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From: Google Scholar Alerts <scholaralerts-noreply@google.com>
Date: Thu, 17 Oct 2013 04:37:57 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com
Scholar Alert: [ Hipertention, Diabetic foot syndrome ]
Antiviral treatment for hepatitis C virus infection is associated with
improved renal and cardiovascular outcomes in diabetic patients
YC Hsu, JT Lin, HJ Ho, YH Kao, YT Huang, NW Hsiao… - Hepatology, 2013
... as potential confounders. The definition of hyperlipidemia and
hypertension required ... consisted
of 1,411 and 5,644 patients, respectively (Figure 1). These 3 diabetic
cohorts, ... comorbidities,
and diabetes medication, although exposure to aspirin, NSAID, and ...
[HTML] Chemo-profiling of eucalyptus and study of its hypoglycemic potential
B Dey, A Mitra - therapy, 2013
... use- ful therapeutic targets against diabetes, as evidenced by
United Kingdom Prospective
Diabetes Study study ... found to be potent ACE inhibi- tors, and find
use in controlling hypertension,
one of ... Glucagon-like peptide-1 (GLP-1) is a remarkable
anti-diabetic gut hormone with ...
[PDF] MEDICINAL PLANTS USED BY TRADITIONAL HEALERS OF PUNJAB, PAKISTAN
S Imtiaz, S Abdullah, S Afzal, G Rehman, M Waheed - Can J App Sci, 2013
... 6. Annonaceae Polyalthia longifolia Ulta ashok Leaves, Root, stem
diabetes, hypertension, skin
diseases, Fever & ... hypersensitivity, athlete's foot & ringworm 0.2
... procumbus Bhatter Whole plant
comon cold, flu, cough and wound infection, toothache, diabetes,
laxative, intestinal ...
[PDF] The influence of the 'Great Eliminator'in the treatment of
idiopathic constipation: a case study
A Mason, P Battersby, A Feyler - The Journal of Chinese Medicine And
Acupuncture, 2013
... Medication. ➢ Pregnancy. ➢ Medical Conditions: for example,
Diabetes Mellitus; Multiple Sclerosis. ...
Caution: renal impairment, uncontrolled hypertension. Side effects:
local irritation. ... P–wiry. *
Regulate Qi to induce bowel movement. Sedate Ren, foot Jueyin–Ren 12 & ST25. ...
Targeted therapies in pulmonary arterial hypertension
D Montani, MC Chaumais, C Guignabert, S Gunther… - Pharmacology & …, 2013
... Pulmonary arterial hypertension (PAH) is a rare disorder
characterized by progressive obliteration
of ... Patients with pulmonary hypertension with inability to carry
out any physical activity ... and
musculoskeletal aches and pain, predominantly involving legs and feet
(Barst, Rubin et ...
Lateral Medullary Stroke in Patient with Granulomatous Polyangiitis
OD Taraschenko, CF Amory, J Waldman, EK Hanspal… - Journal of Stroke and …, 2013
... vomiting, dysarthria, weakness, and numbness in the right hand and
right foot. ... His medical history
included hypertension, obesity, sleep apnea, and daily cigarette
smoking for ... Other reported
neurologic manifestations include meningismus, central diabetes
insipidis, and focal ...
[PDF] EXERCISE and HEALTH (a scientific explanation with demonstration
based on Physics).
VCA Nair - Centum
... being with the organ, pancreas. Diabetes, in the initial stages
can be cured by exercise. ... feet length
of the small intestine. ... High blood pressure is called
"Hypertension" and low blood pressure is
called "Hypotension", which is a rare case and hence will not be considered. ...
[PDF] A rare case of Ankylosing Spondylitis with Multiple Myeloma.
J CA, DS Somasekar, A Gurucharan, PK Perugu…
... Ankylosing spondylitis (AS) is a chronic inflammatory disorder of
unknown definite cause that
primarily affects ... Patient gave history of difficulty in gripping
foot wears and from past three months ...
Patient is not a known case of hypertension, diabetes mellitus,
ischemic heart disease ...
[HTML] Rheumatoid arthritis-Summary
I Have
... Wasko, MC, Kay, J., Hsia, EC and Rahman, MU (2011) Diabetes and
insulin resistance in patients
with rheumatoid arthritis: risk ... Checking cardiovascular risk and
blood pressure (see the CKS topics
on CVD risk assessment and management and Hypertension - not diabetic ...
Posters I
C Mainz - 2013
... was an open-label, single-center withdrawal study of Timed 25-Foot
Walk (T25FW ... The diagnoses
were definite MS (n = 48), clinically isolated syndrome (CIS, n = 52),
CNS ... 39yrs; female: 66%;
top-5 co morbidities: depression (14%), anxiety (10%), hypertension
(8%), obesity (7 ...
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Thursday, October 17, 2013
Dua after the rain has fallen
Translation
We have been given rain by the grace and mercy of Allah.
Transliteration
muṭirnaa bi faḍlil-laahi wa raḥmatih
Sources: Bukhari No# 846, 1038; Muslim No# 71
Dua of the sick person who is close to death
لَا إِلَهَ إِلَّا اللهُ وحْدَهُ
لَا إِلَهَ إِلَّا اللهُ وحْدَهُ لَا شَرِيكَ لَهُ
لَا إِلَهَ إِلَّا اللهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ
لَا إِلَهَ إِلَّا اللهُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
Translation
"None has the right to be worshipped except Allah and Allah is the greatest.
