Shaykh Taj ud Din (R.A) - Sufism Biographies

Shaykh Taj'ud-Din Ahmad ibn Ata'illah was born in about 1250 into a
distinguished family ofreligious scholars who followed the school of
Hazrat Imam Malik (R.Z) in Alexandria.
His father was a close follower of Shaykh Abu'l Hasan ash-Shadhili.
Ahmad ibn Ata'illah became the close follower of Shaykh Abu'l-Abbas
al-Mursi after he had completed his study of Islamic Law as
transmitted by the school of Hazrat Imam Malik (R. Z).
Shaykh Abu'l-Abbas al-Mursi predicted that Ahmad ibn Ata'illah would
become an authority in both the Sufi path and Islamic Law, and it was
in Cairo that this prediction of his future greatness came true, for
the there he led two lives. One washis professional life as a teacher
of Islamic Law inaccordance with what had been transmitted through
Hazrat Imam Malik (R. Z) in various public institutions and mosques in
Cairo, such as Al-Azhar and the newly built Al-Mansuriyyah,
togetherwith his public preaching which attracted large audiences; his
other life was devoted to his duties as a spiritual master of the
Shadhili Order, in which he transmitted the transformative teaching of
the Muhammadi code to sincere seekers of wisdom and gnosis. Shaykh
Ahmad ibn Ata'illah was also influential in the Mamlukcourt, and used
to counsel Sultan al-Mansur(d. 1298) on religious matters.
Towards the end of his life, Shaykh Ahmad ibn Ata'illah was confronted
by a well-known religious scholar called Ibn Taymiyyah (d. 1328) who
was a stark enemy of all Sufis. With reference to him, ShaykhAhmad ibn
Ata'illah warned everyone about the shallow-minded attitude displayed
by some orthodox jurists and religious scholars towards Sufism. He
died in 1309, and his tomb in the Qarafah cemetery in Cairo, where
many people have experience miraculous phenomena, still stands to this
day. Some of Shaykh Ahmad ibn Ata'illah's wise sayings are:
"Do not travel from created being to createdbeing.
Otherwise you will be like the donkey at the mill-stone:
That from which he travels is that to which he travels.
Rather travel from created beings to the Maker of being:
'And the final end is to your Lord.'
Your turning to Allah is your turning away from creation.
Your turning to creation is your turning away from Allah.
Do not keep the company of anyone
Whose state does not inspire you,
And whose speech does not guide you to Allah.
The heart does not benefit by anything like withdrawal
By which it enters the arena of reflection."
And, quoting Hazrat Shaykh Abdal-Qadir al-Gilani:
"I did not reach Allah and Exalted by standing in prayer at night, nor
by fasting in the day nor by studying knowledge. I reached Allah by
generosity and humility and soundness of the heart."
He also said:
"Allah has a garden in this world.
Whoever enters it does not yearn
For the garden of the Next World."
and
"You are not veiled from Allah by the existence of something that
exists with Him since there is nothing which exists with Him. You are
veiled from Him by the illusion that something exists with Him."

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Helping the Distressed

Helping and supporting those in distress is a trait that is encouraged
by Islam and a noble characteristic that is an implication of sincere
brotherhood and chivalry. The lifeand manners of the Prophet present
the finest example for every aspect of our life, especially in helping
and supporting those in need or distress. The Prophet was known for
this noble characteristic, even before receiving the divine message.
When he received the revelation for the first time he went back
toKhadeejah and told her about what had happened to him, he added: "I
feared that something might happen to me." Khadeejah said, "Never! By
Allaah, Allaah will never fail you as you maintain the ties of
kinship, speak the truth, help the poor and the destitute, serve your
guests generously, and assist deserving, calamity-afflicted people."
Thus Khadeejah deduced that Allaah would protect the Prophet because
of his good deeds, including his keenness to help the distressed, as,
after all, aperson reaps what he sows.
In Islam, relieving others of their distress is considered a duty for
those who can do so and a good deed towards which people should race.
The Prophet said: "Allaah helps whoever helps his brother."` His words
have become an axiom for Muslims.
Moreover the Prophet commanded Muslims to assist those in need and
distress. When he forbade his Companions from sitting on roads unless
they observed the rights of the road, he explained that these rights
included helping those in distressand guiding the lost: Imaam Ahmad
narrated on the authority of Al-Baraa' ibn 'Aazib that the Prophet
passed by some people while they were sitting on the road and said to
them: "If you have to sit there then guide the lost, return greetings
and support the oppressed."
Helping those in distress is a rewardable charity. In a Hadeeth on the
authority of Abu Moosa Al-Ash'ari the Prophet said: "Giving charity is
an obligation upon every Muslim." He was asked, "O Messenger of
Allaah, what about the one who does not find something to give?"' He
said: "Let him workwith his hands and give in charity." He was asked,
"What if he still does not find anything to give?" He replied: "Then
let him assist those in need and in distress…"
A person who asks for help may be oppressed, helpless or distressed,
and in all cases helping him and fulfilling his need is relief for his
suffering. In return, Allaah The Almighty promises to relieve the
distress of those who relieve others on the Day of Resurrection. The
Prophet said: "If a person relieves a Muslim of his trouble, Allaah
will relieve him of his troubles on the Day of Resurrection."
I'tikaaf, or ritual seclusion in the mosque, is a great act of
worshipand its reward is also great as a Muslim leaves everything
behind for it and dedicates himself to worshipping Allaah The
Almighty.However, the reward of the person who fulfills the need of
others is greater than the one who performs I'tikaaf. In this regard,
the Prophet said: "It isbetter for the one who moves to fulfill his
brother's need to do so than to make I'tikaaf for ten years."
Al-Hasan once ordered Thaabit Al-Bunaani to go andfulfill the need of
a certain man. Thaabit said, "But I am in thestate of I'tikaaf."
Al-Hasan said to him, "O foolish man! Do you not know that fulfilling
the need of your brother is better for you than making I'tikaaf?"
Helping those in distress and fulfilling people's needs indicates
strong faith and sincere brotherhood. The chivalrous and magnanimous
cannot endure seeing anyone in distress, and without any hesitation or
delay they hurry to assist the distressed, voluntarily seeking the
reward of Allaah The Almighty. Moosa (Moses) the magnanimous and noble
prophetof Allaah, escaped from the oppression of Pharaoh. He was tired
and exhausted when he reached the well of Madyan, and there he found a
crowd of men watering their flocks. He also found two women there who
were waiting for the men to finish so that they could water their
flocks too. Once he knew their need, he did not wait for them to ask
him for help, rather he took the initiative and watered them for them.
Allaah The Almighty Says (what means): {And when he came to the well
of Madyan, he found there a crowd of people watering [their flocks],
and he found aside from them two women driving back [their flocks]. He
said, "What is your circumstance?" They said, "We do not water until
the shepherds dispatch [their flocks]; and our father is an old man."
So he watered [their flocks] for them; then he went back to the shade
and said, "My Lord, indeed I am, for whatever good You would send down
to me, in need."} [Quran 28:23, 24]
This is the attitude of the chivalrous - they never hesitate when it
comes to helping others and relieving the distressed.
Finally, helping those in need andsupporting those in distress is a
way of thanking and praising Allaah The Almighty for His blessings,
and this causes the blessings of Allaah The Almighty to continue and
increase, as the more blessings a person is granted, the more people
need his help. Therefore, if a person praises Allaah The Almighty for
His blessings, they will last and, vice versa.
We seek refuge with Allaah The Almighty against the cessation ofHis
blessings, and may His blessings and peace be upon His Messenger his
family, his Companions and those who follow him.

