Even in situations one would think in his own mind that there is no way out, there is always a way out for real believers

--
_▄▄_
(●_●)
╚═► To Read This Articles In Your Own Language > * Visit -
http://aydnajimudeen.blogspot.com/- ● "Published By, M 'NajimudeeN'
Bsc - INDIA" ● ● ● - http://translate.google.com/m/ ▬▬ - -
-
-



One of the mistakes people generally fall in istheir descending into
desperation whenever they face even the slightest difficulty. Most
people, under such circumstances, instead ofthinking "There is
definitely a way out thatwould correct this situation", they are prone
to believe that all the solution ways are exhausted by acting with
logics such as:"that's it", "there is nothing more to be done," "this
is as far as itgoes", "we came to a deadlock", "this matter is in a
deadlock now".
Yet, no matter how difficult the circumstances are; no matter how
limited the means he has are; and no matter if he has doneeverything
that could have been done; he should believe that therecan always be a
new way out, and never lose hope.
Allah has revealed in the Qur'an that a person who believes in Allah
would never lose hope in any matter as follows:
"My sons! Seek news of Yusuf and his brother. Do not despair of solace
from Allah. No one despairs of solace from Allah except for people who
are unbelievers. '" (Surah Yusuf: 87)
They said, 'We bring you good news of the truth, so do not be among
those who despair .' (Surat Al-Hijr: 55)
Consequently, no matter what the situation a Muslim faces is, he
should never give way to hopelessness, despair or negative thoughts
even indirectly. This is a command of Allah on Muslims.
Lower self, when facing such a situation, -almost like a reflex- would
lead one to instantly think about the most negative possibilities that
might happen. Almost everyone, ever since their childhood –until they
learn the morality of the Qur'an- approach every incident with such a
point of view. Since they do not think about the falsity and the harm
of this, they do not feel the need to resist and change this reflex.
This is the reason why the first words that come out of their mouths
are words like "alas!" and"unfortunately".
And the pain that desperation, thinking with negative possibilities
and believing that there is no way out, would makepeople feel is
really severe. The state of mindof people, who feel this way, is the
reward Allah had created for them in this world as a result of their
living by a moralityAllah does not approve.
Yet, living by the morality which is opposite to this one is really
easy. A person's knowing Allah Who has infinite wisdom, Who has
infinite justice, Who has infinite compassion and infinite grace, Who
is forgiving and Who possesses infinite creation power is really a
great blessing for him. Allah is mighty of creating whatever He wills,
whenever He wants. And in the Qur'an Allah says: "If My servantsask
you about Me, I am near. I answer the call ofthe caller when he calls
on Me. They should therefore respond to Me and believe in Me so
thathopefully they will be rightly guided" (Surat al-Baqara: 186) In
the Qur'an Allah had informed us that people can ask whatever they
want from Allah. Since aperson could ask for anything from Allah
Whohas the power to create whatever He wants, whenever He wills, it is
totally unreal for him to be living among the possibilities such as:
having exhausted all the ways out or having no way out. That is
because–by the will and help of Allah- a person's way is always open
in every matter. His knowing Allah's might and compassion would
