M.Najimudeen .Bsc's invitation is awaiting your response

M.Najimudeen .Bsc would like to connect on LinkedIn. How would you like to respond? M.Najimudeen .Bsc M NajimudeeN Bsc - INDIA Confirm you know M.Najimudeen You received an invitation to connect. LinkedIn will use your email address to make suggestions to our members in features like People You May Know. Unsubscribe If you need assistance or have questions, please contact LinkedIn Customer Service. © 2014, LinkedIn Corporation. 2029 Stierlin Ct. Mountain View, CA 94043, USA

Welcome to Islam, - * The miracle of honey as an alternative medicine

Share

Introduction
Honey is a sweet and viscous fluid produced by honeybees from the nectar of flowers. "The definition of honey stipulates a pure product that does not allow for the addition of any other substance. This includes, but is not limited to, water or other sweeteners," according to the United States National Honey Board 2003 and other nations' food regulations. Honey is significantly sweeter than table sugar and has attractive chemical properties for baking. Honey has a distinctive flavor which leads some people to prefer it over sugar and other sweeteners.
Liquid honey does not spoil. Because of its high sugar concentration, it kills most bacteria by crenation. Natural airborne yeasts cannot become active in it because the moisture content is too low. Natural, raw honey varies from 14% to 18% moisture content. As long as the moisture content remains under 18%, virtually no organism can successfully multiply to significant amounts in honey, though, importantly, enough bacteria survive to make honey dangerous for infants )especially Clostridium botulinum(.
The study of pollens and spores in raw honey )melissopalynology( can determine floral sources of honey. Because bees carry an electrostatic charge, and can attract other particles, the same techniques of melissopalynology can be used in area environmental studies of radioactive particles, dust, or particulate pollution.
A main effect of bees collecting nectar to make honey is pollination, which is crucial for flowering plants.
Islam and honey
More than 1400 years ago Allaah and His messenger sallallaahu alayhi wa sallam, told us that honey can heal a variety of medical problems.
Allaah Says )what means(:"And the Lord inspired the bee, saying: Take your habitations in the mountains and in the trees and in what they erect. Then, eat of all fruits and follow the ways of your Lord made easy )for you('. There comes forth from their bellies a drink of varying colors wherein is healing for men. Verily in this is indeed a sign for people who think."]Quran 16:68-69[
The Prophet, sallallaahu alayhi wa sallam, has also told us of the healing found within honey for a variety of medical problems, including stomach ailments. It is reported by Al-Bukhaari, may Allaah have mercy upon him, that a man came to the Prophet, sallallaahu alayhi wa sallam, because his brother had a stomach disorder. The Prophet, sallallaahu alayhi wa sallam, said:"Let him drink honey."The man returned a second time complaining that no improvement happened in his brother’s case, and again the Prophet, sallallaahu alayhi wa sallam, responded: "Let him drink honey." The man returned again, and said: "I have done that but to no avail." Thereupon the Prophet, sallallaahu alayhi wa sallam, responded:"Allaah has said the truth, but your brother's stomach has told a lie. Let him drink honey."He drank it and was cured.
It is also reported that the Prophet, sallallaahu alayhi wa sallam, said:"Make use of the two remedies: honey and the Quran.")At-Tirmithi(
Modern medicine has only recently discovered the fact that honey is a remedy to many diseases. Traditional uses of honey have included honey mixed with lemon for sore throats. Honey coats the throat and reduces throat irritation. Research has already shown that honey blocks the growth of oral bacteria.
Honey has also been used for stomach pains and problems. Modern research shows that honey is effective when used in the treatment of gastric or peptic stomach ulcers. Research has also revealed that honey is effective in the treatment of various wounds and infections because of its antimicrobial )antibacterial, antiviral and antifungal( properties.
Researchers are not absolutely sure why honey heals but they are learning new things about honey everyday. As mentioned in the beginning, honey contains a variety of sugars and minerals. Honey is also considered an antioxidant. This means it allows the blood to circulate better and provide more oxygen to areas of the body such as the brain.
Honey can also be used externally to promote healing when applied to wounds, even postoperative wounds. Honey has also been effective in its use to treat burns. It has even been shown to be low in calories and useful as a sweetener for diabetics, people with heart disease or those overweight.
Although there is healing in honey for a variety of medical disorders, certain precautions should be taken:
1- Children under the age of one year should not be given honey due to the possibility of infant botulism. This type of food poisoning can be deadly, however, it only seems to affect infants under one year of age.
2- If you have any known allergies to specific plants, then you should make sure the honey you are using is not produced from that plant.
3- People with allergies to bee stings should be careful when using other bee-related products such as propolis or royal jelly.
However, if these precautions are followed, then honey may, Allaah willing provide healing for you.
Conclusion
Muslims acknowledge and accept that Allaah and His Prophet sallallaahu alayhi wa sallam know better and that our Creator Has revealed the truth. Therefore, we study the research that is available, not to confirm or deny the truth that has been revealed by Allaah and his Prophet, sallallaahu alayhi wa sallam, but to learn of new ways we can use honey.