Protective Jealousy is the Characteristic of the Noble

The Protective Jealousy of the Husband over his Wife
As stated previously, it was narrated that Sa'd ibn 'Ubaadah said, "If
Iwere to see a man with my wife, I would strike him with a sword, and
not with the flat side of it." When the Messenger of Allaah heard
this, hesaid: "Are you surprised at Sa'd's jealousy over hishonor? By
Allaah, I am more jealous over my honor than he is over his,and Allaah
is more jealous than I am." [Al-Bukhaari and Muslim]
It was narrated that when the rebels entered into the presence of
'Uthmaan ibn 'Affaan his wife Naa'ilah, spread her hair out as she was
entreating the chivalry ofthe rebels. Thereupon 'Uthmaan shouted at
her, and said, "Cover yourself! By Allaah, death is easier for me than
the violation of the sanctity of your hair." Therefore, the husband's
protective jealousy over his wife motivates him to protect and
safeguard her from anything that might harm her honor or disrespect
her dignity.
The Protective Jealousy of the Wife over her Husband
One day the Prophet asked 'Aa'ishah : "Are you jealous?" She replied
in astonishment, "And how could someone like me not become jealous
over someone like you?" [Muslim] It was narrated on the authority of
Anas that he said,
While the Prophet wasin the house of one of hiswives, one of the
Mothersof the Believers sent a meal in a dish. The wife at whose house
the Prophet was, struck the hand of the servant, causing the dish to
fall and break. The Prophet gathered the broken pieces of the dish and
then started collecting the food on them which had been in the dish,
andsaid: "Your mother [my wife] felt jealous." Then he detained the
servant until an [unbroken] dish was brought from the wife at whose
house he was. He gave the unbroken dish to the wife whose dish had
been broken and kept the broken one at the house where it had been
broken. [Al-Bukhaari]
Incidents that Were Motivated by Manly Zeal
Narrating the events of the 286th Hirji year, Al-Haafith Ibn Katheer
quoted what was mentioned in Al-Muntathim,
From the wonders that occurred during that year, a woman sued her
husband before the judge of Ar-Rayy [a city inmodern day Iran]. She
claimed that she had 500 Dinars as her deferred portion of her dowry,
buther husband denied this. She managed to get proof to support her
plea. She was then told that she had to uncover her face in order to
makesure that she was the wife. When this was insisted upon, the
husband became jealous and said, "Do not uncover her face. She is
truthful in her claim." He confessed that her claim was true in order
to avoid other people seeing his wife's face. When the wife realized
what had happened and that he had confessed so that others would not
seeher face, she said: "I absolve him of the deferred portion of my
dowry in this world and in the Hereafter."
Al-Haafith As-Sam'aani added in Al-Ansaab, "Having admired their
jealousy, the judge said: 'This incident is to be added to the
historical record of noble manners.'"
Some historians mentioned the following incident as one of the good
deeds of Al-Hajjaaj ibn Yoosuf Ath-Thaqafi: Itwas narrated that a
Muslim woman was taken captive in India and she pleaded for the help
of Al-Hajjaaj, and said, "O Hajjaaj!" When the news reached him, he
replied, "At your call!" He spent seven million Dirhams to be able to
rescue her.
Then there is the story of a noble Muslim woman who was captured by
theRomans. The only relation between her andthe Caliph,
Al-Mu'tasim-billaah, was the brotherhood of Islam. When she was
tortured by the prince of 'Amooriyah, she cried for his help and
released a shout that was so huge that its echo was recorded in
history. She cried, "O Mu'tasim!" He received the news of her cry
while he was resting. He immediately responded, saying, "At your
call!" He mobilized ahuge army of Muslim soldiers, who set off
withhim. Each one of them was filled with pride and enthusiasm due to
the manly zeal over the honor of this woman. They defeated the enemies
and marched closer and closer to their country, breaking into their
fortresses until they reached 'Amooriyah and destroyed its fortresses.
They marched until they reached the captured woman and, thereupon,
Al-Mu'tasim said to her, "Iask you to testify before your great
grand-father, the Messenger of Allaah on the Day of Judgment that I
came to rescue you."
In the seventh century after Hijrah, disunity struck the Muslims such
that they became weak. Therefore, the crusaders conquered parts of
their countries and aspired forfurther occupation. They sought the
help of one group of Muslims against the other until they almost
conquered Egypt. The Fatimide ruler of Egypt during that time,
Al-'Aadhid lideen-illaah, thought to seek the help of the governor of
Ash-Shaam, Noor Ad-Deen Zinki, but how could he accept when theking of
Ash-Shaam himself did not recognizethe caliphate of the Fatimide ruler
in Egypt and denied the legitimacy of his governance and rule? He was
an affiliate to the caliphate of the Abbasids in Baghdad, who were
struggling with the Fatimides. Al-'Aadhid decided to use manly
zealover Muslim women and their honor in order to solve the problem:
He sent a message to Noor Ad-Deen Zinki seeking hisaid and accompanied
it with the most influential summons: the locks of hair of his
womenfolk in the caliphate in Cairo. This had a strong impact on Noor
Ad-Deens's heart. It aroused feelings of jealousy and chivalry in the
hearts of the soldiers of Ash-Shaam as well as its people. To rescue
Egypt from the crusaders, they sacrificed the best of their soldiers
under the leadership of Asad Ad-Deen Shirkooh and Yoosuf ibn Ayyoob
(Salaah Ad-Deen Al-'Ayyoobi). That was theinfluence that a lock of a
woman's hair had, whichchanged the course of history. This was
followed by the battle of Hitteen during which the sacred land
(Palestine) was cleansed from disgrace and the crusaders were forced
to leave.
While Muslims live by andenjoy these feelings of jealousy and manly
zeal in their societies, which elevates their ranks way above the
stars and raises them to the most sublime of ranks in virtueand
purity, the non-Muslim societies in the East and the West experience
the life of weak men (Dayyooths) and procurers, filth and impurities,
indecency and disgrace, humiliationand shame. Indeed, someanimals
would refuse to experience such a life: Some male animals get jealous
over their females, and in order to protect her, the male fights
others until the strongest one of them finally wins. How truthfulour
prominent scholars were when they said, "Every nation whose menhave
weak manly zeal, itswomen do not properly maintain their chastity."

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Invalidate the Prayer - Ruling on saying salaam to one who is praying

Is it mustahhab to say"assalam alaikum" aloudwhen one enters the
hallin the masjid where people are praying ? Andif it is should a
person who enters the hall say"assalam alaikum" aloudeven if the
Jamaah for the salaah has begun and it might disturb the khushoo of
the jamaah ?I am asking this questionsince few of our brothers say
"assalam alaikum" aloud even when the imam is reciting in the loud
prayers.
Praise be to Allaah.
The majority of scholars are of the view that it is permissible to say
salaam to the one who ispraying if that will not lead to spoiling of
the prayer of one who is unaware of the things that invalidate the
prayer, because he may think that it is obligatoryto return the
salaams verbally, so he will reply and thus invalidate his prayer. The
Hanafis are of the view that it is makrooh.
It says in Tabyeen al-Haqaa'iq: It is makrooh to say salaam to one who
is praying, reading Qur'aan, sitting to pass judgement, researching a
fiqhi matter or is relieving hismelf, and if one does say salaams to
them, it is not obligatory for them to respond, because it is
inappropriate. End quote.
In Sharh al-Kharashi 'ala Mukhtasar Khaleel (a Maaliki book) (1/325)
it says: It is not makrooh tosay salaams to one who is praying either
an obligatory or a naafil prayer. End quote.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (a
Shaafa'ibook) (4/105): The words of our companions suggest thatit is
not makrooh to say salaam to one who is praying. This is what is
suggested by the saheehahaadeeth. End quote.
Shaykh Muhammad ibn 'Uthaymeen said in Liqa' al-Baab il-Maftooh
(24/31): Saying salaams to one who is praying is permissible because
the Prophet (peace and blessings of Allaah be upon him) did not
criticize those who greeted him with salaam. But if the Muslimfears
that he may confuse the worshipper, then he should not say salaams, or
if he fears that he may talk and reply – i.e., because mostof the
common folk do not understand so if you say salaam to them they may
reply Wa 'alayka al-salaam, thus invalidating their prayer– if he
knows that the prayer will be invalidated thereby. Whatever the case,
we say that saying salaams to one who is praying is not wrong, because
the Prophet (peace and blessings of Allaah be upon him) approved of
it, unless there is the fear that the person whois greeted may be
confused or his prayer may be invalidated, in which case one should
not say salaams.
But how should he respond? He should not respond verbally by saying
'Alayka al-salaam,rather he should respond by means of a gesture, by
raising his hand so that the one who greeted him will know that he has
returned the greeting. Then if the one who greeted him is still there
when he has said the salaam and finished his prayer, he may respond
verbally, but if the person has left, then the one who was greeted
does not have to do anything more than what was mentioned, namely
gesturing. The apparent meaning of the text is that returningthe
greeting is obligatory but he is excused from speaking because it
invalidates the prayer. End quote.
There is nothing wrong with saying salaam to one who is praying, but
if it is going to disturb the worshippers, such assaying salaam when
the imam is reciting, then one should not say salaam.
And Allaah knows best.

