She has received a marriage proposal from a young man who suffers from social phobia

I am a young woman, twenty-five years old. I have received a marriage
proposal from a young man who is religiously committed and
respectable, and is one and a half years younger than me, but
hesuffers from social phobia and extreme shyness, to the point that he
told me frankly that he cannot imagine himself with a woman ina closed
room. He told me that he is going to seek treatment and that he will
get better after he has been married for a while. The problem is that
I am very shy and I would like my husband to have a strong character,
especially in sexual relations. I also suffered from waswaas with
regard to purification, but I have been healed from that, praise be to
Allah.
My question is: should I accept this young man? Could our
psychological problems affect our children in the future and cause
them to inherit these mental illnesses?.
Praise be to Allaah.
Firstly:
We praise Allah for your recovery from waswaas, and we ask Him, may He
be glorified, to completeHis blessings and grace to you.
Secondly:
Social phobia is a kind ofpsychological disorder, that has its causes
and ways of treating it; it varies in its degree and intensity.
What this suitor has mentioned about difficulty in being alone with a
woman and so on, all comes under the heading of the symptoms of this
phobia.
Our advice to you is not to go ahead and marry this suitor until he
has recovered from this illness, or it is apparent that he is only
suffering mildly from it. This can be found out by asking his friends
and neighbours, and the people at his mosque. Your guardian should ask
about him and find out about that, and also ask this suitor about the
stages of this illness and his treatment, and he should also check
with the doctor who is in charge of his treatment, if possible.
It is important that his looking to get married be based on his desire
and need, and it should not be in response to pressure from his family
or anyone else.
We ask Allah to decree happiness, guidance andwell-being for you.
And Allah knows best.

There are no angels or other creatures who know everything in the heavens and on earth

My daughter asked me: who is the angel who knows everything in the
heavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?.
Praise be to Allaah.
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand, is
Allah, the Lord ofthe Worlds. There is no angel who is close to Him or
any Prophet was sent who knows that. Anyone who says that there is
anyone among the angels who knows all of that has fabricated a lie
against Allah, to Whom belongs knowledge of the unseen of the heavens
and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record"
[al-An'aam 6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[an-Naml 27:65].
Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, is instructing HisMessenger (blessings
and peace of Allah be upon him) to tell all of mankind that no one
knows the unseen except Allah, may He be glorified and exalted, and
that He alone has that knowledge, with nopartner or associate.
End quote from Tafseer Ibn Katheer, 6/207
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allaah: no one knows what will happen tomorrow except Allaah; no one
knows what is in the wombs except Allaah; no one knows when it will
rain except Allaah; no one knows in which land he will die; and no one
knows whenthe Hour will begin except Allaah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen).
Except to a Messenger (from mankind) whom He has chosen (He informs
him of unseen as much as He likes), andthen He makes a band ofwatching
guards (angels) to march beforehim and behind him."
[al-Jinn 72:26, 27].
The scholars of the Standing Committee said:
Knowledge of unseen matters is something that belongs exclusively to
Allah, so no one among His creation, human or jinn, knows anything of
it except what Allah reveals to whomever He wills among His Angels or
His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/346
Yes, there is one of the angels who is appointedin charge of the rain,
and directs it wherever Allah ills; he is Mikaa'eel (peace be upon
him), who has helpers who dowhatever he instructs them to do. But that
onlyhappens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"
[al-Baqarah 2:32].

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And Allah Knows the Best!

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The secrets of patience

The meaning of Sabr
In the Arabic language, sabr means 'to hold fast' 'cease,' or 'choke'.
For example, in Bedouin Arabic, to say "one has been killed by sabr,"
means one was choked to death. Allaah the Most High Says (what means):
"And keep yourself patient [by being] with those who call upon their
Lord in the morning and the evening, seeking His countenance…" [Quran
18: 28]. Sabr in this verse means to 'hold to.'
Thus sabr means to hold one's self from anxiety (jaza') and anger
(tasakhkhut), to hold one'stongue from complaint, and to hold one's
body from disgraceful movements.
It is of three types: Patience in obeying Allaah the Most High
(namely, perseverance), patience in avoiding Allaah's disobedience
(namely, resolve), and patience inAllaah's tests. The first two of
these are related to voluntary acts, over which we as humans have
control. The last pertains to what happens to us (by Allaah's Decree)
wherein we have no choice.
The patience of the Prophet Yousuf
I have heard Ibn Taymiyyah say: [The Prophet] Yousuf's patience in
resisting the temptation of the minister's wifewas higher than his
patience regarding his brothers' throwing him into the well and
separating him from his father, for the latterhappened to him without
his choice. In such cases, a servant ofAllaah has no option but
patience. But his perseverance in avoiding the seduction (of the
minister's wife) involved his choice and pleasure (resulting from his
volitional obedience to Allaah), and struggling against his self. This
is especially true because there were factors complicating the
situation which made it all the harder for him. Not only was he young
and full ofpowerful natural desire, he also was unmarried (thus
lacking an appropriate way of satisfying those native urges). He was
furthermore a stranger in the land with no relatives or friends to be
ashamed before (had he fornicated). Moreover, he was a slave, and in
servitude one's moral restraint (wazi') is not as itis in freedom.
Further, the woman (seeking to seduce him) was beautiful, of high
status, andhis owner, and she tempted him when her husband was out. On
top of all this, she threatened him with imprisonment and humiliation
if he were not to oblige her. Yet despite all these factors, he was
patient out of his own choice, preferring what is with Allaah. How
much better it is compared to his patience in the well, wherein he had
no choice?"
He [&Ibn Taymiyyah&&] also used to say: "Patience through the
performance of righteous acts is better and higher in status than
patience in avoiding sins, for the benefit that comes from the
performance of a righteous deed is dearer to the Lawgiver (Allaah the
Most High) than the benefit that comes from abjuring sin. Likewise,
the ill that arises from the absence of righteous obedience is more
hateful to Allaah the Most High than the ill that arises from the
presence of disobedience."
He has a treatise in this matter in which he has supported this
opinion in 20 different ways, but this is not the occasion to mention
them. Our purpose here is to discuss patience, its reality, its levels
and ranks. Allaah the Most High alone gives success.
Various ranks of patience
Patience is also of three sorts: Patience by Allaah (billaah),
patience for Allaah (lillaah), and patience with Allaah (ma'allaah).
The first, patience by Allaah, consists in seeking Allaah's help and
seeing Allaah as the source of patience. For the patience of a servant
is not in his own power but is his Lord's gift, as He the Most High
Says (what means), "And be patient [O Muhammad], and your patience is
not but through Allaah. And do not grieveover them and do not be in
distress over what they conspire." [Quran 16:127].That is to say, if
Allah does not give you patience, you shall not be patient.
The second, patience for Allaah, means that the motivation of your
patience must he the love ofAllaah, the will to seek His pleasure, and
nearness to Him——not the desire to exhibit your self-control, to seek
the praise of people, or for any other reasons.
The third, patience with Allah, is comprised of the servant's effort
to keep with Allaah's religious decrees and requirements, in terms of
persevering with them, living with them, establishing them, going with
them whereverthey take one, and stopping wherever they stop. One's
patience with Allaah is to attach the "self" (nafs) to the things
Allaah the Most High commands and loves. This is the hardest and most
demanding type of patience. It is the patience of the Siddiqoon (those
of the highest degree of truthfulness and faithfulness.)
The sage Al-Junayd said: "Thejourney from this world to the Hereafter
is easy and light for a believer when compared with renouncing people
(for their rejection of faith) in front of Allaah, which is hard. The
journeyfrom the self to Allaah is harder still.
Yet to be patient with Allaah is the hardest of all. He was asked
about patience. So he said: "It is to swallow bitterness without
frowning."
It has also been said that [patience] is "the endurance of the self in
attacking adversities." And also "withstanding a calamity with a good
attitude [patience] is like enjoying peace and felicity."
The elite [worshippers of Allaah] say: "[Patience] is to stand firm on
the commandments of the Book and the Sunnah."
It has been said that the ranks of sabr are five: Saabir, mustabir,
mutasabbir, saboor, and sabbaar.The first, saabir, is the most
general. Mustabir is of the one who has earned patience and is filled
with it. Mutasabbir is of onewho forces one's "self" to it [against
all odds]. Saboor is of one whose patience is great in comparison to
others. And, finally, sabbaar, is of one who hasa great amount of
patience— greater than any of the [people meant by these four] earlier
[descriptions].
Regarding the words of Allaah, the Most High (which mean): "O you who
have believed, persevereand endure and remain stationedand fear Allaah
that you may be successful." [Quran 3:200] —it hasbeen said that this
verse proceeds from the easier [and lesser] command to the harder and
nobler. This means that sabr is less than musaabara, and musaabara is
less than muraabatah.
The word 'muraabatah' comes from rabt which means a tie or hold.
Someone is called al-muraabit because he ties his horse and waits for
the enemy's assault. Hence, this term has been used for anyone who
ties and holds his "self" in discipline and waits for Allaah's
commandments.
The Prophet Muhammad has said: "Shall I not inform you of that by
which Allaah erases sins and raises ranks? Perfecting ablution
(wudhou'), even when itis difficult, walking frequently to the
mosques, and waiting for a prayer after another [has finished]: That
is ribaat! That is ribaat!" (Muslim, Maalik, At-Tirmithi) He also
said: "Waiting patiently for a single day in the path of Allaah is
better than this world and all that is in it." (Al-Bukhaari, Ahmad)
Source: Translation from Madaarij- as-Saalikeen by Imaam Ibn Al-Qayyim

