How to teach our kids Tawheed

When we want to teach our kids Tawheed (i.e. Islamic monotheism)
should we have to read classical texts and books in this regard?
No, this is not needed in the earlystages of their lives because this
requires long hours of attentiveness and hard work, which is difficult
for children.
Later in life, one can do so when their level of comprehension allows
them to grasp what is being read and said to them. Initially, one can
convey what he wants in the form of relating stories of the companions
of the Prophet who gave precedence to their faith and to worshipping
Allaah over living in their homelands and amongst their families and
tribes, and highlight that this was because the companions realized
that the reason why Allaah created us was for the sole purpose of
worshipping Him.
One may resort to other means ofteaching them, such as:
Utilizing Quranic study circles:
In such a case the parent may stop at certain verses which address a
specific aspect of Tawheed and explain it. An example for this is the
verses addressing the story of Prophet 'Eesaa and that he was not
crucified as the Christians claim, but the parent must choose simple
phrases that are within the level of the child's understanding and
comprehension.
Relating stories of the Prophet and his companions and other heroes in Islam:
Children like hearing stories, and thus the parents should take
advantage of this interest in them. One should not simply relate the
story without highlighting certain matters and emphasizing on the
lessons one can extract from these stories.
Commenting on some events:
One can remind the children withthe massacre that took place to the
Muslims in Bosnia and the atrocities that are currently taking place
to the Muslims in Palestine, Iraq and other places and make it clear
for them that their suffering is because of their faith and because
they are Muslims. This will make the child sympathize with his fellow
Muslims.
Exploiting certain situations:
When the child is ill, the parent can instill in him the principle
that Allaah Alone is the One Who can cure and that medicine is buta
means and that it is Allaah Whomade it a cause to cure. Clarify that
Allaah is The Only One who can benefit or cause harm, and He is the
only One to seek refuge in to lift any harm. Parents should exploit
all other situationsto instill different principles of Tawheed.
Setting a good example:
A parent could be a means to instill certain values and basics
ofTawheed through his or her conduct and actions. For example, a
parent may praise a person in front of his children only because he is
a righteous one or a one who fights Jihaad. Likewise, a parent may
dispraise another person because he is a disbeliever.
This clarifies to the children one of the principles of faith, and
thatis love and hatred are both done for the sake of Allaah and not
because so and so person deprived us form a job or money that we
wanted. Parents should be careful in front of their children lest the
children adopt a bad habit, because it is the parents who have the
most effective influence on the children.
Correcting wrong concepts or words:
During the child's daily activities, they may utter or do something
Islamically wrong or contradicting to Tawheed and it is the role of
the parents to correct them. The child may swear by other than Allaah,
and itbecomes mandatory upon the parents to clarify that this is a
form of disbelief and associating with Allaah, and so forth.
A child may hear at school that Santa is a nice man who brings gifts
and nice things, then the parents must explain that this Santa is a
symbol for non-Muslims (namely the Christians) and that he is nothing
but a myth made up by them, and that the only One Who Has the power to
benefit or cause harm is Allaah Alone.
Likewise, if the child sees on TV that a certain character controls
the wind or the rain, the parents must make it clear that this is
association with Allaah and that these are qualities that are
exclusive to Allaah.
These were some suggestions of simple and important means andmethods
through which parents can clarify aspects and principles of Tawheed to
their children.

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And Allah Knows the Best!

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Sins of the Tongue - , Ruling on reviling someone in secret.

Is it permissible to revile someone, but in my ownheart and secretly,
in such a way that no one knows that I reviled So and so, such as if I
said to myself, "O So and so, O..., Why did you do such and such to me?"
Am I sinning if I do that?.
Praise be to Allaah.
Reviling and impugning may be either justifiable or unjustifiable.
Firstly:
If it is justifiable, such as if a Muslim is wronged inan obvious
manner, or isharmed in a way that cannot be denied, then there is
nothing wrong with warding off harm and enmity from oneself by
reviling and impugning, whether that is done secretly or openly,
without transgressing or overstepping the mark, although it is better
not to do that.
Allah, may He be exalted,says (interpretation of the meaning):
"Allaah does not like thatthe evil should be uttered in public except
by him who has been wronged. And Allaah is Ever All-Hearer,
All-Knower"
[an-Nisa' 4:148].
As-Sa'di (may Allah have mercy on him) said:
Here Allah tells us that Hedoes not like evil to be uttered in public,
i.e., He hates that, dislikes it andpunishes for it. That includes all
bad words that may cause hurt and make people sad, such as reviling,
slandering, impugning and so on. Allof that comes under the heading of
forbidden things that Allah hates.
What is implied is that Allah loves good kinds ofspeech such as dhikr
andkind and gentle words.
"except by him who has been wronged" means, it is permissible for him
to pray against the one who has wronged him, and to make a
complaintabout him. He may speakout openly against the one who uttered
evil against him publicly, without telling lies about him and without
going any further in wrongdoing than he did. And he should not
overstep the mark and revile anyone other thanthe one who wronged him.
Yet despite that forgiving him and not responding in kind is
preferable, as Allah says: "but whoever forgives and makes
reconciliation, his reward is with Allaah"[ash-Shoora 42:40]. End
quote.
Tayseer al-Kareem ar-Rahmaan, p. 212.
Allah, may He be exalted,says (interpretation of the meaning):
"And indeed whosoever takes revenge after he has suffered wrong, for
such there is no way (of blame) against them.
42. The way (of blame) isonly against those who oppress men and rebel
in the earth without justification; for such there will be a painful
torment"
[ash-Shoora 42:41-42].
It was narrated from AbuHurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said:
"When two people revileone another, the sin of what they say is on the
one who started it, so long as the one who is wronged does not
overstep the mark.". Narrated by Muslim, 2587.
The best supplication that the one who is wronged may offer concerning
the wrongdoer is that whichwas narrated from the Prophet (blessings
and peace of Allah be upon him) by Jaabir (may Allahbe pleased with
him) who said: The Messengerof Allah (blessings and peace of Allah be
upon him) used to say: "O Allah, correct my hearingand my sight, and
allow me to retain them until I die. Lead me to victory over those who
have done me injustice and allow me to see vengeance."
Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh
by al-Albaani. See ad-Du'aa' by at-Tabaraani, 1/421-426
Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said:
If one person reviles another, it is permissiblefor the one who was
reviled to revile him back as much as he reviled him, because Allah,
may He be exalted,says (interpretation of the meaning): "The
recompense for an evil isan evil like thereof" [ash-Shoora 42:40]. It
is not permissible for him to revile his father or mother. It was
narrated that when Zaynab reviled 'Aa'ishah, the Prophet (blessings
and peace of Allah be upon him) said to her - as narrated in Sunan Ibn
Maajah and classed as saheeh by al-Albaani: "You should say something
to defend yourself." ['Aa'ishah said:] So I turned on her,until I saw
that her mouth had become dry, and she did not say anything back to
me. And I saw the Prophet (S) with his face shining. Rather all that
is permitted is reviling which does not involve lying or slander, such
as saying, "O wrongdoer" or "O fool", because hardly anyone is free
from these descriptions. Once a person has stood up to defend himself
by reviling the one who reviled him, then the matter is settled and
the first person is in the clear, but he has the sin of initiating the
exchange and the sin of transgressing the limits set by Allah.
End quote.
Mughni al-Muhtaaj, 4/157
But it is far better and closer to perfection to forgive, pardon and
overlook, in the hope that Allah will pardon us on the Day of
Resurrection, for the recompense will fit the nature of the deed.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"The recompense for an evil is an evil like thereof; but whoever
forgives and makes reconciliation, his reward is with Allaah. Verily,
He likes not the Zaalimoon (oppressors, polytheists, and wrongdoers)"
[ash-Shoora 42:40].
And the Prophet (blessings and peace of Allah be upon him) said: "O
'Uqbah ibn 'Aamir, uphold ties with those who cut you off, give to
those who withhold from you, and forgive those who wrong you."
Narrated by Ahmad, 4/158; classed as saheeh by al-Albaani, as-Silsilah
as-Saheehah, 891
It was narrated that 'Aa'ishah (may Allah be pleased with her) said
that a blanket of hers was stolen, and she started to pray against the
one who had stolen it. The Prophet (blessingsand peace of Allah be
upon him) said: "Do not reduce his burden of sin by making du'aa'
against him."
Narrated by Abu Dawood, 1497; classed assaheeh by al-Albaani in Saheeh
at-Targheeb, 2468
There are also reports from the Taabi'een that point to the
superiority of forgiving and overlooking in this world.
Al-Haytham ibn Mu'aawiyah said:
Whoever is wronged and does not retaliate inword or deed, and does not
bear resentment in his heart, that will be hislight among people. End
quote. Narrated by al-Bayhawi in Shu'ab al-Eemaan, 6/264
Secondly:
If the reviling and impugning is done unlawfully, i.e., as a result of
personal resentment or hatred based on malicious envy (hasad), or
because one dislikes a person's appearance, lineage, conduct or
anything elsethat results in people reviling and insulting others,
this is something that is clearly forbidden and comes under the
heading of slips of the tongue that consume (i.e., wipe out) good
deeds and incur punishment for bad deeds, whether it is done secretly
or openly.
It was narrated from 'Abdullah ibn Mas'ood (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Insulting a Muslim is an evil action and fighting him is kufr."
Narrated by al-Bukhaari,no. 48; Muslim, 64.
It was also narrated from him (may Allah be pleased with him) that the
Prophet (sa) said: "The believer is not given to insulting, cursing a
great deal, obscene talk or foul speech."
Narrated by at-Tirmidhi, 1977; he said: it is hasan ghareeb. It was
classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Al-Mubaarakfoori (may Allah have mercy on him) said:
"The believer" means: the perfect believer
"is not given to insulting" i.e., criticizing people
"or cursing a great deal"i.e., cursing excessively, because the
perfect believer can hardly be free from some shortcomings
"obscene talk" i.e., he does not commit obscene actions or utter
obscene speech ??? next 2 lines
"or foul speech" al-Qaari said: this refers to the one who has no shame.
End quote.
Tuhfat al-Ahwadhi, 6/111
Thirdly:
If the reviling or impugning occurs in one's heart or mind, such as a
thought that crosses the mind without one meaning it to or uttering it
out loud- rather it is some passing thought or whispers that may come
to mind about reviling So and so, but he does not pay attention to it
orresolve to do it - then this comes under the heading of passing
thoughts that are forgiven, in sha Allah, because the Prophet
(blessings and peace of Allah be upon him) said: "Allah has forgiven
my ummah for what crosses their minds so long as they do not act upon
it or speak of it."
Narrated by al-Bukhaari,4968l Muslim, 127
But there is the fear that of these thoughts become persistent and
settle in the heart, they may come under the heading of deeds of the
heart for which a personwill be brought to account.
Al-Qaasimi (may Allah have mercy on him) said:
As for the effects of anger on the heart, such as resentment,
maliciousenvy, wishing ill, rejoicing in the misfortunes of another,
begrudging his happiness, resolving to spread his secrets and
transgress his privacy, making fun of him, and other evil actions,
these are the fruits of excessive anger.
End quote from Tahdheeb Maw'izat al-Mu'mineen, 312.
Al-Ghazaali (may Allah have mercy on him) said:
It should be noted that thinking bad things is haraam, just like
saying bad things. Just as it is haraam for you to say bad things
about another person, you do not have the right to think bad things
about your brother and think negatively of him. What Imean is when one
formsa solid idea and decides that another person is bad and evil. As
for passing thoughts, they are forgiven. Thinking here refers to what
one focuses on and is inclined towards.
End quote.
Ihya' 'Uloom ad-Deen, 3/150. See also al-Adhkaar by an-Nawawi, 344
And Allah knows best.