Share

Welcome to Islam, - * The Expansion of the Universe in the Quran

Share

In 1929, in the California Mount Wilson observatory, an American astronomer by the name of Edwin Hubble made one of the greatest discoveries in the history of astronomy. While he observed the stars with a giant telescope, he found out that the light from them was shifted to the red end of the spectrum and that this shift was more pronounced the further a star was from the earth.
This discovery had an electrifying effect in the world of science, because according to the recognized rules of physics, the spectra of light beams traveling towards the point of observation tend towards violet while the spectra of the light beams moving away from the point of observation tend towards red. During Hubble's observations, the light from stars was discovered to tend towards red. This meant that they were constantly moving away from us.
Long before, Hubble made another very important discovery: Stars and galaxies moved away not only from us, but also from one another. The only conclusion that could be derived from a universe where everything moves away from everything else is that the universe constantly 'expands'.
To better understand, the universe can be thought of as the surface of a balloon being blown up. Just as the points on the surface of a balloon move apart from each other as the balloon is inflated, so do the objects in space move apart from each other as the universe keeps expanding.
In fact, this had been theoretically discovered even earlier. Albert Einstein, who is considered the greatest scientist of the century, had concluded after the calculations he made in theoretical physics that the universe could not be static.
However, he had laid his discovery to rest simply not to conflict with the widely recognized static universe model of his time. Later on, Einstein was to identify his act as 'the greatest mistake of his career'. Subsequently, it became definite by Hubble's observations that the universe expands.
What importance, then, did the fact that the universe expands have on the existence of the universe? The expansion of the universe implied that if it could travel backwards in time, the universe would prove to have originated from a single point. The calculations showed that this 'single point' that harbored all the matter of the universe should have 'zero volume' and 'infinite density'. The universe had come about by the explosion of this single point with zero volume. This great explosion that marked the beginning of the universe was named the 'Big Bang' and the theory started to be so called.
It has to be stated that 'zero volume' is a theoretical expression used for descriptive purposes. Science can define the concept of 'nothingness', which is beyond the limits of human comprehension, only by expressing it as a point with zero volume'. In truth, 'a point with no volume' means 'nothingness'. The universe has come into being from nothingness. In other words, it was created.
The Big Bang theory showed that in the beginning all the objects in the universe were of one piece and then were parted. This fact, which was revealed by the Big Bang theory was stated in the Quran 14 centuries ago, when people had a very limited knowledge about the universe; Allaah says )what means(:"Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?"]Quran 21:30[
As stated in the verse, everything, even the 'heavens and the earth' that were not yet created, were created with a Big Bang out of a single point, and shaped the present universe by being parted from each other.
When we compare the statements in the verse with the Big Bang theory, we see that they fully agree with each other. However, the Big Bang was introduced as a scientific theory only in the 20th century.
The expansion of the universe is one of the most important pieces of evidence that the universe was created out of nothing. Although this fact was not discovered by science until the 20th century, Allaah has informed us of this reality in the Quran )revealed 1,400 years ago( saying )what means(:"And the heaven We constructed with strength, and indeed, We are ]its[ expander."]Quran 51: 47[

Share

Quraanic Exegesis, Dought&clear, - * Do the words of Allah, “And full-breasted maidens of equal age (wa kawaa‘ib atraaban)” describe the breasts of al-hoor al-‘iyn?