Invalidate the Prayer - Advice to one who deliberately makes a praying person laugh and distracts him from his prayer by talking to him

There are some young people who deliberately make people who are
praying laugh, and distract them by talking. We would like you to
tellus some hadeeths on this topic, that will help us to advise them.
Is the hadeeth "Whoevermakes a praying person laugh has made a
thousand angels weep" a saheeh hadeeth?.
Praise be to Allaah.
Prayer is the most important symbol of Islam; Allah emphasized its
importance when He chose the heavens to be the place where He enjoined
it upon our Prophet Muhammad (blessings and peace of Allah be upon
him) during his ascent into heaven (Mi'raaj). And He also emphasized
its importance when He first enjoined it upon HisProphet Moosa (peace
be upon him), when He spoke to him alone on the right side of al-Toor,
and said to him (interpretation of the meaning): "Verily, I am Allaah!
Laa ilaaha illa Ana (none has the right to be worshipped but I), so
worship Me, and perform As-Salaah (Iqaamat-as-Salaah) for My
remembrance" [Ta-Ha 20:14].
He emphasized its importance when He made it the foundation and pillar
of faith. Whoever neglects it will be more neglectful of other duties,
and whoever prays regularly,it will be light and a protection for him
on the Day of Resurrection. Hence it is the main aspect of the
straight path and the one of the fundamentals of the truereligion, as
Allah says (interpretation of the meaning): "And they were commanded
not, but that they should worship Allaah, and worship none but Him
Alone (abstaining from ascribing partners to Him), and perform
As-Salaah (Iqaamat-as-Salaah) andgive Zakaah, and that is the right
religion" [al-Bayyinah 98:5].
If the Muslim recognizes the importance of prayer in the Islamic
religion and have respect in his heart for what Allah has enjoined of
honouring the symbols of Allah, as He says (interpretation of the
meaning): "Thus it is an obligation that mankind owes to Allaah]and
whosoever honours the Symbols of Allaah, then it is truly, from the
piety of the hearts" [al-Hajj 22:32], then he will realize that
distracting one who is praying and trying to make him laugh or moveor
speak is a kind of tampering with what is sacred, and there is the
fear that the one who does this will come under the heading of those
who mock the symbols of Islam, which is one of the causes of falling
into apostasy, Allah forbid. The Prophet(blessing and peace of Allah
be upon him) said: "If the one who passes in front of one who is
praying knew what (sin)he incurs, he would realize that waiting for
forty is better than passing in front of him." The narrator,
Abu'l-Nadr,said: I do not know whether he said forty days or months or
years. Narrated by al-Bukhaari (510) and Muslim (507). What level of
sin is incurred by the one whodeliberately distracts one who is
praying or tries to make him laugh by moving or speaking? There can be
no doubt that it is a grave sin.
Secondly:
The hadeeth mentioned in the question is not saheeh, and is not
narrated in the books of Sunnah and reports. Rather Imam Ahmad (may
Allah have mercy on him) said: There is no saheeh hadeeth about
laughing [i.e., in prayer].End quote.
Al-Tahqeeq fi Ahaadeeth al-Khilaaf, by Ibn al-'Jawzi, 1/198
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked the
following question:
How sound is the hadeeth, "Whoever makes a praying person laugh has
made Allah weep"?
He replied:
The hadeeth with this wording is not saheeh, but there is no doubt
that if you are talking to one who is praying and making him hear
words until he starts to laugh and thus invalidates his prayer, you
are the cause of that. It is not permissible to make a praying person
laugh and the like. End quote.
http://ibn-jebreen.com/book.php?cat=8&book=205&toc=8327&page=7267&subid=24428
Shaykh Saalih al-Fawzaan (may Allah preserve him) was askedthe
following question:
Is it narrated in the Sunnah that "Whoever makes a believer laugh
whilst he is praying has made one thousand angels weep"? If it is
notsaheeh, then what is the sin that results from that?
He replied:
I do not know of any basis for this hadeeth, but it is not permissible
for the Muslim to distracthis brother whilst he is praying or to make
him confused about his prayer. If a person can prevent one who wants
to walk in front of him when he is praying, and there is a stern
warning concerning that, then it is more appropriate thatthe stern
warning should apply to the one who makes him laugh and distracts him
from praying. The one who passes in front of a person who is praying
may have a need to do that, but there is no need to joke and make
apraying person laugh, and to distract him from his prayer. So the one
who does that incurs a great deal of sin.

Invalidate the Prayer - Should he interrupt his prayer in order to answer one of his parents if they call him?

Is it true that if one is praying and ones parentcalls for them they
are toimmidiately leave prayergo their parent and thenafter go and
restart the prayer. I was told this when i was a lot younger is there
any truth to it?.
Praise be to Allaah.
If a Muslim is offering anobligatory prayer, he should not interrupt
it inorder to answer the call of his father or mother. But he can
alert the one who is calling him to let him know that he is busywith
the prayer, either by saying tasbeeh ("Subhaan Allah") or by raising
his voice in recitation and the like.
And it is prescribed for him to make the prayer brief, then when he
has finished he can answer the call.
Al-Bukhaari (707) narrated from Abu Qataadah (may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him)
said: "Sometimes I stand in prayer, intending to make it lengthy, then
I hear a child crying, so I make my prayer brief because I do not want
tocause hardship to his mother."
This indicates that it is prescribed to make the prayer brief if there
is something that is distracting the worshipper.
If it is a naafil prayer, if he knows that his father or mother will
not objectto him completing the prayer, he may completeit and then
answer themonce he is free. But if he knows that they will object to
him completing the prayer he may interrupt his prayer and answer them,
and there will be no blame on him for that. Then he can go back and
start praying again.
Al-Bukhaari (3436) and Muslim (2550) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Prophet (blessings and peace of
Allah be upon him) said: "Jurayj used to worship in his cell, and his
mother came to him. Shesaid: 'O Jurayj! I am your mother, speak to
me.' She found him praying and he said: 'O Allaah, my mother or my
prayer?' And he chose his prayer. She went away, then she came back a
second time and said: 'O Jurayj! I am your mother, speak to me.'
Hesaid: 'O Allaah, my mother or my prayer?' And he chose his prayer.
She said: 'O Allaah, this isJurayj and he is my son, and I spoke to
him but he refused to speak to me. O Allaah, do not let him die until
he has seenprostitutes.'" He said: "If she had prayed that he be
tempted, he would have fallen prey to temptation."
Al-Nawawi gave this report the title: Honouring one's parentstakes
precedence over voluntary prayer and other actions.
Al-Nawawi (may Allah have mercy on him) said:
The scholars said: What would have been correctin this case is
answering her, because he was offering a naafil prayer and continuing
with it isvoluntary and not obligatory, whereas answering one's mother
and honouring her is obligatory, and disobeying her is haraam. He
could have shortened his prayer and answered her, then gone back to
his prayer… End quote.
See: Fath al-Baari by al-Haafiz Ibn Hajar (may Allah have mercy on
him), al-Mawsoo'ah al-Fiqhiyyah, 20/342
It says in al-Durr al-Mukhtaar (2/54) - which is a Hanafi book:
If either of his parents calls him during an obligatory prayer, he
should not answer unless his parent is urging him to come and help.
End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If your parents call you when you are praying, itis obligatory to
answer them, on condition that the prayer is not an obligatory one. If
it is an obligatory prayer, it is not permissible to answer them, but
if it is a naafil prayer, you should answer them.
But if they are people who give things their due measure and if, when
they realise that you are praying, they will excuse you, then in this
case you should indicate to them that you are praying – either by
clearing your throat or saying "Subhaan Allah" or raising your voice
in the verse or du'aa' you are reciting – so that the one who is
calling will realise that you are praying.
But if they are otherwise, and they are people who will not make
excuses or who want an immediate response, then you should interrupt
your prayer and speak to them.
But in the case of an obligatory prayer, you should not interrupt it
for anyone except in the case of necessity, such asif you see someone
who you fear will fall into mortal danger, such as falling into a well
or intothe sea or into a fire. In that case, you should interrupt your
prayer because it is a case of necessity. Otherwise, it isnot
permissible to interrupt an obligatory prayer.