Dought & clear - , Ruling on imitating thekuffaar, and the meaning of the phrase, “What the Muslims think is good is good before Allaah” .

What is the Islamic ruling on the issue of imitating the kuffaar in
their customs and dealings? What are the guidelines concerning that in
Islamic sharee'ah? Is every imitation of the actions of the kuffaar
regarded as a haraam kind of imitation – knowing thatthere are many
things that the kaafirs do that are not haraam and are not condemned
by sharee'ah, where the one who does them does not do them merelyto
imitate the kuffaar, but because he thinks those things are good, as
Ibn Mas'ood (may Allaah be pleased with him) said: "What the Muslims
think is good is good before Allaah"?
Please advise us, may Allaah honour you, and please give me a detailed
answer and explain to me the guidelines on this matter.
Praise be to Allaah.
Firstly:
The Muslims have no need to imitate any of the other nations in
matters of religious rituals and acts of worship, for Allaah has
perfected His religion and completed His Favour, and chosen for us
Islam as our religion, as He says (interpretation of the meaning):
"This day, I have perfected your religion for you, completed My Favour
upon you, and have chosen for you Islam as your religion"
[al-Maa'idah 5:3]
Islam forbids the Muslimsto imitate the kuffaar, especially the Jews
and Christians, but this prohibition does not apply to all their
affairs, rather it applies to matters of their religion and things
that are unique to them, by which they are known.
It was narrated from AbuSa'eed al-Khudri (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "You will certainly follow the ways of those who came before you
hand span by hand span,cubit by cubit, to the extent that if they
entered the hole of a lizard, you will enter it too." We said: "O
Messenger of Allaah, (do you mean) the Jews and the Christians?" He
said: "Who else?" Narrated by al-Bukhaari, 1397; Muslim, 4822.
This hadeeth indicates that it is haraam to imitate the Jews and the
Christians, and that those who follow them and tread the same path as
them are criticized. Islam has reinforced this prohibition, by
describing those who imitate the kuffaar as being of them.
It was narrated that 'Abd-Allaah ibn 'Umar said: The Prophet (peaceand
blessings of Allaah be upon him) said: "Whoever imitates a people is
one of them." Narrated by Abu Dawood, 3512; classed assaheeh by
al-Albaani in Irwa' al-Ghaleel, 2691.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This at the very least indicates that it is haraam to imitate them,
although the apparent meaning is that the one who imitates them is a
kaafir.
Iqtida' al-Siraat al-Mustaqeem, 237.
The one who imitates the kuffaar feels that inferior and defeated,
sohe hastens to make up for his feelings of inadequacy by imitating
those whom he admires.If these people were to ponder the greatness of
Islamic sharee'ah and understand how corruptis that civilization they
are running after, they would realize that they are doing wrong and
that they have forsaken something that is perfectand true for
something that is imperfect and corrupt.
Secondly:
The types of imitation which are forbidden to us are many.
Shaykh Saalih al-Fawzaan said:
The things in which the kuffaar are imitated include acts of worship,
such as imitating them in matters of shirk, such as building
(structures) over graves, building shrines and exaggerating about
them. The Prophet (peace and blessings of Allaah be upon him) said:
"May the curse of Allaah be upon the Jews and the Christians, for they
took the graves of their Prophets as places of worship." Al-Bukhaari,
425; Muslim,531. And he told us that when a righteous man among them
died, they would build a place of worship over his grave, and install
images therein, and that they were the most evil of mankind.
Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major
shirk because of exaggerationconcerning graves, as is well known to
scholars and ordinary folk alike. The cause of that is imitation of
the Jews and Christians.
Another example is their imitation of the festivals of shirk and
bid'ah, such as birthday celebrations,whether it is the birthday of
the Prophet (peace and blessings of Allaah be upon him) or the
birthdays of presidents and kings. Or these festivals of bid'ah and
shirk may be namedafter days or weeks, such as a country's national
day or independence day, or Mother's Day, or hygieneweek, and other
days or weeks that are celebrated. All of these have come to the
Muslims from the kuffaar, for Islam has only two festivals: Eid
al-Fitr and Eid al-Adha. Anything else is bid'ah and an imitation of
the kuffaar.
From a khutbah entitled al-Hathth 'ala Mukhaalafat al-Kuffaar
(Exhortation to be distinct from the kuffaar)
In the answer to question no. 47060 we have stated that it is
forbidden to imitate the kuffaar in the clothing that is unique to
them and in the customs that are unique to them, suchas imitating them
by shaving the beard.
Thirdly:
The prohibition on imitating the kuffaar applies to their acts of
worship and the customsthat are unique to them and by which they are
distinguished, not the things that they do and invent from which we
may benefit. There is no sin on the Muslims if they share in that,
ratherthe Muslims should be in the forefront of such things.
Shaykh Ibn 'Uthaymeen said:
With regard to the phrase "imitation of the kuffaar", that does not
mean that we should notuse anything that they have manufactured. No
one says such a thing. At the time of the Prophet (peace and blessings
of Allaah be upon him) and afterwards the people used to wear clothes
made by the kuffaar anduse vessels made by them.
Imitation of the kuffaar means imitating their clothing and
appearance, and the customs that are unique to them. It does not mean
that we should notride what they ride or wear what they wear. But if
they ride in a specific way that is unique to them, then weshould not
ride in that way. If they tailor their clothes in a certain fashion
that is unique to them, we should not do likewise. But if we have cars
that are similar to theirs and fabric that is similar to theirs, there
is nothing wrong with that.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 177.
And he said:
The definition of imitating is when the imitator does somethingthat is
unique to those whom he is imitating. Imitation of the kuffaar refers
to when a Muslim does something that is one of their unique
characteristics. With regard to that which hasbecome widespread among
the Muslims and is no longer something by which the kuffaar
aredistinguished, then this is not imitation of the kuffaar, and it is
not haraam because it is an imitation, unless it is haraam for some
other reason. What we have said is what is indicated by the meaning of
the word tashabbuh (imitation).
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 198.
In the answer to question no. 21694 you will find a detailed
discussion of the ruling on imitating the kuffaar.See question no.
43160 for further details.
Fourthly:
There are both beneficial things and harmful things in non-Muslim
civilization. We should not ignore the good things and take the
harmful things. This attitude was summed up by Shaykh al-Shanqeeti
(may Allaahhave mercy on him) whosaid:
Our attitude towards western civilization may be one of four things,
and there is no fifth:
1- Ignoring this civilization, good points and bad alike.
2- Adopting it in whole, good points and bad.
3- Adopting the bad things and not the good.
4- Adopting the good things and not the bad.
The first three are undoubtedly wrong and only one of them is
undoubtedly good, which is the last one.
Adwa' al-Bayaan, 4/382.
Fifthly:
With regard to the words of 'Abd-Allaah ibn Mas'ood (may Allaah be
pleased with him), "What the Muslims think is good is good before
Allaah", this does not refer to things that go against sharee'ah but
which may be deemed good on the basis of rational thinking. Imam
al-Shaafa'i (may Allaah have mercy on him) said:"Whoever thinks
something is good issuing a ruling." It does not refer to when one
person thinks a thing is good but the majority ofpeople do not. Rather
this phrase may be interpreted in one of two ways, both of whichare
sound:
1 – That what is meant istraditions and customs that do not go against sharee'ah
2 – That what is meant isthe proof of scholarly consensus, for the
Muslims are unanimouslyagreed that thinking a thing is good is
consensus which counts as evidence. So this thing must be good before
Allaah as well. This is what is indicated by the words, "What the
Muslims think is good."
See al-Mabsoot by al-Sarkhasi, 12/138' al-Faroosiyyah by Ibn al-Qayyim, p. 298.
These interpretations mentioned above are applicable if we take
thewords of Ibn Mas'ood (may Allaah be pleased with him) as applying
to all the Muslims in general. But from the context it seems that he
is referring to the companions of the Prophet (peace and blessings of
Allaah be upon him) only, and not others. What Ibn Mas'ood said was:
"Allaah looked into the hearts of His slaves and found that the heart
of Muhammad (peace and blessings of Allaah be upon him) was the best
of all His slaves' hearts. So He chose him for Himself and sent him
with His Message. Then He looked into the hearts of all His slaves
after the heart of Muhammad (peace and blessings of Allaah be upon
him) and He found that the hearts of his companions were the best of
all His slaves' hearts, so He made them the helpers of His Prophet,
fighting for thesake of his religion. So what the Muslims think is
good is good before Allaah and whatever the Muslims think is bad is
bad before Allaah."
Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in
Takhreej al-Tahhaawiyyah, 530.
Whatever the case, it is not correct to quote the words of Ibn Mas'ood
(may Allaah be pleased with him) as evidence for thinking as good that
which is forbidden in Islam, such as imitating the mushrikeen.
And Allaah knows best.