Remembering Often the Ender of Pleasures

You're sitting comfortably on the sofa watching your favorite
television show with your favorite person. Your laughter abruptly
stops and you're spellbound as your eyes hold an image you've never
seen before. And before you can say anything, your eyes are forever
closed as your soul is torn away from your body.
Are you ready to meet your Lord?
The angel of death can come knocking on your door as an uninvited
guest at any time and without a moment's notice.
You can't turn off the lights and pretend not to be home, for evenif
you do, he'll find a way in.
You'll be hauled back to the One who Created you, ready or not.
Whether you're an ambitious youth with dreams and hopes about the
future, or a wise elder with fond memories of the past, death is
inevitable and its arrival is unknown to you.
So it only makes sense that every breath of ours should be spent inthe
worship of the One who has granted these breaths because none of us
know which breath will be our last.
You may ask, how can I constantly be in a state of worship? Simple
answer, though difficult to follow at times: Live life in accordance
with the Quran and the Sunnah of Prophet Muhammad .
It's all about the intentions, and the sincerity of those intentions.
The Prophet has said: "Deeds result only from the intentions ofthe
actor. And an individual is rewarded only according to that which he
intends." [Al-Bukhaari and Muslim]
Take the simple act of eating for example.
If done with the intention of nourishing our bodies in order toworship
our Lord, it becomes an act of worship itself. Imagine that, something
as enjoyable as eating can gather up good deeds for you.
Of course you would want to keep the eating in check though! Take a
sip of water with the name of Allaah while sitting, in small amounts,
and then thank Him Almighty after, and the number of good deeds keeps
adding up.
Just the same, the routines of ourdaily grind can all become acts of
worship when we do them to refine our intentions and by emulating the
example of our beloved Prophet .
When working to constantly be conscious of Allaah, The Most High,
having that Taqwa (piety) and simply being aware that He The Most High
is watching over us at every moment will help us keep ourselves from
doing anything that would bring the displeasure of Allaah Almighty.
Knowing that death can come to us at the precise moment you decided to
look just once more atthe sister across the room will help us keep our
gaze lowered.
Remembering death does something else too. It forces us to realize the
reality of this world. It too will come to an end one day.
Life in this world is temporary and merely a means for us to fulfill
the reason why we were created in the first place: To worship the One
true God, Allaah alone. Realizing this truth, enables us to live as a
traveler as the Prophet taught us.
And if we were to die unexpectedly, what about those kids from high
school that you once fought with over somethingyou can't even remember
now and severed ties with them? Or that cousin that you haven't talked
to in ages because they didn't come to your wedding!
The Prophet Muhammad has said: "When the believers cross [the traverse
over] Hellfire, they will be stopped at a small arched bridge,
Qantarah, before enteringthe Garden, and will be given retribution for
injustices betweenthem until they become purified. Then they will be
permitted to enter Jannah or Paradise. So, by the One in Whose Hands
is my soul, they will know their way to their homes in Jannah, better
than they know their ways to their homes in this world." [Al-Bukhaari]
Thus, Al-Qantarah is a small bridge after the Siraat (the Traverse)
that the believers will have to cross before entering Jannah
(Paradise). Allaah, the All-Mighty, will ask the believers to settle
their issues here, right in front of the gates of the Paradise. And
your good deeds will continue to go to the person you've wronged till
they forgive you, and if you run out of good deeds, their bad deeds
will go over to you.
Now, is that fight really worth it?
My dearest readers; do yourself a favor today. Save yourself while
you're still a traveler in this worldand reconcile with the folks you
know you need to.
Send your apologies. Free yourself of this burden and save yourself
before it's too late.
Let us all prepare to meet our Lord, before the Angel of Death comes to meet us.