None has the right to be worshipped except Allah Alone
None has the right to be worshipped except Allah, Alone without partner.
None has the right to be worshipped except Allah, to Him belongs all
sovereignty and praise.
None has the right to be worshipped except Allah and there is no might
and no power except with Allah."
Notes:
*The prophet (may the peace and blessing of Allah be upon him) said,
that after uttering each of the remembrances above Allah affirms what
his servant uttered.
*The prophet (may the peace and blessing of Allah be upon him) said
after mentioning the remembrance above: "whoever is blessed to utter
these words at the time of death, the fire [of hell] shall never touch
him".
Transliteration
laa ilaaha ill-allaahu wallaahu akbar
laa ilaaha ill-allaahu waḥdahu
laa ilaaha ill-allaahu waḥdahu laa shareeka lah
laa ilaaha ill-allaahu lahul-mulku walahul-ḥamdu
laa ilaaha ill-allahu wa laa ḥawla wa laa quwwata illaa billaah
Sources: At-Tirmidhi No# 3430; Ibn Majah No# 3794
Dua and remembrance before sleeping
وَآوَانَا ، فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ
Translation
All praise is for Allah, Who fed us, and gave us drink, and Who is
sufficient for us, and has sheltered us, for how many have none to
suffice them or shelter them.
Transliteration
alḥamdu lil-laahil-ladhee aṭ‛amanaa, wa saqaa-naa, wa kafaanaa, wa
aawaanaa, fakam mim-man laa kaafiya lahu wa laa mu'wee
Sources: Muslim No# 2715; Abu Dawud No# 5053
Fathwa, - Meaning of Wallaahi, Billaahi and Tallaahi
Es selamu alejkum May Allah reward you for your work. I want you to
ask you, what does the word ''Wallahi Billahi Tallahi'' means? Thank
you for the answer.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
The three words have different meanings depending on their context in
speech. They may be said and mean swearing by Allaah, because the
Arabic letters Waaw, Baa'a, Taa'a are used for swearing, so if a
person says Wallaahi, Billaahi, or Tallaahi, it means that he swears
by Allaah or makes an oath by Allaah.
On the other hand, if the word "Allaah" is preceded by the letter Waaw
or Baa'a, then it could mean other than swearing. For example, if
someone says "Ista'antu Billaah", i.e. I seek help from Allaah, then
the letter Baa'a here is for seeking help.
Likewise, the letter Waaw could mean Ist'inaaf )i.e. to indicate
beginning a new sentence to make a different point(; like the saying
of Allaah "Wallaahu Rau'oofun Bil Ibaad" )which means(: }And Allaah is
Kind to ]His[ servants.{]Quran 2:207[
As regards the letter Taa'a, if it is added to the word "Allaah", it
only means swearing by Allaah.
Allah Knows best.
Fathwa, - Position of hands duringdua and if it is sunna to recite Al-Faatihah when commencing a circle of knowledge
Bismillahi rahmani raheem, Assalaamu alaikum wa rahmatullahi wa
barakatuh, I would like to ask you the following questions regarding a
custome I witnessed in a womens doroos circle in my city in a european
country. When they start their circle one of the women )they take
turns to include everyone in this custom( recites al fatiha- whilst
reciting all the women present put their hands as in dua but keeps
their hands in their lap- after reciting everyone wipes their faces
and then the dars begins. Im familiar with a lot of the benefits of
al-fatiha, alhamdulillah- as this was one of the arguments used when I
confronted them about this. Another argument I was presented from them
is this fatwa http://www.islamweb.ne t/emainpage
/index.php?page=showfa twa&Option=FatwaId& Id=82584 . I dont doubt
their intentions to do good. But my question is if doing this is known
from the sunnah? Do you hold it to be permissible?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
The scholars of the Salaf )righteous predecessors( were not used to
reciting Chapter Al-Faatihah when commencing a circle of knowledge.
Therefore, doing this regularly turns this act into )what is called(
an added innovation. In principle, reciting the Quran is permissible
but specifying a given Chapter at a given time that is not specified
in the Sharee'ah )Islamic law( is something that should not be done.
'Aa'ishahnarrated that the Prophetsaid: "Whoever introduces into this
matter of ours )Islam( that which is not part of it, it will be
rejected." ]Al-Bukhaari and Muslim[
As regards the Fatwa which you referred to in the question, it is
about concluding a supplication with Takbeer )saying Allaahu Akbar(
and we clarified that this is also a religious innovation. We have
also clarified in this Fatwa –and probably this is what you mean –the
matter of wiping the face with the hands after supplicating and we
mentioned that this is permissible and we stated the evidence. Some
scholars –like Ibn Hajar–classified the Hadeeth about wiping the face
after supplicating as Hasan ]good[. Therefore, this is one issue and
what you mentioned in the question is another completely different
issue.
Allah Knows best.