Dought & clear - , What is narrated about the virtue of sponsoring orphans, and the relationship of the orphan girl to the one who adopted her after she reaches puberty

If a man adopts an orphan girl, and she has no ties of kinship with
him, is this girl obliged when she grows up to observe hijab in front
of this man? What are the matters that he must bear in mind with
regard to the issue of adoption, taking into consideration the fact
that he did not give her his name? All the man wants is to attain the
reward mentioned in the hadeeth of the Prophet (blessings and peace of
Allah be upon him): "Whoever raise two girls until they reachpuberty
and get married, he and I will be like these two on the Day of
Resurrection" andhe held together two of his fingers. Narrated by
Muslim and at-Tirmidhi.
Praise be to Allaah.
Firstly:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "Whoever takes care of two girls until they reachpuberty, he and
I will come like this on the Dayof Resurrection" – and he held his two
fingers together.
Narrated by Muslim (2631). According to a report narrated by
at-Tirmidhi (1914): "Whoever takes care of two girls, he and I will
enter Paradise like thesetwo" and he gestured with his two fingers.
The commentators interpreted the virtue mentioned in the two hadeeths
as referring to daughters and sisters. Imam Muslim narrated inthe
previous hadeeth, "Whoever takes care of two girls…" in the chapter on
"The virtue of treating daughters with kindness." And Imam at-Tirmidhi
narrated it in the chapter on "What was narrated about spending on
daughters and sisters."
The one who takes care of his daughters and sisters properly will
attain the virtue mentioned in these hadeeths, which is beingwith the
Prophet (blessings and peace of Allah be upon him) in Paradise.
But with regard to the virtue of sponsoring orphans and the great
reward for that, Muslim (2983) narrated that AbuHurayrah (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "The one who sponsors an orphan, whether it
is a relative of his or not, he and I will be like these two in
Paradise," and Maalik pointed with his forefinger and middle finger.
An-Nawawi (may Allah have mercy on him) said:With regard to the words
"whether it is a relative of his or not", the one who is a relativeof
his is one who is related to him such as his grandfather,
mother,grandmother, brother, sister, paternal uncle, maternal uncle,
maternalaunt, paternal aunt, and other relatives. And the one who is
not a relativeis one with whom he hasno blood ties. End quote from
Sharh Muslim by an-Nawawi.
It is proven in at-Tirmidhi (1918) that Sahl ibn Sa'd (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "I and the onewho sponsors an orphanwill be
in Paradise like these two," and he gestured with his two fingers,
meaning the forefinger and the middle finger. Classed as saheeh by
Shaykh al-Albaani in Saheeh Sunan at-Tirmidhi.
Secondly:
In the answer to question no. 126003 we discussed the issue of
adoption and said that itis of two types, permissible and forbidden.
With regard to the permissible type, it means looking after the orphan
and taking care of his affairs, without attributing the orphan to the
one who adopts.
In that answer, we also stated that when the girlreaches puberty, her
sponsor is regarded as a non-mahram to her, so itis not permissible
for herto uncover her face in front of him or to be alone with him,
but she may uphold ties with him by greeting him andasking him how he
is, in return for his kindness and generosity towards her when she was
small.
It says in Fataawa al-Lajnah ad-Daa'imah: Itis not permissible for you
to stay with this man who adopted you, and it is not permissible for
you to uncover your face in front of him, because he is a non-mahram
to you and adoption does not meanthat you are related. … But there is
nothing wrong with greeting him verbally without shaking hands,
praying for him and thanking him for his kindness.
End quote from Fataawa al-Lajnah ad-Daa'imah, 20/363-364
And Allah knows best.

Islamic Stories - , No choice but to regret

Once, a group of people were travelling on rocks at night. A voice
came from the sky that whosoever picks up the rocks will regret and
whosoever doesn't pick up the rocks will regret. Now, the people were
confused. How can this be? Whether you pick upthe rocks or not, you
willregret! Anyway, some people picked up the rocks and some didn't.
Inthe morning when they reached their homes, they saw that the rocks
turned into diamonds. Now, those people who didn't pick up the rocks
started regretting saying"If only we had picked up some rocks." Those
people who did pick some rocks also started regretting saying "Why
didn't we pick up more rocks?" Both sides endedup regretting. Dear
Muslims, this same incident will take place with us on the Day of
Judgement. Those people who spent their time in useless things will
start regretting by looking at those who achieved a great position in
Paradise by spending their time in the way of Allah. Now, those who
did achieve a position in Paradise will start regretting by looking at
those who did more than them and are higher in status."Alas! If we had
only done more to please Allah."

Islamic Stories - , I feel clean for the first time

Once a pious Muslim brother got a job in a restaurant. He took with
himself a container for water so that he can use it for toilet
purposes. So, everytime he goes to thetoilet, he fills the container
with water and takes it with him. One day, a Christian man,who also
works there, saw him taking water and asked him about thereason for
it. The Muslim brother told him that after releasing the dirty
materials, we should clean that place and thatcleanliness is a major
part of Islam. The man said that why not use the toilet papers? The
brother asked him that ifsuch dirty thing touched his hands, would he
use a toilet paper to wipe it off or use water? The man understood and
said that he would use water. The next day, the Christian man brought
a container for himself and used it during relieving himself. When he
came out of the toilet, he was crying andtears were rolling down his
cheeks. The Muslim brother asked him aboutwhy he is crying. The
Christian man said that"For the first time in my life, I feel
completely clean." Thereafter, he accepted Islam and became a devouted
Muslim.