The Glory of Faith

Haaroon Ar-Rasheed once stood looking at the sky when hesaw a cloud
passing by. He addressed it saying, "Rain wherever you wish, for your
fruit will certainly come to me anyway." This means that the cloud
would have rained either on an Islamic land or on a non-Islamic one.
In the first case, Muslims would have benefitted from this rainwater
in agricultureand in drinking; in the second case, Muslims would have
also benefitted from this rainwater in the form of Jizyah (a tax) that
would be paid to them by non-Muslims. This example shows the state of
glory, which the Muslims reached in the past when they applied their
religion and worked for it. Nowadays, Muslims are certainly required
to pursue the means of glory.
Glory here refers to power, victory, high standing and invincibility.
It is a word which denotes that a person cannot be overcome or
humiliated. Ibn Al-Jawzi said,
Some of the scholars of Tafseer (Quranic exegesis) said, "In the
Quran, glory is used in three different senses.
It is used to signify might, as in the verse (which means):
• {"By the might of Pharaoh, indeed it is we who are predominant."}
[Quran 26:44]
• {By Your might, I will surely mislead them all} [Quran 38:82]
It is also used to signify honor, asin the verse (which means): {Do
they seek with them honor [through power]? But indeed, honor belongs
to Allaah entirely.} [Quran 4:139]
Finally, it is used to signify dispraised pride as in the verse (which means):
• {And when it is said to him, "Fear Allah ," pride in the sin takes
hold of him.} [Quran 2:206]
• {But those who disbelieve are inpride and dissension.} [Quran 38:2]
From the above, it is noticed that there is praised glory and
dispraised glory. Praised glory is that which pertains to Allaah The
Almighty, to His Messenger and to the believers. This is real and
permanent glory since it is from and with the support of Allaah The
Almighty who cannot be defeated or resisted. Allaah The Almighty Says
(what means): {And to Allaah belongs [all] Honor and to His Messenger,
and to the believers, but the hypocrites do not know.} [Quran 63:8].
On the other hand, the glory of the disbelievers is, in fact,
humiliation and disgrace. Allaah The Almighty Says (what means): {And
they have taken besides Allaah [false] deities that they would be for
them [a source of] honor. No! Those "gods" will deny their worship of
them and will be against them opponents [on the Day of Judgment].}
[Quran19:81-82].
Many people pursued the wrong way to glory, victory and enablement.
Some of them pursued it through money and forgot that money is only a
Fitnah (trial) and a loss if one does not give the right that Allaah
The Almighty has to it. Moreover, this money might be a means of
humiliation. Al-Hasan said, "By Allaah, Allaah The Almighty humiliates
whoever glorifies money." Indeed, we have seen a many examples of that
in life.
Other people seek glory through their positions and prestige. This may
enable them to achieve temporary glory. However, if this is not
established on justice and good reputation, then it certainlywill not
last. Indeed, many a leader and president were enjoying glory and then
became captives in prisons, and their glory turned into humiliation.
What is even more dangerous is when a person seeks glory through the
disbelievers, i.e. by allying himself with them, even if this is
against the Muslims' interests. This is no more than anillusion. In
fact, it is an instant humiliation, and the first people to turn
against such people would be his 'allies' from the disbelievers.
Allaah The Almighty Says (what means): {Give tidings to the hypocrites
that there is forthem a painful punishment - Those who take
disbelievers as allies instead of the believers. Do they seek with
them honor [through power]? But indeed, honor belongs to Allaah
entirely.} [Quran 4:138-139] Consequently, throwing one's self in the
arms of the disbelievers is the shortest way to dishonor and
humiliation because these disbelievers wouldnot accept from us
anything less than disbelief. Allaah The Almighty Says (what means):
{Andnever will the Jews or the Christians approve of you until you
follow their religion.} [Quran 2:120].
Other people still seek glory through their ancestors and tribes, even
if they were misguided. In a Hadeeth on the authority of Abu Rayhaanah
the Prophet said: "If a person attributes himself to nine of his
disbelieving forefathers, seeking through them glory and pride, hewill
be their tenth in Hell."
Hence, the unquestionable truth is that a person who seeks glory must
demand it from Allaah The Almighty through obeying Him and avoiding
disobedience. 'Umaribn Al-Khattaab summarized this wonderful meaning
in a few words; He said, "We were the most humiliated people, but
Allaah The Almighty has honored us with Islam. If we demand honor
through any means other than Islam, Allaah The Almighty will humiliate
us."
Ibraaheem ibn Shaybaan said, "Honor lies in modesty, glory lies in
piety, and freedom lies in contentment." When a Muslim lives in
obedience to Allaah The Almighty, he lives in honor and dignity. He
may be afflicted, but nevertheless he has a strong sense of honor.
This appeared clearly in the life of the righteous predecessors even
in the darkest moments and in the severest and hardest situations.
Situations Which Indicate the Glory of the Righteous Predecessors
When Bilaal was tortured in Makkah in its hot desert and a great heavy
boulder was put on his chest, not to make him abandon his faith but
only to stop blaspheming his peoples false gods or to keep silent, the
honor of faith showed in his words when he repeated, "AllaahThe One,
Allaah The One." This remained as an eternal anthem which the
generations have chanted throughout history. In addition, the words of
Bilaal poured despair into the souls of those who tortured him. So,
whowas honorable in this scene? Wasit this weak, tortured slave or
thearrogant disbelievers?
The story of 'Abdullaah ibn Huthaafah As-Sahmi when he was taken
captive by the Romansis another example. The king of the Romans tried
to entice 'Abdullaah to abandon his religion, but he refused. The king
offered him half of his money buthe refused. Then, he imprisoned him,
tortured him and did not give him any food or water except some pig
meat and wine. After three days, they brought him out and found that
he had eaten nothing of it. When he wasasked why had he not eaten any
of it, he replied, "By Allaah, AllaahThe Exalted made it lawful for
mebecause I was under duress, but Iwould never let you gloat over
Islam." Then, the king asked him to kiss his head in return for
releasing him but Ibn Huthaafah said that he would only do soif all
the Muslim captives were released. The king accepted and Ibn Huthaafah
kissed his head.
He then returned to the Commander of the Believers 'Umar ibn
Al-Khattaab with all the Muslim captives. 'Umar stood up and kissed
the head of 'Abdullaah ibn Huthaafah, and said, "It is a duty upon
every Muslim to kiss the head of Ibn Huthaafah."
Also, Shaykhul-Islam Ibn Taymiyyah was prosecuted and imprisoned. When
he was thrown in prison, he recited the words of Allaah The Almighty
(which mean): {And a wall will be placed between them with a door, its
interior containing mercy, but on the outside of it is torment.}
[Quran 57:13]. This is the glory of faith and the pride ofIslam which
make a person the most honorable one through the obedience of Allaah
The Almighty.Even if all people on earth stood against such a person,
he would still derive his honor and glory from Allaah The Almighty who
can never be defeated. Allaah TheAlmighty Says (what means): {Whoever
desires honor [throughpower] - then to Allaah belongs all honor.}
[Quran 35:10].
The state of humiliation which prevails in many aspects of our lives
nowadays is the result of religious innovations, sins and remoteness
from the Sharee'ah of Allaah The Almighty. This is supported by the
Hadeeth of the Prophet where he said: "Humiliation and disgrace are
thefate of whoever disobeys my order." A major reason behind this
humiliation is the state of disagreement and disunity that the Muslims
experience. Our enemies take advantage of us one by one; they strike
one of us today and another tomorrow while Muslims take no action, as
if what happens to our brothers does not concern us. History testifies
that we were never like this in the past. When a Muslim woman, who was
taken as a captive by the Romans in 'Amooriyyah, screamed for help
uttering her famous scream, "WaIslaamaah" (Oh My Islam!), Al- Mu'tasim
answered her call with full concern, "Labbayki [at your disposal]" and
prepared an army which heavily defeated 'Amooriyyah and rescued the
Muslim woman from the hands of the disbelievers. We should
askourselves here: what tie was there between Al-Mu'tasim and that
woman except the tie of faith?