Fathwa, - Assigning a supplication to every daily obligatory prayer
Assalamu 'alaikum I read in a book about specific dua after each
prayer of fajr,dhuhr,asr etc.,but I havenot come across such dua
anywhere,so please tell me if it is correct to say these duas after
each prayer and if the Prophet)peace be upon him( said these.If we do
what was not taught by the Prophet,it would be rejected,right?pls
answer.May Allah reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
There is nothing reported from the Prophetwith this meaning, and it is
not permissible to say these supplications as they are included in the
secondary innovations )i.e. the innovations where the basis of worship
is permitted but there is some change with regard to its reason, type,
amount, manner, time and place(, but if the meaning of these
supplications is good, and a praying person says them sometimes
without believing that they are a Sunnah, then this is permissible
because the supplication after performing obligatory prayers is, in
principle, among the legislated matters.
Allah Knows best.
Fathwa, - A brother recently said to me "You are lying", but I was not lying. Have I been wrong
A brother recently said to me "You are lying", but I was not lying.
Have I been wronged? Or is this solely between him and Allah?
Answer:
In the Name of Allah, Most Merciful and Compassionate
May Allah's peace and blessings be upon His Messenger Muhammad, his
folk, companions, and followers
Walaikum assalam wa rahmatullah,
This would really depend on the situation and circumstances. He may
have reason to have thought you were in error; or he may have made an
error in judgment; or he may simply be wrong. In any case, we don't
impute ill-intent in the actions of other, even when these are against
us. Rather, we try to understand their actions in the best light, and
to be fair. Allah Most High says,
"O you who believe! Be steadfast witnesses for Allah in fairness, and
let not enmity of any people lead you not to act justly. Deal justly,
that is nearer to piety. Be pious of Allah. Indeed, Allah is Informed
of what you do." [Qur'an, 5.8]
In terms of dealing with the brother in question, it would be best to
sit down and discuss the matter with him, in a spirit of brotherhood,
and in order to come to understanding--not to argue your point and
seek "your" rights, but rather to mend relations and move on. Allah
Most High says,
"The believers are but brethren, so mend relationships between your
brethren. Be pious of Allah, that you may obtain mercy." [Qur'an,
49.10]
And Allah alone gives success.
Fathwa, - Giving someone of the opposite sex a lift at night
Is it permissible to be in a car with a non-mahram woman when there is
another man there also (who is not her mahram)? Is this khalwa? Is it
permissible to give a non-mahram a lift in a car at night, for safety
reasons, when there is no-one else available to travel in the car so
that we are not alone? If the non-mahram sits in the back, then does
this count as a barrier between the two?
Answer:
In the Name of Allah, Most Merciful and Compassionate
Walaikum assalam wa rahmatullah,
During the day, in public areas, it would not be in itself a khalwa
situation for a man and woman to be in a car together. However, it is
necessary to avoid this--because of the likely fitna--particularly
when it is repeated, or when one fears anything improper (even
improper thoughts or conversations).
At night, it would not be permitted. When one considers alternatives,
there are almost always alternatives--such as having a third person in
the car.
Fathwa, - Could you tell me if one has to observe the hijab during labor? Does the same ruling apply ifthe do
Could you tell me if one has to observe the hijab during labor? Does
the same ruling apply if the doctor is a woman?
Answer:
Wa'alaikum assalaamu warahmatu Allah,
Firstly, a woman is required to be treated by a female Muslim, doctor,
if unavailable, then a female non-Muslim, then a male Muslim, then
finally, she may be treated by a non-Muslim male doctor. Therefore, if
the doctor is a Muslim woman, the woman need not observe the hijiab or
headcovering during labor, because the nakedness between Muslim women
in general (i.e. not specific to labor) is from between the navel and
knee.
A non-Muslim woman, in the Hanafi madhab is like a man, and therefore,
one would cover in front of her what she would cover in front of a man
- everything except face, hands and feet, and of course - that which
must necessarily be exposed during labor.
Nonetheless, there are opinions in the other school(s) that a
non-Muslim woman is like a Muslim woman which would not require one to
observe the headcovering in front of her. The latter indicates a
lesser degree of severity/emphasis on covering in front of non-Muslim
woman than the emphasis when the person is a man.
One should try to practice that which contains the highest etiquette
while keeping in mind that Allah does not try us with what is more
than we can bear, and that differences between the scholars are a
mercy when used scrupulously and with wisdom.
And Allah knows best.
Caring for the Orphansand Weak
wherein anorphan is supportedand is treated in a loving and
affectionate manner, and the worst is that home wherein an orphan
lives and is treated badly or cruelly.
It is related by Sahl ibn Saad (R.A.) that Rasulullah Muhammad (PBUH) said
"Whoever supports an orphan from among his own or any other family, he
will be as close to me in Heaven as these fingers are close to each
other."
Sahl (R.A.) says that Rasulullah (PBUH) made a motion of his index and
middle fingers (while he said this) and there was only a little space
between the two. In another Hadith the Holy Prophet (PBUH) made a
provision: "provided he is not guilty of an unpardonable sin."
This Hadith explains the status, in the hereafter, of that bondsman
who accepts the responsibility of supporting an orphan belonging
either tohis own familyorany other familywith whom he has no
particular blood tie. Which makes the fact clear that the promise of
salvation and entry into paradise is subject to the condition ofnot
committing a misdeed, such aspolytheism,murderetc. which isnot
pardonable.
Abu Hurairah (R.A.) reports that the Messenger of Allah (PBUH) stated
"Whoever caresses the head of an orphan (in affection), solely for the
sake of Allah, a good deed will be written to his account for every
hair over which he passed his hand, and whoever treated an orphan (boy
or girl) with goodness and kindness, he and I will be close to
each-other in Heaven as these two fingers"
The Prophet (S.A.W.) made a gesture with his fingers as explained above.