always enable him to be hopeful about every matter.
This morality is the one Allah commanded in the Qur'an. And carrying
out this command of Allah turns into a great blessing for people. It
is much more beautiful, reassuring and comfortable for people to live
by a hopeful morality, instead of pessimism. While, in the contrary,
a person would be continuously living restless, in a state of fear
with his mind occupied in negative suggestions; someone abiding by the
morality Allah demands, would live in peace, tranquility and joy of
expecting the help, mercy and the closeness of Allah even under most
difficult conditions.
And another point that should be thought abouthere is; while living
among blessings, plenty and safety, a person trusts in Allah and lives
in the awareness of the truth that all those come about because of the
infinite might of Allah; but when there is something missing about
those, he forgets how limitless and endless the might of Allah is.
Allah has informed us about the morality that people in this situation
would show in the Qur'an, as follows:
When We give people a taste of mercy, they rejoice in it, but when
something bad happens to them because of whatthey themselves have
done, they immediately lose all hope. (Surat Ar-Rum : 36)
Man never tires of praying for the good and if evil touches him, he
despairs and loses hope. (Surat Fussilat : 49)
Such a person cannot appreciate the fact that Allah Who had given
himblessings before, also have the Power to give –again and again
whenever He wants as much as He wills. He fails to think that all the
beauties he has in his life exist not because he himself had found a
wayto attain them but because Allah had willedthem to be so and
granted him that means through His Grace. Everything that he possesses
has been created from nothing. When difficulty and troubles arise the
situation is no different than that: Allah, Who created everything
from nothing, even if there is a situation in which there seems to be
a no way out, would again create the way from nothing and would show
him the way out.
Allah says in the Quran: "… But your Lord is a sufficient guide and
helper." ( Surat Al-Furqan: 31). The guidance of Allah for a man is –
by the leave of Allah- a great blessing with which he can solve every
matter. And moreover man does not have the power to find away out on
his own anyway. Humans are weak creatures who have no power for
anything unless Allah wills the contrary. Man is in need of Allah
showing him the ways out, the solutions and rights. Consequently what
one should do is totrust in Allah very much, by being very sincere
towards Allah; to ask full of hope for His help and to show all the
effort that he is capable of showing by using his mind and conscience
in the best possible manner. However the secret here is in
wantingeverything from Allah in hope and believing that they can
definitely come true. It is Allah Who creates the result. And Allah is
the One Who always creates the best for Muslims both in this world and
in the Hereafter.
Their sides eschew their beds as they call on their Lord in fear and
ardent hope . And they give of what We have provided for them. (Surat
Al-Sajda:16)
And when the two hosts came into sight of one another Musa's
companions said, 'We will surely be overtaken!'
He said, 'Never! My Lord is with me and He will guide me. '
So We revealed to Musa, 'Strike the sea with your staff.' And it split
in two, each part like a towering cliff.
And We brought the others right up to it.
We rescued Musa and all those who were with him. (Surat Ash-Shu'ara': 62-65)