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The lion, rats, snake and the honey comb - a beautiful story

I heard the following story from a pious brother. Hopefully, this
story will be beneficial for everyone, Inshallah.
Once a man saw in his dream, that a lion was chasing him. The man ran
to a tree, climbed onto it and sat on a branch.He looked down and saw
that the lion was still there waiting for him. The man then looked to
his side wherethe branch he was sitting on was attached to the tree
and saw that two rats were circling around and eating the branch. One
rat was black and the other one was white. The branch will fall on the
ground very soon. The man then looked below again with fear and
discoveredthat a big black snake had come and settled directly under
him. The snake opened its mouth right under the man so that he will
fall into it. The man then looked up to see if there was anything that
he could hold on to. He saw another branch with a honeycomb. Drops of
honey were falling from it. The man wanted to taste one of the drops.
So, he put his tongue out and tasted one of the falling drops of
honey. The honey was amazing in taste. So, he wanted to taste another
drop and then another and as a result, he got lost into the sweetness
of the honey. He forgot about the two rats eating his branch away, the
lion on the ground and the snake that is sitting right under him.
Suddenly when the branch broke he remembered all the dangers woke up
from his sleep.
Since this was an uniquedream, the man went to a pious scholar of
Islam to know its meaning. The scholar said "The lion you saw is your
death. It always chases you and goes where ever you go. The two rats,
one black and one white, are the night and the day. Black one is the
night and the white one is the day. They circle around, coming one
after another, to eat your time as they take you closer to death. The
big black snake with a dark mouth is your grave. It's there, just
waiting for you to fall into it. The honeycomb is this world and the
sweet drops of honey are the luxuries of this world. We like to taste
a little of the luxuries of this world and it's very sweet. Then we
want to taste little more and then more. Meanwhile, we get lost into
it and we forget about our time, we forget about our death and we
forgetabout our grave."
May Allah wake us up from the sleep and save us before it's too late. Ameen.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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During a battle in the way of Allah (swt), sayyedina Ali, found
himself face to face with a kafir who attacked him violently. They
were both brave and powerful men, but the kafir was no match for
sayyedina Ali, who soon was sitting astride his chest, ready to finish
him off.
"I invite you to bear witness that there is no god except Allah, and
Muhammad is the Messenger of Allah," saidAli. "Accept Islam, and your
life will be spared."
"Never!" panted the kafir.
Sayyidina Ali lifted his sword and was just about to plunge it into
his enemy, when the kafir spat defiantly in hisface.
Much to the kafir's surprise, sayyidina Ali immediately jumped away
from his enemy and lowered his sword.
"Go away!" said sayyidina Ali, "I cannot kill you now."
"Why did you do that?" asked the kafir. "You could have killed me easily."
"I was fighting you purely in the way of Allah," replied Ali, "but
when you spat in my face, your insult made me angry and if I had
killed you in anger, it would have taken me to the Hell Fire - so I
had nochoice but to let you go. To kill someone in angeror out of
desire for revenge is not bravery, but the act of a coward."
On hearing this, the kafirwas so impressed by sayyidina Ali's
sincerity and self-control that he embraced Islam on the spot: "I bear
witness thatthere is no god but Allah," he said, "and I bear witness
that Muhammad is the Messenger of Allah"
May Allah give us sincerity and clean our hearts.

What would you do in the following case?

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And Allah Knows the Best!

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Published by :->
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During a battle in the way of Allah (swt), sayyedina Ali, found
himself face to face with a kafir who attacked him violently. They
were both brave and powerful men, but the kafir was no match for
sayyedina Ali, who soon was sitting astride his chest, ready to finish
him off.
"I invite you to bear witness that there is no god except Allah, and
Muhammad is the Messenger of Allah," saidAli. "Accept Islam, and your
life will be spared."
"Never!" panted the kafir.
Sayyidina Ali lifted his sword and was just about to plunge it into
his enemy, when the kafir spat defiantly in hisface.
Much to the kafir's surprise, sayyidina Ali immediately jumped away
from his enemy and lowered his sword.
"Go away!" said sayyidina Ali, "I cannot kill you now."
"Why did you do that?" asked the kafir. "You could have killed me easily."
"I was fighting you purely in the way of Allah," replied Ali, "but
when you spat in my face, your insult made me angry and if I had
killed you in anger, it would have taken me to the Hell Fire - so I
had nochoice but to let you go. To kill someone in angeror out of
desire for revenge is not bravery, but the act of a coward."
On hearing this, the kafirwas so impressed by sayyidina Ali's
sincerity and self-control that he embraced Islam on the spot: "I bear
witness thatthere is no god but Allah," he said, "and I bear witness
that Muhammad is the Messenger of Allah"
May Allah give us sincerity and clean our hearts.

