Introduction: A Short Voyage Through The Human Body

This book describes howthe human body's various systems function,and
gives examples of their components. In contrast to many other books
about human anatomy, however, we also regularly emphasizea number of
points. We examine information in considerable detail, draw attention
to the fine characteristic in every square millimeter of the human
body, and particularly emphasize the cells, tissues, molecules and
glands that perform such miraculous processes within that body's
depths.
From time to time, we also provide technical details, to ensure a
better understanding of the complex structure within your body, and
also to give you a new perspective on events occurring inside your
body and to encourage you to consider them more deeply.
In order to achieve this, as you read this book, imagine yourself on a
voyage throughout yourown body—a voyage on which unbelievable
surprises await you. You will discover that there is a generator in
your heart, and when that generator cuts out, a spare one steps in to
take over the work. You'll witness how cells in your small intestine
are able to recognize and trap iron atoms out of the many hundreds
ofdifferent substances they encounter. You will see how, after a long
journey, a molecule of hormone, produced in an endocrine gland located
in your head, reaches its far distant objective—your kidney, for
example—and how itinstructs the cells there what to do.
During the course of thisjourney you will witness miraculous events
that have been taking place throughout what you refer to as "My body"
ever since the day you were born, starting rightbeneath the surface of
your skin.
Viewed from that point of view, your body is a whole city, a whole
other world, in fact. Inside it are modes of transport, buildings,
factories, infrastructure systems, equipment more highly advanced than
even the most sophisticated technologyin the outside world,
specialized elements (such as cells, hormones, glands) that seem to
exhibit unexpected awareness, fully equipped defensive troops, and
many other marvels.
Moreover, this miniaturized environment is not restricted to your own
body alone. Everyone you see around you—your parents, brothers,
sisters, friends, colleagues, people walking in the street, the actors
you watch on television, and all the billions currently living on this
planet—possesses this same miraculous world withinthe skin. Similarly,
people who lived hundreds or even thousands of years ago—indeed all
the humans who have ever lived—have possessed this same inner
perfection. Just like those alive today, peoplein the past had the
same flawless systems in their bodies: trillions of conscious-seeming
cells, secretory glands with decision-making abilities, and organs
equipped with the most sophisticated biotechnology.
Considering and evaluating the events taking place within this
miniature environment is of great importance, because anyone who does
so has taken the first step towards freedom from a great illusion.
Those who realize the perfection of the systems inside their own
bodies—in the heart, for example—and who have grasped the creation
within that system, can no longer betaken in by evolutionary fables
that claim that theheart acquired all these features by chance. You
will know that cells formed by the coming together of unconscious
molecules could never do these things by themselves, and will seek to
question of Whose intellect it actually is that these cellsexhibit.
Someone who realizes that the stomach, a mereenclosure of muscle and
tissue, possesses a special system that prevents it digesting itself
while it secretes the acid strong enough to dissolve meat . . . those
who know that when they cut their finger, at least 20 different
enzymes go into action in a very special sequence in order for their
blood to clot, with never any confusion or deficiency in the various
processes while this is carried out .. . will find, by thinking deeply
about the details of matter, that none of these systems could
havedeveloped in stages, as evolutionists would haveus all believe.
Those who understand these details will realize that the tiny worlds
of their bodies, has a Creator, and will regard the information they
read here as a guide to becoming acquainted with that Creator.
Everyone who sees the order in the systems within the human body, its
superior creation at every point, will also clearly see that an Entity
possessed of a superior power and a superior intellect must have
created that body. In theQur'an it is revealed that:
Everything in the heavens and everything in the earth belongs to Him.
Allah is the Rich Beyond Need, the Praiseworthy. Do you not see that
Allah has made everything on the earth subservient to you and the
ships running upon the sea by His command? He holds back the heaven,
preventing it from falling to the earth—except by His permission.Allah
is All-Compassionate to humanity, Most Merciful. It is He Who gave you
life and then will cause you to die and then will give you life again.
Man is truly ungrateful. (Surat al-Hajj:64-66)
As you will clearly see from the examples giventhroughout this book,
it is Almighty Allah Who created the 100 trillion or so cells, the
glands, many organs and tissues in your human body. Allah creates
human beings as a whole, together with all their physical components,
and reveals evidence of this to allow them to come to know Him. As our
Lord has revealed in the Qur'an:
If you tried to number Allah's blessings, you could never count them.
Allah is Ever-Forgiving, Most Merciful. (Surat an-Nahl:18)
That being so, those who are aware of all thismust also realize the
many blessings impartedby Allah. Such people will arrange their lives
insuch a way as to please only Him, know that their own bodies, and
every new day bestowedon them when they rise in the morning are
blessings from Allah, andwill give due thanks to Him.
Why indeed should I notworship Him Who brought me into being, Him to
Whom you will bereturned? Am I to take asdeities instead of Him those
whose intercession, if the All-Merciful desires harm for me, will not
help me at all and cannot save me? (Surah Ya Sin:22-23)
Intelligent Design—In Other Words, Creation
In order to create, Allah has no need to design.
It's important to properly understand the word "design." That Allah
has created a flawless design does not mean that He first made a plan,
and then followed it. Allah needs no "designs" in order to create.
Allah, the Lord of the Earth and the heavens, is exalted above all
such deficiencies. His planning and creation take place at the same
instant.
Whenever Allah wills a thing to come about, it isenough for Him just
to say, "Be!" As we are told in verses of the Qur'an:
His command when He desires a thing is just to say to it, "Be!" and it
is. (Surah Ya Sin:82)
[Allah is] the Originator of the heavens and Earth. When He decides on
something, He just says to it, "Be!" and it is. (Surat al-Baqara: 117)
-
Do you not see that Allahhas subjected to you everything in the
heavens and Earth and has showered His blessingsupon you, both
outwardly and inwardly? (Surah Luqman:20)