It is therefore clear that the glad tidings onshowing kindnessto
orphans are dependent upon the condition that the loving and kindly
treatment is wholly with theintention of earning the pleasureof Allah
Almighty.
Visiting The Sick And Feeding The Hungry
In a Hadith reported by Abu Moosa Ash'ari (R.A.), The Prophet (S.A.W.)
said "Feed the hungry, visit the sick and free the captives."
Besides mention of feeding the hungry - which is a deed ofcompassion
and kind-heartedness, this Hadith also contains an injunction
forvisiting the sickandobtaining the freedomof those who are
(unlawfully) heldprisoners."
In common terms visiting the sick' simply denotes enquiring after
one's health but here it is used in a broader sense and includes also
thecaring and arrangingof treatment for the sick, if necessary, and if
one is able to do so.
The rewards and blessing for these deeds is (once again) very great,
and enviable indeed is the lot of those who feel for tie less
fortunate brethren and are willing to help them in any possible
manner.
Behavior of Old and Young
others who are junior to them. The Beloved Prophet (S.A.W.) has, also,
explained (in his teachings) what their mutual behavior should be.
Stated below are a few Ahadith regarding this aspect of social
conduct, which may appear insignificant to some people, but plays
animportant partin promoting ahappy and peaceful life, both at family
and community levels.
In one Hadith the Prophet (S.A.W.) is reported to have stated that
"He is not of us, who is not affectionate to those who are younger
than him and is not respectful to those who are older."
In another Hadith he said,
"Whoever does not show affection to the young, and respect to the old,
is not one of us."
The occasion for the stating of the second Hadith, as related by Anas
(R.A.) was once when an elderly person came to meet Rasulullah (PBUH)
and the people present in the gathering took some time to make way
(clear a path in their midst) for him to go up to the Prophet (PBUH)-
i.e. they did not move quickly enough as the old person's age would
have required.
Therefore, these Ahadith show that anyone who wishes to remain
attached to the Holy Prophet (PBUH) and his faith should treat those
who are younger, to him, withaffection and mercy, and those who are
older withrespect and honor.
It is related by Anas (RA.) that the Prophet of Allah (PBUH) said
"For the young man who will honor an old man because of his age, Allah
will appoint men who will honor him in his old age."
This Hadith explains that, although the reward for showing good
manners and respect to one's elders will be in the Hereafter,
theAlmighty bestows His favorsto such people in this world too.
Attributes of Allah Almighty
through His attributes. These attributes describe how Allah manifests
Himself to us. God's attributes are innumerable since human intellect
cannot possibly comprehend every aspect of the Supreme Being. A Hadith
of the Holy Prophet (peace be on him) makes mention of Ninety Nine
names of Allah commonly known asAl-Asmaul Husna,the Most Names. In the
Holy Quran we read:
"And to Allah alone belong all perfect attributes. So call Him by
these.And leave alone those who deviate from the right way with
respect to His Attributes." (7:181)
"Allah - there is no God but He, the Living, the Self-Subsisting and
All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs
whatsoever is in the heavens and whatsoever is in the earth. Who is he
that will intercede with Him except by His permission? He knows what
is before them and what is behind them; and they encompass nothing of
His knowledge except what He pleases. His knowledge extends over the
heavens and the earth; and the care of them burdens Him not;and He is
the High, the Great." (2:256)
"Allah is the Light of the heavens and the earth. The similitude of
His light is a lustrous niche, wherein is a lamp. The lamp is in a
glass. The glass is as it were a glittering star. It is lit from
blessed tree - an olive - neither of the east nor of the west, whose
oil would well-nigh glow forth even though fire touched it not.Light
upon light! Allah guides to His light whomsoever He will. And Allah
sets forth parables to men, and Allah know all things full well.This
light is now lit in houses with regard to which Allah has ordained
that they be exalted and that His name be remembered in them, Therein
is He glorified in the mornings and the evenings" (24:36-37)
"He is Allah, and there is no God beside Him, the Knower of the unseen
and the seen. He is Gracious, the Merciful.He is Allah, and there is
no God beside Him, the Sovereign, the Holy One, the Source of Peace,
the Bestower of Security, the Protector, the Mighty, the Subduer, the
Exalted. Holy is Allah far above that which they associate with Him.He
is Allah, the Creator, the Maker, the Fashioner. His are the most
Beautiful Names. All that is in the heavens and the earth glorifies
Him, and He is the Mighty the Wise." (59:23-25)
Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet
(Peace and Blessings of Allah be upon him) said, "Allah has ninety
nine Names, one hundred less one; and who memorized them all by heart
will enter Paradise."(Bukhari, The Book of Tauhid)
Dought & clear, - Is his father regarded as a martyr if he died onthe job?
income varied and was modest, and he suffered many illnesses. Is
working regarded as jihad for the sake of Allah? There are some people
who say that he is a martyr. What is the ruling?
Praise be to Allah.