What would you do in the following case?

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59 hadith found in ' Zakat ' of Malik's Muwatta.

24.1.1
Yahya related to me fromMalik from Hisham ibn Urwa that his father
said,"The Messenger of Allah, may Allah bless him and grant him peace,
was asked, 'Messenger of Allah! Some people from the desert bring us
meat, and we do not know whether the name of Allah has been mentioned
over it or not.' The Messenger of Allah, may Allah bless himand grant
him peace, said, 'Mention the name of Allah over it and eat.' "Malik
said, "That was in the beginning of Islam."
24.1.2
Yahya related to me fromMalik from Yahya ibn Said that Abdullah ibn
Ayyash ibn Abi Rabia al-Makhzumi ordered one of his slaves to
slaughter an animal. When he wanted to slaughter it, he said to him,
"Mention Allah's name." The slave said to him, "I have mentioned the
name!" He said to him, "Mention the name of Allah, bother you!" He
said to him, "I have mentioned the name of Allah " Abdullah ibn Ayyash
said, "By Allah, I shall never eat it!"
24.2.3
Yahya related to me fromMalik from Zayd ibn Aslam from Ata ibn Yasar
that a man from the Ansar of the tribe of Banu Haritha was herding a
pregnant she-camel at Uhud. It wasabout to die, so he slaughtered it
with a sharp stake. The Messenger of Allah was asked about that, and
he said, "There is no harm init, eat it."
24.2.4
Yahya related to me fromMalik from Nafi from a man of the Ansar from
Muadh ibn Sad or Sad ibnMuadh that a slave-girl ofKab ibn Malik was
herding some sheep at Sal (a mountain near Madina). One of the sheep
was about to die, so she went over to it and slaughtered it with
astone. The Messenger of Allah, may Allah bless himand grant him
peace, was asked about that, and he said, "There is no harm in it, so
eat it."
24.1.1
Yahya related to me fromMalik from Hisham ibn Urwa that his father
said,"The Messenger of Allah, may Allah bless him and grant him peace,
was asked, 'Messenger of Allah! Some people from the desert bring us
meat, and we do not know whether the name of Allah has been mentioned
over it or not.' The Messenger of Allah, may Allah bless himand grant
him peace, said, 'Mention the name of Allah over it and eat.' "Malik
said, "That was in the beginning of Islam."
24.1.2
Yahya related to me fromMalik from Yahya ibn Said that Abdullah ibn
Ayyash ibn Abi Rabia al-Makhzumi ordered one of his slaves to
slaughter an animal. When he wanted to slaughter it, he said to him,
"Mention Allah's name." The slave said to him, "I have mentioned the
name!" He said to him, "Mention the name of Allah, bother you!" He
said to him, "I have mentioned the name of Allah " Abdullah ibn Ayyash
said, "By Allah, I shall never eat it!"
24.2.3
Yahya related to me fromMalik from Zayd ibn Aslam from Ata ibn Yasar
that a man from the Ansar of the tribe of Banu Haritha was herding a
pregnant she-camel at Uhud. It wasabout to die, so he slaughtered it
with a sharp stake. The Messenger of Allah was asked about that, and
he said, "There is no harm init, eat it."
24.2.4
Yahya related to me fromMalik from Nafi from a man of the Ansar from
Muadh ibn Sad or Sad ibnMuadh that a slave-girl ofKab ibn Malik was
herding some sheep at Sal (a mountain near Madina). One of the sheep
was about to die, so she went over to it and slaughtered it with
astone. The Messenger of Allah, may Allah bless himand grant him
peace, was asked about that, and he said, "There is no harm in it, so
eat it."


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Sleeping Peacefully When the Wind Blows

Can You Sleep when the Wind Blows?
Years ago, a farmer owned land along the Atlantic seacoast. He
constantly advertised for hired hands. Most people were reluctant to
work on farms along the Atlantic. They dreaded the awful storms that
raged across the Atlantic, wreaking havoc on the buildings and crops.
As the farmer interviewed applicants for the job, he received A steady
stream of refusals.
Finally, a short, thin man, well past middle age, approached the farmer.
"Are you a good farm hand?" the farmer asked him.
"Well, I can sleep when the wind blows," answered the little man.
Although puzzled by this answer, the farmer, desperate for help, hired
him. The little man worked well around the farm, busy from dawn to
dusk, and the farmer felt satisfied with the man's work.
Then one night the wind howled loudly in from offshore. Jumping out of
bed, the farmer grabbed a lantern and rushed next door to the hired
hand's sleeping quarters. He shook the little man and yelled, "Get up!
A storm is coming! Tie things down before they blow away!"
The little man rolled over in bed and said firmly, "No sir. I told
you, I can sleep when the wind blows."
Enraged by the response, the farmer was tempted to fire him on the
spot. Instead, he hurried outside to prepare for the storm. To his
amazement, he discovered that all of the haystacks had been covered
with tarpaulins. The cows were in the barn, the chickens were in the
coops, and the doors were barred. The shutters were tightly secured.
Everything was tied down.
Nothing could blow away. The farmer then understood what his hired
hand meant, so he returned to his bed to also sleep while the
windblew.
When you're prepared, spiritually, mentally, and physically, you have
nothing to fear. Can you sleep when the wind blows through your life?
The hired hand in the story was able to sleep because he had secured
the farm against the storm.
We secure ourselves against the storms of life by grounding ourselves
in the Word of Allah. We don't need to understand, we just needto hold
on to His commands in order to have peace in the middle of storms.
(Note: I am not the author. I found this online some time ago, but I
don't know who wrote it. – Wael)