A profound respect forAllah is a sign of genuine faith

A profound respect for Allah, the religion, the Qur'an, our Prophet
(saas), the angels and all our spiritual values is an important sign
of genuine faith. Allah described in the Qur'an how the prophets and
true believers stood in respectful awe of Him and remembered him with
awe, how their hearts were softened by fear of Him, and how they came
with a sound and pure faith through their profound fear. Therefore,
all Muslims must be scrupulous and punctilious when it comes to
remembering Allah, in speaking of our Prophet (saas) and all the other
prophets, and in discussing religious matters.
Language that is disrespectful of Allah willimpose a heavy
responsibility in the Hereafter and also have a negative impact on
people of weak or no faith who hear it. Every Muslim must carefully
avoid talking in any suchway.
BELIEVERS' PROFOUND RESPECT FOR ALLAH
(Believers are) those WHO ARE FILLED WITH THEFEAR of their Lord.
(Surat al-Muminun, 57)
(People of intelligence are) those who join what Allah has commanded
to be joined and are AFRAID OF THEIR LORD and fear an evil Reckoning.
(Surat ar-Rad, 21)
Those who fear their Lord in their most secret thoughts, and WHO HOLD
THE HOUR (OF JUDGMENT) IN AWE. (Surat al-Anbiya',49)
We responded to him and gave him John, restoring for him his wife's
fertility. They outdid one another in good actions, calling outto Us
in yearning and in awe, and HUMBLING THEMSELVES TO US. (Surat
al-Anbiya', 90)
If We Had sent down thisQur'an onto a mountain, YOU WOULD HAVE SEEN IT
HUMBLED, CRUSHED TO PIECES OUT OF FEAR OF ALLAH. We make such examples
for people so that hopefully they will reflect. (Surat al-Hashr, 21)
HAS THE TIME NOT ARRIVED FOR THE HEARTS OF THOSE WHO BELIEVE TO YIELD
to the remembrance of Allah and to the truth He has sent down, so they
are not like those who were given the Book before for whom the time
seemed over long so that their hearts becamehard? Many of them are
deviators. (Surat al-Hadid, 16)
(It is) so that you might all believe in Allah and His Messenger and
honorHim and RESPECT HIM and glorify Him in the morning and the
evening. (Surat al-Fath, 9)
Men and women who are Muslims, men and women who are believers, men
and women who are obedient, men and women who are truthful, men and
women who are steadfast, MEN AND WOMEN WHO ARE HUMBLE, men and women
who give charity, men and womenwho fast, men and women who guard
theirchastity, men and women who remember Allah much: Allah has
prepared forgiveness forthem and an immense reward. (Surat al-Ahzab,
35)
Among the people of theBook there are some who believe in Allah andin
what has been sent down to you and what was sent down to them, and WHO
ARE HUMBLE BEFORE ALLAH. They do not sell Allah's Signs for apaltry
price. Such peoplewill have their reward with their Lord. And Allah is
swift at reckoning. Surah Al 'Imran, 199)
Those who speak in a manner that is inappropriate towards Allah and
Islam, who foolishly adopt a mocking tone or who behave in such a way
as to weaken people's love and respect for Allah in this world will be
able todo none of these things when they are brought into His Presence
and will seriously regret their actions.
DENIERS' AND HYPOCRITES'FACIAL EXPRESSIONS AND SPEECH IN THE PRESENCE OF ALLAH
On that day they will follow the Summoner who has no crookednessin him
at all. VOICES WILL BE HUMBLED BEFORE THE ALL-MERCIFUL AND NOTHING BUT
A WHISPER WILL BE HEARD. On that Day intercession will not be of any
use except for him whom the All-Merciful has authorized and with whose
speech He is well pleased. (Surah Ta Ha, 108-109)
You will see them as theyare exposed to it, ABJECT IN THEIR ABASEMENT,
glancing around them furtively. Those who believe will say, 'Truly the
losers are those who lose themselves and their families on the Day of
Resurrection.' The wrongdoers are in an everlasting punishment. (Surat
ash-Shura, 45)
'Be moderate in your tread and LOWER YOUR VOICE. THE MOST HATEFUL OF
VOICES IS THE DONKEY'SBRAY.' (Surah Luqman, 19)
Therefore, (O Prophet,) turn away from them. The Day that THE CALLER
WILL CALL (THEM) TO A TERRIBLE AFFAIR. They willemerge from their
graves with DOWNCAST EYES , like swarming locusts, necks outstretched,
EYES TRANSFIXED, RUSHING HEADLONG TO THE ONE WHO SUMMONS. The
unbelievers will say, 'This is a pitiless day!' (Surat al-Qamar, 6-8)
THEIR EYES WILL BE DOWNCAST, darkened by debasement; for they were
called on to prostrate when they were in full possession of their
faculties. (Surat al-Qalam, 43)
Do not consider Allah to be unaware of what the wrongdoers perpetrate.
HE IS MERELY DEFERRING THEM TO A DAY ON WHICH THEIR SIGHT WILL BE
TRANSFIXED, rushing headlong–heads back, eyes vacant, hearts hollow.
(Surah Ibrahim, 42-43)
ON THE DAY IT COMES, NO SELF WILL SPEAK EXCEPT BY HIS PERMISSION. Some
of them will be wretched and others glad. (Surah Hud, 105)
By your Lord, We will collect them and the demons together. THEN WE
WILL ASSEMBLE THEM AROUND HELL ON THEIR KNEES. (Surah Maryam, 68)