Undoubtedly the efforts of fathers to earn a living in order to spend
on their children and make them independent of means so that they will
not have to ask of people is something for which they will be rewarded
if they seek reward with Allah for that. Al-Bukhaari (56) narrated
from Sa'd ibn Abi Waqqaas (may Allah be pleased with him) that the
Messenger of Allah (blessings and peace of Allah be upon him) said:
"Verily, you will never spend anything, seeking thereby the
Countenance of Allah, but you will be rewarded for it, even (the food)
that you put in your wife's mouth."
It was narrated that Abu Hurayrah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said:"A dinar that you
spend for the sake of Allaah, a dinar that you spend to free a slave,
a dinar that you give in charity to a needy person and a dinar that
you spend on your family – the greatest of them in reward is the one
that you spend on your family."
Narrated by Muslim (995).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: In the hadeeth
of Abu Qilaabah from Abu Asma', from Thawbaan, who attributed it to
the Prophet (blessings and peace of Allah be upon him), it says: "The
best dinar that a man spends is a dinar that he spends on his
dependents, a dinar that he spends on his mount (for jihad) for the
sake of Allah, and a dinar that he spends on his companions (in jihad)
for the sake of Allah." Abu Qilaabah said: He started with dependents,
and what man will earn a greater reward than a man who spends on his
dependents, to preserve their dignity, and Allah benefits them through
him?
At-Tabari said: It starts with spending on dependents, which includes
one's own self, because a man's own self is among his dependents;
indeed, it has a greater right over him than the rest of his
dependents, because no one can keep others alive by neglecting and
destroying himself. Then comes spending on dependents.
End quote fromFath al-Baari, 9/499
For more information, please see the answer to question no. 69960
Based on that, your father died doing a good deed, for which we hope
that he had a good end and acceptance with Allah, may He be exalted.
But that does not necessarily mean that he was engaged in jihad in the
specific sense of fighting the mushrikeen for the sake of Allah.
With regard to jihad in a general sense (which means striving), which
includes every act of obedience to Allah, there is no reason not to
say that in general terms. But this does not mean that he died as a
martyr either, because not everyone who dies doing a righteous deed
dies as a martyr.
And Allah knows best.
Dought & clear, - The days of Tashreeq
distinguishes them from other days?.
Praise be to Allaah.
The days of Tashreeq are the 11th, 12thand 13thof Dhu'l-Hijjah. There
are several verses and ahaadeeth which speak of their virtue:
1 – Allaah says (interpretation of the meaning):
"And remember Allaah during the appointed Days"
[al-Baqarah 2:203]
These are the days of Tashreeq. This was the view of Ibn 'Umar and
most of the scholars.
2 – The Prophet(peace and blessings of Allaah be upon him) said
concerning the days of Tashreeq: "They are days of eating, drinking
and remembering Allaah." Dhikr (remembering Allaah) is enjoined during
the days of tashreeq in several ways:
-Remembering Allaah immediately after the prescribed prayers by
reciting Takbeer. This is prescribed until the end of the days of
Tashreeq according to the majority of scholars.
-Remembering Him by sayingBismillaahandAllaahu akbarwhen slaughtering
the sacrificial animal. The time for slaughtering the hadiy and
udhiyah lasts until the end of days of Tashreeq.
-Remembering Allaah when eating and drinking. It is prescribed when
eating and drinking to sayBismillaahat the beginning, and to praise
Him (sayAl-hamdu Lillaah) at the end. According to the hadeeth
narrated from the Prophet(peace and blessings of Allaah be upon him):
"Allaah likes His slave when he eats something to praise Him for it,
and when he drinks something to praise Him for it." Narrated by
Muslim, 2734.
-Remembering Him by saying Takbeer when stoning the Jamaraat on the
days of Tashreeq. This applies only to the pilgrims on Hajj.
-Remembering Allaah in general. It is mustahabb to make a lot of dhikr
during the days of Tashreeq. 'Umar used to recite Takbeer in Mina in
his tent, and when the people heard him they recited Takbeer too and
Mina echoed with the sound of their Takbeer. Allaah says
(interpretation of the meaning):
"So when you have accomplished your Manaasik [rituals of Hajj],
remember Allaah as you remember your forefathers or with a far more
remembrance. 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.
201. And of them there are some 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!""
[al-Baqarah 2:200-201]
Many of the salaf regarded it as mustahabb to make a lot of du'aa'
during the days of tashreeq.
The words of the Prophet(peace and blessings of Allaah be upon him),
"These are days of eating, drinking and remembering Allaah" indicate
that eating and drinking during the days of Eid are means that help
one to remember Allaah and obey Him; perfect gratitude for the
blessing means using it to help one obey and worship Allaah,
In His Book Allaah commands us to eat of good things and thank Him for
them. So whoever uses Allaah's blessings to commit sin is showing
ingratitude for the blessing of Allaah, so he deserves to have it
taken away from him.
3 – The Prophet(peace and blessings of Allaah be upon him) forbade
fasting on these days: "Do not fast on these days, for they are the
days of eating, drinking and remembering Allaah." Narrated by Ahmad,
10286; classed as saheeh by al-Albaani inal-Silsilah al-Saheehah,
3573.
See Lataa'if al-Ma'aarifby Ibn Rajab, p. 500.
O Allaah, help us to do righteous deeds and make us steadfast until
death; have mercy on us, O Most Generous Giver. Praise be to Allaah,
the Lord of the World.
Dought & clear, - Calling scholars, teachers and elders “father”
Arabs who call their priests "father" or of the foreigners who call
their religious leader the pope (a title derived from the Greek word
for father; cf. papa)?
