''The thunder glorifiesHis praise''

3 billion thunders a year…

A source of energy that moves at a speed of 96.000 km per hour and
releases 30.000 degrees of heat.
Have you ever thought how thunder, one of themost magnificent
atmospheric incidents that Allah creates, is formed and how it is
capable of releasing such a high amount of energy?
During rainfall, thunder and lightning that are made up of bright
lights forming in the course of atmospheric discharge of electricity
are in fact energy resources producing more electricity than
thousands of power plants; besides being a climatic phenomenon. The
answer to the questions of how these natural energy sources are formed
and how powerful they give out light and heat is a wonder of creation
revealing the Ever-Lasting Might and Glory of Our Lord.
A magnificence forming in a split second: Miracle of Lightning
• The energy released by a single lightning boltis greater than the
energy produced in all power plants across the entire America.
• One lightning can light a 100 watt bulb for more than 3 months.
• At the contact point of a lightning to the ground, weather is
warmed up to 25.000oC. The speed of a lightning bolt is 150.000 km per
second and its average thickness is 2.5-5 cm.
• Lightning produces nitrogen molecules that are essential for the
vegetation covering our Earth to sustain its life.
• An average lightning possesses 20.000 ampereof electric power. A
welder uses only 250-400 ampere to weld steel.
• Lightning moves at a speed of 150.000 km per second, that is
almost at half of the speed of lightand it is 100.000 times faster
than sound.
Light released by one lightning is greater than that of 10 million
100-watt light bulbs. That is to say; if every house in Istanbul had a
light a bulb on, illumination from a single lightning bolt would be
greater. Allah announces this glamorous flash of lightning as: "…The
brightness of His lightning almost blinds the sight.." (Surat An-Nur,
43)
How is lightning formed?
Air, warmed by the sunlight rises carrying along the water evaporating
inside it. When this risen air reaches 2-3 km, it comes into contact
with the layers of cold air.
Ice crystals that are formed inside the cloudsat the time of air
rising, release static electric energy formed due to friction. This
electrical energy is loaded positive(+) on top layers of the clouds
and negative (-) on low layers. When the cloud is loaded enough to
ionize the air; lightning is formed.
Why does it thunder?
Lightning heats the air nearby up to 30.000 degrees Celsius in one
millionth of a second. The air warmed up dilates. And it propagates
sound wavesmuch faster than the speed of sound; with a pressure 100
times greater than the normal atmospheric pressure. Similar to the
airplanes crossing the speed of sound, this causes an explosion sound
in the air. And this is named as thunder.
Why does not the light and sound of thunder reach the earth simultaneously?
This is because the sound of thunder reaches us at the speed of sound
(340 m/secondsin air); whereas the visual aspect of the lightning
reaches us at the speed of light (299.793 km/seconds). This causes a
time difference between the two incidents and thus results in the
bolt reaching the earth before the thunder.
What is the difference between lightning and thunderbolt?
When the difference in electric charge becomes greater between the
earth and the cloud, it becomes easier for air tobe pierced and from
earth to the cloud; electrical discharge starts through the conductor
duct formed by the pierced air. The electrical discharge fromthe
clouds is called lightning and the electrical discharge fromthe earth
back to the cloud is called thunderbolt or return stroke.
The fact of lightning declared in the Holy Quran
Surah Ar-Ra'd is one of the chapters in the Quran and it means "TheThunder".
Allah announces that thethunder formed by the lightening repeats His praises:
"The thunder glorifies His praise, as do the angels, out of fear of
Him. …" (Surah Ar-Ra'd, 13)
Strike of lightning reminds us of death
Experiences of those who survived a strike of lightning that causes
thedeath of hundreds of people every year, remind us of death as well
as revealing the helplessness of man in the Presence of Allah.
The possibility of gettingstruck by lightning is one in 700,000; yet
one should not underestimate this possibility as well as the effects
of the lightning. According to the statements made by those who have
been struck by lightning, the electrical current can explode the
buttons and zippers on the clothes and people can faint andfall down.
Due to brain damage, people who have been treated for 1-2 months at
the intensive care divisions of hospitals are having to re-learning
how to walk, how to swallow, or in other words how to live again.
These people have described how they felt, and say it is as if they
"lived death and then were resurrected."
In the Holy Quran, a very similar incident occurredin a strike of
lightning Allah showed to the people of Prophet Moses(as). With a
disgraceful and false courage, the Israelites demanded thatthe Prophet
Moses (as) enable them to see Allah with their own eyes and while
demanding this, they were shown the similar effect of a lightning. The
following statements in the verse "So the thunder-bolt struck you
dead" and "Then We brought you back to life after your death," may be
a sign forthe fact that they felt resurrected after their heart stop
related to the shock as well as the loss of consciousness and loss of
memory they experienced. (Allah knows the best). Here are the related
verses in the Quran:
And when you said, 'Moses, we will not believe in you until we see
Allah with our own eyes.' So the thunder-bolt struck you dead while
you were looking. Then We brought you back to life after your death,
so that perhaps you would show thanks. (Surat al-Baqara, 55-56)