Laa ilaha il-Allah

Frankly, if you became Muslim for any reason other than this, then you
never understood Islam to begin with. And if you were raised Muslim
but were not taught the infinite importance of this single sentence,
thenyou were not really raised as Muslim. You were only taught
culturalpractices.
This is Islam. This is what all reality is based on. This is what
religion has been since the beginningof time. This is what all the
Prophets brought (may Allah bless them all).Every element of
creationacknowledges this truth except us; every child is born on this
truth (whichis why we are all "born Muslim"): This truth that we were
created by a single, indivisible God; that our Creator is Loving,
Merciful and Compassionate; that everything we are and everything we
own comes from Him; that we began with Him as a breath, and we return
to Him as dust; that He witnesses everything we do; that He rewards
the good and punishes evil; that He loves us and wants good for us in
this life and the next; that He answers when we call and guides us
when we ask; that we owe gratitude to Him for every heartbeat, every
lung full of air, every biteof food, and every glimpse of truth.
No one deserves our love and obedience before Allah. Our first loyalty
is to Him.
No one can help us but Allah; and no one can harm us but Him. When
we're struggling and we cry out to ourselves, "What am I going to do?
Who will help me? What is the way forward for me?", we need to
addressthose cries to Allah! The answers will not come from our own
thoughts or tears; the answers won't come from banging our fists or
pulling our hair. The answers will come from Allah.
Forget for a moment about all those other factors that you are
reacting to: how so-and-so treated you, how your family treats you,
what the non-Muslims say, what the policies are at the Masjid, how
some Muslims gossip or discriminate, blah, blah, blah, these things
are distractions and traps.
I'm not saying that these things should not affect us. We're human
beings and we can't help being affected by how other human beings
treat us. Our relationships with family and society are real and they
matter. But these factors should never cut us away from Laa
ilaha-il-Allah. If they do, then the wolf has isolated us, cut us away
from the truth and begunto devour our souls.
Truth. If you are in Islam for any other reason, then indeed, what is the point?
This is a characteristic of a believing Muslim, that he or she is
committed totruth like a plant to the sun. We must have a passion for
the truth, we must be willing to die forthe truth.

The Heart of the Matter

Sometimes we have a problem with a Muslim orMuslims, and we get
frustrated and we think, "I don't want to be around those people
anymore." Or something happens at the Masjid (the mosque) that we
don't like, maybe the Imam says something we don't agree with, or we
don't like the Masjid policies, and we feel offended and we stop
going. Maybe we pray at home, and stop associating with Muslims,then
maybe over time webecome slack in our prayers, but we tell ourselves
it's okay because we're still Muslim "in our hearts".
That's one kind of trap.
On top of that it's hard to represent this deen among non-Muslims.
It's hard to carry yourself as a Muslim at work when you're the only
one thereand you're aware that some of your co-workers are bigots or
are operating on negative stereotypes. It's hard to wear the hijab
when some people look at you as if you're a terrorist.
So maybe we give up the outer trappings of Islam, telling ourselves
that we have to survive in this society.
That's another trap.
And if you're a convert and your family is opposed to your conversion
to Islam, that's another weight to carry. If they are openly hostile,
and if you still live with them as they mock your deen (maybe in front
of your children) and try to undercut your childrens' practice of
Islam by feeding them pork or letting them have"a little taste" of
wine… or something comes on the news about a conflictin the Muslim
world and your family says, "Look, those Muslims are at it again…" And
you don't know how to respond, oryou don't want to start another fight
so you keep your mouth shut, but inside you feel humiliated and
confused…
And if you are isolated from the Muslim community for racial reasons
(this is not supposed to happen but it does) or for simple cultural
reasons, because you can't speak Arabic or Urdu and you don't fit in,
and you haven't been able to make any Muslim friends, or you feel that
the Masjid crowd don't regard you in the same way as so-called "born
Muslims"… instead they look at you as an oddity, or a child, or a
trophy of some kind, as if your conversion somehow validates their
faith…
Well, then, you might start to say to yourself, "What's the point? Is
it really worth it? Is it even really true?"
That's obviously a huge, deadly trap.
Okay, if you're a "born Muslim" you might not reach the point of that
last statement ("Is it even true?") because for most of us who were
raised Muslim, Islam is bred into us from childhood, and it's a part
of us even when we don't understand it or appreciate it. But you
stillmight feel that identifying as a Muslim is too much trouble… it's
easier to associate with non-Muslims, abandon your prayers, drink wine
at the company dinner, have relationships with non-Muslims, and not
have to battle against society every day, not to mention battling
against your own nafs (desires). This is an easy trap to fall into if
you are a professional living alone.
We fall into these traps because we forget what this deen is. Shaytan
(Satan) isolates us just as a wolf isolates a sheep, driving it away
from the herd; then he plays games with our minds so that we become
reactive,responding emotionally to circumstances in our environments.
("That Muslim cheated me, so I don't trust Muslims anymore.") Shaytan
givesus pathetic rationalizations that we latch onto as if they
reallymean something. ("I'm a single Muslim alone in a non-Muslim
environment.It's not practical for me tolive an Islamic lifestyle
right now.")
Or whatever.
We fall into these spiritual traps because we forget what Islam is all
about. We forget the heart of the matter, the core, the fulcrum upon
which the universe turns,the foundation of reality itself:
Laa ilaha il-Allah.
There is no God but Allah.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Challenges of Identity in the World of Islam

In 20th century, four main factors have causedthe individual and
social crisis in the Islamic societies. The considerable factors are;
1) The first is the system of governments or the famous pattern
of"nation - state", which has divided the unified Islamic communities
into the separate estates.
For instance, Bangladesh has been separated from Pakistan as a new
Islamicnation and also Pakistan has been isolated from Islamic nation
of India.
In Europe during the last years, Islamic country of Bosnia -
Herzegovina has been divided into separate parts of three and Muslims
in Albania and Kosovo, which have formed a unified Islamic Ummah, are
ruled by twodifferent systems.
Bangladesh has been separated from Pakistan as a new Islamic nation
and also Pakistan has been isolated from Islamic nation of India.
In Europe during the last years, Islamic country of Bosnia -
Herzegovina has been divided into separate parts of three and Muslims
in Albania and Kosovo, which have formed a unified Islamic Ummah, are
ruled by twodifferent systems.
2) The second factor, which had resulted from the political system
of"nation - state" or"national government", is the phenomenon of
nationalism among Muslims.
The concept of nationality, which alwayshas been praised by Muslims,
has changed into the concept of European and American nationalism.
By the way, the identity of individuals and groupsof the Islamic
nation will be transfer to the new national and governmental units.
Nationalism caused the divergence of the Islamic societies.
Islamic brotherhood, equality, freedom and justice have been replaced
by national and ethnic identity.
3) The third factor is the model of development ormodernism.
After the establishment of national governments and tendency to
nationalism is the next step to weaken the Islamic identity, the
plansof economic, national, political and cultural development were
thoroughly based on the pattern of modernity or development in Europe
and America.
So, during the recent century, the development patterns have
thoroughly changed the systems of education, bureaucracy, organizing
and organization, economic growth and expansion ofpress and media.
Islamic identity lost its value and was replaced by new identities of
modernity, such as classicidentities, Capitalism and Marxist.
4) The growth of the third factor in the Islamicsocieties, which
caused the weakness of Islamic identity, has not occurred in a natural
environment but has been grown as the Western powers began their
relations with the Muslim Ummah through colonial interventions and the
policies of cultural and economic invasion.
In other words, unilateralapproach to international relations and
diplomacy between Islamic countries and the European and American
powers caused spreadingthe non-Islamic identity.
At this time the systems of Media, universities, military,
bureaucracy, parliamentary and judiciary in Islamic countries, which
were built by the Europeans and Americans, acted as the load speakers
of non-Islamic and even anti-Islam identity.
A survey on the press dealing with Islamic identity indicates the
outstanding clues for the factors mentioned above.
The national press in Islamic countries has been imported institutions
and ideological organs for national and governmental systems.
Except for some limited periods, the national press and media always
served and promoted modernism, nationalism and non-Islamic identity,
and the national tendency is an undeniable issue in the present media
of many Islamic countries.
Internationally, the press until the Islamic Revolution of Iran
soughtto avoid the Islamic world concerns.
Over the past two decades that the Islamic movements caused the
extraordinary developments in the regional and international policies,
the main international media ruled by Europe and America intended to
blur the Islamic identity and primarily depicted a negative image for
developments in Islamic countries.
Islamic identity has been often mentioned"fundamentalists","religious
fanatics" and"insurgents and terrorists", in the international media.
In recent decades, cultural institutions and media companies have
launched a cultural aggression against Islamic countries throughthe
Western industries, which is completely along with their political and
economic plots.

