daughter Tabaarak?.

What is the ruling on using the name Tabaarak?.
Praise be to Allaah.
It seems that it is not permissible to give the name Tabaarak to any
created being, because it is an attribute that belongs only to Allaah,
may He be exalted.
Ibn al-Qayyim (may Allaah have mercy on him) said:
As for His attribute Tabaarak, it is His alone, as He has attributed
it to Himself. End quote.
Badaa'i' al-Fawaa'id (2/185).
Shaykh Muhammad al-Ameen al-Shanqeeti said, after quoting opinions
about the meaning of Tabaarak:
It seems that the meaning of Tabaarak from a linguistic point ofview
is that it is derived from the word barakah (blessing), as was stated
by Ibn Jareer al-Tabari. Based on that, the meaning of Tabaarak is an
abundance of blessings and goodness from Him, which implies His
greatness and holiness, being far removed from anything that does not
befit His perfection and majesty, because the One from Whom blessing
and goodness come and whobestows provision uponpeople is the only One
Who is great and deserves to be worshipped alone. The one from whom no
blessing or goodness or provision comes, such as the idols and all
those who are worshipped instead of Allaah cannot be rightfully
worshippedand worshipping them iskufr which will doom a person to Hell
for eternity.
The word Tabaraak appears in the past tenseand it is not possible to
form a present tense or verbal noun or active participle etc from it.
It isone of the attributes which belong only to Allaah, so it cannot
be said of anyone else, which is different from the view of al-Asma'i.
The word Tabaarak is used by the Arabs to refer only to Allaah and
this is known in their language. End quote.
Adwa' al-Bayaan (6/262, 263).
Shaykh 'Abd al-'Azeez al-Salmaan (may Allaah have mercy on him) said:
Barakah is an attribute that is ascribed to Him asmercy and might are
ascribed to Him, and the verb derived from it is Tabaarak, hence it
cannot be said of anyone other than Him, may He be glorified and
exalted. For He is al-Mubaarik (the giver ofblessing) and His slave
and Messenger is al-Mubaarak (the one who is blessed), as the Messiah
said: "And He has made me blessed" [Maryam 19:31]. The one whom Allaah
blesses is blessed (mubaarak), but as an attribute it applies only to
Him, as He has said of Himself: "Blessed is Allaah, the Lord of the
'Aalameen (mankind, jinn and all that exists)" [al-A'raaf 7:54]. End
quote.
Al-Kawaashif al-Jalliyyah Sharh al-'Aqeedah al-Waasitiyyah (p. 283).
Based on this, it is not permissible to ascribe this attribute to
anyone except Allaah, may He beexalted, because it belongs only to
Him.
And Allaah knows best.

He wants to know the names and attributes of Allaah that are mentioned in the Qur’aan and Sunnah.