Dua's - ,

When the soul is leaving the body:
-
Prophet (SAW)'s Prayers
When the soul is leaving the body
Recite:
اللَّهُمَّ أَعِنِّي عَلَى غَمَرَاتِ الْمَوْتُ وَسَكَرَاتِ الْمَوْتِ
"O Allah, at this (time) of severity of death help me". (Tirmidhi)
At the time of death turn the face towards the Qibla and the Majlis
(gathering) that is present should say the shahada
لَا إِلَهَ إِلَّا اللَّهُ
loudly in front of the dying person so that he may hear it and recite
it. It is not fard or wajib to recite the shahada at the time of death
and if someone did not recite it,then it makes no difference.
It is stated in hadith that if the following are the last words of a
dying person then he will enterJannah (i.e. he will be saved from the
punishment of sins and there will be no barrier from entering Jannah).
(Hinsul Hasin)
During the last moments a person from amongst those present should
recite Surah Yaseen (as it eases death).
(Hisnul Hasin with Marginal notes)
******************************************
When the soul has left the body
-
Prophet (SAW)'s Prayers
When the soul has left the body
Recite:
اللَّهُمَّ اغْفِرْ لِفُلَانِ وَارْفَعْ دَرَجَتَهُ فِي الْمَهْدِيِّينَ
وَاخْلُفْهُ فِي عَقِبِهِ فِي الْغَابِرِينَ وَاغْفِرْ لَنَا وَلَهُ يَا
رَبَّ الْعَالَمِينَ وَأَفْسِحْ لَهُ فِي قَبْرِهِ وَنَوِّرْ لَهُ فِيهِ
"O Allah, forgive (name ofthe dead person). Make him among the guided
ones, raise his status and be his deputy among the grieving. O Lord of
the two worlds, forgive us and him and make his grave wide and full of
light". Prophet Mohammad (SAW.) recited this dua after the death of
Abu Salama (R.A.) after closing his eyes. In place of فُلَانُ state
the dead person's name.
(Mishkat from Muslim)
When recited for anotherMuslim then in place of فُلَانُ mention the
name of the dead person and before the name add a"Laam" with a "Kasrah
(Zer)"******************************************
When going to the deceased's house
-
Prophet (SAW)'s Prayers
When going to the deceased's house
Every person going to thehouse of the mayyit should recite:
اللَّهُمَّ اغْفِرْ لِي وَلَهُ وَأَعْقِبْنِي مِنْهُ عُقْبَى حَسَنَةً
"O Allah, forgive me and him and grant us a bettersubstitute for grief".
(Hisnul Hasin)
When placing the dead person on the platform or whilst carrying them recite:
بِسْمِ اللَّهِ
(Hisnul Hasin from Ibn AbiShaiba/Mokufaan Ali Ibn Umar
(R.A.))******************************************

Islamic Poetry

Let Days Go Forth
Let days go forth and doas they please
And remain firm when settled is the Decree
Don't be afraid of what happens by night
For the affairs of this world are not to last
And be a man, strong in the face of calamities
And let your nature be that of kindness and honesty
If your faults become toomuch in front of the people
And you wish that they were to be concealed,
Then know that kindness covers all faults
And how many faults arekept hidden by kindness!
No sadness lasts forever, nor any happiness
And you shall not remainin poverty, or any luxury
Generosity cannot be hoped from the miserly
For no water exists in the Fire for the thirsty
Your provision will not be lessened due to life's delays
And it cannot be increased due to your haste
If, in your heart, you possess contentment
Then you and those whopossess the world are equal
And for him upon whosehorizon death descends,
No earth can offer him protection, nor any sky
Indeed, the earth of Allah is certainly vast
But if decree descends, then decree is constricted
Let days be the ones thatbetray you at all times
For no cure can avail a person of death
Imam Al-Shafi'i (RA)

Life

Come spring, they start tobud. Soon, the bare branches sway and
rustlewith an abundance of green leaves. Oh the tree looks so full,
vibrant, and lush! How beautiful, subhanAllah!
Now, imagine if you were a beautiful leaf on such a beautiful tree… if
you were a leaf on the tree… if you, with your ability to contemplate
death, were a leaf on thetree. As beautiful as the season of growth
is, it comes to an end and the leaves on deciduous trees fall one
after another to display the bare branches once again. Just like that,
it ends. A tree full of leaves for a determined season. Just like
that, it ends. If you were a leaf and weregiven knowledge about the
history of leaves before you and what wasto eventually become of you,
you may be grateful for the chance to experience life on the tree
while always mindful that it will end ina short season. While the tree
may hold hundreds of leaves at any given season, you would think about
the hundreds of thousands that have come and gone before you (though
they are no longer visible) and realize that you are nothing but a
passing leaf… while you feel important at that moment, feel so aware
ofyour existence, so sure ofyourself… would you ignore the fact that
so many leaves have come and gone before you andthat the number of
leaves that have fallen increasingly outnumber the number on the tree
at any given season?
Likewise, while we may think there is an undying, ever
improving,global trend to follow – apopular way that may be deemed
secure, fashionable, modern, economically sound, and civilized – we
should try to remember that the only thing that is increasing is the
number of those who have passed through this world of man-made trends
already – death.
The world population currently sits at around 7 billion – can we even
comprehend what this means if all of these people were gathered
together in one place? Now, try to think about the number of human
beings that have come and gone already – no need to think too far
back… just consider the past 100 years alone. Look it up… can we
comprehend such a number? What if we went even further back to 1000
years? Can we comprehend such a number? Can we imaginethat many more
people roaming the earth, competing with each other for resources,
caught up in trends? Can we imagine the impact such a number of people
would have on the environment? Likely not (at least not fully), though
we must try to keep our existence in context with our eventual death…
contemplate, as we've been granted the ability to do so… be ever
grateful to Allah Ta'aala for the life granted to us… and make proper
use of our short time – asthe Creator and Sustainerof life asks us to
use our time…
Peace.

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And Allah Knows the Best!

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Published by :->
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Bid'ah - Innovation in Islam

Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla
dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above
Hadith: Every innovation is a misguidance and every misguidance goes
to Hell fire.
IMAM SHAFI'S EXPLANATION OF THE ABOVE HADITH:
Kullu bida'tin daiala:"Every innovation is a misguidance"? Doesn't the
term "every" include all innovations?" Such anobjection stems from
themisinterpretation of the term kull ("every") in theHadith to be all
encompassing without exception, whereas in Arabic it may mean"Nearly
all" or "the vast majority." This is how al-Shafi'i understood it or
else he would have never allowed for any innovation whatsoever to be
considered good, and he is considered a hujja or "Proof," that is,
reference without peer for questions regarding the Arabic language.
Thestylistic figure of meaning the part by the whole, or nechdoche in
English is in Arabic: 'abbara 'an al-kathratf biat-kulliyya. This is
illustrated by the use of kull in the following verse 46:25 of the
Quran in a selective or partial sense not a universal sense:
"Destroying all things by commandment of its Lord. And morning found
them so that naught could be seen save their dwellings". Thus, the
dwellings werenot destroyed although"all" things had been destroyed.
"All" here means specifically the lives of the unbelievers of 'Ad and
their properties except their houses.
ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?
Prophetic saying as stated in Sahih Muslim is known even to common
Muslims, let alone scholars: "He who inaugurates a good practice
(sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and
of all who perform it after him, without diminishing their own rewards
in theleast. " Tirmizi, Page 92.
Imam Nawawi said in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular and
itis a reference to most innovations. The linguists say, 'Innovationis
any act done without a previous pattern, and it is of five different
kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal
Sifaat,"Innovation in religious law is to originate anything which did
not exist during the time of the Prophet, and it is divided into good
and bad." He also said,"al-muhdathat (pi. for muhdatha) is to
originate something that has no roots in religious law. In the
tradition of religious law, it is called innovation, and if it has an
origin within the religious law, then it is not innovation. Innovation
in religious law is disagreeable, unlike in the language where
everything that has been originated without a previous pattern is
called innovation regardless of whether it is good or bad."
Sheikh al-Islam lbn HajarAl Asqalani, the commentator on al-Bukhari,
said,"Anything that did not exist during the Prophet's time is called
innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard
Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy
innovation and blameworthy innovation, and anything that disagrees
with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he
said,"Innovations are of two types: that which contradicts the Quran,
the Sunnah, or unanimous agreement of the Muslims is an innovation of
deception,while a good innovationdoes not contradict any of these
things."
IN CONCLUSION:
Clearly, we can see from the opinions of the righteous scholars, that
to define innovations in worship as wholly negative without exception
is ignorant. For these pious knowers,among them, Imam Shafi'i and Imam
Nawawi, declared that innovations could be divided into good and bad,
based on their compliance with, or deviance from religious law. Can
the latter day scholars of Islam (who came after I 1 00 years) claim
that they understand the Quran and Hadith better than the Sahaba and
the Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the
following too are all innovations which originated two centuriesor
more after Sahaba RA:Reading eight raka in Tarawih; Translations of
Quran; Writing Tafseers; collection and classification of Ahaadiths;
Principles of Jurisprudence; The four schools of Fiqh, Stoned and
carpeted Mosques, use of loud speakers in mosques etc.
Therefore, anything thatdoes not have roots originating to the Quran
and Sunnah is considered a bad innovation. But the following
practices, suchas recitation of the Quran in gatherings; Recital of
Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating
the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him)
has clear and authenticated roots to the Quran and Sunnah. Where in
Quran and Hadith all these gatherings are declared as haram or
prohibited? Proof of such acts is indicated as follows: On Mawlid:
"Abi Qatadat said that the Prophet was asked about fasting on Monday
and he said 'That was the day I was born."' This Hadith is a clear
evidence of the importance of the commemoration of the Prophet's e
birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book
Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said,
"It is good to fast on the days that Allah honored and favored his
servants."
It is incumbent not only on Muslims but on all human beings to rejoice
in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali
said,"The best favor that Allah has granted this nation is the birth
of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not
send you except as a mercy to the whole Universe' (AlAnbiya'107. So we
review and recall Allah's favor of sending the Prophet by fasting on
that day". 'Of the favor and mercy of Allah let them rejoice" (Yunus,
58).
Below is a divine order for all the believers to send Salutations on
Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran-
Allah and His angels sends blessings on the Prophet (Peace be upon
HIM)"-. O'you believes! You too send Salutation on beloved Prophet
(Peace be upon HIM)" (33:56)
What does the Quran sayabout Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has
Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying on
their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from Remembrance
of Allah nor from regular Salaat, nor from regular practice of Zakaat.
(24:37)
"Those who believe, andwhose hearts find comfort in the remembrance of
Allah! Aye! It is in the remembrance of Allah that hearts can find
comfort;" (13: 28)
What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them
in My heart; and those that remember Me in a gathering, I remember
them (i.e. make mention of them) in a gathering better than theirs.
(This can include recitation of Quran, Durood (Salat-o-Salaam) and
other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that
Allahhas angels roaming the roads to find the people of dhikr, i.e.
those who say La ltaha ltiabah and similar expressions, and when they
find a group of people (Qaom) reciting dhikr, they call each other and
encompass them in layers until the first heaven -- the location
ofwhich is in Allah's knowledge. (This is to say, an unlimited number
of angels are going to be over that group
Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When
you pass by the gardens of Paradise, avail yourselves of them." The
Companions asked:"What are the gardens of Paradise, 0 Messengerof
Allah?" He replied:"The circles of dhikr. There are roaming angels of
Allah who go about looking for the circles of dhikr, and when they
rind them they surround them closely." Tirmidhi narrated it (Hasan
Gharib) and Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace
be upon him) said,"When any group of men remember Allah, angels
surround them and mercy covers them, tranquility descends upon them,
and Allah mentions them to those who are with Him." Narrated by
Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely
which are often overlooked and justified through obtaining Fatwa's for
the purpose of legitimizing their actions:
Buying houses on mortgages (interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam cannot be customized to suit individual needs and lifestyles.
This is a great hypocrisy. One can ask themselves how pious and strict
follower of theQuran and Sunnah, am I in reality? Stay away from
haram, shirk and Kufr and try to follow other Hadiths as well in order
to fulfill the claim of being strict followers of Quran and Sunnah.