Praise be to Allah.
There is nothing wrong with addressing a scholar or elderly man as
father, in the sense that his status is like that of a father in terms
of respect, not in the sense of blood ties.
Abu Dawood (8), an-Nasaa'i (40) and Ibn Maajah (313) narrated that Abu
Hurayrah (may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "I am to you like a
father; I teach you."
(Classed as hasan by al-Albaani inSaheeh Abi Dawood).
In the Qur'an, the word father is used to refer to someone other than
a biological father, as in the verse (interpretation of the meaning):
"They said, 'We shall worship your Ilaah (God — Allah) the Ilaah (God)
of your fathers, Ibraaheem (Abraham), Ismaa'eel (Ishmael), Ishaaq
(Isaac), One Ilaah (God), and to Him we submit (in Islam)"
[al-Baqarah 2:133].
Ismaa 'eel was one of his (Ya'qoob's) paternal uncles, not one of his
(fore)fathers.
InFataawa Ibn as-Salaah(1/186) it says: Is it permissible according to
the Holy Book and the saheeh hadeeths to call someone "father" other
than the biological father?
He (may Allah have mercy on him) replied: Allah, may He be blessed and
exalted, says (interpretation of the meaning): "They said, 'We shall
worship your Ilaah (God — Allaah) the Ilaah (God) of your fathers,
Ibraaheem (Abraham), Ismaa'eel (Ishmael)..." [al-Baqarah 2:133], and
Ismaa'eel was one of his paternal uncles, not one of his
(fore)fathers.
And Allah says (interpretation of the meaning):"And he raised his
parents [abawayhi] to the throne"[Yoosuf 11:100], but his mother had
died previously. (The scholars) said that what is meant is his
maternal aunt. This is an example of the word abawayn (parents, lit.
two fathers) being used to refer to someone other than a biological
parent, which is a valid usage in Arabic.
Use of the word in this manner to refer to the Prophet (blessings and
peace of Allah be upon him) or a scholar or an old man is acceptable
in terms of linguistic usage and meaning. From the shar'i point of
view, Allah, may He be glorified and exalted, says (interpretation of
the meaning):"Muhammad (صلى الله عليه وسلم) is not the father of any
of your men" [al-Ahzaab 33:40]. In the saheeh hadeeth, the Prophet
(blessings and peace of Allah be upon him said): "I am to you like a
father; I teach you."
Hence some of our scholars are of the view that the Prophet (blessings
and peace of Allah be upon him) should not be called the father of the
believers, even though his wives are the mothers of the believers, and
the reason given for that is what we have mentioned. Based on this, it
may be said that he is like a father, but it cannot be said that he is
our father. However, other scholars regarded the latter as permissible
too, and the one who stated this view wrote a lengthy argument to
support it. But to be on the safe side and as a precaution it is
better to avoid that. End quote.
Ash-Shaafa'i (may Allah have mercy on him) stated that it is
permissible to call him the father of the believers, i.e., in terms of
respect. Seeal-Durar al-Bahiyyah Sharh al-Bahjah al-Wardiyyah, 4/91
Al-Qurtubi (may Allah have mercy on him) said: The correct view is
that it is permissible to say that he is the father of the believers,
i.e., in terms of respect. The verse (interpretation of the
meaning):"Muhammad (صلى الله عليه وسلم( is not the father of any of
your men" ]al-Ahzaab 33:40[refers to biological fatherhood. End quote.
So there is nothing wrong with calling him (blessings and peace of
Allah be upon him) "father", and it does not matter that the
Christians use this word too, because resembling them is only
forbidden with regard to matters that are unique to them, but this
word is something common to all people, Arabs and others, and was also
known before the time of the Christians, as Allah says concerning
Ibraaheem (peace be upon him):"it is the religion of your father
Ibraheem (Abraham) (Islamic Monotheism). It is He (Allah) Who has
named you Muslims both before and in this (the Qur'an)" [al-Hajj 22:78
– interpretation of the meaning].
Allah, may He be exalted, called him the father of the believers.
Al-Qurtubi (may Allah have mercy on him) said in hisTafseer(12/91):
Ibraaheem is the father of all the Arabs. It was also suggested that
this is addressed to all the Muslims, even though not all of them are
his descendants, because respect for Ibrahim is required from the
Muslims as respect for the father is required from the son. End quote.
People still use this word in their speech; they may call a scholar,
teacher or elder "father", and one of these people may say to one who
is younger than him, "O my son," and so on.
Muslim narrated in hisSaheeh(2151) that Anas ibn Maalik (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said to me, "O my son."
An-Nawawi (may Allah have mercy on him) included this hadeeth in a
chapter called: Permissibility of saying to someone other than one's
son, "O my son"; doing so is mustahabb.
What is meant by son in this case is like what is meant by father, and
it is no different. It does not mean biological son; rather what is
meant is to show compassion and mercy, which is an acceptable usage,
even if this word is used by (Christian) priests when speaking to
their followers, because it is not something that is unique to them,
as mentioned above.
Shaykh 'Abd ar-Rahmaan al-Barraak (may Allah preserve him) was asked:
Nowadays it is common to use the word father to refer to Muslim
religious scholars who are senior in age, knowledge and status; is it
permissible to use this word, noting that the Christians use the word
father to refer to their scholars who are senior in knowledge and
status?