Praise be to Allaah, I have memorized 98 of the names of Allaah, and I
hope that you can believe what you are reading, because I cannot find
more than 98 names in the dhikrs for morning and evening. I asked some
colleagues at work whose knowledge of Islam I trust, and I could not
get a definitive answer from them. I hope that you could do me the
honour of sending to me all the beautiful names of Allaah, and that
you can tell me of the attributes of Allaah which are not regarded as
being among those names, so that I can benefit others and dispel this
widespread mistake.
Praise be to Allaah.
Knowledge of the namesand attributes of Allaah is of major importance
in the life of the Muslim. Through them the Muslim may come to know
about his Creator, may He be exalted, and through this knowledge he
may attain all aspects of Tawheed.
In the answer to question no. 4043 we have explained the importance of
knowing the names of Allaah, mayHe be exalted. Please refer to this
question.
Secondly:
The names of Allaah are not limited to a specific number. There is a
saheeh report from which some people understand that Allaah has only
ninety-nine names. This report was narrated bu al-Bukhaari (2736) and
Muslim (2677) from Abu Hurayrah (may Allaah be pleased with him), and
says that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "Allaah has ninety-nine names, one hundred less one.
Whoever learns them will enter Paradise."
Al-Nawawi (may Allaah have mercy on him) narrated that the scholars
were unanimously agreed that the names of Allaah are not limited to
this number. In the answer to question no. 41003 wehave quoted the
evidence that they cannot be limited to this number, as well as the
comments of the scholars refuting those who say that the names of
Allaah are limited to this number.
In the answer to question no. 48964 you will find a detailed
discussion of the guidelines concerning the names that may correctly
be applied to Allaah, may He be exalted.
The hadeeth which is narrated by al-Tirmidhi, listing these
ninety-nine names is a da'eef (weak)hadeeth. It was classed as da'eef
by Imam al-Tirmidhi (may Allaah have mercy on him) himself and others.
Al-Tirmidhi (may Allaah have mercy on him) said,after narrating the hadeeth:
This is a ghareeb hadeeth (i.e., it is weak, as is the apparent
meaning of his words here). It was narrated to us by more than one
person from Safwaan ibn Saalih, but we only know of it through Safwaan
ibn Saalih, and he is thiqah (trustworthy) according to the scholars
of hadeeth. This hadeeth was also narrated by more than one person
from Abu Hurayrah, fromthe Prophet , but in many reports we do not
know of any saheeh isnaad mentioning the names except this hadeeth.
Adam ibn Abi Iyaas narrated this hadeeth with another isnaad from Abu
Hurayrah from the Prophet (peace and blessings of Allaah be upon him),
in which he mentioned the names of Allaah, but its isnaad is not
saheeh.
Sunan al-Tirmidhi, 5/530– 532
The hadeeth was also classed as da'eef by al-Haafiz ibn Hajr in
al-Talkhees al-Habeer, 4/172. He also narrated that Ibn Hazm,
al-Bayhaqi and others classed it as da'eef.
And it was classed as da'eef by Shaykh al-Islam Ibn Taymiyah (may
Allaah have mercy on him) in Majmoo' al-Fataawa, 22/482.
Many scholars have striven to derive the names of Allaah from
theQur'aan and Sunnah. One of these scholars is Shaykh Muhammad ibn
Saalih al-'Uthaymeen, in his book al-Qawaa'id al-Muthla fi Sifaat
Illaahi wa Asmaa'ihi'l-Husna. In this book he lists the names of
Allaah in the Qur'aan and Sunnah according to his findings. You can
find these names in his book by clicking on the following link:
http://www.ibnothaimeen.com/all/books/article_16821.shtml
Thirdly:
With regard to the attributes of Allaah, may He be exalted, they are
more than can be listed here. In the answer to question no. 39803 we
have discussed this matter in more detail. Please refer to this
question.
In the book mentioned above, Shaykh Ibn 'Uthaymeen (may Allaah have
mercy on him) has discussed some useful principles concerning the
attributes of Allaah, may He be exalted, which you will find by
clicking on the followinglink:
http://www.ibnothaimeen.com/all/books/article_16822.shtml
With regard to striving to learn them according to what is narrated in
the Qur'aan and Sunnah,some scholars have striven to list the
attributes that are mentioned in the Qur'aan and Sunnah. One of the
best books that have been written on this topic is the book of Shaykh
'Alawi ibn 'Abd al-Qaadir al-Saqqaaf: Sifaat Allaah 'azza wa jall
al-Waaridahfi'l-Kitaab wa'l-Sunnah. You can read this book on his site
by clicking on the following link:
http://dorar.bet/book_view.asp?book_id=2939
And Allaah knows best.

Affirming that Allaah does descend (to the lowest heaven).