PROHIBITION OF DEPICTING ANIMATE LIFE

One should realize that the prohibition of picture making is EXTREMELY
SEVERE, that it is counted among the enormities, and the threats
against doing it are very emphatic. ImamBukhari and Imam Muslim relate
that a mancame to Ibn Abbas (Allah be well pleased with himand his
father) and said, "My livelihood comes solely from my hands, and I
make these pictures. Can you give me a legal opinion about them" Ibn
Abbas told him, "Come closer,' and the man did. "Closer," he said, and
theman did, until he put his hand on the man's head and said: "Shall I
tell you what I heard from the Messenger of Allah, Prophet Muhammed
(Allah bless him and givehim peace) I heard the Messenger of Allah
say, "Every maker of pictures will go to the fire, wherea being will
be set upon him to torment him in hell for each picture he made. So if
you must, draw tress and things without animate life in them."
And Imam Tirmidhi relates that the Prophet (Allah bless him and
givehim peace) said, "On the Day of Judgment, part ofthe hell fire
will come forth with two eyes withwhich to see, two ears with which to
hear, and a tongue with which to speak, saying, 'I have been ordered
to deal with three: he who holds there is another god besides Allah,
with every arrogant tyrant, and with makers of pictures."
And Bukhari, Tirmidhi, and Imam Nasa'i relate the prophetic hadith
form Ibn Abbas, "Whoever makes a picture, Allah shall torture him with
it on the Day of Judgment until he can breathe life into it, and he
will never be able to."
The reason for the unlawfulness of pictorialrepresentation is that it
imitates the creative act of Allah Most High, as is indicated by the
hadith related by Imam Bukhariand Imam Muslim that A'isha (Allah be
well pleased with her) said, "The Prophet (Allah blesshim and give him
peace)returned from a trip, and I had draped a cloth with picture on
it over a small closet. When he saw it, he ripped it down, his face
colored, and he said, "A'isha, the people most severely tortured by
Allah on the Day of Judgment will be those who try to imitate what
Allah has created,"
The foregoing hadiths show that producing representation is unlawful
under any circumstances, and just as making a picture is unlawful, so
too is procuring one, because the threat that pertains to the users,
for pictures are only made to be used.
The determining factor in the prohibition of procuring images is the
purposes for which they are procured. For example, someone who buys
cookies with the shape of animals is not doing wrong if his purpose is
to eat, though the maker of them is doing wrong. And similarly with
books containing pictures, if the buyer intends obtaining the text,
then the presence of pictures is the fault of the printer, not the
buyer. The same holds for photographs required for official documents:
the authorities are responsible for the sin, not the individual
forcedto comply.

Masturbation in Islam

Allah (Exalted is He) says: "And those who guard their private parts
from their wives and those (slave-girls) which their right-hands own -
so there is no blame upon them. Then whoever seeks beyond that (which
is lawful), they are the transgressors".
Masturbation is also considered as "seeking beyond" with reference to
the Quranic verse above.
Suhail son of Sai'd (may Allah be pleased with them) narrates that the
Holy Prophet (Allah's' Grace & Peace be upon him) said: Whoever
givesme the assurance (not tounlawfully use) what is between their
jaws and their legs (i.e. the tongue and the private parts), I give
them the assurance of the Heaven.(Bukhari)
Abu Hurrairah (may Allahbe pleased with him) narrates that the Prophet
of Allah (Allah's Grace & Peace be upon him) said: Whoever
Allahprotects, from the evil (sh'r) of what is betweentheir jaws and
between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabbi (may Allah be pleased with him) narrates a
Prophetic narration that, "Seven people are such that Allah has cursed
them and He will not even casta look of mercy upon them on the Day of
Judgment. Allah will tell them to enter Hell with the people who are
going to Hell, except those who repent.
1. One who performs theact of sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates." (The words of the hadith says these seven
people but lists five - Kitab-ul-Kaba'ir p.48)
Allama Mahmood Alussi (may Allah be pleased with him) narrates in
Ruh-ul-Ma'ni: "Atta (may Allah be pleased with him) says that I have
heard that on the Day of Judgment one group will be brought in such
away that their hands willbe pregnant. I think theyare the
masturbators." Allama Alussi further says: Saéed bin Jubayr (may Allah
be pleased with him) narrates that the Prophet (Allah's Grace & Peace
be upon him) said: "Allah Exalted will inflict punishment on a group
of people because they misused their private parts." (Ruh-ul-Ma'ni p.
291)
Anas (may Allah be pleased with him) narrates that the Prophet of
Allah (may Allah be pleased with him) said: "The person who performs
marriage [nikah] with his hands (i.e. masturbates) is cursed." (Fatawa
Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the
Holy Prophet (Allah's Grace & Peace be upon him) said: "O group of
youth! Whoever from among you can marry should do so because it keeps
the gaze low and it protects the private parts. And he who cannot
marry should fastbecause fasting breaks lust." (Muslim – Book of
Marriage)
Mufti Waqar-ud-din Al-Qadri (Hanfi) writes in"Waqar-ul-Fatawa" (Vol.
1, P. 269): "If a person is overpowered by sexual desire such that
there is fear of him becoming involved in adultery or he is not
capable of marrying or his wife is so far that he can't go there. Then
it is hoped there is no punishment for the one doing this
[masturbation]. It is written in "Durr-e-Mukhtar" (Vol. 2, Pp 109) (by
Sheikh Alla'ud Din Muhammed son of Ali Haskiffi, died 1088H): 'If
there is fear of committing adultery then it is hoped that there is no
punishment on the one doing this (masturbation)'. Allama (Syed
Mohammed Amin Ash-Shaheerba Bin Abideen) Shammi, (may Allah's mercy be
upon him, died 1253H) has also argued on this quitea lot and decided
that if he does this with the intention of saving himself from
committingsin it will not be a sin and if he does it with the
intention of enjoyment he will be a sinner."
The Holy Prophet (Allah'sGrace & Peace be upon him) said, "No doubt
the virtues wipe away the sins". Therefore a masturbator must
repentsincerely with an intention that he will never commit it again
and do good deeds. According to a Propheticnarration, "The one
whorepents is like the who does not have any sin.":=: :=: :=: :=:
:=::=: :=: :=: :=: :=::=: :=: :=: :=: :=::=: :=: :=: :=: :=::=: :=:
:=: :=:

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Chapter 3 MAN AND THE SECRETS OF NEARNESS