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Paradise - Jannah > Those who Ardently Hope for Paradise: TheParty of Allah

Allah has inscribed faith upon such people's hearts, will reinforce
them with a spirit from Him, and admit them into Gardens with rivers
flowing under them, remaining in them timelessly, forever. Allah is
pleased with them, and they are pleased with Him. Such people are the
party of Allah. Truly it is the party of Allah who are
successful.(Surat al-Mujadala, 22)
Those believers to whomAllah has announced His promise of good news
have important qualities, as revealed in the Qur'an:
-They believe and do right actions. (Surat al-Baqara, 25)
- They fear Allah. (Surah Al 'Imran, 15)
- They spend for the cause of Islam in times both ease and hardship.
(Surah Al 'Imran, 134)
- They control their rage.( Surah Al 'Imran, 134)
- They pardon other people.( Surah Al 'Imran, 134)
- After they act indecently or wrong themselves, they remember Allah
and ask forgiveness for their wrong actions. (Surah Al 'Imran, 135)
- They do not knowingly persist in doing wrong actions. (Surah Al 'Imran,135)
- The obey Allah and his Messenger. (Surat an-Nisa', 13)
- They keep up prayer, spend in charity, believe in and support
Allah's messengers. (Surat al-Ma'ida, 12)
- They are truthful. (Surat al-Ma'ida, 119)
- They leave their homes for the cause of Allah and strive in Allah's
way with their souls and possessions. (Surat at-Tawba: 20)
- They do good. (Surah Yunus, 26)
- They humble themselves before their Lord. (Surah Hud, 23)
-They repent of their sins. (Surah Maryam, 60)
- They honor their trusts and contracts. (Surat al-Mu'minun: 8)
- They safeguard their prayers. (Surat al-Mu'minun: 9)
- They compete with oneanother in the doing of good deeds. (Surah Fatir,32)
- They are Allah's chosen servants. (Surat as-Saffat, 40)
- They believe in the Qur'an. (Surat az-Zukhruf, 69)
- They say "our Lord is Allah" and thereafter stand firm in their
faith. (Surat al-Ahqaf, 13)
- They are heedful. ( Surah Muhammad, 15)
- They turn toward Allah with their whole heart. (Surah Qaf, 32)
- They stand in awe of the Most Gracious, although He is beyond the
reach of human perception, and come unto Him with a heart returning in
repentance.(Surah Qaf, 33)
- They are the doers of good. (Surat adh-Dhariyat, 16)
- They ask for Allah's forgiveness before the dawn. (Surat adh-Dhariyat, 18)
- They are the forerunners. (Surat al-Waqi'a, 10)
- They always keep their word and fear a day whose evil will spread
far and wide. (Surat al-Insan, 7)
- They give food, despitetheir love for it, to the poor and orphans
and captives. (Surat al-Insan, 8)
- They give the appropriate respect to the Messenger of Allah. (Surat
al-Hujurat, 3)

Paradise - Jannah > Blessing and Dissipation

In the following sections, we will analyze how the Qur'an looks at
Paradise and, based upon these descriptions,"try to imagine this
perfect place. But before we do this, let's look at a few important
points. In today's societies, many people have erroneous ideas and
impressions intheir conscious and subconscious minds. As such
obstacles cause them to formulate a mistaken view, we must describe
some basic Islamic concepts whose meanings have departedfrom their
original understanding.
With this in mind, we first have to distinguish between "blessing"
and"dissipation."
In the following pages, we will see that the Qur'an describes Paradise
as an extremelyluxurious and magnificent place, and that life therein
is as comfortable and attractive as it can be.
However, to many people today, such a life is not so much "Islamic" as
it is a natural outcomeof being alienated from Allah and religious
moralteaching.
So, because of this erroneous understanding that dominates society,
very many people think that a comfortable, luxurious,and ostentatious
life, and all that goes along with it, are "un-Islamic." They see such
things as expensive clothes, rich food, entertainment, dinner parties,
magnificently appointedhouses, d�cor, and valuable art works as
belonging to ignorant people cut off from theirreligion. They usually
calla life filled with these things "dissolute," and criticize those
who give this society its name as"living undisciplined lives of
dissolution." The word "dissolution" (safahat) comes from theArabic
safih, and can be translated as "a lack of discipline, overindulgence,
a weakness of mind that comes from living an irresponsible life of
wealth and comfort."
Here, we encounter a false understanding thatmust be corrected. The
life of Paradise that Allahhas been pleased to choose for His
servants, as well as a life that contains every kind of luxury,
comfort, and ostentation, is also the most beautiful and noble way of
life, one that conforms as closely as possible to religious moral
teaching.
A false definition of dissolution opens the way to misunderstanding.
Dissolution, or rebellion against Allah through a lack of discipline
and overindulgence, is a condition of the human mind. People are not
dissolute because of their clothes, ostentatious houses, aesthetic
environments, or material wealth. Rather, the problem is intheir
minds.
The natural result of this situation is this: If people have a
Qur'anic morality and a strong faith, they can live among the richest
opulence imaginable without ever becoming dissolute. On the contrary,
because they view everything they encounter according to the Qur'anic
criteria and moral teaching, they see all of the beauty surrounding
them as a blessing. In other words,they realize that all of these
things are gifts from Allah. So, if Muslimsknow that Allah has given
all of the surrounding riches, beauty, opulence, and magnificence,
naturally they thank our Lord for what He has provided. This is, after
all, why all blessings have been created.
If we applied this general way of thinking to our present society, we
would have to say that those who live a dissolute life and turn away
from Allah's commands have gone astray, because they do not see that
all of their possibilities are blessings from Him. If they saw these
things as blessings, this understanding would lead them to give
thanksto Allah. And then, they would use these blessings as Allah
intended them to be used: avoiding waste and using them in a
waypleasing to Him.
So, wealth can be defined in two ways. Some rich people are believers
who consider all of their possessions tobe blessings from Allah, while
other rich people go astray by consideringall of their possessions
astheir own, forget Allah, and fall into dissolution. However, the
model thatAllah has proposed for all of His servants is wealth, as
mentioned in the first model above. Wealth and poverty are tests for
believers. Although some believers may be tested by poverty, Allah
commands: "We desired to show kindness to those who were oppressed in
the land, and to make them leaders and inheritors" (Surat al-Qasas,
5). This might happen in the world, but it certainly will happen in
the afterlife.
Therefore, it would be very wrong for Muslims to find fault with
grand, luxurious, and opulent lives. Muslims must not shun such people
and regard them with disdain, because, after all, all material things
in this life (e.g., fine clothes, delicious food, magnificent homes
and works of art) were created for Muslims, as we read in Surat
al-A'raf,32:
Say: "Who has forbiddenthe fine clothing that Allah has produced for
His servants and the good kinds of provision?" Say: "On the Day of
Rising, such things will be exclusivelyfor those who had faith during
their life in the hereafter�"
The Qur'an gives the example of Prophet Sulayman (as), to whom Allah
gave great wealth. In fact, it describes thesepossessions, as well as
his opulent palace and works of art, in Surah Saba', 12-13 and Surat
an-Naml, 44.
The important thing here is that Sulayman (as) gave thanks to Allah
amid all of these magnificent possessions,for he knew that they were a
mercy from our Lord. By relating his words: "Truly do I love the love
of good with a view to the glory of my Lord" (Surah Sad, 32), the
Qur'an draws our attention to his deep understanding.
This example shows us that the love of possessions, defined here as
"the love of good," is legitimate as long as it is a means to praise
Allah. No doubt, believers who have this kind of love will not
hesitate to use their possessions as Allah directs. Possessions are
ablessing belonging to Allah, and so those who have them will use them
as Allah commands.
But if possessions are not seen as a blessing, dissolution sets in.
The Qur'an gives many examples of how deviators understand the meaning
of riches. One of the clearest examples is that of Qarun, a rich man
who"gloated" (Surat al-Qasas, 76) and said: "I have only been given it
because of the knowledge I have" (Surat al-Qasas, 78). Sucha love of
possessions cannot bring people close to Allah; rather, it diverts
them from His way and alienates them from faith. The Qur'an describes
this type of love as:
Truly man is ungrateful to his Lord, and indeed he bears witness to
that. Truly he is fierce in his love of wealth. (Surat al-'Adiyat,
6-8)
So, for this reason Muslims must view wealth according to the Qur'an's
criteria and pursue it only to please Allah and serve Islam. They must
desire all of Allah's blessings, becauseall blessings of this earthly
life have been created for those faithfuland sincere servants who
exert every effort to please and serve Allah. We have to be
continually thankful for these blessings and follow Sulayman's (as)
example: "What an excellent servant! He truly turned to his Lord"
(Surah Sad, 30).
Those who live according to the real spirit of the Qur'an's moral
teachings and adopt the point of view described above will be deemed
"worthy and qualified" to enter Paradise, which possesses, as one of
its most salient characteristics, eternal splendor and dazzling wealth
and beauty. People who think and feel like Sulayman (as), who said:
"Truly do I love the love of good with a view to the glory of my Lord"
(Surah Sad, 32) amid all of this beauty, are believers.
Since this is how believers will think in Paradise, their true home,
they must establish this point of view in this world, which is no more
than a preparation for the world to come. Far from regarding wealth,
beauty, and splendor as dissolution, believers must know that every
blessing is a mercy from our Lord, recognize its value, learn to enjoy
it, and be thankful.
The blessings of Paradisethat we will look at in the following pages
must be examined from this point of view.