Is urinary incontinence caused by the jinn, and what should he do whenpraying?.

about someone having trouble while making wudoo .I have similar
problem, or even worst. When ever I want to pray I feel gas coming out
of me, if I go to toiletfor urine I spend more than 30 min but urine
and other liquid keep oncoming from my private part during salaat I
have excessive desire to go to toilet, I have to repeat my ablution
again and again this situation is really embarrassing me, it makes
salaat very difficult for me and this really had affect my faith. I am
sure is not a kind of illness because I have seen many doctors but no
improvement, and also this problem comes only when I want to pray.
Some people said it could be a jinn which has entered my body.
Please tell me how can I do my salaat easily, can I pray more than one
salaat with the same wudoo even when thesethings are coming out ofme.
If this is cause by Jinn how can I get ride of it?
Praise be to Allaah.
Urinary incontinence and similar conditions where liquid etc, is
passed involuntarily and one cannot control it, should not be given
any attention, rather the person should pray according to his
situation, even if that liquid etc. is emitted during prayer, because
it is too difficult to avoidit. Allaah says (interpretation of the
meaning):
"and has not laid upon you in religion any hardship"
[al-Hajj 22:78]
But if he fears that his body or clothes may become contaminated, he
should wrap it (i.e. the private part) with a cloth or similar, and
prayafter doing wudoo', and he should not pay attention to anything
that comes out that he cannot control. This is anordinary kind of
sickness, which is very common, and it is not caused by the jinn.
Tahaarah (purity) is essential so you have to renew it (i.e., renew
wudoo') for each obligatory prayer.
Shaykh 'Abd al-Kareem

Belief in thewitchcraft, jinn, evil - , Dought & clear - , How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched?.