Our Non-Muslim Relatives:Their Rights Upon us

When I reverted to Islam over 10 years ago, I received mixed reactions
from my friends and family. While attending my first family gathering
wearing Hijaab, Iwas eyed very curiously at first, but with time they
have come to accept my choice.
Now, no one even seems to notice much except for the occasional
complement on my choice of scarf. Most of my relatives accepted my new
faith kindly with respect and made efforts to accommodate me, and my
family. When holidays rolled around, my relatives would sometimes find
it difficult to purchase gifts for other children in the family while
"leaving mine out." When I patiently explained why it was important to
me that they respect my decision, they did just that. There were a
coupleof times where my new faith was"challenged" (luring intense
discussions about religion, or world events, but we have all learned
to respect one another's choices and continue to love and support one
another as a family. In many ways, Islam helped me improve my family
relationships since I began taking seriously theinstruction to
maintain family ties. Alhamdu Lillaah (praise be toAllaah), it has
been a pretty easy transition.
Establishing boundaries
Even the most pleasant visit with non-family members can present
challenges and tests. Some things are easy to navigate, like avoiding
alcohol or dishes with non-halal meat at a family event. Others are
more difficult. One area that can be challenging is family gossip.
Many relatives delight in sharing family secrets when they come
together. It can be difficult to resist the urge to listen,
participate and comment about the juicy details of another's life, but
this is considered backbiting, and participating in it, is likewise
forbidden and should be avoided.
Spreading malicious gossip aboutothers is condemned in the Quran;
Allaah Says (what means): {… And do not spy or backbite each other.
Would one of you liketo eat the flesh of his brother when dead? You
would detest it. And fear Allaah; indeed, Allaah is Accepting of
repentance and Merciful.} [Quran 49:12] If you are part of a family
whose favorite pastime is dishing on one another, you may have to get
creative when attempting to avoid this kind of activity. When you
notice that the conversation is taking a turn to gossip, try gently
steering the conversation to another topic instead.
Another challenge specific to women is the issue of Hijaab. Some
non-Muslim family members do not understand the purpose of Hijaab and
may try to discourage a Muslim relative fromwearing it. Some Muslim
women recall being pressured to remove their scarves when running
simple errands, or while attending a large event with family and
friends because it was considered "embarrassing". This could be a real
conundrum for a revert who has her own struggle with the issue of
wearing Hijaab. This could be an opportunity to educate your family
about the benefits of Hijaab. Enlighten themto the fact that covering
has beenan integral part of maintaining modesty in other religions as
well –including Christianity and Judaism. Ultimately, we seek to
please Allaah and have to make decisions that complement that goal.
Balancing religious obligations and family
Muslims can maintain their identity and religious obligations while
keeping family ties by being patient, compassionate and kind to
non-Muslim relatives even when they are critical, or negative:
Remain humble. Don't treat others as if you are superior to them. Be
polite. Accept invitations from family that are within religious
principles. This isan opportunity to strengthen family ties. Refuse to
be a part of bad behavior, or create dissention.
Be cheerful and pleasant to everyone. We all prefer the company of
someone pleasant and happy. A positive attitude is infectious. The
Prophet was known for being cheerful, smilingpleasantly to everyone.
Anyone who spent time with him felt as though he liked him or her
best. Our families deserve to know thatfeeling.
Show mercy to others. Allaah Says(what means): {So by mercy from
Allaah, [O Muhammad sallallaahu ''alayhi wa sallam], you were lenient
with them. And if you hadbeen rude [in speech] and harsh in heart,
they would have disbanded from about you. So pardon them and ask
forgivenessfor them and consult them in thematter. And when you have
decided, then rely upon Allaah. Indeed, Allaah loves those who rely
[upon Him].} [Quran 3:159]
Many Muslims with non-Muslim family members may be confronted with
challenges but they should be considered as opportunities to grow,
increase in faith and ultimately earn the pleasure and rewards of
Allaah Almighty. When you are attempting to establish good habits and
find yourself surrounded by those whose principles are different from
yours, you must establish a delicate balance between monitoring your
own behavior, and allowing others the freedom to choose their behavior
and wayof life. As long as their decisions do not directly affect you,
it may be best to let things go in the interest of maintaining peace
andharmony.
Allaah Almighty Says (what means): {Say: O disbelievers, I worship not
what you worship, nor will you worship that which Iworship. And I
shall not worship that which you are worshipping. Nor will you worship
that which Iworship. To you be your religion, and to me my religion.}
[Quran 109:1-6]
For reverts, accepting Islam can be an exciting experience filled with
lots of change . Many new Muslims often place lots of pressure on
themselves to do everything "right," and may makedrastic changes in
their lives. Some of these decisions may be necessary, but it is a
good idea toremember that Islam calls for moderation in all things.
Islam has turned many wayward lives around, bringing an end to
lifestyles that included drinking, drugs, promiscuity and even
criminal activity. Even though youmay never hear it directly, some
non-Muslim families may be so impressed by the positive behavior of a
Muslim family member, that they may start holding a much higher regard
forIslam. We should always strive toexemplify the positive
characteristics of our faith. We have an opportunity to show our
non-Muslim family members the true, compassionate representation of a
Muslim. So give others the freedom to see the benefit of Islam for
themselves. Make time to visit and keep in touch with relatives. They
are the people closest to us in this life, and can be our greatest
allies and support.