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49 hadith found in ' Belief ' of Sahih Bukhari.

7
Narrated Ibn 'Umar: Allah's Apostle said: Islam is based on (the
following) five (principles): 1. To testify that none has the right to
be worshipped but Allah and Muhammad is Allah's Apostle. 2. To
offerthe (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e.
Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.
8
Narrated Abu Huraira: The Prophet said, "Faith (Belief) consists of
more than sixty branches (i.e. parts). And Haya (This term "Haya"
covers a large number of conceptswhich are to be taken together;
amongst them are self respect, modesty,bashfulness, and scruple, etc.)
is a part of faith."
9
Narrated 'Abdullah bin 'Amr: The Prophet said,"A Muslim is the one who
avoids harming Muslims with his tongue and hands. And a Muhajir
(emigrant) is the one who gives up (abandons)all what Allah has
forbidden."
10
Narrated Abu Musa: Some people asked Allah's Apostle, "Whose Islam is
the best? i.e. (Who is a very good Muslim)?" He replied,"One who
avoids harming the Muslims with his tongue and hands."
11
Narrated 'Abdullah bin 'Amr: A man asked the Prophet , "What sort of
deeds or (what qualities of) Islam are good?" The Prophet replied, 'To
feed (the poor) and greet those whom you know and those whom you do
not Know (See Hadith No. 27).
12
Narrated Anas: The Prophet said, "None of you will have faith till he
wishes for his (Muslim) brother what he likes for himself."
13
Narrated Abu Huraira:"Allah's Apostle said, "By Him in Whose Hands my
life is, none of you will have faith till he loves memore than his
father and his children."
14
Narrated Anas: The Prophet said "None of you will have faith till he
loves me more than his father, his children and all mankind."
15
Narrated Anas: The Prophet said, "Whoever possesses the following
three qualities will have the sweetness (delight) of faith: 1. The one
to whom Allah and His Apostle becomes dearer than anything else. 2.
Who loves a person and he loves him only for Allah's sake. 3. Who
hatesto revert to Atheism (disbelief) as he hates to be thrown into
the fire."
16
Narrated Anas: The Prophet said, "Love for the Ansar is a sign of
faith and hatred for the Ansar is a sign of hypocrisy."

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99 Names of Allah Asma ul Husna