(He replied:) There is no report to indicate that the Messenger
(blessings and peace of Allah be upon him), the Companions, the
Taabi'een or early generations used the word father to refer to the
scholars.
If anyone were to be given the title of father, no one would be more
deserving of that than the Messenger of Allah (blessings and peace of
Allah be upon him), of whom our Lord said (interpretation of the
meaning):"Muhammad (صلى الله عليه وسلم) is not the father of any of
your men, but he is the Messenger of Allah and the last (end) of the
Prophets" [al-Ahzaab 33:40].
He replied:
Praise be to Allah. We do not know of anyone among the scholars who
was given the title of father; rather in some societies it is
customary to describe an old man as father, whether he is a scholar or
otherwise, so this word is used when addressing him, such as saying "O
my father" or "O father", and when referring to him. There is nothing
to suggest that this is an imitation of Christian usage, because the
Christians use that word as a title for leaders of their religion. As
for your saying that the Messenger (blessings and peace of Allah be
upon him), depite his high status and virtue, and despite of the great
rights that he has over his ummah is not a father, based on the verse
in which Allah, may He be exalted, says (interpretation of the
meaning):"Muhammad (صلى الله عليه وسلم) is not the father of any of
your men" [al-Ahzaab 33:40], what is meant by fatherhood here is
biological fatherhood. However fatherhood in the sense of status and
respect is established in the case of the Prophet (blessings and peace
of Allah be upon him), as it says in some modes of recitation
(interpretation of the meaning):"The Prophet is closer to the
believers than their ownselves, and his wives are their (believers')
mothers (as regards respect and marriage) and he is a father to them"
[al-Ahzaab 33:6]. What is meant by fatherhood and motherhood here is
in terms of status, respect and honour. The Prophet (blessings and
peace of Allah be upon him) said: "I am to you like a father," however
he is of even higher status than that, so his rights over his ummah
are greater than the rights of parents and all other people, as he
(blessings and peace of Allah be upon him) said:"No one of you truly
believes until I am dearer to him than his son, his father and all of
mankind."Narrated by al-Bukhaari (14) and Muslim (44). And Allah knows
best.
To sum up, there is nothing wrong with addressing a scholar or old man
as father, and this is not regarded as imitating the Christians.
And Allah knows best.
Positive Pride in Islam: Do you want Honor, Power and Glory in this World and in the Hereafter?
Therefore, whoever desires (Al-Izzah) honor, power and glory in this
world and the next, let him be obedient towards Allah (SWT).
Imam Ali (as) says, that he is proud that Allah (SWT) is his lord and
that he is Allah's servant.
As Muslims we are proud of our identity, heritage and tradition.
Because we Muslims take pride in keeping our homes, gardens clean, our
places of worship appealing both to the young and old. We Muslims take
pride in respecting parents, elders, assisting neighbors, helping poor
by giving charity. We Muslim Women take pride in observing Hijab
(Islamic dress).
"Pride, the result of not remembering our status in relationship to
our Creator, can take various forms. In each of these it is an attempt
to be god."
The main push behind pride and prejudice is nothing other than the
human being thinking himself to be "god" and that he feels he is
better than others; however, if we keep the relationship between
ourselves and our Creator in mind, and that He is the only one
"entitled" to 'pride', then we bring ourselves back "down to earth"
and appreciate that we are all from the same source, and that even
though we have differences mostly based on incidental issues, the only
source of being "better" than one another (which too cannot be fully
judged) is our awareness, consciousness, and acceptance of God and all
that He gives to us.
Imam Ali (as) says: I wonder at the arrogance of a haughty and vain
person. Yesterday he was only a drop of semen and tomorrow he will
turn into a corpse. Also, it is astonishing if son of Adam is proud,
when his beginning is a sperm and his end is a decaying corpse (dead
body).
The arrogant and proud should recognize and realize his reality: his
origin is a dirty sperm and his end is stinky carrion. Between these
two, man is weak and feeble. Hunger and thirst exhaust him, ailment
and sickness overcome him, poverty and harm afflict him, and death and
wear will inevitably befall him. Man cannot provide benefits and
cannot save himself from misfortunes.
Overconfidence is a bad thing:
Confidence is a great thing. It allows us to get past our doubts and
take action. So why is slightly too much of it so bad? Take a look at
the example of Azazeel.
His name was Azazeel. He is also known as Iblees. He used to pray a
lot and even used to give lectures to the angels. One day there was a
notice in the heavens which said that someone was going to be ordered
out of the heavens. All the angels were worried because they thought
it might be one of them. They all went to Jibreel (Gabriel) who was
one of the most important angels to ask him, whether he could do
anything. Jibreel (Gabriel) said he too was worried because it might
be himself. Jibreel (Gabriel) suggested that they go to Azazeel
because he was very clever.
Azazeel told them not to worry at all, he would pray to Allah (SWT)
for all of them. He forgot himself thinking he was the best and it
could never be him. As a result of overconfidence, he became the
cursed Satan and he was ordered out of heaven.
Imam Moosa Kazim (as)says: "O Son! Don't delay in offering your
prayers. Nor should you be overconfident of the acceptance of your
prayers and feel proud of your efforts at piety. We cannot offer
prayers and obedience to Allah commensurate with His Blessings."