Intercession is a Manifestation of Mercy and Cooperation

The variation that exists among people is one of the approaches of
Allaah The Almighty for His creation. Thus some people are rich while
others are poor, some people are noble while others arenot, some
people are high-ranking and wellborn while others are not, and so on.
People need one another. Some people may commit a mistake that
subjects them to the punishment of those who could punish them, and
such people may need assistance to avoid thispunishment, if it is
within the limits of the Sharee'ah, of course.Hence, Islam encourages
intercession. In a Hadeeth on the authority of Abu Moosa Al-Ash'ari he
said, "Whenever a needy person would come to the Prophet he would turn
to those who were present and say: 'Intercede [for him] so that you
would be rewarded, and Allaah decrees what He wills through the tongue
of His Messenger.'"
Intercession is a Manifestation of Mercy
Intercession is a manifestation ofmercy. Sometimes a person commits a
mistake that results inno prescribed corporal punishment under the
Sharee'ah,but nevertheless it subjects him to the punishment of those
who have authority or who are able totake revenge on him. In such a
case mercy necessitates that those whose intercession can be of value
should intercede on behalf of the person who repentsand hopes to be
forgiven. This happened to Al-Hurr ibn Qays when his uncle 'Uyaynah
ibn Hisn infuriated 'Umar ibn Al-Khattaab by saying, "By Allaah, you
neither give us fairly nor rule justly." When Al-Hurr saw the effect
of these evil words on the Commander of Believers, 'Umar and feared
that he might punish his uncle, he interceded for him with 'Umar
saying, "OCommander of the Believers, Allaah The Almighty Said to His
Messenger (what means): {Take what is given freely, enjoin what is
good, and turn away from the ignorant.} [Quran 7:199],and this [his
uncle] is an ignorantman." Therefore 'Umar pardoned him.
Intercession to Fulfill Needs
When a person needs something lawfully from another person, mercy
means interceding for him to fulfill his need. The Prophet would
intercede with people to fulfill the needs of others. The father of
Jaabir ibn 'Abdullaah died leaving him thirty Awsuq (a measure of
volume) of dates that he owed to a Jew. Jaabir asked the Jew to give
him respite in repaying, but he refused. He asked the Messenger of
Allaah to intercede with the Jew for him. The Messenger of Allaah went
to the Jew andasked him to accept the fruits of his trees in place of
the debt, but the Jew refused. The Messenger of Allaah entered the
date-palm garden, walked among the trees, and then said to Jaabir:
"Pick the fruit and give him his due." Therefore, he picked the fruit
for himself after the Prophet had departed and gave the Jew his thirty
Awsuq, and still had seventeen Awsuq extra for himself.
In another situation the Prophet interceded with a woman to get her to
return to her husband.In a Hadeeth on the authority of Ibn 'Abbaas he
said, "Bareerah's husband was a black slave called Mugheeth, and it is
asif I am seeing him now, followingBareerah and weeping, with his
tears flowing down his beard. The Prophet said to 'Abbaas : 'O
'Abbaas! Are you not astonished at the love of Mugheeth for Bareerah,
and the hatred of Bareerah for Mugheeth?' The Prophet then said to
Bareerah: 'Why do not youreturn to him?' She said, 'O Messenger of
Allaah, do you orderme to do so?' He said: 'No, I am only interceding
for him.' She said, 'I am in no need of him.'" [Al-Bukhaari]
Thus, the Prophet was alwayskeen to intercede for Muslims to fulfill
their needs, offering his time, effort and high status to serve people
out of his mercy towards his Ummah (nation).
Two Types of Intercession
Intercession is divided into two types: good and evil.
These types of intercession are mentioned in the Noble Quran, for
Allaah The Almighty Says (what means): {Whoever intercedes for a good
cause will have a reward therefrom; and whoever intercedes for an evil
cause will have a burden therefrom. And ever is Allaah, over all
things, a Keeper.} [Quran 4:85]
Good intercession is that which ismade to remove injustice, fulfill
people's needs, give people their rights, and to provide
forgivenessand benevolence in situations where the Sharee'ah
recommends them to, reconciling people and the like. The one who
undertakes this type of intercession is rewarded by Allaah The
Almighty.
Evil intercession is that which is made to cancel the execution of
aSharee'ah prescribed corporal punishment, to take another's rights
unjustly or things of the sort.
This type of intercession causes a person to be sinful. Hence the
Prophet was angered when Usaamah ibn Zayd once interceded with him not
to execute the prescribed corporal punishment of theft: In a Hadeeth
on the authority of 'Aa'ishah she said,
The Quraysh were very worried about the case of a woman from Banu
Makhzoom [an esteemed tribe] who had committed theft and wondered who
could intercede for her with the Messenger of Allaah so that she would
not be punished for her crime. They said, 'No one but Usaamah ibn Zayd
his beloved, could dare talk to him about this.' So Usaamah wentand
spoke to him about that matter. The Prophet said to him: 'Are you
attempting to intercede and have a prescribed corporal punishment
ordained byAllaah be waived?' Then he got up and addressed the people,
saying: 'The people before you were ruined because when a noble person
amongst them committed theft they would leave him, but if a weak
person did so they would execute the prescribed punishment on him. By
Allaah, if Faatimah the daughter of Muhammad committed theft I would
cut off her hand.'
Good intercession among Muslims is a manifestation of cooperation,
mercy and sympathy, as clear in the Prophet's advice to his Ummah when
he said: "Intercede to be rewarded, and Allaah decrees what He wills
through the tongue of His Messenger."
Finally, intercession should not be contingent on hoping that it will
be accepted, since the interceder is rewarded regardlessof the results
of his intercession.