Chapter 3
The Search for Man andhis Real Substance
1. Question: Conceptually, why are the descendants of Adam called Insan?
Answer: Insan is an exaggeration noun. It is derived from the word
Onss, which means easily adjusting or adapting to everything. It even
applies to lodging, property, animals and other objects in the
environment. After a while, man becomes so attached to these things
that, if separated from them, he would suffer as much as if he were
inwardly attached to them, leading to all happiness turn into agony.
About his separation from the Presence of His Glorious Supreme Being,
however, he does not feel unhappy. He does not even sense it.
2. Question: Who is man?
Answer: Man is the two-footed being for whom this entire universe has
been created, and he himself has been created so as to acquire Insight
into and become acquainted with Almighty God. So that he may wisely
establish the struggling path against the covert and overt opponents
of Almighty God and of His Almighty's obedient servants; starting from
himself up to whatever extremes he may encounter. He may make efforts
up until the end, for the peace of God's creatures, in order to attain
God's happiness and for the purpose of establishing justice in
thelight of Monotheism.
Sa'dee, God's mercy be upon him, has stated:
"The clouds, the wind, the moon, the sun, and the firmament are deployed
So that you may find a piece of bread and not eat it heedlessly,
They all are involved and obey commands for your sake
It would be unfair, if you do not obey."
3. Question: Who is man?
Answer: Man is the being who possesses exploring perception. From his
contacts with living and non-living things, he wellunderstands and
sees that there will be affection created within him for those things.
As a result of these contacts, he does not learn that if he were to
persistently repeat the Names of Glorious God as well, then God's
affection would also be created in him within the easiest of ways.
Hence, he would be one of the devout servants.
4. Question: Who is man?
Answer: Man is the being who often likes to have special attachments
to hisAlmighty God. Enslaved by his own thoughts, he wanted to reach
this fortune through a varietyof hardships. Whereas in our age, the
shorter and more effective way is the Remembrance of God everywhere,
observing the things, and hence finding His Glorious Artificer's
Perfection and Magnificence.
5. Question: Who is man?
Answer: Man is the being who is created for the purpose of observing
thevarious secrets of things and for utilizing these objects. He is
created thus so that he may better and more truly know the Creator of
this entire open and hidden land and ocean, with all His Perfection
and Glory. Man should still make requests for more favors by
presenting humbleness and by pleading. He should make the necessary
efforts to ensure peace for God's creatures in order to please Him, so
that he may find higher and more valuable grantsand favors.
6. Question: Who is man?
Answer: Man is the being who has rarely raised thequestion: for what
reason, due to what mastery, and for what purpose, are all things
given to him?
Verily! All things are granted and accessible tohim for the purpose of
acquainting himself with Glorious God, the Almighty Creator, the
Exalted Most Great, Almighty Artificer and thePerfectioner and
Completer of this entire Order, Glorified and Exalted be He.
7. Question: Who is man?
Answer: Man is the being who, upon observing someone's accomplishment,
gives out thousands of compliments and rewards. However, on seeing
this Exhibition (the Universe) created by His Holiness, Glorified
andExalted be He, he makes no acknowledgement to His Greatness and
makes no effort to find the truthof Insight with Exalted Him. Man has
rarely paid any attention to seek thisvirtue.
8. Question: Who is man?
Answer: Man is the being who exerts effort, if accessible, toward
getting acquainted and establishing a friendship with heads of
companies and high authorities of society. But he makes no effort to
get acquainted with or find out the Creator and Artificer of this
entire open and hidden order Who is Almighty Great God of theland and
the ocean in this world and in other worlds, and the rest of the
universe. He does notmake the effort of acquiring the least of Insight
into Him.
9. Question: Who is man?
Answer: Man is the being who, the more he becomes enlightened, the
more he tries to fully establish relationships and get acquainted with
enlightened people, evengreat statesmen. Unfortunately, concerning the
establishment of a relationship with his Creator and Artificer, man,
save for a few exceptions, has not accomplished this act. He did not
even create such ambition and love in himself towards this goal.
10. Question: Who is man?
Answer: Man is such a being to whom Glorious God has given the ability
and the perception to successfully invoke and contemplate scientific
and spiritual secrets.
Where man strives to delve, Glorious and Exalted God makes him
discover the secrets and mysteries. But man never asks himself if all
these successes originated from his own brain alone. There are
billions likewise endowed with brains better and more efficient in
every aspect.
One can say that all man'sefforts are merely a pretext and that the
truthis the gift and grace of the most Gracious Almighty God. By
making this thanksgiving, of course, more success will be bestowed
upon the person and, given constancy, this will increase the person's
relationship with the Almighty.
11. Question: Who is man?
Answer: Man is the being who gets angry with his inferiors, whoever
they may be, should they appear to disobey his commands. Furthermore,
he even beats and metes out other punishments asa tool for reform. But
he himself is not obedient infront of those permitted and prohibited
commands of His Almighty, which were created and established to the
benefit of the social life. He does not believe in punishment from the
Glorious Lord of the open and hidden.
12. Question: Who is man?
Answer: Man is the being who admits that there should be punishment
meted out from high authorities to those who oppose them, but from the
Great God Who has created him, Who has brought him into existence out
of non-existence, Who provides him annually, wherever he may be, with
life, and prescribes sustenance and other favors, he, being
narrow-minded, still does not accept a law. He does notthink of any
punishment in cases of violation against Him Almighty, and he
continues to disobey.
13. Question: Who is man?
Answer: Man is the weak being who, in spite of all his self-importance
and pride of wealth and capital, is vanquished by the smallest
microbe.
14. Question: Who is man?
Answer: Man is the being of whom everything is afraid but who fears
not his own self, even thoughall the harm to man, humanity and to
others comes from man.
15. Question: Who is man?
Answer: Man is the being whom every creature trusts. However, men
themselves rarely trust one another without ulterior motives.
16. Question: Who is man?
Answer: Man is the model by which most of the characteristics and
secrets of the animate and inanimate things of the firmament and earth
are revealed. Therefore, some of the philosophershave called him
the"Small Universe."
"Then outwardly you are the small universe
Then inwardly you are the great universe." Rumi
Commentary
Now we are somewhat introduced to the value of humanity's eminent
position and we understand it. Basically, to some extent we have been
ungrateful and have behaved in such a manner. By observing everything,
wee have appreciated its maker, but by observing all thesegifts and
rewards, and the variety of creation in the world, we have not felt
any responsibility towards the Greatness of the Great God. At most, we
have tried to establish relationships with people of high authority,
rank, and position; however, we have not wished to establish any
relationshipwith the Creator and Artificer of this entire universe,
though our creation has existed and exists for seeking this truth in
this small, trial world.
It is a question of demonstrating to His Almighty's All-Seeing
Knowledge, whether we are to be so amazed by His handiworks that we
forget Him Almighty altogether. Or that, during our involvement, we
would behave in the Presence of the Exalted Evolver, revealing our own
pull and attraction while doing good deeds and refraining from evil
actions, or the opposite. In the end we conclude the following:
Are we trying to establisha relationship with and develop love and
affection for Almighty God, or with someone or something other than
Him, whatsoever and whosoever it may be?
Regarding the question of how to establish this relationship, here we
shall draw your attentionto some topics concerning the "Secret
ofUnion." Afterward, we shall draw your attentionto the human
narrow-mindedness and weakness of knowledge, which, in spite of the
Presence of Almighty God, still cause the denialof His Existence.
After that, we will focus your attention on the study of objects,
which are expressive of the Greatness of the Glorious and Exalted
Supremacy.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Maryam, Um Isa ( the Mother of nabi Isha(a.w)) - Biographies