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Quran Ta-Ha :

In the name of God, theGracious, the Merciful.
1. Ta, Ha.
2. We did not reveal theQuran to you to make you suffer.
3. But only as a reminder for him who fears.
4. A revelation from He who created the earth and the high heavens.
5. The Most Merciful; onthe Throne He settled.
6. To Him belongs everything in the heavens and the earth, and
everything between them, and everything beneath the soil.
7. If you speak aloud—He knows the secret, and the most hidden.
8. God, there is no god but He, His are the Most Beautiful Names.
9. Has the story of Moses reached you?
10. When he saw a fire, he said to his family, "Stay; I have noticed a
fire; Perhaps I can bring you a torch therefrom, or find some guidance
by the fire."
11. Then, when he reached it, he was called, "O Moses.
12. I—I am your Lord. Take off your shoes. You are in the sacred valley of Tuwa.
13. I have chosen you, so listen to what is revealed.
14. I—I am God. There is no God but I. So serve Me, and practice the
prayer for My remembrance.
15. The Hour is coming—but I keep it almost hidden—so that each soul
will be paid for what it endeavors.
16. And do not let him who denies it and follows his desire turn you
away from it, lest you fall.
17. And what is that in your right-hand, O Moses?"
18. He said, "This is my staff. I lean on it, and herd my sheep with
it, and I have other uses for it."
19. He said, "Throw it, OMoses."
20. So he threw it—thereupon it became a moving serpent.
21. He said, "Take hold of it, and do not fear. We will restore it to
itsoriginal condition.
22. And press your hand to your side; it will come out white, without
a blemish—another sign.
23. That We may show you some of Our greatest signs.
24. Go to Pharaoh; He has transgressed."
25. He said, "My Lord, put my heart at peace for me.
26. And ease my task for me.
27. And untie the knot from my tongue.
28. So they can understand my speech.
29. And appoint an assistant for me, from my family.
30. Aaron, my brother.
31. Strengthen me withhim.
32. And have him share in my mission.

Quran The Night Journey :