The oppressor and the oppressed - I

The position of the oppressed in relation to the oppressor:
Allaah Says (what means): " And those who, when tyranny strikes them,
they defend themselves. And the retribution for an evil actis an evil
one like it, but whoever pardons and makes reconciliation- his reward
is [due] from Allaah. Indeed, He does not like wrongdoers. And whoever
avenges himself after having been wronged - those have not upon them
any cause [for blame].The cause is only against the ones who wrong the
people and tyrannise upon the earth withoutright. Those will have a
painful punishment. And whoever is patient and forgives - indeed, that
is of the matters [requiring] determination [i.e. on the part of those
seeking the reward of Allaah]. " [Quran 42: 39-43]
Theses verses include two matters:
First: Taking revenging from the oppressor.
Second: Forgiveness on the part of the oppressed.
Ibraaheem said: "The believers hated anyone to humiliate them, but
whenever they had the chance to take revenge, they would forgive
instead."
Allaah praises the believers in theabovementioned verses for having
the strength and power to avenge in a just manner, for restoring their
rights, and for notallowing aggressors to take advantage of them. They
are by no means incapable, weak or humiliated, and they are quite
capable of exacting revenge, yet they forgive and forget.
This is how Prophet Yoosuf acted with his brothers despite his ability
to take revenge from them. Likewise, the Prophet forgave the man who
attempted to kill him whilst he slept; theman was suddenly overcome
with fear of the Prophet and therefore dropped the sword from his
hand, and the Prophet took hold of it and forgave him, even though he
could easily have killed him.
There are many Quranic verses and prophetic narrations addressing this
issue and encouraging the oppressed to forgive the oppressor when he
is in a position to exact revenge, as this will boost his record of
rewards on the Day of Resurrection. On the other hand, if the
oppressed insists on revenge then this is his right and it is
perfectly permissible to do so, but the revenge must be strictly
limited to the extent that he was wronged. If the wronged person is
one of two wives, it is permissible for the husband to enable the
wronged one to gain revenge, as the Prophet permitted one of his wives
to getback at another one who had badmouthed her.
The supplication of the oppressed against the oppressor:
It is permissible for the oppressed to supplicate against the one who
transgressed his rights, and this is a form of revenge. The wronged
person has the choice to avenge, to supplicate against the one who
wronged him, to persevere and wait until Allaah returns his right for
him in the Hereafter, or to forgive. The best of all of these is to
forgive and to do so would attain the greatest reward from Allaah in
the Hereafter.
The permissibility of the oppressed taking what was taken from him by
his oppressor if he finds it:
It is permissible for the oppressed to do this, and it is also
permissible for him to take something of the same value of the
oppressor's property, but he may not go beyond that. Similarly, if
someone was badmouthed, then he may badmouth the one who badmouthed
him but may not say more than what was said to him, or else he is a
sinner, as the Prophet said: "Whatever two people say (from ill words)
then both their sins lie with one who initiated, as long as the
wronged does not transgress (i.e. exceed the extent to which he was
wronged)." This means that whatever they say to one anotherwill all go
into the record of the one who initiated, as he was the cause of all
of it, but if the wronged person retaliates with more than what he was
wrongedwith, then this is a sin on his partwhich the other person will
not bear.
Along the same lines, one should not supplicate against the one who
wronged him with that which would neither yield benefitto him nor help
him retrieve his rights that were taken; it is better for him to
simply supplicate to Allaah for his rights being returned. The only
exception to this is when the person being supplicated against is a
disbeliever, in which case he may do so.
Forgivingness versus revenge:
The last two verses [42-43] of Chapter Ash-Shooraa which were
mentioned above and which mean: " The cause is only against the ones
who wrong the people and tyrannise upon the earth without right. Those
will have a painful punishment. And whoever is patient and forgives -
indeed, that is of the matters [requiring] determination [on thepart
of those seeking the reward of Allaah]" [Quran 26: 42-43] These verses
confirm that the blame lies with the one who initiated the oppression
and transgression, while the one whoperseveres through it, is doing
something praiseworthy, and willbe highly rewarded.
Al-Fudhayl Ibn 'Iyaadh said: "If a man comes to you complaining about
another man who wronged him, then advise him to forgive him. If he
says, `I cannot bring myself to forgive him and would rather utilise
the right granted to me by my Lord to avenge` then say to him: `If you
can limit yourself to avengingin a fair manner, without transgressing
the limits to which you were wronged, then proceed; but if you cannot
control yourself, then it is safer to return to the option of
forgiving him as the reward for the one who forgives is great with
Allaah."
The one who forgives can sleep at night in a relaxed manner withno
fear that he may have exceeded the extent to which he was wronged,
because he did notavenge at all. However, the one who sought vengeance
will agonise and think to himself:"Did I transgress? Did I go beyondmy
limit?"
Forgiving is a high rank which thecallers to Islaam should possess as
it is a rank that only those with a high status attain, and they are
the ones whom people take as examples to follow.
Abu Hurayrah narrated that a man once badmouthed Abu Bakr while the
Prophet was sitting with them, and the Prophet expressed wonder and
smiled. The man continued, and after he had said much more,Abu Bakr
retorted with some of the same, which caused the Prophet to get up (to
leave) with an angry expression on his face. Abu Bakr said: 'O
Messenger of Allaah! He badmouthed me while you were sitting there!
Why did you become upset and leave when I answered back to some of
what he had said?' The Prophet said: "You had an angel retorting on
your behalf (when you where silent), but when you began answering him
back (i.e., the man), Satan arrived, and I was not going to sit in the
presence of Satan." Then he said: "O Abu Bakr! Here are three
matters,all of which are true: Whenever a man is oppressed but
forgives forthe sake of Allaah the Most High and the Almighty, then
Allaah willhonour him with victory…"

What is the meaning of Allaah’s name al-Wakeel (the Disposer of Affairs)? Praise be to Allaah. Al-Wakeel is al-Hafeez (the Preserver), al-Muheet (the One who encompasses all things). And it was said that it means al-Shaheed (the Witness). He is the Sustainer Who guarantees provision forHis slaves and Who protects their interests. The reality is that He controls all affairs independently. The powers of creation and command belong entirely to Him and no one else possesses anything of them. And it was said that it means al-Haafiz, Who guarantees to sustain all that He has created. It was said that it meansal-Kafeel (the Guarantor), and He is thebest Guarantor to provide for us. It was said that it meansal-Kaafi (the Sufficient), and He is the most Sufficient. Allaah says (interpretation of the meaning): “and they said: ‘Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” [Aal ‘Imraan 3:173] -- meaning, He is sufficient for us. Al-Wakeel in Arabic means