Share

I have a question which has been bothering me a little bit on my view of islam, regarding surah 78 verse 32-33. In english translation it says: (31) Gardens enclosed and vineyards, (32) And full-breasted'' maidens of equal age.
What does this verse mean exactly?
Does it litterally mean that people in paradise will be given women with good looking breast?
Doesnt feel good reading it in a relgious script.
I dont see why it has to be said anyway,it already says in the quran that men will get married with good looking wives . Whats the point of pointing out the look of the womens breast in paradise?
Praise be to Allah.
First of all, we thank you for getting in touch with our website and we hope that you will find it useful and beneficial.
To answer your question, we would say that any critic of any text, whether it is a sacred text or a work of human literature, must pay attention in his criticism to the environment in which the text originally appeared, in terms of time, place, people and circumstances. When the critic wants to develop a precise understanding of a particular expression, he also has to closely examine the roots of that phrase in the language in which it originally appeared, the various ways in which it is used, and the meaning and general context for which it is used.
The fair-minded researcher is the one who always assumes that translation is not able to transmit the meaning as intended, and the translation is not going to be able to choose the right vocabulary that conveys all the shades of meaning carried in the original words, on the basis of the environment in which the original words were used. If he does not bear this in mind, he will not be able to reach the proper understanding and correct conclusion.
Based on that, we say to you that with regard to the literal translation of the word kawaa‘ib, it is the plural of the word kaa‘ib, which refers to a female with developing breasts, as it says inMajmal al-Lughah, 1/787
Ibn Faaris (may Allah have mercy on him) said:
Ka‘bcomes from a sound root that is indicative of a thing beginning to develop and emerge. From the same root comes the wordka‘b, which refers to the ankle, which is the bone on the two sides of the lower leg where it meets the foot; and the wordKa‘bahwhich refers to the House of Allah, may He be exalted; it is so called because of its prominence and its square shape. A woman is described as kaa‘ib when her breasts begin to develop. End quote fromMaqaayees al-Lughah, 5/186. See alsoal-Qaamoos al-Muheet, p. 131;Lisaan al-‘Arab, 1/719. This is the literal meaning of the word in terms of linguistic roots.
But it is very inappropriate to limit one’s examination to the literal, dictionary meaning of the roots of a word in any language; rather it is also essential to pay attention to the context in which the speakers of that language themselves use a word. Do you not see that the Arabs use the wordal-haa’id(lit. menstruating) in ways other than its literal meaning? Rather they may use this word to refer to an adult woman who has reached the age when she begins to menstruate; they do not mean that she has got her monthly period at that moment in time. For example, it is proven from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Allah does not accept the prayer of anyhaa’idwithout a head cover.” Narrated by Abu Dawood, 641. It is well known in Islamic teachings that it is not valid for a woman to offer the prayer at the time of her menses; rather it is forbidden for her to do that, according to scholarly consensus, until her period ends and she purifies herself after that.
The one who understands this word according to its literal, dictionary meaning will encounter this erroneous contradiction. But the one who understands it as it is used by the Arabs, referring to an adult woman who has reached the age when she begins to menstruate, even if she is not actually menstruating at the moment, will understand the hadeeth properly and will understand the way in which the Arabs use the word.
We may say something similar about describing a woman as kaa‘ib in Arabic; it is not intended as an erotic, physical description of any part of the woman’s body, as much as it is intended as a description of the girl in terms of the emergence of the signs of femininity in her, as an indication of her young age and youthfulness, so that men would be attracted to her. At this age the signs of femininity begin to appear in the girl. The point of using this word is not to describe the size of the breasts or to note their form or shape; rather the purpose is to highlight the woman’s youthfulness.
Ibn al-Jawzi (may Allah have mercy on him) said:
The woman is atiflah(little girl) when she is small,waleedahwhen she begins to walk, then akaa‘ibwhen her breasts begin to appear, then anaahidwhen they increase in size, thenma‘sarwhen she reaches the age of puberty, thenkhawdwhen she reaches the age of a young woman.
End quote fromAkhbaar an-Nisa’, p. 228.
It says inSharh Ma‘aani Shi‘r al-Mutanabbiby Ibn al-Ifleeli (vol. 1, 2/270): A young man is calledshaabband a young woman is calledkaa‘ib. End quote.
Imam az-Zajjaaj – who is one of the leading scholars of the Arabic language – says:
The phrase “wa kawaa‘ib atraaban(translated above as: And full-breasted maidens of equal age)” means that they are all of the same age, which is the pinnacle of youth and beauty.
End quote fromMa‘aani al-Qur’an wa I‘raabihi, 4/338