Friendship

--
_▄▄_
(●_●)
╚═► To Read This Articles In Your Own Language > * Visit -
http://aydnajimudeen.blogspot.com/- ● "Published By, M 'NajimudeeN'
Bsc - INDIA" ● ● ● - http://translate.google.com/m/ ▬▬ - -
-
-



Friendship is not about finding the right person but, Creating the
right relation. It's not how much we care
A friend is never a coincidence in ur life, they are meant 2 enter ur
life 2 bring u joy and laughter. So,i will treasurethe friendship
Friendship is a network that needs. NO Recharge NO Roaming NO Validity
NO activation NO Signal prbms Just don't switch off ur Heart
Everyday I See Lots Of Strangers Passing By Me This Makes Me Realised
That, Life Would Be Boring, Without A Friend Like u.
Life Starts INTENSE, But Ends With SILENSE. Love Starts With FEAR,
Buts Ends With TEARS. And Friendship Starts HOWEVER,

The Concept of Tawaatur

_▄▄_
(●_●)
╚═► To Read This Articles In Your Own Language > * Visit -
http://aydnajimudeen.blogspot.com/- ● "Published By, M 'NajimudeeN'
Bsc - INDIA" ● ● ● - http://translate.google.com/m/ ~ ▬▬ -
The first thing to be considered when a report reaches us is how did
it reach us, is it by way of Tawaatur, or by way of Ahad?
Tawatur in the Arabic language comes from the tri-literal root wa• to
• ra, represented in English by the letters 'w' • 't' • 'r'. Some
words derived from this root have "consecutiveness," "rapid
succession," or copiousness woven into their meaning in one way or
another.
For example, Allaah Says (what means): {Then We sent Our messengers in
succession.} [Quran 23:44] The word used in Arabic is tatra, which
means one after the other, in succession. Besides, in a great poem,
Labeed Ibn Rabee'ah describes the raindrops descending in "rapid
succession," drenching the fur coat of a doe, using the word
Mutawaatir.
Phonetically (and even visually when the sounds are written in English
letters), this word soundsis like its meaning: watara watara
watara....You can imaginethat sound of raindrops patteringagainst a
window-pane, one dropafter another.
Tawaatur in the terminology of the scholars of hadeeth means
transmitting a narration or religious text by a group of narrators
from a group of narrators, generation after generation and so forth,
and theyare all trustworthy people and it is absolutely impossible for
them to agree on a lie. The relationshipbetween the terminological
meaning and the linguistic one is that what is Mutawaatir is reported
by one person after the other after the other and so on, as if the
people were coming like raindrops in a downpour.
For example, take the great Indian Ocean tsunami that hit Asia and
Africa on 26 December 2004. The vast majority of readersof this
article were not eyewitnesses to its actual occurrence. Nor can one
depend on what was seen on television to prove that it did happen
because we all know that film technology is eminently capable of
producing imagery, whether accurate or fake.
Even if we exclude the possibility of tampering with images, the
report we received was that the tsunami hit the entire coastline of
the Indian Ocean, Asia, and Africa, while the images we saw only
covered a minute portion of this. What would you say if I told you
that he tsunami never happened and that the news wasa conspiracy? You
would reject what I said without investigation, and you would be right
in doing so because it would be irrational to think that millions of
people who were, indeed, witnesses to the tsunamiwould conspire to
invent such a lie. Even though you were likely not an eyewitness to
the tsunami, you can be 100 percent certain that it did happen. This
is an example of a Mutawaatir report.
There are three conditions that must be fulfilled for a report to be Mutawaatir:
1. A large unexceptionable number of people convey the report. There
is no specific number that constitutes a "large number." Rather, this
is defined by the impossibility of conspiracy or collective mistake.
2. That there are a large number of people in every link of the chain
of narrators.
3. That the conveyed report itself be about something that is tangible
or perceptible, such as:"We saw," or, "We heard," or,"We felt," and so
on. So saying, for example, that the universe began with a big bang
cannot be Mutawaatir, since it is something conceptual, something that
noneof us were capable of perceiving. However, that does not mean that
the big bang is false. It just means that it is not a
Mutawaatirreport.
There are two categories of Mutawaatir reports:
The first category is those reportsthat are conveyed word for
word,such as the statement of the Prophet : "He who lies about me
intentionally, then let him await his place in Hell-Fire." More than
70 Companions who actuallyhad heard the Prophet saying these words had
reported it. Then the number increased in every successive link of the
chain through the generations.
The second category of Mutawaatir reports are those Ahadeeth whose
meanings are conveyed by Tawaatur but not a verbatim, word-for-word
statement, such as the fact that the Prophet, sallallaahu alayhi
sallam, used to raise his hands while supplicating. This has been
reported in about 100 Ahadeeth, all of which have some variations,but
make the common, perceptible observation that the Prophet used to
raise his hands when supplicating.
There are a significant number of Mutawaatir reports, but the vast
majority of Hadeeth literature is comprised of Ahad reports, meaning
anything that does not fall under the category of Tawaatur.
The scholar, Jamal Al-Deen Al-Sayooti, and others have compiled these
Mutawaatir reports into books of their own for easy reference.
This is the general idea of the concept of Tawaatur.