of Allaah (peace and blessings of Allaah be upon him) bewitched, when
Allaah says (interpretation of the meaning):
"Allaah will protect you from mankind" [al-Maa'idah 5:67]?
How could he have beenbewitched when he was receiving Revelation from
His Lord and conveying that to the Muslims? How could he convey it if
he was bewitched, and the kaafirs and mushrikeen said:
"You follow none but a man bewitched"[al-Furqaan 25:8 – interpretation
of the meaning]
We hope that you could explain this and clear up these doubts.
Praise be to Allaah.
It was proven in a saheeh hadeeth that thiswitchcraft took place in
Madeenah, when the Revelation and the Message had become
well-established and clear, and after the evidence of Prophethood and
the truthfulness of the Message had been confirmed, and after Allaah
had supported HisProphet against the mushrikeen and humiliated them.
Then a Jewish person called Labeed ibn al-A'sam came to him and did
some kind of witchcraft against him, using a comb and the hairs
stuckto it and the skin of pollen of a male date palm. He – the
Prophet (peace and blessings of Allaah be upon him) – started to
imagine that he had done something with his wife when he had not done
it, but his reason, feelings and ability to distinguish matters
remained with him with regard to the things he was telling thepeople,
praise be to Allaah. So he continued to speak to the people ofthe
truth which Allaah had revealed to Him. Buthe felt that something was
affecting him with regard to his wives, as 'Aa'ishah (may Allaah be
pleased with her) said: "He used to imagine thathe had done something
in the house with his wife when he had not done it. So Revelation came
to him from his Lord via Jibreel (peace be upon him), telling him what
had happened. So he sent someone to take that thing [the material used
for witchcraft purposes] out of the well of one of the Ansaar, and he
destroyed it." Then the effects of that left him, praise be to Allaah,
and Allaah revealed to him the two soorahs of seeking refuge with
Allaah (al-Mi'wadhatayn,the last two soorahs of the Qur'aan). He
recited them and all harm left him. The Prophet (peace and blessings
of Allaah be upon him) said: "Those who seek refuge can never seek
refuge with anything like them." Nothing resulted from this witchcraft
that could have harmed the people or undermined the Message or
Revelation. Allaah protected him from the people with regard to the
matter of receiving and conveying the Message.
But with regard to the kinds of harm that befellthe Messengers, he
(peace and blessings of Allaah be upon him) wasnot protected from
them, rather some such things befell him too. He was wounded on the
day of Uhud, and his helmet was smashed on his head and his cheek was
cut, some of the rings from his chain mailpierced his cheeks, he fell
in one of the holes that were there, and they subjected him to intense
persecution in Makkah. He suffered some of the things that the
Messengers before him had suffered, and that were decreed for him, by
means of which Allaah raised him in status and multiplied his hasanaat
(reward for good deeds). But Allaah protected him from them, so that
they were not able to kill him or to prevent him from conveying the
Message; they were not able to prevent him from fulfilling his
obligation to convey the Message, so he conveyed it and fulfilled the
mission withwhich he had been entrusted. May the peaceand blessings of
Allaah be upon him, and praise be to Allaah, the Lord of the Worlds.
See Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
Ibn Baaz, may Allaah have