Maryam (Mary), the mother of Isa (Jesus), wasa pious Muslim woman
during the time of Prophet Zakariyya. She was Maryam daughter Imran
from the family lineage of Dawud (David), the offspring of the
Children of Israel. In the Quran there is a chapter named Maryam which
talks about Maryam, her birth, her story, the birth of her sonProphet
Isa (Jesus), and other things. Allah also mentioned the story of her
mother's pregnancy with her in Surah Al Imran.
Maryam's mother, Hannah, conceived and delivered Maryam when she was
an old woman, at an age when women usually can no longer have babies.
With the birth of a son in mind, Hannah vowed that she would dedicate
the child to the service of the Sacred House in Jerusalem, dedicate
the child for worship, freed from all worldly affairs. Instead
Almighty Allah blessed Hannah with a daughter. She named thegirl
"Maryam," which literally means"maidservant of Allah," and she asked
Allah to protect Maryam and her offspring from evil. Maryam could not
be devoted to temple service as her mother had intended, due to being
a female, under the Mosaic Law at the time. However, as the new born
was marked out for a special destiny to be the mother of the
miracle-child, Prophet Isa, Allah had accepted her for His service.
The Holy Quran says:
(Remember) when the wife of 'Imran said: "O myLord! I have vowed to
You what (the child that) is in my womb to be dedicated for Your
services (free from all worldly work; to serve Your Place of worship),
so accept this, from me. Verily, You are the All-Hearer, the
All-Knowing."
Then when she delivered her [child Maryam (Mary)], she said: "O my
Lord! I have delivered a female child," - and Allah knew better what
she delivered, - "And the male is not like the female, and I have
named her Maryam, and Iseek refuge with You (Allah) for her and for
heroffspring from Shaitan (Satan), the outcast." (Surah
Al-Imran:35-36)
Since Maryam's father had died, she lived underthe care of Zakariyya,
who was the husband of Maryam's sister and the father of John "the
Baptist". He was a great man among Children of Israel at the time, to
whom they would refer their religious matters. She grew up as a
righteous, pure, and pious Muslim woman worshipping Allah and
endeavoring greatly in performing obedience toHim. Zakariyya saw
astonishing miracles occur from her that amazed him.
So her Lord (Allah) accepted her with goodlyacceptance. He made her
grow in a good manner and put her under the care of Zachariyya. Every
time he entered Al-Mihrâb (a praying place or a private room) to
(visit) her, he found her supplied with sustenance. He said: "O
Maryam! From where have you got this?" She said, "This is from Allah."
Verily, Allah provides sustenance to whom He wills, without limit."
(Surah Al-Imran:37)
It has been mentioned that he would find her with winter fruit during
the summer and summer fruit during the winter.
She became the best of the women in the world. It is mentioned in the
Quran that the angels said Allah chose Maryam and preferred her to the
other women of the world.
And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah
has chosen you, purified you, and chosen you above the women of the
'Alamîn (mankind and jinns)."
O Maryam! "Submit yourself with obedience to your Lord (Allah, by
worshipping none but Him Alone) and prostrate yourself, and Irkâ'i
(bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)."
(Surah Al-Imran:42-43)
And as the Prophet Muhammad (peace be upon him) said, "Many men
reached the level of perfection, but no woman reached such a level
except Maryam, the daughter of Imran and Asia, the wife of Pharaoh."
(Hadith - SahihBukhari 4.643, Narrated Abu Musa Al Ashari )
Maryam was unique in that she gave birth to a son by a special
miracle, without the intervention of the customary physicalmeans. This
of course does not mean that she was more than human, any more than
her son was more than human. When Allah wanted to grant her His
servant and messenger, Isa (peace be upon him), Maryam withdrew from
her family and secluded herself from them. She retired to the eastern
side of the Sacred Mosque in Jerusalem where she prayed. It was in
this state that the angel appeared to her in the shape of a man. As
she thought the angel was a man, she was frightened and asked him not
to invade her privacy:
She withdrew in seclusion from her family to place facing east. (Surah
Maryam:16)
Then, Allah sent His Ruh, the angel Jibril (Gabriel), to her.
And he appeared before he in the form of a man in all respects. (Surah
Maryam:17)
When the angel (Jibril) appeared to her in the form of a man, while
she was in a place secluded by herself with a partition between her
and her people, she was afraid of him and thought he wanted to rape
her. Therefore, she said,
Verily I seek refuge with the Most Gracious from you, if you do fear
Allah. (Surah Maryam:18)
She meant, "If you fear Allah," as a means of reminding him of Allah.
This is what is legislated in defense against (evil), so that it may
be repulsed with ease. Therefore, the first thing she did was try to
make him fear Allah, the Mightyand Sublime.
The angel said to her in response, and in order toremove the fear that
she felt within herself, "I am not what you think, but I am a the
messenger of your Lord." By this he meant, "Allah has sent meto you."
[At-Tabari 18:164]. It is said that when she mentioned the Name of the
Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his
true form as an angel. He responded,
'I am only a messenger from your Lord, to provide to you the gift ofa
righteous son.' (Surah Maryam:19)
She said: "How can I havea son..."
Maryam was amazed at this. How she could have a son when she did not
have a husband nor did she commit wicked acts like fornication? For
this reason she said,
...when no man has touched me, nor am I Baghiyya (unchaste)? (Surah Maryam:20)
He said: "Thus said your Lord: 'That is easy from Me (Allah)..."
(Surah Maryam:21)
The angel responded to her "Verily, Allah has said that a boy will be
born from you even though you do not have a husband and you have not
committed any lewdness. Verily, he is theMost Able to do whateverHe
wills." Due to this, he (Jibril) conveyed Allah's Words,
And (We wish) to appointhim as a sign to mankind (Surah Maryam:21)
This means a proof and a sign for mankind of the power of their Maker
andCreator, Who diversified them in their creation. Hecreated their
father, Adam, without a male or female. Then he created Hawwa (Eve,
Adam's spouse) from a male (from the rib of Adam) without a female
(mother). Then, He created the rest of their progeny from male and
female, except Isa. He created Isa to be born from a female without a
male. Thus, Allah completed the four types of creation of the human
being, which proves the perfection of his power and the magnificence
of His authority. There is no god worthy of worship except Him and
there is no true Lord other than Him.
Concerning Allah's statement:
and a mercy from Us.. (Surah Maryam:21)
This means, "we will make this boy a mercy from Allah and a Prophet
from the Prophets. He will call to the worship ofAllah and
monotheistic belief in Him. This is as Allah, the Exalted, said in
another Ayah,
(Remember) when the angels said: "O Maryam! Verily, Allah gives you
thegood news of a Word from Him, his name will be Al-Masih (The
Christ), Isa (Jesus), the son of Maryam, held in honor in this world
and in the Hereafter, and will be one of those who are near to Allah.
And he will speak to the people, in the cradle and in manhood, and he
will be one of the righteous. (Surah Al-Imran:45-46)
Finally Jibril completes his dialogue with Maryam, informing her that
this matter was preordained by Allah's power and will.
and it is a matter (alreadydecreed (by Allah). (SurahMaryam:21)
This means that Allah determined to do this, so there is no avoiding
it. [At Tabari 18:165]
So she conceived him and she retired with him to a remote place.
(Surah Maryam:22)
Later, Maryam, being human, suffered the effects of childbirth as any
expectant mother would during these times.
And the pains of childbirth drove her to the trunk of a palm-tree: she
cried (in her anguish): "Ah! would thatI had died before this! Would
that I had been a thing forgotten and out of sight!" But (a voice)
cried to her from beneath the (palm-free):"Grieve not! for thy Lord
hath provided a rivulet beneath thee; "And shaketowards thyself the
trunkof the palm-tree: it will let fall fresh ripe dates upon thee.
"So eat and drink and cool (thine) eye. And if thou dost see any man
say `I have vowed a fast to (Allah) Most Gracious and this day will I
enter into no talk with any human being.' " (Surah Maryam:23-26)
When Mary showed the baby to her people, they said that this was truly
anamazing thing that had happened. The newly born baby (Jesus) replied
to the people:
He said: "I am indeed a servant of Allah: He hath given me revelation
and made me a prophet; "AndHe hath made me Blessedwheresoever I be and
hath enjoined on me Prayer and Charity as long as I live; "(He) hath
made me kind to my mother and not overbearing or miserable; "So Peace
is on me the day I was bornthe day that I die and theDay that I shall
be raised up to life (again)"! (SurahMaryam:30-33)
And that is what is reported of the story of Maryam. Even though
Maryam is the mother of Isa (Jesus) and occupies ahighest position
among women, neither Maryam nor Isa have any divine attributes in
them. The Holy Quran makes this clear in the following verse:
They do blaspheme who say: "Allah is Christ the son of Maryam." But
said Christ: "O children of Israel! worship Allah my Lord and your
Lord." Whoever joins other gods with Allah, Allah willforbid him the
garden and the Fire will be his abode. There will for the wrong-doers
be no one to help.
They do blaspheme who say: Allah is one of three in a Trinity: for
there is no god except One Allah. If they desist not from their word
(of blasphemy) verily a grievous penalty will befall the blasphemers
among them.
Why turn they not to Allah and seek His forgiveness? For Allah is
Oft-forgiving Most Merciful. Christ the son of Maryam was no more than
an Apostle; many were the Apostles that passed away before him. His
mother was a woman of truth. They had both to eat their (daily) food.
See how Allah doth makes His Signs clear to them; yet see in what ways
they are deluded away from the truth!
Say: Will ye worship besides Allah something which hath no power
either to harm or benefit you? But Allah He it is that heareth and
knoweth all things." Say:"O people of the Book! exceed not in your
religion the bounds (of what is proper) trespassing beyond the truth
nor follow the vain desires of people who went wrong in times gone by
who misled many and strayed (themselves) from the even way. (Surah
Al-Ma'idah:72-77)
Say: He is Allah the One and Only; Allah the Eternal Absolute; He
begetteth not nor is He begotten; And there is none like unto Him.
(Surah Al-Ikhlas)

Story - , Moons Peak [FINISHED]- The Wolfpac (chapter 17)