The audacity of faith

_▄▄_
(●_●)
╚═► To Read This Articles In Your Own Language > * Visit -
http://aydnajimudeen.blogspot.com/- ● "Published By, M 'NajimudeeN'
Bsc - INDIA" ● ● ● - http://translate.google.com/m/ ~ ▬▬ -
The Prayer Has Never Been this Hard
Libraries are like studios. No sound goes unheard. No noise passes
without someone looking up or, in this case, a librarian hissing and
excitedly shushing the disturber of the peace, silencing the noise
polluter.
Nervously flitting and creeping about the bookshelves, I was
endeavoring to be as quiet as such can be.
Every footfall, every little brave breath was carefully measured toan
exact decibel level, no more, no less.
The only dynamics that I failed to control were the thumping of
myheart and a much more subtle tone that somehow made it past all my
enacted sound barriers, mymental matrix-built firewall, my muffled
mind. It was similar to a flute in that it was both soft and gentle.
Yet at the same time, it was piercing and bold, a constantanthem
striking out through my internal environment. It was my soul, my
little life-giving charge.
It was calling to me, chanting a sweet Athaan that only I could hear
in this muted world of books. And oh how I loved it, yet dreaded it!
I had to find a place to make prayer, somewhere in this
collegelibrary, in my first term ever of a higher education. But I was
so afraid to do so, so shy to bow myface in the presence of others, so
worried about the impression of expression. What if some malicious
person attacked me? What if I was held in contempt because I was
"fanatical," a loon?Newspaper headings flashed through my mind's eye:
Terrorist Plot in University Campus Exposed! Homicidal Ritual
Offeredin Campus Library! Al Qaeda's Hand Reaches the Countryside! And
Librarian Tasers Student Fanatic.
Passing the atomic clock on the wall no less than 10 times, the minute
hand began to drive into my mind, each tick sounding like a deafening
beat on a kettledrum. The situation was getting desperate. I could not
miss my Prayer. But what about the people? What about all the possible
pain, the potential outcomes, internal and external?
I felt as though I had to breathe. I had to go make Prayer. It was a
bodily function. I silently battled on, pretending to read random
books on politics. If the librarianscould hear my insides now, what
with all the furious debating and intense fracas going on, they would
probably eat me alive. How bad it was, this predicamentof mine.
Dragging myself just in time, I found a relatively secluded,
undisturbed spot and began to perform my Prayer. Every noticeable
motion was a huge movement, a draining operation for me. I felt as
though my waist,that corporal hinge that enables us to bend and bow
down, was rusty. I really needed some spiritual WD-40.
This was a ground-shaking test, at least to me. I've been reflecting
on it all week. It took all my will to simply make Prayer,to express
my piety, my gratitudeto God the Magnificent Being behind my organic
architecture, my magical physique, my creativeexpression, my artistic
passion—my nafs, that invisible soul thatmakes me who I am. And now,
fire-tested and gauged, I realize that my soul, the gift from its
Crafter, has not been thanked for properly, in the right fashion in
the wrong situation.
I look at the creation around me—the horses and the birds, the trees
and the falling snow, the little springs and hills —and know that I
have seen authentic, whole worship. Flapping, loping, growing,
falling, bubbling up, all these creatures worship their Creator in
their own unique, prescribed ways. The bird flies and fulfills its
Prayer, its bodily functions. Our equine companions thunder about the
plains around the world.
They fulfill their purpose, express their worship, and provide
momentum not only to their graceful forms, but also to their tender
souls. The trees reach intothe heavens. The rills gurgle fromthe
earth. Everything worships Allaah Almighty.
One creature among all creations that live in the world, we are in no
way exempt from fulfilling ourfunctions to completion. Being creatures
composed of minds, souls, and bodies, we must satisfy all these
individual aspectsto remain healthy, to possess that spunk, that
bounce that keeps us in full blossom, at full tilt, if you'll pardon
the idiom.
We eat, drink, exercise, make love, and many more things to meet our
bodily needs. In order to quaff our intellect, we go to school, read
instruction manuals,take on mathematical concepts, and memorize.
But what do we do for our spirit, our internal core that inspires all
the other parts of our body? We make Prayer. A simplistic answer?I
think not.
Worship opens our entire being to a refreshing breeze from the
outside, cools our hot interiors, and inspires the mind, the body, and
the soul. Would you live in a house of stifled air? Would you swim in
a stagnate marsh, no spring or current to wash it clear? Would you
have your wings clipped?
The Prayer to us has become an outstanding act, a massive struggle,
five battles a day. Floating about the stratosphere of modern secular
life in our hot air balloons, it is tempting to justthrow those canvas
sacks of Prayer, those weighty responsibilities, overboard.
For in the eyes of my rising generation, the Prayer has been demoted
to spiritual baggage, to an audacious act of faith. But without it,
how can we be healthy?
Now, if we have to fight ourselves on something as basic as the
Prayer, with what might must we strive simply to survive? Worship
should be a thing to be proud of not to boast, but to be full with.
The Prayer that we know—this Prayer of Islam—is the ultimate paradox,
the real irony, for it brings us literally down to earth and makes us
humble. Yet at the same time it elevates us just as unambiguously to
the heavens and, behold, we metamorphose into sublime beings, better
than the angels. And that is somethingworth not fighting for.
Surrender.