"Allah! there is no god but He! To Him belongs the Most Beautiful
Names." (Qur'an 20:8)
1. Ar-Rahman
*. The One who has plenty of mercy for the believers and the
blasphemers in this world and especially for the believers in the
hereafter.
*. The Most Merciful
2. Ar-Rahim
*. The One who has plenty of mercy for the believers.
*. The most Compassionate
3. Al-Malik
*. The One with the complete Dominion, the One Whose Dominion is clear
from imperfection.
*. The King, the Monarch
4. Al-Quddus
*. The One who is pure from any imperfection and clear from
childrenand adversaries.
*. The Holy one
5. As-Salam
*. The One who is free from every imperfection.
*. The Peace, The Tranquility
6. Al-Mu'min
*. The One who witnessed for Himself that no one is God but Him. And
He witnessed for His believers that they are truthful in their belief
that no oneis God but Him.
*. The One with Faith
*. The Faithful, The Trusted
7. Al-Muhaymin
*. The One who witnessesthe saying and deeds of His creatures.
*. The Protector
*. The vigilant, the controller
8. Al-'Aziz
*. The Defeater who is not defeated.
*. The Mighty
*. The Almighty, the powerful
9. Al-Jabbar
*. The One that nothing happens in His Dominion except that which He willed.
*. The all Compelling
10. Al-Mutakabbir
*. The One who is clear from the attributes of the creatures and
fromresembling them.
*. The Haughty, the Majestic
*. The Imperious
11. Al-Khaliq
*. The One who brings everything from non-existence to existence.
*. The Creator, the Maker
12.Al-Bari'
*. The Creator who has the Power to turn the entities.
*. The Artificer, the Creator
13.Al-Musawwir
*. The One who forms His creatures in different pictures.
*. The Fashioner
*. The Organizer, the Designer
14.Al-Ghaffar
*. The One who forgives the sins of His slaves time and time again.
*. The Forgiving, the Forgiver
15.Al-Qahhar
*. The Subduer who has the perfect Power and is not unable over anything.
*. The Almighty, the Dominant
16.Al-Wahhab
*. The One who is Generous in giving plenty without any return.
*. The Donor, the Bestower
17. Ar-Razzaq
*. The Provider, the Sustainer
18. Al-Fattah
*. The One who opens forHis slaves the closed worldly and religious matters.
*. The Opener, the Revealer
19. Al-'Alim
*. The Knowledgeable; The One nothing is absent from His knowledge.
*. The all Knowing, the Omniscient
20. Al-Qabid
*. The One who constrictsthe sustenance.
*. The Contractor, The Restrainer, the Recipient.
21. Al-Basit
*. The One who expands and widens.
*. The Expander, He who expands
22. Al-Khafid
*. The One who lowers whoever He willed by His Destruction.
*. The Abaser, the Humbler
23. Ar-Rafi'
*. The One who raises whoever He willed by His Endowment.
*. The Raiser, the Exalter
24. Al-Mu'iz
*. He gives esteem to whoever He willed, hence there is no one to degrade Him;
*. The Honorer, the Exalter
25. Al-Muzil
*. Degrades whoever he willed, hence there is no one to give him esteem.
*. The Abaser, the Degrader, the Subduer
26. As-Sami'
*. The One who Hears all things that are heard by His Eternal Hearing
without an ear, instrument or organ.
*. The Hearer, The All hearing, all knowing.
27. Al-Basir
*. The One who Sees all things that are seen by His Eternal Seeing
without a pupil or any other instrument.
*. The Seer, The discerning, the All seeing.
28. Al-Hakam
*. He is the Ruler and His judgment is His Word.
*. The arbitrator, the Judge
29. Al-'Adl
*. The One who is entitled to do what He does.
*. The justice, the equitable. The Just.
30. Al-Latif
*. The Most Gentle, the Gracious.
*. The One who is kind
31. Al-Khabir
*. The One who knows the truth of things.
*. The Aware. The Sagacious, one is who is aware.
32. Al-Halim
*. The One who delays the punishment for those who deserve it and then
He might forgive them.
*. The Gentle. The most patient, the Clement.
33. Al-'Azim
*. The One deserving the attributes of Exaltment,Glory, Extolment, and
Purity from all imperfection.
*. The Great, Mighty
34. Al-Ghafoor
*. The One who forgives a lot.
*. The Forgiving, the Pardoner.
35. Ash-Shakur
*. The One who gives a lot of reward for a little obedience.
*. The Grateful, the Thankful
36. Al-'Ali
*. The One who is clear from the attributes of the creatures.
*. The most high, the exalted.
37. Al-Kabir
*. The One who is greaterthan everything in status.
*. The great, the big.
38. Al-Hafiz
*. The One who protects whatever and whoeverHe willed to protect.
*. The Guardian, the preserver.
39. Al-Muqit
*. The One who has the Power.
*. The maintainer, The Nourisher
40. Al-Hasib
*. The One who gives the satisfaction.
*. The noble, The Reckoner
41. Aj-Jalil
*. The One who is attributed with greatness of Power and Glory of status.
*. The Majestic. The honorable, the exalted.
42. Al-Karim
*. The One who is clear from abjectness.
*. The most generous, theBountiful.
43. Ar-Raqib
*. The One that nothing isabsent from Him. Hence it's meaning is
related to the attributeof Knowledge.
*. The Guardian, the watchful. Watcher.
44. Al-Mujib
*. The One who answers the one in need if he asks Him and rescues the
yearner if he calls upon Him.
*. The Responder. The respondent, one who answers.
45. Al-Wasi'
*. The Englober. The enricher, the Omnipresent, the Knowledgeable.
46. Al-Hakim
*. The One who is correct in His doings.
*. The most Wise, the Judicious.
47. Al-Wadud
*. The Affectionate, the Loving.
48. Al-Majid
*. The One who is with perfect Power, High Status, Compassion,
Generosity and Kindness.
*. The Glorious, the exalted.
49. Al-Ba'ith
*. The One who resurrects for reward and/or punishment.
*. The Resurrector, the Raiser from death.
50. Ash-Shahid
*. The One who nothing is absent from Him.
*. The Witness
51. Al-Haqq
*. The One who truly exists.
*. The Truth, the Just.
52. Al-Wakil
*. The One who gives the satisfaction and is relied upon.
*. The Guardian, the Trustee
53. Al-Qawee
*. The One with the complete Power.
*. The powerful, the Almighty, The Strong
54. Al-Matin
*. The One with extreme Power which is un-interrupted and He does not get tired.
*. The Strong, the Firm
55. Al-Walee
*. The Supporter, the Friend, the Defender the master.
56. Al-Hamid
*. The praised One who deserves to be praised.
*. The Praiseworthy , the Commendable
57. Al-Muhsi
*. The One who the countof things are known tohim.
*. The Counter
58. Al-Mubdi'
*. The One who started the human being. That is, He created him.
*. The Beginner, the Creator, The Originator
59. Al-Mu'eed
*. The One who brings back the creatures after death.
*. The Restorer, the Resurrector.
60. Al-Muhyee
*. The One who took out a living human from semen that does not have a
soul. He gives life by giving the souls back to the worn out bodies on
the resurrection day and He makes the hearts alive by the light of
knowledge.
*. The Bestower, the Life Giver.
61. Al-Mumeet
*. The One who renders the living dead.
*. The Bringer of Death. The Death Giver.
62. Al-Hayy
*. The One attributed with a life that is unlike our life and is not
that of a combination of soul, flesh or blood.
*. The Living. The Alive, the ever living.
63. Al-Qayyum
*. The One who remains and does not end.
*. The Self-Subsistent, The Eternal, the Self Sustaining.
64. Al-Wajid
*. The Rich who is never poor. Al-Wajd is Richness.
*. The all perceiving, the Opulent, the Finder.
65. Al-Wahid
*. The One without a partner.
*. The One, the Unique.
66. Al-Majid
*. The One who is Majid.
*. The Noble, the illustrious.
67. Al-Ahad
*. The only, the Unique.
68. As-Samad
*. The Master who is relied upon in matters and reverted to in onesneeds.
*. The Perfect, the Eternal.
69. Al-Qadir
*. The One attributed with Power.
*. The Able, the Capable, the Omnipotent.
70. Al-Muqtadir
*. The One with the perfect Power that nothing is withheld from Him.
*. The Capable, The all Powerful
71. Al-Muqaddim
*. He makes ahead what He wills.
*. The Presenter, The Advancer, The Expediter
72. Al-Mu'akhkhir
*. The One who delays what He wills.
*. The Fulfiller, the keeper behind, The Deferrer
73. Al-'Awwal
*. The One whose Existence is without a beginning.
*. The First
74. Al-'Akhir
*. The One whose Existence is without an end.
*. The Last
75. Az-Zahir
*. The Apparent, the Exterior, The Manifest
*. The One that nothing isabove Him and nothing is underneath Him,
hence He exists without a place.
76. Al-Batin
*. The Hidden, the Interior, the Latent
77. Al-Wali
*. The One who owns things and manages them.
*. The Governor, The Ruler, The Master
78. Al-Muta'ali
*. The One who is clear from the attributes of the creation.
*. The Exalted, The most high, one above reproach.
79. Al-Barr
*. The One who is kind to His creatures, who covered them with His
sustenance and specified whoever He willed among them by His support,
protection,and special mercy.
*. The Benefactor, The Beneficent, the Pious.
80. At-Tawwab
*. The One who grants repentance to whoever He willed among His
creatures and accepts his repentance.
*. The Acceptor of Repentance, The Forgiver, the Relenting.
81. Al-Muntaqim
*. The One who victoriously prevails over His enemies and punishes
them for their sins. It may mean the One who destroys them.
*. The Avenger
82. Al-'Afuww
*. The One with wide forgiveness.
*. The Forgiver, the effacer, the Pardoner
83. Ar-Ra'uf
*. The One with extreme Mercy. The Mercy of Allah is His will to endow
upon whoever He willed among His creatures.
*. The merciful, the Ever Indulgent.
84. Al-Muqsit
*. The One who is Just in His judgment.
*. The Just, the Equitable
85. Aj-Jami'
*. The One who gathers the creatures on a day that there is no doubt
about, that is the Day of Judgment.
*. The Collector, the comprehensive, Gatherer
86. Al-Ghanee
*. The One who does not need the creation.
*. The rich, the all sufficing, Self-Sufficient
87. Al-Mughnee
*. The One who satisfies the necessities of the creatures.
*. The Enricher, sufficer, the bestower.
88. Al-Mani'
*. The Supporter who protects and gives victory to His pious
believers. Al-Mu'tiy
*. The Withholder
*. The Preventer, the prohibiter, the defender.
89. Ad-Darr
*. The One who makes harm reach to whoever He willed.
*. The Distresser , The afflictor, the bringer ofAdversity.
90. An-Nafi'
*. The One who gives benefits to whoever Hewills.
*. The Beneficial Benefactor
91. An-Nur
*. The One who guides.
*. The Light
92. Al-Hadi
*. The One whom with His Guidance His believers were guided,and with
His Guidance the living beings have been guided to what isbeneficial
or them and protected from what isharmful to them.
*. The Guide
93. Al-Badi'
*. The One who created the creation and formed it without any preceding example.
*. The Wonderful, the maker, Incomparable
94. Al-Baqi
*. The One that the state of non-existence is impossible for Him.
*. The Enduring, the Everlasting, the eternal
95. Al-Warith
*. The One whose Existence remains.
*. The Inheritor, The Heir
96. Ar-Rashid
*. The One who guides.
*. The Rightly Guided, The Conscious, the Guide
97. As-Sabur
*. The One who does not quickly punish the sinners.
*. The most Patient, the Enduring.
98. Malik Al-Mulk
*. The One who controls the Dominion and gives dominion to whoever He willed.
*. The Ruler of the Kingdom, king of the Universe
99. Zul-l-Jalal wal-Ikram
*. The One who deserves to be Exalted and not denied.
*. Lord of Majesty and Generosity

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Using Allahu's Names for Ailments

Here is a list of most beautiful names of Allah (SWT) or 99 names of
Allah (SWT) used in Islam with their meanings in English. "The most
beautiful names belong to Allah: so call on him by them." (Glorious
Qur'an 7:180)
He is Allah the Creator, the Maker, the Fashioner;His are the most
excellentnames; whatever is in theheavens and the earth declares His
glory; and Heis the Mighty, the Wise. (Glorious Qur'an 59:24)
Those who believe, and whose hearts find satisfaction in the
remembrance of Allah: for without doubt in the remembrance of Allah do
hearts find satisfaction. (Glorious Qur'an 13:28)
Healing Powers of Al-Asma al-Husna
It has been discovered byDoctor Ibrahim Karim (Biologist) that Asma ul
Husna, most beautiful names of Allah (SWT) have healing power to a
large number of diseases.
He used precision methods in the measurement of energy within the
human body and discovered that every one of the names of Allah (SWT)
stimulates energy in the immune system of the human body to work
efficiently in a certain ideal human body.
He discovered that the mere mention (reciting) of most beautiful names
of Allah (SWT) leads to improvement in the tracks Bio Energy within
the human body, and after a 3-years of research Doctor Ibrahim Karim
reached to the following:
01. Ear - As Sami (The all Hearing)
02. Bone - Al Nafi (The creator of good)
03. Backbone - Al Jabbar (The Compeller)
04. Knee - Al Ra uf (The Clement)
05. Hair - Al Badi (The Originator)
06. Heart - Al Nur (The Light)
07. Muscles - Al Qawi (The All Strength)
08. Heart Waves - Al Wahab (The giver of All)
09. Heart Muscle - Al Razaqq (The Sustainer)
10. Nerve - Al Mughni (The Enricher)
11. Artery - Al Jabbar (TheCompeller)
12. Stomach - Al Razaqq (The Sustainer)
13. Cancer - Al Jalil (The Mighty)
14. Thyroid - Al Jabbar (The Compeller)
15. Thigh- Al Rafi (The Exalter)
16. Migraine - Al Ghani (The Rich One)
17. Eye Arteries - Al Muta ali (The Supreme One)
18. Kidney - Al Hayy (The Ever Living One)
19. Colon - Al Ra uf (The Clement)
20. Intestine - Al Razzaq (The Sustainer)
21. Liver - Al Nafi (The creator of good)
22. Pancreas - Al Bari (TheMake of Order)
23. Fatty Sacks - Al Nafi (The creator of good)
24. Womb - Al Khaliq (TheCreator)
25. Bladder - Al Hadi (The Guide)
26. Rheumatism - Al Muhaymin (The Guardian)
27. Prostat - Al Rashid (The Righteous Teacher)
28. Nerves of the Eye - Al Zahir (The Manifest One)
29. Pineal Gland - Al Hadi (The Guide)
30. Blood Pressure - Al Khafed (The Abaser)
31. Lung - Al Razzaq (The Sustainer)
32. Thymus Gland - Al Qawi (The All Strength)
33. Gland above the Kidney - Al Bari (The Make of Order)
34. Hair Peel - Al Jalil (The Mighty)
35. The Nasal Cavities - (AlLatif, Al Ghani, Al Raheem)
36. Eye - (Al Nur, Al Basir, Al Wahab)
Method of treatment: Lay your hands on the place of pain and praise
Allah (SWT) names above according to your diseaseuntil the pain heals
or cure away Insha Allah.
Note: Please keep in mind whatever takes place in result of reciting
the names of Allah (SWT) depends on the will of Allah, the Almighty.