Is it permissible to use the Beautiful Names of Allaah as a remedy,
such as saying "Ya Baseer (O All-Seeing)" over the patient's eye and
so on?.
Praise be to Allaah.
Using the names of Allaah as a remedy is a practice that is widespread
among people. Flyers are widelydistributed on which thenames are
written and beside them the diseaseswhich may supposedly be treated by
that name.
The one who claims to have discovered this kind of remedy is Dr
Ibraaheem Kareem, the inventor of the science of "biogeometry". He
claimed that the beautiful names of Allaah have the power toheal a
huge number of diseases, based on his research in which he measured
energy levels in the human body. He claimed to have discovered that
each of the names of Allaah produces an energy that prompts the immune
system to work efficiently in a particularpart of the human body. He
claimed that by applying the "law of resonance" he could, simply by
mentioning one of the names of Allaah, bring about improvements in the
vital energy in the human body. After researching for three years, he
presented his discovery to people in a schedule in which he described
diseases and stated which name of Allaah could be beneficial in
treating it.
For example: al-Samee' (the All Hearing) can restore the balance of
energy; al-Razzaaq (the Provider) can treat the stomach; al-Jabbaar
(the Compeller) can treat the spine; al-Ra'oof (the Most Kind) can
treat the colon; al-Naafi' (the Bringer of benefits) can treat the
bones; al-Hayy (the Ever-Living) can treat the kidneys; al-Badee' (the
Originator) can treat the hair; Jalla Jalaalahu (Glorified be His
Majesty)can treat dandruff; al-Noor (the Light), al-Baseer (the
All-Seeing)and al-Wahhaab (the Bestower) can treat the eyes. …
The way in which the remedy is administered is to repeat the name or a
number of names over the affected part of the body, for ten minutes.
He claims to have discovered that healing energy is multiplied when
reciting the versesof healing after reciting tasbeeh of the beautiful
names of Allaah. These verses are (interpretation of the meaning):
"and heal the hearts of abelieving people"
[al-Tawbah 9:14]
"and a healing for that which is in your hearts"
[Yoonus 10:57]
"wherein is healing for men"
[al-Nahl 16:69]
"And We send down of the Qur'aan that which isa healing and a mercy"
[al-Isra' 17:82]
"And when I am ill, it is He Who cures me"
[al-Shu'ara' 26:80]
"Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44]
Our response to these claims is:
1 – Remedies may be administered either by scientific means or by
religious means (as described in the Qur'aan and Sunnah). With regard
to scientific, physical means, treatment should be based on experience
and expertise. With regard to religious means, reference is to bemade
to the texts of sharee'ah in order to find out what remedies are to be
used and how they are to be administered. Mentioning Allaah by His
beautiful names (dhikr) is something that is prescribed in sharee'ah,
but this researcher does not quote any shar'i source of evidence for
using specific names of Allaah in this manner to treat disease, so it
cannot be a legitimate shar'i means of treating disease. Religious
matters cannot be subjected to experimentation or disrespected in this
manner.
Shaykh Ibn 'Uthaymeen said:
Note that medical treatment is a means of healing but the One
Whocauses it to be effective is Allaah, may He be exalted. There is no
cause except that which Allaah makes a cause. The things that Allaah
makes causes are of two types:
(i) Means that are prescribed in sharee'ah, such as the
Holy Qur'aan and du'aa' (supplication), as the Prophet (peace and
blessings of Allaah be upon him) said concerning Soorat al-Faatihah:
"How did you know that it is a ruqyah (prayer or incantation for
healing)?" And the Prophet (peace and blessings of Allaah be upon him)
recited ruqyah for the sick by making du'aa' for them, and Allaah
healed those whom He wanted to heal by virtue of his du'aa'.
(ii) Physical means, such as medicines that are known
from sharee'ah, like honey, or from experimentation and experience,
like many kinds of medicine. The effect of this kind of means must be
direct, not by way of imagination and wishfulthinking. If its effect
is known in a direct and measurable manner, then it may rightfully be
used as a remedy by means of which a cure may be effected, by Allaah's
leave. But if it is simply the matter of wishful thinking on the part
of the patient, which brings him some kind of psychological relief,
then it is not permissible to rely on it or affirm that it is a
remedy, lest a person come to depend on wishful thinking. Hence it is
forbidden to wear rings, strings etc to heal disease or ward it off,
because that is not a means that is prescribed in sharee'ah or known
from experience. So longas it is not proven to be a means that is
prescribed in sharee'ah or known from experience, it is not
permissible to regard it as a means of healing. Regarding it as a
means is a kind of trying to compete with Allaah in His dominion and
associating others with Him, in the sense that one is trying to play a
role that belongs only to Allaah, namely deciding the means and the
ends. Shaykh Muhammad ibn 'Abd al-Wahhaab explained this matter in
Kitaab al-Tawheed by saying: "CHAPTER: It is shirk to wear rings and
strings etc to ward off evil or relieve it."
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1, question no. 49.
2 – This involves mentioning names of Allaah and claiming that He has
called Himself by these names, when that is not the case, such as
Jalla Jalaaluhu (Glorified be His Majesty), al-Rasheed (the Guide),
al-Badee' (the Originator), al-Naafi' (the Bringer of Benefit), etc.
This is indicative of the ignorance of the onewho made this claim, and
that this so-called energy does not exist, because it is derived –
according to his own claims – from names thatare not names of Allaah
as proven in the saheeh evidence.
3 – He describes a specific method of treatment and stipulates a name
for each disease.
Even when a name mentioned is proven in saheeh evidence to be one of
the names of Allaah, this still comes under the heading of speaking
about Allaah without knowledge. Allaah has forbidden us to speak of
Him without knowledge, as He says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said in
hiscommentary on this verse:
"and saying things about Allaah of which you have no knowledge" means,
withregard to His names, attributes, actions and laws.
Tafseer al-Sa'di, p. 250.
4 – The scholars of the Standing Committee refuted the claims of
thisman when they were asked about this matter. They said:
After studying the matter, the Standing Committee for Academic
Research and Issuing Fatwas replied as follows:
Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them, and leave the company of those who belie or deny (or utter
impious speech against) His Names. They will be requited for what they
used to do"
[al-A'raaf 7:180]
And the Prophet (peace and blessings of Allaah be upon him) said:
"Allaah has ninety-nine names; whoever learns them will enter
Paradise." Among them is the greatest name of Allaah which, if He is
called upon by it, He will respond, and if He is asked by it, He will
give.
No one knows how many names Allaah has except Allaah Himself, and all
of them are beautiful. We must believe in them and in the perfection,
majesty and might of Allaah to which they point. It is haraam to
disbelieve in them by rejecting all of them or any of them, or to deny
the perfection ofAllaah or any of the attributes of Allaah indicated
by these names.
An example of denying the names of Allaah is the claim made by this
"Kareem Sayyid" and his student and son in a flyer which they
distributed among people, that the beautiful names of Allaah have the
power toheal a huge number of diseases, based on his research in which
he measured energy levels in the human body. He claimed to have
discovered that each of the names of Allaah produces an energy that
prompts the immune system to work efficiently in a particularpart of
the human body. He claimed that by applying the "law of resonance" he
could, simply by mentioning one of the names of Allaah, bring about
improvements in the vital energy in the human body. He said: it is
well known that the Pharaohs were the first ones to study and measure
the life force in the human body by means of [?] the Pharaonic
pendulum. Then he mentioned a number of the names of Allaah in a
schedule and claimed that each of these names could benefit the body
in someway or treat specific physical diseases. He explained that by
drawing a diagram of the human body and writing one of the names of
Allaah on each part thereof.
This action is false because it is a kind of disbelief concerning the
names of Allaah and it subjects them to degrading treatment. What is
prescribed in Islam with regard to the names of Allaah is to call upon
Him by them, as Hesays (interpretation of the meaning):
"… so call on Him by them …"
[al-A'raaf 7:180]
Similarly we must affirm the attributes of Allaah implied by these
names, because each of these names describes an attribute of Allaah
and it is not permissible to use them for any other purpose than to
call Him by them, unless there is shar'i evidence to that effect.
Whoever claims that they may be used in suchand such a manner, or may
be used to treat such and such a disease with no evidence to
thateffect from sharee'ah, is speaking about Allaah without knowledge,
andAllaah says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
This flyer must be destroyed, and the people mentioned here and others
have to repent to Allaah from this action and not do any such thing
again that has to do with 'aqeedah and rulings of sharee'ah.
And Allaah is the Source of strength.
And Allaah knows best.Names and Attributes of Allah, - Dought clear -