Summary, as human beings and believers, we need to ensure that we do
not repeat the sin which resulted in the fall of Satan - we need to
treat all of the children of Adam as human beings and not be
judgmental of things such as skin color, tribal affiliations,
language, place of birth, economic worth, social status, or even
religion, as these are all merely ways for us to "know the another"
rather than being means of shunning one another. After all, did Imam
Ali (as) not say that, "People are of two types - they are either your
brothers in faith or your equals in humanity."
Takabbur in Islam: Pride in Islam, Arrogance - Kibr is a barrier to Paradise
others and by assuming vain and wishful thoughts in his mind, adopts
the conduct of Shaitan (Satan) who said: "I have been created of fire
while Adam has been created of earth and fire possesses superiority
over earth." The first sin to have been committed in the world of
creation was arrogance on the part of Shaitan (Satan).
This pride and prejudice on the part of Satan is what caused his
downfall - and has the potential to affect each and every one of us.
Satan felt that his physical makeup of 'smoke-less fire' was of a
loftier composition, and that being made of fire, he had the potential
and was naturally inclined to 'ascend' (just as fire does), whereas
the makeup of Adam was of 'earth', a heavier compound, and that his
natural inclination was to the base, lower desires, and to clinging to
the 'earth'.
Thus, as for it being a vice, there can be no doubt or skepticism.
Proud and arrogant individuals look down upon others and anticipate
others to greet them and exhibit respect and deference towards them,
always nurturing aspects of their superiority and greatness within
their minds. This "puffed up" feeling which imparts a sense of "touch
me not" is called pride (Kibr/Takabbur).
The condition of conceit and of one who considers himself to be
greater than others, so long as it stays inwardly and has no outward
manifestation, it is pride. If it gets out through the senses, it is
called arrogance.
Arrogance is one of the consequences of vanity and self-conceit. When
an individual thinks too highly of himself, it is self-conceit; and
when he tends, moreover, to consider others as inferior to himself,
that is arrogance. In contrast to these states, when one thinks of
himself as small and insignificant, that is called modesty; and when,
in addition to this, he considers others as superior to himself, that
is called humility. In any case, arrogance is one of the most fatal of
moral vices. This is so because arrogance is a thick veil which hides
one's shortcomings from his own view, and thus prevents him from
removing them and attaining perfection.
Arrogance is a mental state causing self-admiration and haughtiness
against others in words or deeds. It is censured and dispraised in
many texts in Noble Qur'anand Sunnah:
Truly Allah knows what they hide and what they manifest; surely He
does not love the proud. Noble Qur'an (16:23)
Holy Prophet of Islam, Muhammad (saw) says: "He who has in his heart
as much faith as a grain of mustard seed will not enter hell, and he
who has in his heart as much pride as a grain of mustard seed will not
enter paradise." Hence, Pride (Kibr/Takabbur) is a barrier to
Paradise.
A proud man will not tolerate any other to be on equal terms with
himself. In private and in public he expects that all should assume a
respectful attitude towards him and, acknowledging his superiority,
treat him as a higher being. They should greet him first; make way for
him wherever he walks; when he speaks everyone should listen to him
and never try to oppose him. He is a genius and people are like asses.
They should be grateful to him, seeing that he is so condescending.
Virtues are the doors of Paradise, but pride and self-esteem lock them
all. So long as man feels elated he will not like for others what he
likes for himself. His self-esteem will deprive him of humility, which
is the essence of righteousness. He will neither be able to discard
enmity and envy, resentment and wrath, slander and scorn, nor will he
be able to cultivate truth and sincerity, and calmly listen to any
advice. In short, there is no evil which a proud man will not
inevitably do in order to preserve his elation and self-esteem.
Being proud about ones own piety is a major sin. This pride can make
all the prayers and supplications void. If a person understands the
Greatness of Allah (SWT), then he will not be proud and vain at his
exertions at prayer. The endowments of the munificent Allah (SWT) are
so great that it is impossible to count His Blessings.
Imam Jafar al-Sadiq (as)who cites Holy Prophet of Islam, Muhammad
(saw) in a tradition in which Hazrat Musa (Moses) son of Imranasks
Satan. "Tell me about the sin which, when a son of Adam commits, you
overtake him." Satan replied, "It is when he is proud of himself,
thinks too much of his good deeds and his sin looks small in his
eyes." It is known that when Satan overtakes someone, the result will
be more sinning.
Imam Ali Reza (as)says that a pious person from Bani Israel offered
intense prayers for forty years. Then he offered a sacrifice to Allah
(SWT) that was not accepted. The person was disconsolate with sadness
for his failure. He cursed his psyche blaming it for his failure. He
received a Revelation that blaming his psyche and accepting the
shortcomings pleased Allah (SWT) more than the prayers spread over the
long period of forty years. For this reason Allah (SWT) accepted his
long years of penance.
Imam Mohammed Baqir (as)says that two persons entered the mosque. One
was pious and the other a transgressor. When they emerged from the
mosque after the prayer, the transgressor was pious and the person
with piety had turned a transgressor. The reason was that the pious
person came out of the mosque with pride at his piety and the
transgressor was penitent at his past misdeeds.
Imam Ali (as)says: "The sin that makes you sad and repentant is more
liked by Allah (SWT) than the good deed which turns you arrogant."