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And Allah Knows the Best!

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Published by :->
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Being careful of Satan during the Sacred Months

We must be sure of Allaah's absolute Wisdom in who He chooses as
messengers from angels and mankind, and what He favors in certain
times and places. Allaah Almighty favored Makkah over all other places
and made Madeenah, the abode of the Prophet's migration, next to
Makkah in preference, then Bayt Al-Maqdis (Jerusalem) the abode of the
majority of prophets. Allaah Almighty also favored certain months,
days and nights more than others. The number ofmonths are twelve, as
mentionedin the Book of Allaah, when He Almighty created heaven and
earth. Among them are four sacred months, i.e. Thul- Qi'dah,
Thul-Hijjah, and Muharram, whichare successive, and the month of Rajab
that comes between Jumaada Al-Aakhirah and Sha'baan. The best day on
which sun rises is Friday; the Night of Al-Qadr is better than a
thousand months. Thus, you should hold estimable what Allaah Almighty
esteemed.
The people of knowledge have maintained that good deeds are multiplied
in times and places which are favored by Allaah, and that the same
applies to bad deeds, which will be regarded more grievous. The proof
of this from Allaah's Book is His saying (which means): {They ask you
about the sacred month – about fighting therein. Say, "Fighting
therein is great [sin], but averting[people] from the way of Allaah
and disbelief in Him and [preventing access to] al-Masjid al-Haraam
and the expulsion of its people therefrom are greater [evil] in the
sight of Allaah. And fitnah is greater than killing." And they will
continue to fight you until they turn you back fromyour religion if
they are able. And whoever of you reverts from his religion [to
disbelief] and dies while he is a disbeliever – for those, their deeds
have become worthless in this world and the Hereafter, and those are
the companions of the Fire, they will abide therein eternally.} [Quran
2:217]
Allaah Almighty Says concerning Al-Masjid Al-Haraam (the Sacred
Mosque), (what means): {Indeed, those who have disbelieved and avert
[people] from the way of Allaah and [from] al-Masjid al-Haraam, which
We made for the people – equal are the resident therein and one from
outside; and [also] whoever intends [a deed] therein of deviation [in
religion] or wrongdoing – We will make him taste of a painful
punishment.} [Quran 22:25]
Do not wrong yourselves in theseSacred Months. Be committed to the
limits defined by Allaah Almighty, fulfill Allaah's obligations, shun
His prohibitionsand fulfill the rights of your Lord and the rights of
people! Know that Satan has taken upon himself to use all might and
means in order to seduce all of Allaah's servants, except those who
are sincerely devout to Allaah.
Satan is keen to distract man from goodness and to divert his
attention from Allaah's religion and to entice him to commit evil. If
Satan notices that man is inclined to do good, he will try
todiscourage him and hinder him from doing it, leaving no effort
ormeans. If he fails, he will soon tryanother and so forth.
Satan starts with seducing man to commit the most destructive sins. If
he fails, he will try with less dangerous sins. Once he succeeds in
seducing man into sin, he will delude him to procrastinate in
repentance and will lead him to think little of sins, and that one
will someday give it up, while such a day may not come. After
underestimating sins, one becomes easily led to more grievous ones,
until he eventually gets out of the boundsof religion. The Prophet
referred to this gradual degradation into sins when he said: "Beware
of minor sins, whose example is like a people who went to the middle
of a valley and gathered sticks, each returning with a stick of wood
(enough) to cook their bread. When a person is given to committing
sins which he belittles, they will (accumulate and thus) lead to his
ruin."
We should beware of the tricks ofthe Satan and his evil plans, since
he takes different approaches to seduce men, either through sowing
doubts in their souls concerning Allaah's Oneness, diverting them from
performing the prayer and leading them to hold it insignificant,
inducing them to withhold Zakaah or to spend it in ways other than its
predefined channels of distribution, tempting them to indulge in acts
and sayings that render their fasting void, hindering them from
performing Hajj by leading them to procrastinate until death overtakes
them without performing it, trapping them to ungratefulness and
maltreatment of their parents and severing the relations with their
relatives, luring them to untrustworthiness by committing deception
and betrayal, enticing them to seek for money and earn it through
illegal means, including taking usury, bribe, etc. After Satan seduces
man, he abandons him in the most critical moment when he becomes in
dire need of a helper. Listen to Allaah's saying concerning Satan's
deluding Aadam and Eve when they lived inParadise and were permitted
to eat from all its fruits except the fruits of a certain tree; Allaah
Says(what means): {And "O Aadam, dwell, you and your wife, in Paradise
and eat from wherever you will but do not approach thistree, lest you
be among the wrongdoers."} [Quran 7:19]
Satan tempted them saying as Allaah Says (what means): {But Satan
whispered to them to make apparent to them that which was concealed
from them of their private parts. He said,"Your Lord did not forbid
you thistree except that you become angels or become of the immortal."
And he swore [by Allaah] to them, "Indeed, I am to you from among the
sincere advisors."} [Quran 7: 20-22]
Meaning that he degraded them from the superior rank of obedience.
Listen to the Satan's deception of the Quraysh when he urged them to
go to Badr to fight the believers and then relinquished them; Allaah
Says (what means): {And [remember] when Satan made their deeds
pleasing to them and said, "No one can overcome you today from among
the people, and indeed, I am your protector." But when the two armies
sighted each other, he turned on his heels and said, "Indeed, I am
disassociated from you. Indeed, I see what you do not see; indeed
Ifear Allaah. And Allaah is severe inpenalty."} [Quran 8:48]
Listen to the Satan's forsaking man after deluding him as Allaah Says
(what means): {[The hypocrites are] like the example of Satan when he
says to man,"Disbelieve." But when he disbelieves, he says, "Indeed, I
am disassociated from you. Indeed, I fear Allaah, Lord of the worlds."
So the outcome for bothof them is that they will be in theFire,
abiding eternally therein. And that is the recompense of the
wrong-doers.} [Quran 59: 16-17] and also Allaah Says (what means):
{And Satan will say when the matter has been concluded,"Indeed, Allaah
had promised youthe promise of truth. And I promised you, but I
betrayed you.But I had no authority over you except that I invited
you, and youresponded to me. So do not blame me; but blame yourselves.
I cannot be called to your aid, norcan you be called to my aid.
Indeed, I deny your association ofme [with Allaah] before. Indeed, for
the wrongdoers is a painful punishment."} [Quran 14:22]
When you feel in yourselves a reluctance to perform good deeds and
carelessness towards your bad deeds, it is a result of the seduction
of the Satan. When you feel like that, you should seekAllaah's
protection from Satan, asin doing this you can achieve salvation.
Allaah Says (what means): {And if an evil suggestion comes to you from
Satan, then seek refuge in Allaah. Indeed, He is Hearing and Knowing.
Indeed, those who fearAllaah – when an impulse touches them from
Satan, they remember [Him] and at once theyhave insight.} [Quran 7:
200-201]