The meaning of Allaah’s name al-Wakeel.

What is the meaning of Allaah's name al-Wakeel (the Disposer of Affairs)?
Praise be to Allaah.
Al-Wakeel is al-Hafeez (the Preserver), al-Muheet (the One who
encompasses all things). And it was said that it means al-Shaheed (the
Witness).
He is the Sustainer Who guarantees provision forHis slaves and Who
protects their interests. The reality is that He controls all affairs
independently. The powers of creation and command belong entirely to
Him and no one else possesses anything of them. And it was said that
it means al-Haafiz, Who guarantees to sustain all that He has created.
It was said that it meansal-Kafeel (the Guarantor), and He is thebest
Guarantor to provide for us.
It was said that it meansal-Kaafi (the Sufficient), and He is the
most Sufficient.
Allaah says (interpretation of the meaning):
"and they said: 'Allaah (Alone) is Sufficient for us, and He is the
Best Disposer of affairs (for us)." [Aal 'Imraan 3:173]
-- meaning, He is sufficient for us. Al-Wakeel in Arabic means the one
who is entrusted to run the affairs of the one who entrusted them to
him. The believers referred toin this aayah had entrusted their
affairs toAllaah and put their trustin Him, so He described Himself as
fulfilling that trust and them as havingput their trust in Him, so He
said, the Best Disposer of affairs for them. When a person puts his
trust in his Lord, he submits to His Lordship and becomes a true slave
of Him. Allaah has complete authority, meaning that al-Wakeel has full
knowledge of that which has been entrusted to Him and He encompasses
all its details; He has full powerto deal with it and protect that
which has been entrusted to Him, by His wisdom and His knowledge of
how to deal with it in the most suitable manner.
Allaah is the One Who is above all shortcomings in any of His
attributes; He is the Disposer of all affairs. This indicates that His
knowledge encompasses all things and that He has perfect power to
control all affairs with perfect wisdom, for He is the Best Disposer
of Affairs.,Names and Attributes of Allah, - Dought clear -

