1.Reading and reflecting over the Noble Qur'an fulfils an Islamic duty.
2.The Noble Qur'an will be a proof for us on theDay of Judgment.
3.The Noble Qur'an will intercede for us on the Day of Judgment.
4.Your status in this life will be raised.
5.You will be from the best of the people.
6.There are ten rewards for each letter you recite from the Noble Qur'an.
7.The reciters of the Noble Qur'an will be in the company of the noble
and obedient angels.
8.Your position in Paradise is determined by the amount of NobleQur'an
you memorize inthis life!
9.The Noble Qur'an will lead you to Paradise!
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, June 28, 2013
Nine great benefits of reciting Holy Qur'an
Why do we readNoble Qur'an, even we can't understand Arabic?
An old Muslim lived on a farm with his young grandson. Each morning
Grandpa was up early sitting at the kitchen table reading his Noble
Qur'an.
His grandson wanted to be just like him and tried to imitate him in
every way he could.
One day the grandson asked, "Grandpa, I try to read the Noble Qur'an
just like you but I don't understand it, and what Ido understand I
forget assoon as I close the book. What good does reading the Noble
Qur'an do?"
The Grandfather quietly turned from putting coal in the stove and
replied, "Take this coal basket down to the river and bring me back a
basket of water."
The boy did as he was told, but all the water leaked out before he got
back to the house. The grandfather laughed andsaid, "You'll have to
movea little faster next time," and sent him back to the river with
the basket to try again.
This time the boy ran faster, but again the basket was empty before he
returned home.
Out of breath, he told his grandfather that it was impossible to carry
waterin a basket, and he went to get a bucket instead.
The Grandfather said, "I don't want a bucket of water; I want a basket
of water. You're just not trying hard enough," andhe went out the door
to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show
his grandfather that evenif he ran as fast as he could, the water
would leak out before he got back to the house.
The boy again dipped thebasket into river and ran hard, but when he
reached his grandfather the basket was again empty.
Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The Grandfather said, "Look at the basket."
The boy looked at the basket and for the first time realized that the
basket was different. It had been transformed from a dirty old coal
basket and was now clean, inside and out.
"Son, that's what happens when you read the Noble Qur'an. You might
not understand or remember everything, but when you read the Noble
Qur'an, you will bechanged, inside and out. That is the work of Allah
(SWT) in our lives."
The best way to learn is to share what you have learned and practice
it in your life
Grandpa was up early sitting at the kitchen table reading his Noble
Qur'an.
His grandson wanted to be just like him and tried to imitate him in
every way he could.
One day the grandson asked, "Grandpa, I try to read the Noble Qur'an
just like you but I don't understand it, and what Ido understand I
forget assoon as I close the book. What good does reading the Noble
Qur'an do?"
The Grandfather quietly turned from putting coal in the stove and
replied, "Take this coal basket down to the river and bring me back a
basket of water."
The boy did as he was told, but all the water leaked out before he got
back to the house. The grandfather laughed andsaid, "You'll have to
movea little faster next time," and sent him back to the river with
the basket to try again.
This time the boy ran faster, but again the basket was empty before he
returned home.
Out of breath, he told his grandfather that it was impossible to carry
waterin a basket, and he went to get a bucket instead.
The Grandfather said, "I don't want a bucket of water; I want a basket
of water. You're just not trying hard enough," andhe went out the door
to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show
his grandfather that evenif he ran as fast as he could, the water
would leak out before he got back to the house.
The boy again dipped thebasket into river and ran hard, but when he
reached his grandfather the basket was again empty.
Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The Grandfather said, "Look at the basket."
The boy looked at the basket and for the first time realized that the
basket was different. It had been transformed from a dirty old coal
basket and was now clean, inside and out.
"Son, that's what happens when you read the Noble Qur'an. You might
not understand or remember everything, but when you read the Noble
Qur'an, you will bechanged, inside and out. That is the work of Allah
(SWT) in our lives."
The best way to learn is to share what you have learned and practice
it in your life
Thursday, June 27, 2013
The Hero Of An Unusual Birth Story: The Kangaroo
The reproductive system of kangaroos is quite different from that of
other mammals. The kangaroo embryo goes through some stages outside
the womb, which normally occur in the womb.