the night passes by, Allahdescends to the lowest heaven and says: 'No
one asks more about my servants thatn myself. Who is asking me, so I
can give to him? Who is calling uon me, so I can answer him? who is
seeking my forgiveness, so I can forgive him?'". I got two questions
aboutthis hadith.
How sahee ( or correct ) is this hadith.
And second, what meaning is this hadith?.
Praise be to Allaah.
Your question covers two matters:
1 – The extent to which this hadeeth is saheeh.
This hadeeth is a saheeh hadeeth which is provenin the soundest two
books after the Book of Allaah. It was narrated by al-Bukhaari in his
Saheeh (1145) and by Muslim (1261) from Abu Hurayrah (may Allaah be
pleased with him), that the Prophet (peace and blessings of Allaah be
upon him) said: "The Lord descends every night to the lowest heaven
when one-third of the night remains andsays: 'Who will call upon Me,
that I may answer Him? Who will ask of Me,that I may give him? Who
will seek My forgiveness, that I may forgive him?'"
This hadeeth was narrated from the Prophet (peace and blessings of
Allaah be upon him) by approximately twenty-eight of the Sahaabah (may
Allaah be pleased with them) and the Ahl al-Sunnah are unanimously
agreed that it is to be accepted.
2 – What is meant by the descent of Allaah – may He be exalted – to
the lowest heaven:
It should be noted that the descent of the Lord –may He be exalted –
to the lowest heaven is oneof the actions that are attributed to Him
and has to do with His will and wisdom. It is descending in a real
sense, in a manner that befits His majesty and might. Allaah descends
however He wills, whenever He wills. Glory be to Him, there is nothing
like unto Him and He is the All-Hearing,All-Seeing. It is not
permissible to distort themeaning of the hadeeth by saying that what
is meant is that His command or mercy descends, or that one of His
angels descends. Thisis false for several reasons:
(i) This misinterpretation goes against the apparent
meaning of the hadeeth.The Prophet (peace and blessings of Allaah be
upon him) attributed descent or the act of descending to Allaah, and
the basic principle isthat a thing is attributedto the one who does
it, so if it is attributed to someone else, that is a distortion that
goes against this basic principle. We know that the Messenger (peace
and blessings of Allaah be upon him) is the mostknowledgeable of all
people about Allaah, andthat he (peace and blessings of Allaah be upon
him) is the most eloquent of mankind and the most truthful in what he
says. There are no lies in his speech and it is impossible for him to
attribute something to Allaah that is not one of His names or
attributes or actions or rulings. Allaah says (interpretation of the
meaning):
"And if he (Muhammad) had forged a false saying concerning Us (Allaah),
45. We surely would have seized him by his right hand (or with power and might),
46. And then We certainly would have cutoff his life artery (aorta)"
[al-Haaqqah 69:44-46]
Moreover the only intention of the Prophet (peace and blessings of
Allaah be upon him) wasto guide mankind, so if he said, "Our Lord
descends" and someone else says something that runs contrary to the
apparent meaning of these words, such as saying that His
commanddescends, then we say: Do you have more knowledge about Allaah
than the Messenger of Allaah (peace and blessings of Allaah be upon
him)? The Messenger (peace and blessings of Allaah be upon him) said,
"Our Lord descends" but you say His command descends. Or are you more
sincere towards the ummah than he was,since he (allegedly) concealed
what he was supposed to tell them and told them something different.
Undoubtedly the person who tells the people onething but means
something else is not sincere towards them. Ordo you think that you
are more eloquent than the Messenger of Allaah (peace and blessings of
Allaah be upon him)?! Undoubtedly such a misinterpretation implies
that one is accusing the Messenger (peace and blessings of Allaah be
upon him) of some kind of shortcoming that a Muslim can never accept
on the part of the Messenger of Allaah (peace and blessings of Allaah
be upon him).
(ii) The descent ofHis command and mercy is not
restricted to this part of the night, rather His command and mercy
descend all the time. If it is said that what is meant is a specific
command or specific mercy which does not happen all the time, the
answer to that is that if we assume that this interpretation is
correct, then the hadeeth indicates that where the descent of this
thing ends is in the lowest heaven, so what benefit can it be to us if
mercy descend to the lowest heaven without reaching us? Why would the
Prophet (peace and blessings of Allaah be upon him) even tell us about
it?
(iii) The hadeeth indicates that the One Who descends says:
"Who will call upon Me, that I may answer Him? Who will ask of Me,
that Imay give him? Who will seek My forgiveness, thatI may forgive
him?" No one can say that except Allaah, may He be exalted.
See: Majmoo' Fataawa wa Rasaa'il al-Shaykh Muhammad ibn Saalih
al-'Uthaymeen, 1/203-210.

Names and Attributes of Allah, - Can you revive a dead Person?

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!
And Allaah knows best.

We are extremly rich, yet we don't know it,Islamic Stories

Once a person came to a Shaikh (Islamic scholar) and complained to him
about his own poverty, saying that he was in great distress and
wouldprefer death to such a life. The Shaikh said to him, "Are you
willing to have your eyes taken out in exchange for ten thousand
Dirhams (silvercoins)." He replied"Certainly not." The Shaikh said
"Would you like to have your tongueplucked out and get ten thousand
Dirhams in return?" The man said,"Of course not." The Shaikh said,
"Would you agree to having both your hands and feet cut off in return
for twenty thousand Dirhams." The man said that he would not. The
Shaikh asked"Are you willing to be made a mad man and get ten thousand
Dirhams in return?" The man said that he was not willing. At this, the
Shaikh said to him, "Are you not ashamed of yourself? You admit that
Allah Ta'ala has granted you so many precious gifts, the value
whereof, in your own estimation, exceeds fifty thousand Dirhams
(counting only afew gifts, by way of illustration) and yet you
complain of poverty!"
Source: "Fadhail-e-Sadaqaa Part II", translated by Prof. AbdulKarim.
The value of the above mentioned gifts can be fully understood when we
lose them. Let us be more thankful to our Lord.