Nurturing Marital Love

Since marital love is prone to sickness and even death , it is
imperative for couples to constantly work to revitalize and preserve
it.
Husbands and wives mustdo the following:
1. They have to get in thehabit of saying things that are positive,
like offering compliments and like making little prayers for each
other.
A husband could say to his wife: "If I were sent back to the days of
my youth, I would not choose for a wife anyonebesides you." Of course,
the wife can easily say something similar to her husband.
Affectionate words have an effect, especially on women. They have,
indeed, often been the weapons used by unscrupulous men to gain access
to what is nottheirs.
Sweet words arouse a woman's heart. A husband should take careto say
them to his wife before someone else does.
2. Husbands and wives have to get into the habitof doing those little
things that mean so much. If a man comes home to find his wife asleep,
he can cover her and tuck her into bed.
A husband can give his wife a call from work justto say hello and to
let herknow that he is thinking about her.
If a wife finds that her husband has fallen asleep, she can give him a
little kiss on the forehead, even if she thinks that he will not be
aware of it. Indeed, on some level his senses are working even though
he is asleep and he may verywell be aware of it.
The Prophet (peace be upon him) emphasized the value of these little
things, "…even the morsel of food that you place in your wife's
mouth…" [Sahîh al-Bukhârî and Sahîh Muslim]
It may very well be that the Prophet (peace be upon him) was alluding
to the expenditure of a man for his wife's needs. Nonetheless, the
Prophet (peace be upon him) chose to express it in the way he did for
a reason. Most importantly, this is the way the Prophet peace be upon
him) conducted himself with his family.
This type of behavior is governed by the tastes ofthe people involved.
It may take some getting used to, but it really does not take a lot of
effort.
A person who is not accustomed to such things may feel embarrassed
just hearingabout them and may prefer to leave matters the way they
are rather than try to change his behavior and do things that he might
see as ridiculous.
Still, we must be willing introduce new habits into our lives if we do
not want our problems togo on forever.
3. The husband and wife must set aside time to talk to each other.
They should talk about the past; reminisce about thegood times.
Talking about them keeps them fresh in our minds as if they had
happened only yesterday. They should talk about the future andshare
their hopes and their plans. They should also talk about the present,
both the good and bad of it, and discussdifferent ways to solve their
problems.
4. Keeping close physical contact is good for the relationship. This
is not just for times of intimacy,but at all times, like whensitting
in the lounge or walking down the street. This is regardless of the
fact that there are still men in our society who are ashamed to have
people see them walking in public with their wivesat their sides.
5. Emotional support should be guaranteed whenever it is required.
When the wife is pregnant or on her monthly period, she may need her
husband to lend her a little moral support. He should take her mental
state into consideration. Medical experts attest to the fact that when
women go through pregnancy, menstruation, or postpartum bleeding, they
suffer from psychological stress that can aversely affect their
behavior. It is at times like these that a woman needs her husband's
support. She needs him to let her know how much she means to him and
how much he needs her in his life.
Likewise, the husband might fall ill or come under a lot of
difficulties.The wife must take these things into consideration. If
people want their relationship to last, they must let eachother feel
that support.
6. There have to be some material expressions of love. Gifts should be
given, sometimes without there being any occasion for it, since a
pleasant surprise is always welcome. A good gift is one that expresses
feelings of affection. It does not have to be expensive, but it has to
be appropriate for the other's tastes and personality; something that
will be cherished.
7. The husband and wife have to learn how to be more tolerant of each
other and overlook one another's shortcomings. It should become a
habit to forget about the little mistakes of daily life and not even
bring them up. Silence in these trivialities is a sign of noble
character.
A woman said to Aishah: "When my husband comes home, he becomeslike a
cat. When he goes out, he becomes like a lion. He does not ask about
what might have happened." [Sahîh al-Bukhârî and Sahîh Muslim]
Ibn Hajar explains her words as follows:
They might mean that he is very generous and tolerant. He does no make
a big fuss about what goes missing of his wealth . If he brings
something for the house, he dies not enquire about it later on. He
does not make an issue of the shortcomings that he might see at home
but instead is clement and tolerant.
It is wrong to go overboard in consideringthe faults of others but
when it comes to ourselves, keep a running account of all our good
qualities.
There is a tradition that goes: "One of you sees the dust in his
brother's eyes and forgets about the dirt in his own."
8. A husband and wife must come to an understanding when it comes to
matters of mutual concern , like the raising of children, work,travel,
expenses, and problems that might posea threat to the marital
relationship.
9. Husbands and wives need to do things to livenup their relationship.
Each one of them can read a book or listen to a cassette that might
give them some ideas on how they can revitalize their marital life and
bring more meaning to it. They can vary their habits when it comes to
relaxing together, dining, taking refreshments, decoratingtheir home,
and in relating to each other both openly and intimately. These are
the things that keep up the excitement and interest in a relationship.
10. The relationship must be protected from negative influences that
can harm it. One of the worst of these is the habit of comparing one's
spouse to others. Many men tend to compare their wives to those of
other men. Some even compare them with the faces they see in magazines
and on television. Women also compare their husbands with other
women's husbands in things like wealth, looks, and how many times he
takes her out. All of this makes people feel bad and insufficient and
it can ruin the marital relationship.
If we must compare ourselves to others, we should do so with those who
have less going for them than ourselves. Allah's Messenger (peace be
upon him) said: "Look towards those who are beneath you and do not
look towards those who are above you. This is better so that you do
not belittle Allah's blessings." [Sahîh al-Bukhârî and Sahîh Muslim]
We must accustom ourselves to living in the real world and to finding
contentment in what Allah has decreed for us. We should not look
longingly at what others have been given. Whatever little that we have
will be a lot if we utilize it well.
It is quite possible that many who speak about their marital bliss and
go on boasting about their husbands and wives are untruthful in what
they say. They just like to brag.
The grass often does seem greener on the other side, but only because
we are not looking at it up close.

Hazrat Maimoonah (R.A)

She was the daughter of Harith bin Hazan. Her original name was Barrah
but she was later renamed Maimoonah by the Prophet Mohammad (صلى الله
عليه وسلم). She was first married to Abu Rahim bin Abdul Uzza.
According to some reports, she was married twice before she became
Ummul Mominin. She hadbeen widowed lately when the Prophet Mohammad
(صلى الله عليه وسلم) married her at Saraf, a place lyingon his journey
to Mecca for 'Umrah in Zul Qa'dah 7 A.H. He had intended tostart
living with her when in Mecca after performing 'Umrah but, as Qureysh
did not allow him to enter Mecca, he called her over to him in the
same place on his return journey. Many years later she died and was
buried exactly at the same place in 51 A. H. (when she was 81).
This is a strange coincidence that at a certain place during one
Journey she is married, atthe same place on the return journey she
starts living with the Prophet Mohammad (صلى الله عليه وسلم) and at
the very place during another journey she dies and is buried.
Hadhrat Aishah (R.A) says:"Maimoonah was the most pious, and the most
mindful of her kith and kin, among the Prophet Mohammad's (صلى
اللهعليه وسلم) wives."
Hadhrat Yazid bin Asam (R.A) says: "She was seen either engaged in
Salaat or in domestic work. When she was doing neither, she was busy
in Miswak." She was the lastwoman to be married by the Prophet
Mohammad (صلى الله عليه وسلم). Certain Muhaddithin have, however,
mentioned one or two other marriages contracted by the Prophet
Mohammad (صلى الله عليه وسلم).

Dua of Ibrahim and Ismail while building theKabah

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Translation
And (remember) when Ibrâhim (Abraham) and (his son) Ismâ'il
(Ishmael)(peace be uponthem) were raising the foundations of the House
(the Ka'bah at Makkah), (saying),
"Our Lord! Accept (this service) from us. Verily! You are the
All-Hearer, the All-Knower."
Transliteration
rabbanaa taqabbal minnaa innaka antas-samee‛ul-‛aleem
Sources: Surah Al-Baqarah (2:127)

Dua seeking good in this world and in the hereafter

رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْأَخِرَةِ حَسَنَةً
وَقِنَا عَذَابَٱلنَّارِ
Translation
And of them there are some (righteous believers) who say:
"Our Lord! Give us in this world that which is good and in the
Hereafter that which is good, and save us from the torment of the
Fire!"
Note:
1. It is incorrect to ask from Allah for this world only. Allah
mentions this misbehavior in the preceding ayah as;
… But of mankind there are some who say: "Our Lord! Give us (Your
Bounties) in this world!" and for such there will be no portion in the
Hereafter. (2:200)
2. This was one dua the prophet of Allah (may the peace and blessings
of Allah be upon him) used to say in abundance.Transliteration
rabbanaaa aatinaa fid-dunyaa ḥasanatan wa fil-aakhirati ḥasanatan wa
qinaa ‛adhaab-an-naar
Sources: Surah Al-Baqarah (2:201)