Soon after fertilization, the blindkangaroo offspring, which is
approximately a centimeter, comes into the world. Usually, only one is
born at a time. At this stage, it is called "neonate." While all
mammals go through this stage in the mother's womb, the kangaroo
offspring comes into the world when it is only one centimeter long. It
has still not developed: its fore feet are indefinite and its hind
feet are comprised of small projections.
No doubt, the offspring cannot leave its mother in such a state.
Coming out of the womb, the neonate starts to move up in its mother's
fur with its fore legs and reaches to its mother's pouch after a
three-minute journey. To the little kangaroo, the pouch means the same
as the womb means to other mammals. Yet, there is an important
difference. While others come into the world as babies, the kangaroo
is merely an embryo when it comes out ofthe womb. Its feet, face and
many other organs have not yet taken their final shapes.
The offspring reaching the mother's pouch attaches itself to one of
the four nipples there, and starts to suckle.
At this stage, the mother goes through another ovulation period and a
new egg forms in its womb. The female copulates once more and the new
egg is fertilized.
This time the egg does not start to develop immediately. If drought
rages in Middle Australia, as is often the case, the fertilized egg in
the womb remains undeveloped until the drought is over. If, however,
heavy rains fall and if there are rich pastures available, then the
development of the egg restarts.
At this stage, we are faced with the question: who makes this
calculation; who arranges the development of the egg according to the
conditions outside? The egg cannot by any means make this arrangement
itself; it is not a complete living being, it has no consciousness,
and it is totally unaware of the weather conditions outside. The
mother cannot make this arrangement, because, like all other living
things, it has no control over the developments taking place in its
body. This extraordinary event is definitely controlled by God, Who
has created both the egg and the mother.
When weather conditions are convenient, thirty-three days after
fertilization, the new neonate, only as big as a bean, creeps up from
the mouth of thewomb and reaches the pouch just like its sibling did.
In the meantime, the first neonate in the pouch has grownconsiderably.
It leads its life without doing any harm to its sibling, which is only
one centimeter long. When it is 190 days old, it has grown mature
enough to make its first journey outside the pouch. From then on, it
starts to spend most of its time outside the pouch and leaves the
pouch for good on the 235th day after its birth.
Soon after the birth of its secondoffspring, the female copulates
again. Consequently, the female has three offspring all dependent on
her. The first can feed on grass but occasionally comes back to its
mother to suckle; the second younger offspring is still developing by
suckling; the third is the neonate, which is the youngest.
What is more astonishing than that all three offspring, each in
adifferent stage of development, are dependent on the mother, isthat
all three offspring are fed by different types of milk according to
their sizes.
While the milk the offspring suckles as soon as it reaches the nipple
in the pouch is transparent and colorless, it increasingly turns
whiter and starts to look like real milk. The amount of fat and other
ingredients in the milk increasesin parallel with the developmentof
the baby.
As this young one keeps on suckling the milk prepared for its own
needs, a more easily digestible milk issues from the nipple that the
second baby reaches. Thus, the body of the mother simultaneously
produces two types of milk withdifferent ingredients. When the third
is born, the number of milktypes produced with different ingredients
becomes three: highly nutritious milk for the older, and relatively
less fatty and nutritious types of milk for the younger. Another point
to note here is that each offspring finds the nipple specially
prepared for itself. Otherwise, it would suckle milk with an
ingredient likely to be harmful to its body, and the milk it suckles
would harm it.
This feeding system is very remarkable and it is obviously a special
product of creation. The mother cannot, by any means, arrange all
these consciously. How can an animal specify the ingredients of milk
needed by itsyoung of different sizes? Even if it did, how could it
produce it in its own body? How could it distribute these through
three different channels?
Doubtless, the kangaroo is not capable of doing any of these. It is
not even aware that the milk delivered by its body is of three
different types. This wonderful process is unquestionably an outcome
of the created nature of this animal.
other mammals. The kangaroo embryo goes through some stages outside
the womb, which normally occur in the womb.