I WOKE UP TO THE SOUND OF several voices, and theconstant thud of
footsteps pounding into the earth; which made every step sound like
bones crunched in their wake.
I took this as a sign of thebecoming of fall.
Not only that, but I realized my face was curled up into solid muscle,
and I happened to be in the air cradled insomebody's arms and I
automatically thought of Satchel.
"Satchel?" I murmured, nestling further into his comfortable heat.
I heard a grunt, and it made his chest rumble in protest. A male voice
near me sighed.
"If I hear her say that name one more time…"
"I know what you're thinking, but I'm not going to leave her to rot in
the middle of these woods."
The voice carrying me had said. I frowned. That didn't sound like
Satchel at all. I heard the other male chuckle.
"What fun would that be? I wasn't planning on letting her live." I shivered.
I decided I didn't like the other guy. I heard a growl coming from the
solid muscle that held mein his arms. It was more like a possessive
kind of growl.
"Shut it Cairo. You may bemy little brother, but I will hurt you worse
than I did Burrick over there."
"Jeez, just a thought."
"Besides, maybe it will teach Black wolf about rejecting this pack…and me."
He hissed at that last statement, as if the mere thought still held
the scolding rejection just by memory alone. The other voice 'Cairo'
sighed.
"And marking the girl would do what…besides cause havoc amongst
ourpack. She's a liability. Get rid of her."
"We need her."
"We? Speak for yourself. What are you trying to accomplish by keeping
her, replace Nia…?"
The former voice 'Cairo' didn't get to finish his sentence. The
argument was cut off with an enormous howl, and roused me to full
consciousness - since I'd just been carelessly dropped from midair.
The thump winded the breath out of me, and I felt the cold tingle
sensation crawl up my spine as I landed on cold dirt. Tail bone first,
and my head hitting the ground seconds later.
I shuffled on the ground trying get over the pain and opened my eyes
to see two large males' inches from where I lay.
One of them towered over the other, slamming his opponents back up on
a thick tree trunk, with a thick arm shoved into his neck.
They both were bare chest I noticed, and the amount of testosterone
flaming through the air was so thick I was almost choking on it.
The taller one seemed to be at least six five, and the more dominant
out of the two, with his back toward me.
He had a distinct tooth bone and feather hanging from his left ear.
I guessed that one to be the one whom supposedly had been carrying me
and desertedme to the likes of gravel. He growled.
"Say her name again and I swear to god you'll be nothing but butchers
meat after I'm done with you, do you hear me?!"
He shoved his arm forward, cutting off the guys air supply.
The other guy with a military short haircut I assumed to be Cairo
nodded and put his hands up in a calming gesture.
"Shit Trench, I just..." He choked out a word that was inaudible.
"You just nothing . Keep your mouth shut if you know what's good for
you, little brother." He spat those last words as ifthey were poison.
I could see Cairo gulping from here, just from the way his Adam's
apple bobbed with every swallow. They both shared a glare, and then
Trench released him afterCairo lowered his eyes to the ground in
submission.
I was left with the tooth/feather earring guy that I assumed to be
Trench, as Cairo stalked off in the opposite direction, and I jumped
as he slammed his fist down on the trunk, causing bark to flee from
its wrath. I stared and followed the bark to the ground.
that bark could have been me I gulped as I felt Trench's eyes on me.
He was just as intimidating in human form, than he was as a wolf. His
dark golden brown skin color clashed with his gunmetal gray eyes, and
his pitched black thin razor cut hair hung loose around his shoulders.
He frowned.
"What are you looking at?" He snarled. He had an accent I guessed to
be Native American. I shook my head.
"Nothing." I tried to avoid his eyes by focusing my attention on my
surroundings.
That's when I realized wewere still in the middle ofthe woods. No
where near my late fathers estate. Atleast, nowhere I'd ever been.
Even the pine smelled different. If that was even possible. I frowned.
"Where's Satchel?"
I could feel a panic attackcoming on, knowing I was far beyond
sanctuaryand I was trapped amongst a pack of dogs. Well, a pack of
humans that turned into dogs when it felt convenient for them I
supposed.
"That question is irrelevant." He muttered.
I could feel Trench's eyes on me again, and I shuddered.
"Why are you looking at me like that?" I said, covering myself as if I
were naked. He continued to glare at me.
"You have her scent all over you." His voice was barely audible, but I heard it.
"I have what…all over me?" Scent? Who's scent was he talking about? I
shook my head in confusion.
"Nia, you have Nia's scenton you, it's…"
"Nia?" He frowned as if it was obvious I should know the girl. I
sniffed my clothing and sure enough. I could smell the strange scent
coming from me, and I automatically knew who it was. Oh
God! The gray wolf that died while she was caught up in barb was his
mate? She had a name…
"Nia…she was your…mate?" He didn't answer me. He just glared and I
heard a female voice answer.
"She was his wife ." The female smiled. She was beautiful.
Long brown hair down to her waist, dark almond shaped eyes, andsilky
brown skin. She seemed like the nicer oneof the pack.
"I'm Sheeba, this is Trench." She pointed at the gun-metal gray eyed guy. "
"Where have you taken me?"
"Don't worry about that, you're our pup now." I turned to the sly
culprit whom had voiced his two cents. He had long hair tied in a
plait that hung like a rat's tail on his nape of his neck.
Dark eyes that were almost slit and a smirk that looked sleazier than
it did his looks any good. That's when I noticed four more guys
standing aloof, stalking off as if they were securing the perimeter.
And I happened to be in the middle of it, along with Trench. Rats Tail
continued his unnecessary commentary.
"And no thanks to you, it's taken us longer to getto our destination."
He glowered at me, and I found myself shuffling backwards.
Trench loomed over me, taking my attention away from the rest of
them. He knelt at eye level.
"He's right, now we have to camp out here, not something I was looking
forward to." I frowned.
"Why don't you save all your troubles and leave me here then?" I
retorted. He tilted his head in amusement, which made his eyes glow
brilliantly. It was getting dark. How long was I out for?
"Black Wolf killed what was ours, now we have the honor to do the sameto him."
"You're wrong. Satchel tried to help that animal. I watched him
struggle toget her free; I tried to help him free her. It was
impossible to untangle the barb."
It was Rat's Tails turn to get a scolding from Trench when he tried to
voice his opinion.
I was right, he was the authority of the pack, and they bowed down
tohim instantly. I felt secureabout that somehow. Trench seemed like
the more level headed out of the lot. And that was saying something.
"You don't get it do you? Those fences, they 're solely built to trap
animals. And do you know who built those traps?" He was so close I
could smell the venom coming from his breath.
" Black Wolf !" He hissed. "He set those traps because he was so god
damn ignorant, and stubborn. Thought he'd never change. He denied his
transition, he denied his pack and he denies our existence."
"I don't understand."
"No you wouldn't would you. You're just a pup. Tell me, how long you
got to go 'til you're howling up into the moonlight?" This time Cairo
spoke. I frowned.
"Excuse me? Are you insinuating that I am a seed from an animal?"
Cairo raised one eyebrowat me then a confused look at Trench.
Trench sniffed me. He actually put his nose to my neck and sniffed.
"Oh my god, what are you doing?" I felt naked all of a sudden, and
wrapped my arms around myself.
"You're time's soon, I can smell it. Two weeks max."I frowned, hating
the factthat they'd just guessed when my birthday was, despite the
fact that I hadn't told them about it.
It reminded me of what Satchel had told me. He'd said that I shouldn't
have seen him in his transitioning from wolf-to-boy and that I had to
wait until my birthday. For what?
I still didn't know what that meant to be honest, but it was starting
to make me dread my birthday.
"What do we do with her'til then?" Cairo asked.
"We wait till Black Wolf comes for her."
"And if he doesn't?" Trench smiled at me. I would have shuddered if it
weren't for the fact that he was easy on the eye.
Especially the way the moon lit his gray eyes.
"She suffers the same way Nia did. This time, he'll be there to watch."
I refrained from screaming, since I didn't want to look like little
weak child, left in the world of unknown. Yet, I couldn't help but
feeling just like that.
"Sounds like we should do it now, and get it overwith." My reflex shot
out and I slapped him right across the face. Not something I should
have attempted while inches from a werewolf.
An angry wolf at that. I stepped back when he growled, and he started shifting.
"Cairo! Calm down." He wouldn't listen, and it only made him angrier.
Fur sprouted from his forearms, and shoulders, until his whole upper
torso had distorted. It happened in less than ten seconds. He pounced
on me taking me to the ground, and swiped at my neck, scoring down my
right shoulder. I screamed, as flesh tore away.
Seconds later, the beast was knocked off my bodyas Trench had
completelytransformed and tore at Cairo's ear.
The howls in the air sounded obnoxious in the quiet woods, and I
started panting from the blow.
I could feel blood trickling from my neck down to my ear. I was
vaguely aware of the girl named Sheeba kneeling beside me, helping
stop the blood flow as she pressed hard with a rugged cloth.
I turned to the fight going on beside me, and the brown wolf was
huffing, and then rolled on to his back in complete submission as grey
wolf nipped at his throat. The fight was over, but I was still
bleeding…and shivering.
"Please come for me…" I whispered to no one in particular and blinked
tears away, closing my eyes.
Darkness danced at the back of my eyes, and I was fighting consciousness.
I lay on the ground dreaming of ways I would escape my predicament I
was currently in.
But every attempt of possible escaping led me to the realization of
never getting the chance to out run a pack of wolves, especially ones
that were three times my weight, and the fact that I was currently
injured.
Giving up, I let my thoughts glide to the moon, half-aware of a wisp
of something warm being placed on my lap.
The howls faded into the darkness as sleep encumbered me. I refused to
think of anyone but Satchel whileI let darkness enfold, I blacked out.