The Sacred Month of Muharram

Muharram is the month with which the Muslims begin their lunar
(Hegira) Calendar. It is one of the four sanctified months about which
the Holy Quran Says (what means): {Indeed, the number of months with
Allah is twelve [lunar] months in the register of Allah [from] the day
Hecreated the heavens and the earth; of these, four are sacred…}
[Quran 9: 36]
These four months, according to the authentic traditions (Prophetic
narrations), are Thul-Qi'dah, Thul-Hijjah, Muharram and Rajab. All the
commentators of the Noble Quran are unanimous on this point, because
the Noble Prophet declared in his sermon on theoccasion of his last
Hajj (pilgrimage to Makkah): "One yearconsists of twelve months, of
which four are sanctified months,three of them are in sequence;
Thul-Qi'dah, Thul-Hijjah, Muharram, and the fourth is Rajab."
The specific mention of these four months does not mean that any other
month has no sanctity, because the month of Ramadhaan is admittedly
the most sanctified month in the year. But these four months
werespecifically termed as sanctified months for the simple reason
that even the pagans of Makkah accepted their sanctity.
The sanctity of these four monthswas established right from the day
Allaah created the universe. Since the Pagans of Makkah attributed
themselves to Ibraaheem (Abraham) who observed the sanctity of these
months, they also observed the sanctity of these four months and
despite their frequent tribal battles, they held it unlawful to fight
in these months.
In Islam, the sanctity of these months was upheld and the Holy Quran
referred to them as the"sanctified months". Muharram has certain other
characteristics special to it, which are stated below:
Fasting during the month:
The Noble Prophet said: 'The best fasts after the fasts of Ramadhaan
are those of the month of Muharram."
Although the fasts of the month of Muharram are not obligatory, yet
one who fasts in these days out of his own will is entitled to agreat
reward by Allaah Almighty. The Hadeeth cited above signifies that the
fasts of the month of Muharram are most rewardable ones among the
voluntary fasts. It does not mean that the award promised for fasts of
Muharram can be achieved only by fasting for the whole month. On the
contrary, each fast during this month has merit. Therefore, one should
avail of this opportunity as much as he can.
The day of 'Aashooraa':
Although Muharram is a sanctified month as a whole, yet, the 10th day
of Muharram is the most sacred among all its days. The day is named
'Aashooraa'. According to Ibn 'Abbaas the Prophet when he migrated
toMadeenah, found that the Jews ofMadeenah used to fast on the 10th
day of Muharram. They said that it was the day on which Prophet Moosa
(Moses) and his followers crossed the Red Sea miraculously and the
Pharaoh was drowned in its waters. On hearing this from the Jews, the
Prophet said, "We are worthier of Moosa than you," anddirected the
Muslims to fast on the day of 'Aashooraa' . [Abu Daawood]
It is also reported in a number of authentic traditions that in the
beginning, fasting on the day of 'Aashooraa' was obligatory for the
Muslims. It was later that the fasts of Ramadhaan were made obligatory
and the fast on the day of 'Aashooraa' was made optional. 'Aa'ishah
said: "When the Prophet came to Madeenah, he fasted on the day of
'Aashooraa' and directed the people to do likewise. But when the fasts
of Ramadhaan were made obligatory, the obligation of fasting was
confined to Ramadhaan and the obligatory nature of the fast of
'Aashooraa' was abandoned. Whoever so desires should fast on it and
any other who so likes can avoid fasting on it." [Abu Daawood]
However, the Prophet used tofast on the day of 'Aashooraa' even after
the fasting in Ramadhaan was made obligatory. Abdullaah Ibn Moosa
reports that the Prophet preferred the fast of 'Aashooraa' on the
fasts of other days and preferred the fasts of Ramadhaanon the fast of
'Aashooraa'. [Al-Bukhaari and Muslim]
Misconceptions and Innovations:
However, there are some legendsand misconceptions with regard to
'Aashooraa' that have managed to find their way into the minds of the
unlearned, but have no support of authentic Islamic sources, some very
common of them are these:
· This is the day on which Aadam was created.
· This is the day when Ibraaheem was born.
· This is the day when Allaah accepted the repentance of Aadam .
· This is the day when Doomsday will take place. Whoever takes a bath
on the day of 'Aashooraa' will never get ill.
All these and other similar whimsand fancies are totally baseless and
the traditions referred to in this respect are not worthy of any
credit. Some people take it asSunnah (established recommended
practice) to prepare a particular type of meal on the day of
'Aashooraa'. This practice, too, has no basis in the authentic Islamic
sources.
Some other people attribute the sanctity of 'Aashooraa' to the
martyrdom of Al-Hussayn . Nodoubt, the martyrdom of Al-Hussayn is one
of the mosttragic episodes of our history. Yet, the sanctity of
'Aashooraa' cannot be ascribed to this event for the simple reason
that the sanctity of 'Aashooraa' was established during the days of
the Prophet much earlier than the birth of Al-Hussayn . On the
contrary, it is one of the merits of Al-Hussayn that his martyrdom
took place on this blessed day.
Another misconception about themonth of Muharram is that it is an evil
or unlucky month, for Al-Hussayn was killed in it. It is for this
misconception that somepeople avoid holding marriage ceremonies in the
month of Muharram. This is again a baseless concept, which is contrary
to the teachings of the Holy Quran and the Sunnah (Prophetic
Tradition). If the deathof an eminent person on a particular day
renders that day unlucky for all times to come, one can hardly find a
day of the year free from this bad luck because every day is
associated with the demise of some eminent person. The Holy Quran and
the Sunnah of the Prophet have liberated us from such superstitious
beliefs.
Lamentations and mourning:
Another wrong practice related to this month is to hold the
lamentation and mourning ceremonies in the memory of martyrdom of
Al-Hussayn . Asmentioned earlier, the event of Karbalaa' is one of the
most tragic events of our history, but the Prophet has forbidden us
from holding the mourning ceremonies on the death of any person. The
people of Pre-Islamic ignorance era used to mourn over their deceased
through loudlamentations, by tearing their clothes and by beating
their cheeks and chests. The Prophet prevented the Muslims from doing
all this and directed them to observe patience by saying"Inna lillaahi
wa inna ilayhi raaji'oon" (To Allaah We belong, and to Him is our
return). A number of authentic narrations are available on the
subject. To quote only one of them: "He is not from us who slaps his
checks,tears his clothes and cries in the manner of the people of
jahiliyyah (Pre-Islamic ignorance)". [Al-Bukhaari]
All the prominent jurists are unanimous on the point that the mourning
of this type is impermissible. Even Al-Hussayn shortly before his
demise, had advised his beloved sister Zaynab not to mourn over
hisdeath in this manner. He said,"My dear sister! I swear upon you
that in case I die you shall not tear your clothes, nor scratch your
face, nor curse anyone for me or pray for your death." (Al-Kaamil, Ibn
Katheer vol. 4 pg. 24)
It is evident from this advice, thatthis type of mourning is condemned
even by the blessed person for the memory of whom these mourning
ceremonies are held. Every Muslim should avoid this practice and abide
by the teachings of the Prophet .

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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stories LOCKED IN A DARK ROOM CRYING FOR HELP

Im a young women 24 who was in love with a older guy 34.
This story can go on for days im just going to get to it.I have a
son(toddler)and i currently had to move out of where i was staying and
i had no where to go so i moved in with my son\' father.The first two
weeks was good then things started changing he started treating me
like he owned me.Out of seven days in a week he comes home two,if i
say something things get outof hand and he want\'s to fight.
He calls me every name inthe book.I know his cheating on me.But just
recently I learn that i have a heart problem so im scared to really
say any thing to him and foolaround and have a heart attack I have a
son to livefor.
He put me out the house every other week i so scared i need help but
imscared to call the cops ANSWER ME WHAT SHOULD I DO I NEED SOME ONE
TO TALK TO IT GETS DEEPER THAN THIS BUT IT\'S ONLY BUT SO MUCH I CAN
SAY!!!

stories When there is no way out... you start looking for a way in

It is a long story but I wish to present it in 10 lines and I'll try!
Just 5-6 years ago I had a happy marriage with 2 beautiful children.
Then SHE appeared, and turned our life into HELL, but, as it seems,
adultery is something normal these days.
The triangle is obvious!
I can't see a way out of the situation, so obviously I have to seek
away in. But how and where?
My husband doesn't feel well lately. He doesn't want to abandon me
andhe also has twinges of conscience, but he doesn't have the
strengthto leave HER too.
After all, 5-6 years is quitea long time for a relationship. In these
years I've changed both psychically and physically. I became stronger,
more confident in myself, etc. This change was noticed.
Anyway or another HE didn't put an end to his relationship – I
understand him! I myself feel bad when I see his condition. I even
don't know on what stage their affair is and I don't want to know.
The only thing I know forsure is that I need somebody beside me, and
obviously that's not him!
How can I help him and what is the best thing to be done for both of
us? I gave him a great while tolive through his relationship, but this
didn't sort matters out. We have so much that connects us…. and 20
years of marriage!
IS THERE SOMEBODY WHO CAN SHOW ME THE WAY IN?

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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