In the name of God, theGracious, the Merciful.
1. Glory to Him who journeyed His servant by night, from the Sacred
Mosque, to the Farthest Mosque, whose precincts We have blessed, in
order to show him of Our wonders. He is the Listener, the Beholder.
2. And We gave Moses the Scripture, and made it a guide for the
Children of Israel: Take none for protector other than Me.
3. The descendants of those We carried with Noah. He was an
appreciative servant.
4. And We conveyed to the Children of Israel inthe Scripture: You will
commit evil on earth twice, and you will riseto a great height.
5. When the first of the two promises came true, We sent against you
servants of Ours, possessing great might, and they ransacked your
homes.It was a promise fulfilled.
6. Then We gave you back your turn against them, and supplied you with
wealth and children, and made you more numerous.
7. If you work righteousness, you work righteousness for yourselves;
and if you commit evil, you do so against yourselves. Then, whenthe
second promise comes true, they will make your faces filled with
sorrow, and enterthe Temple as they entered it the first time, and
utterly destroy all that falls into their power.
8. Perhaps your Lord will have mercy on you. But if you revert, We
will revert. We have made Hell a prison for the disbelievers.
9. This Quran guides to what is most upright; and it gives good newsto
the believers who do good deeds, that they will have a great reward.
10. And those who do not believe in the Hereafter—We have prepared for
them a painful punishment.
11. The human being prays for evil as he prays for good. The human
being is very hasty.
12. We have made the night and the day two wonders. We erased the
wonder of the night, and made the wonder of the day revealing, that
you may seek bounty from your Lord, and know the number of years, and
the calculation. Wehave explained all things in detail.
13. For every person We have attached his fate to his neck. And onthe
Day of Resurrection, We will bring out for him a book which he will
find spread open.
14. "Read your book; today there will be none but yourself to call you
to account."
15. Whoever is guided—is guided for his own good. And whoever goes
astray—goes astray to his detriment. No burdened soul carries the
burdens of another, nor do We ever punish until We have sent a
messenger.
16. When We decide to destroy a town, We command its affluent ones,
they transgress in it, so the word becomes justified against it, and
We destroy it completely.
17. How many generations have We destroyed after Noah? Your Lord is
sufficient as Knower and Beholder of the sins of his servants.
18. Whoever desires the fleeting life, We expedite for him what We
decide to give him, to whomever We desire. Then We consign him to
Hell, where he will roast, condemned and defeated.
19. But whoever desires the Hereafter, and pursues it as it should be
pursued, while he is a believer; these—their effort willbe
appreciated.
20. To all—these and those—We extend from the gifts of your Lord. The
gifts of your Lord are not restricted.
21. See how We have favored some of them over others; yet the
Hereafter is greater in ranks, and greater in favors.
22. Do not set up another god with God, lest you become condemned and damned.
23. Your Lord has commanded that you worship none but Him,and that you
be good to your parents. If either of them or both of them reach old
age with you, do not say to them a word of disrespect, nor scold them,
but say to them kind words.
24. And lower to them the wing of humility, out of mercy, and say, "My
Lord, have mercy on them, as they raisedme when I was a child."
25. Your Lord knows best what is in your minds. If you are
righteous—He is Forgiving to the obedient.
26. And give the relative his rights, and the poor, and the wayfarer,
and do not squander wastefully.
27. The extravagant arebrethren of the devils, and the devil is ever
ungrateful to his Lord.
28. But if you turn awayfrom them, seeking mercy from your Lord which
you hope for, then say to them words of comfort.
29. And do not keep your hand tied to your neck, nor spread it out
fully, lest you end up liable and regretful.
30. Your Lord expands the provision for whomever He wills, and
restricts it. He is fully Informed, Observant of His servants.
31. And do not kill your children for fear of poverty. We provide for
them, and for you. Killing them is a grave sin.
32. And do not come near adultery. It is immoral, and an evil way.
33. And do not kill the soul which God has made sacred, except inthe
course of justice. If someone is killed unjustly, We have given his
next of kin certain authority. But he should not be excessive in
killing, for he will be supported.
34. And do not go near the orphan's property, except with the best
ofintentions, until he hasreached his maturity. And honor your pledge,
because the pledge involves responsibility.
35. And give full measure when you measure, and weigh with accurate
scales. That is fair, and the best determination.
36. And do not occupy yourself with what youhave no knowledge of. The
hearing, and the sight, and the brains—all these will be questioned.
37. And do not walk proudly on earth. You can neither pierce the
earth, nor can you match the mountains in height.
38. The evil of all these is disliked by your Lord.
39. That is some of the wisdom your Lord has revealed to you. Do
notset up with God another god, or else you will be thrown in Hell,
rebuked and banished.
40. Has your Lord favored you with sons, while choosing for Himself
daughters from among the angels? You are indeedsaying a terrible
thing.
41. We have explained in this Quran in variousways, that they may
remember, but it only adds to their rebellion.
42. Say, "If there were other gods with Him, as they say, they
wouldhave sought a way to the Lord of the Throne."
43. Be He glorified. He is exalted, far above what they say.
44. Praising Him are the seven heavens, andthe earth, and everyone in
them. There is not a thing that does not glorify Him with praise, but
you do not understand their praises. He is indeed Forbearing
andForgiving.
45. When you read the Quran, We place between you and those who do not
believe in the Hereafter an invisible barrier.
46. And We drape veils over their hearts, preventing them from
understanding it, and heaviness in their ears.And when you mention
your Lord alone in the Quran, they turn their backs inaversion.
47. We know well whatthey listen to, when they listen to you, as they
conspire, when the wrongdoers say, "You only follow a manbewitched."
48. Note what they compared you to. They are lost, and unable to find a way.
49. And they say, "When we have become bones and fragments, shall we
really be resurrected as a new creation?"
50. Say, "Even if you become rocks or iron.
51. Or some substance, which, in your minds, is even harder." Then
they will say, "Who will restore us?" Say, "The One who originated you
the firsttime." Then they will nod their heads at you,and say, "When
will it be?" Say, "Perhaps it will be soon."
52. On the Day when Hecalls you, you will respond with His praise, and
you will realize that you stayed only a little.
53. Tell My servants to say what is best. Satan sows discord among
them. Satan is to man an open enemy.
54. Your Lord knows you best. If He wills, He will have mercy on you;
and if He wills, He will punish you. We did not send you as their
advocate.
55. Your Lord knows well everyone in the heavens and the earth. We
have given some prophets advantage over others; and to David We gave
the Psalms.
56. Say, "Call upon those you claim besides Him. They haveno power to
relieve your adversity, nor can they change it."
57. Those they call upon are themselves seeking means of access to
their Lord, vying to be nearer, andhoping for His mercy, and fearing
His punishment. The punishment of your Lord is to be dreaded.
58. There is no city but We will destroy before the Day of
Resurrection, or punish it with a severe punishment. This is inscribed
in the Book.
59. Nothing prevents Usfrom sending miraculous signs, except that the
ancients called them lies. We gave Thamoodthe she-camel, a
visiblesign, but they mistreated her. We do not send the signs except
to instill reverence.
60. We said to you that your Lord encompasses humanity. We did not
make the vision We showed you, except as a test for the people, and
the tree cursed in the Quran. We frighten them, but that only
increases their defiance.
61. When We said to the angels, "Bow downbefore Adam," they bowed
down, except for Satan. He said, "Shall I bow down before someone You
created from mud?"
62. He said, "Do You seethis one whom You have honored more than me?
If You reprieve me until the Day of Resurrection, I will bring his
descendants under my sway, except for a few."
63. He said, "Begone! Whoever of them follows you—Hell is your reward,
an ample reward."
64. "And entice whomever of them youcan with your voice, and rally
against them your cavalry and your infantry, and share with them in
wealth and children, and make promises to them." But Satan promises
them nothing but delusion.
65. "As for My devotees,you have no authority over them." Your Lord is
an adequate Guardian.
66. Your Lord is He whopropels for you the ships at sea, that you may
seek of His bounty. He is towards you Most Merciful.
67. When harm afflicts you at sea, those you pray to vanish, except
for Him. But when He saves you to land, you turn away. The human being
is ever thankless.
68. Are you confident that He will not cause atrack of land to cave in
beneath you, or unleash a tornado against you, and then you find no
protector?
69. Or are you confidentthat He will not return you to it once again,
and unleash a hurricane against you, and drown you for your
ingratitude? Thenyou will find no helper against Us.
70. We have honored the Children of Adam, and carried them on land and
sea, and provided them with good things, and greatly favored them over
many of those Wecreated.
71. On the Day when We call every people with their leader. Whoever is
given his record in his right hand—these will read their record, and
they will not be wronged one bit.
72. But whoever is blind in this, he will be blind in the Hereafter,
and further astray from the way.
73. They almost lured you away from what We have revealed to you, so
that you would invent something else in Our name. In that case, they
would have taken you for a friend.
74. Had We not given you stability, you might have inclined towards
them a little.
75. Then We would have made you taste double in life, and double at
death; then you would have found for yourself no helper against Us.
76. They almost provoked you, to expel you from the land. In that
case, they would not have lasted after you, except briefly.
77. The tradition of the messengers We sent before you—you will find
no change in Our rules.
78. Perform the prayer at the decline of the sun, until the darkness
of the night; and the Quran at dawn. The Quran at dawn is witnessed.
79. And keep vigil with it during parts of the night, as an extra
prayer. Perhaps your Lord will raise you to a laudable position.
80. And say, "My Lord, lead me in through an entry of truth, and
leadme out through an exitof truth, and grant me from You a supporting
power."
81. And say, "The truth has come, and falsehood has withered away; for
falsehood is bound to wither away."

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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