Look at how the scholars (may Allah have mercy on them) explain this description, kaa‘ib, as referring to one of the stages in a girl’s life; it is not intended as an erotic description of her body, even though that may be the literal meaning.
This is exactly the same as the way in which the Arabs use the word haa’id to refer to reaching the age of physical maturity; they do not mean that the woman is actually menstruating.
There is further clear evidence in the fact that the Arabs use this word in both poetry and prose in the context of describing a woman’s chastity and honourable nature, not in the context of an erotic description aimed at provoking desire. When the Arab poet describes a girl askaa‘ib, he is not referring to her breasts or their size or roundness; rather it is a description of any young girl, and this word is used in pure and refined types of love poetry that are far removed from any sexual connotations.
ath-Tha‘labi said inal-Kashf wa’l-Bayaan(10/118):
Hence al-Maawardi (may Allah have mercy on him) said in his commentary on the wordkawaa‘ibin this verse: It refers to maidens or virgins. This was stated by ad-Dahhaak.
End quote froman-Nukat wa’l-‘Uyoon, 6/188.
This report from ad-Dahhaak was narrated by Ibn al-Mundhir;ad-Durr al-Manthoor, 8/398
If you study the Holy Qur’an, you will always find metaphors using words that eloquently convey subtle meanings, such as the verse in which Allah describes the marital relationship (interpretation of the meaning):
“They are your garments and ye are their garments”
[al-Baqarah 2:187].
Other examples:
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect”
[ar-Room 30:21]
“…or you have been in contact with women…”
[an-Nisa’ 4:43].
If you were to translate these phrases literally, the meaning would not be understood, because the literal translation of the words libaas (garments), sakan (repose) and lamas (touch, contact) does not convey what is meant. Rather the context of the verses indicates that what is meant here is a metaphor that refers to the reality of marital life, but from a spiritual point of view. But if you translate these words into English in the sense of sexual intercourse, that may lead to thinking that the Holy Qur’an speaks a great deal about physical desires and uses words that directly refer to that, when that is not the case.
We are establishing this so that you will understand the importance of the critic paying attention to Arabic usage of the word according to its context, and the importance of paying attention to the gap that a literal translation may cause between the real meaning and the literal meaning of the word.
After studying a number of translations of the meanings of the Holy Qur’an into English it becomes clear that the translators differed in the ways in which they rendered the meaning of this verse, “wa kawaa‘ib atraaban”; they fall into two categories.
The first group gave the literal meaning of the word without paying attention to the usage of this word in the context of referring to age. So the translation appeared in the following wording which caused confusion to the questioner:
“And young full-breasted (mature) maidens of equal age.”
It was translated in this manner by Dr. Taqiy ad-Deen al-Hilaali and Dr. Muhammad Muhsin Khan, in theTranslation of the Meanings of the Noble Qur’an, printed by theKing Fahd Complex for the Printing of the Holy Qur’an(p. 811). This is a link to their official site:
http://www.qu rancomplex.or g/Quran /Targama /Targama.asp?l =arb&t=eng& nSora=78& nAya=31
It was translated in a similar manner by both Laleh Baktiar and Ibrahim Walk.
This is an imprecise translation, not only because it does not pay attention to what we have discussed above of the intended meaning of the wordkawaa‘ib, but also because it does not pay attention to the dictionary meaning either. “Full-breasted” in English is indicative of the size of a woman’s breasts and describes them as being large and full, when in fact the literal, dictionary meaning of the wordkaa‘ibis the one whose breasts are beginning todevelop or have begun to appear, as quoted above from Arabic dictionaries. This means that they have begun to appear and take on the feminine form, not that they have become completely developed as is implied by the word “full”.
Arthur J Arberry translated it as follows:
“and maidens with swelling breasts, like of age.”
Sarwar translated it in a similar manner:
“maidens with pears-shaped breasts who are of equal age”
Another translation says:
“and voluptuous women of equal age”.
All of these are translations a focus on the physical shape of the breasts. Describing the breasts is being pear-shaped or voluptuous or swelling are phrases that are imprecise and do not reflect the intended meaning of the Arabic phrases.
The second group paid attention to what we have mentioned above and translated the meaning of the wordkawaa‘ibaccording to the context in accordance with the intended meaning, and not the unintended literal meaning. We will quote these translations here, with the names of the translators, and we call upon translators to correct their translations.
The best of them in our opinion is the translation of Maulana Muhammad Ali:
And youthful (companions), equals in age”
The other correct translations are as follows:
Marmaduke Pickthall: “And maidens for companions”
Abdullah Yusuf Ali: “Companions of equal age”
Muhammad Taqi Uthmani: “And buxom maidens of matching age”.
And Allah knows best.

Share