Soon after fertilization, the blindkangaroo offspring, which is
approximately a centimeter, comes into the world. Usually, only one is
born at a time. At this stage, it is called "neonate." While all
mammals go through this stage in the mother's womb, the kangaroo
offspring comes into the world when it is only one centimeter long. It
has still not developed: its fore feet are indefinite and its hind
feet are comprised of small projections.
No doubt, the offspring cannot leave its mother in such a state.
Coming out of the womb, the neonate starts to move up in its mother's
fur with its fore legs and reaches to its mother's pouch after a
three-minute journey. To the little kangaroo, the pouch means the same
as the womb means to other mammals. Yet, there is an important
difference. While others come into the world as babies, the kangaroo
is merely an embryo when it comes out ofthe womb. Its feet, face and
many other organs have not yet taken their final shapes.
The offspring reaching the mother's pouch attaches itself to one of
the four nipples there, and starts to suckle.
At this stage, the mother goes through another ovulation period and a
new egg forms in its womb. The female copulates once more and the new
egg is fertilized.
This time the egg does not start to develop immediately. If drought
rages in Middle Australia, as is often the case, the fertilized egg in
the womb remains undeveloped until the drought is over. If, however,
heavy rains fall and if there are rich pastures available, then the
development of the egg restarts.
At this stage, we are faced with the question: who makes this
calculation; who arranges the development of the egg according to the
conditions outside? The egg cannot by any means make this arrangement
itself; it is not a complete living being, it has no consciousness,
and it is totally unaware of the weather conditions outside. The
mother cannot make this arrangement, because, like all other living
things, it has no control over the developments taking place in its
body. This extraordinary event is definitely controlled by God, Who
has created both the egg and the mother.
When weather conditions are convenient, thirty-three days after
fertilization, the new neonate, only as big as a bean, creeps up from
the mouth of thewomb and reaches the pouch just like its sibling did.
In the meantime, the first neonate in the pouch has grownconsiderably.
It leads its life without doing any harm to its sibling, which is only
one centimeter long. When it is 190 days old, it has grown mature
enough to make its first journey outside the pouch. From then on, it
starts to spend most of its time outside the pouch and leaves the
pouch for good on the 235th day after its birth.
Soon after the birth of its secondoffspring, the female copulates
again. Consequently, the female has three offspring all dependent on
her. The first can feed on grass but occasionally comes back to its
mother to suckle; the second younger offspring is still developing by
suckling; the third is the neonate, which is the youngest.
What is more astonishing than that all three offspring, each in
adifferent stage of development, are dependent on the mother, isthat
all three offspring are fed by different types of milk according to
their sizes.
While the milk the offspring suckles as soon as it reaches the nipple
in the pouch is transparent and colorless, it increasingly turns
whiter and starts to look like real milk. The amount of fat and other
ingredients in the milk increasesin parallel with the developmentof
the baby.
As this young one keeps on suckling the milk prepared for its own
needs, a more easily digestible milk issues from the nipple that the
second baby reaches. Thus, the body of the mother simultaneously
produces two types of milk withdifferent ingredients. When the third
is born, the number of milktypes produced with different ingredients
becomes three: highly nutritious milk for the older, and relatively
less fatty and nutritious types of milk for the younger. Another point
to note here is that each offspring finds the nipple specially
prepared for itself. Otherwise, it would suckle milk with an
ingredient likely to be harmful to its body, and the milk it suckles
would harm it.
This feeding system is very remarkable and it is obviously a special
product of creation. The mother cannot, by any means, arrange all
these consciously. How can an animal specify the ingredients of milk
needed by itsyoung of different sizes? Even if it did, how could it
produce it in its own body? How could it distribute these through
three different channels?
Doubtless, the kangaroo is not capable of doing any of these. It is
not even aware that the milk delivered by its body is of three
different types. This wonderful process is unquestionably an outcome
of the created nature of this animal.
WHY ARE WISDOM TEETH NOT EVIDENCE OF EVOLUTION?
ONE of the theory of evolution's important deceptions is its
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320
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