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Rulings of Zakaat al-Fitr

The scope of worship in Islam is universal, in the literal sense. For
the Quran tells us that each and every constituent of creation near or
far, seenor unseen, animate or inanimate­­­­ - worships The True and
Only God. " Indeed, every being in the heavens and the earth but
comesto the All-Merciful as a worshipper." [Quran; 19: 93] It is only
human beings, then, that are called upon to voluntarily join in the
wonderful symphony of worshipful creation.
Islam's five pillars are the cornerstones upon whichwe build such an
outstanding and worshipful life. But no such establishment of a
dignified life of faith on earth, either personally or socially, can
take placewithout one essential pillar that represents the
intersection of our professed convictions and our practical lives.
Zakaah is that pillar, for itis the primary instrumentthat Allaah has
placed at our disposal to spirituallyand socially uplift every Muslim
and the entirety of our community and thereby to assert a benevolent
hand for the commonweal of humanity. Among Zakaah's most blessed
manifestations - and certainly its most widespread - is the obligatory
annual giving of the Zakaatul-Fitr charity, before the solemnizing of
Ramadhaan by 'Eed prayer.
The Overarching Meaning of Zakaah
The Arabic word 'Zakaah'means 'purity,' 'cleansing,' 'wholesomeness,'
and 'integrity' (in both their physical and moral senses). It means,
also, 'growth' or 'increase.' Understanding these linguistic meanings
helpsour proper appreciation of what Zakaah is as a financial, or
fiduciary ritemandated by Allaah. For, indeed, each of these senses
finds its native expression in Zakaah's correct function in our lives
and in our local communities and societies. It is known alsoby the
term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast
Breaking, because it testifies to one's sincerityto Allaah and his or
her righteousness in seeking to comply with Allaah's legislation, or
SanctionedLaws and legislations.
Zakaah's primary goal is not that of simple"charity." Allaah has
instituted other mechanisms for this purpose. Rather, Zakaah is much
farther seeing and reaching. Its objective is to secure the
psycho-spiritual well-being of every single Muslim as an individual
servant of Allaah, and to safeguard the socio-moral welfare of the
entire Muslim nation.
The reason that the objectives of Zakaah are so profound and sweeping
is that its principle is so universally sound and materially decisive.
Zakaah is the incumbent giving of wealth, in all its material
manifestations, from all those who have it (and this is its
comprehensive aspect) to all those whose need gives them aright to a
minimally dignifying sum from it—and this is its deeper significance.
For it meansthat Allaah has chosen to invest the wealth of someof us,
for lawful increase, with others among us as a trust that must be
conveyed to its rightful beneficiaries, if our own holdings are to
remain pure and our societies are to have integrity.
What is, indeed, so profound about this is that it underscores to
humanity that all of its wealth, in fact, is disbursed to it on loan
from Allaah, who, as the Creator, is the sole Ownerof life and all
that the living possess. Allaah has revealed this pillar of faith to
every believing community in history. ButHe has expanded it into an
inclusive, highly systematized institution enjoined upon all who would
follow Islam.
The Sum of Zakaat al-Fitr
Originally, the stated amount of Zakaatul-Fitr was a Saa' of dates, or
barley, or wheat. A Saa' was a "goblet," or drinking utensil, at the
time of the Prophet . There have been periodicinquiries by Muslim
scholars (like the well-known investigationby Abu Yoosuf, the great
Hanafi scholar) to determine updated weight-and-measure equivalents to
that of theof Saa' at the time of the Prophet . There is some minimal
discrepancy, or difference, in determining this weight based upon the
conversion of quantities of varying items (dates and wheat, for
example) into a unified measure. Thus a Saa' is now estimated to be
equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.
There is, however, an opinion in the Hanafi school of jurisprudence
with regard to determining the correct amount of Zakaatul-Fitr that
specifies a half a Saa'of harvested wheat grainor its flour, but one
full Saa' for items such as barley, dates, and raisins.However, this
was based on the availability, or scarcity, of these items at the time
this opinion emerged. Hence, the price of the staple items by which
Zakaatul-Fitr is determined must be reconsidered in contemporary
circumstances to the advantage of the Zakaat-Fitr recipients.
The classical Maaliki, Shaafi'ee and Hanbali positions on the type of
Zakaatul-Fitr offering discusses payment only interms of weights and
measures of provisions, or foodstuffs. It is the Hanafi opinion,
however,that holds sway in this matter, which states that Muslims may
give the price of Zakaatul-Fitr, originally determined forgrains and
dates, in contemporary currency equivalents. They argue this position
on the basis of a higher good or morepracticable benefit, saying that
money enables the needy personto buy what he or she deems to be most
desirable or necessary onthe day of 'Eed. They point out that a person
may, for example, not be in need of a provision of corn, or the like,
but rather in want of clothing, or meat, etc.
Who is liable for the Zakaat al-FitrPayment
As we have noted previously, every Muslim is liable for the payment of
Zakatu-Fitr, provided food exists for one, and one's dependents, for
'Eed eve and the following day. Knowing now what a Saa' is, in terms
of its contemporary weight equivalents, we can be more exact in
defining who is liable to make the Zakaatul-Fitr payment. Every
Muslim, whether rich or poor, who possesses (or has stored on his
behalf) grains, or similar foodstuffs - or themonetary means of
achieving the like of this - sufficient for one's sustenance, and that
of one's dependents for a full night and day, must give Zakaatul-Fitr.
This sum is due not per household, but per person. The Prophet said:
"Give Zakaatul-Fitr on behalf of [all your] dependents" [Al-Bayhaqi],
for he indicated that Zakatul-Fitr would purify the wealth of the rich
and bethe cause of Allaah givingmore to the poor than what they have
given. Thus whoever meets the feeding requirements forhis or her
family must pay the Zakaatul-Fitr payment for each and every household
member.
The Shaafi'ee and the Hanbali schools of jurisprudence state that
aMuslim should give the Zakaatul-Fitr payment on behalf of him - or
herself and on behalf of every single person under his or her
care—including one's wife; children (even if they are older but still
dependent, or ineligible to make the payment according to
Zakaatul-Fitr requirements); parents (ifthey are poor or dependent);
and any others who are established dependents of the household (such
asfoster children, orphans, *- visit for usefull, Islamic & General
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