Health - , unusually widespread outbreak of the flu ,

Because the vaccine is grown in chicken eggs, manufacturers recommend
that the roughly 2 percent of all children who have egg allergies not
get them.
But flu hospitalizes 21,000 young children a year, said Dr. James L.
Sublett, chair of the public relations committee of the American
College of Allergy, Asthma and Immunology.
Because only trace amounts of egg protein remain in the vaccine, "we
now know administration is safe," he said. "'The benefits ofthe flu
vaccination far outweigh the risks."
Even children who have gone into anaphylactic shock from eating eggs
should get flu shots, but from an allergist trained to handle
emergencies, the association recommended .
The rival American Academy of Allergy, Asthma and Immunology says on
its Web site that children whose only reaction to eating eggs is hives
can have flu shots in a pediatrician's office with a 30-minute
observation period afterward, while children with more serious
reactions like breathing difficulty or lightheadness should getthem
from an allergist, again with an observation period.
Thomas Skinner, a spokesman for the Centers for Disease Control and
Prevention, said his agency's position was that peoplewho have had a
reactionto eggs should consult a doctor to discuss how severe it was
and the benefits of vaccination.
About 70 percent of all children allergic to eggs outgrow the allergy
by age 16, Dr. Sublett said.

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Etiquettes with respect tothe glorious Quran –II

Beautifying the Voice With the Quran
You should strive to read the Quran in a nice sounding voice. One who
was given a pleasant voice should strive as much as they areable. This
should never resemble the style of music and songs.
Al-Baraa' Ibn 'Aazib narrated that the Prophet said: "Beautify the
Quran with your voices (i.e. byreciting it in a pleasant nice voice)."
(Abu Daawood) Thepreferred reading is the quiet reading, where
onehears himself without disturbing others.
'Uqbah ibn 'Aamir Al-Juhani narrated that the Prophet said:"He who
raises his voice with the Quran is like onewho displays his charity
and he who lowers his voice with the Quran is like he who gives
charity privately." (Abu Daawood)
Except of course that he should be able to hear himself. It is also
withoutharm to raise one's voice with the Quran sometimes for a
particular purpose such as to perfect pronunciation, aid in
memorization or to fight drowsiness. Also included in this is
teaching and learning and a condition for all of this is that it is
not disturbing others or interrupting their prayer.
Contemplating the meanings
When you recite the Quran, you should remember the great kindness and
favor of Allaah upon His creation in allowing the meaningsof His
speech to enter his mind by means of this Book. You should remember
always that what you are reading is unlike any other book. Keep the
reality and greatness of the source of the Quran present in your heart
and ponder the meanings of what you are reading. This pondering and
this understanding is, after all, the point of the Quranand the point
of reading it. If it can only be accomplished by repeating verses over
and over, then do that and do not rush on to more verses. If you do
not understand the Arabic, then read and contemplate a translationof
the meanings in your language after each verse you recite while
remembering that what you are reading in another language is not the
speech of Allaah, but only the translation of the meaning.
Abu Tharr reported that the Prophet once spent an entire night in
contemplation of Allaah'sstatement (that means): " If you punish them,
they are yourslaves…" [Quran, 5:118].
When you recite the Quran and contemplate its meanings, you should
bring as much understanding as possible to each verse you read and get
the full benefit of that verse. So for example, when you read verses
that mention the creation of the heavens and the earth, have in your
heart and mind the contemplation of the greatness and complexity of
all that Allaah has created.
When you read about thecreation of the fetus fromsome liquids in the
body and the stages it goes through in development, reflect on the
great power of Allaah in bringing about something so complex from
something so simple.
Staying away from all that blocks or prevents understanding
For example, evil thoughtmay inject into your heart that you have not
read correctly and pronounced a letter exactly correctly and so you
get stuck on that andforget about concentrating on the meanings.
Another cause is if the reciter is engaged in a sin on a continuous
basis, or is arrogant or imprisoned by his desires. All of this is a
cause of darkness of the heart and its rust. It islike dirt on a
mirror that prevents true vision.
The heart is like a mirror and the desires and distractions are like
the dirt and the meanings of the Quran are like the images seen in the
mirror. So exercise your heart by setting desires aside and focusing
against all distractions as if you are cleaning a mirror.
When you recite the Quran, you must know that you are the one being
addressed in the Quran with the promises and the threats. And that its
tales were not sent forentertainment but to learn from and take
warning. On this basis, you can contemplate the book and act upon its
directions.

Etiquettes with respect tothe glorious Quran –I

Introduction
Allaah, the Exalted, revealed the Quran, to bea beacon of light that
cannot be extinguished. It is a methodology and way of life that is
perfect in all respects. In it is strength that cannot be equaled or
repelled. It is the foundation of Eemaan (Faith) and the spring of
knowledge. Allaah willed that the Quran be what quenches the thirst
for knowledge. It is the delight of the people of wisdom. The Quran is
the greatest curefor all ailments. It is Allaah's Rope that cannot be
severed. It is the Wise Reminder and the truly Straight Path.
It is the Speech of Allaah, the Almighty. Because of that exaltedness,
Muslim should approach to it with special manners, taking the guidance
fromthe Prophet Muhammad .
Relation between humanbeing and Quran
Allaah, the Almighty states that anyone who truly believes that there
is a life after this life also believes in this Book. Thisnegates any
claim to legitimacy by those who claim to follow a previous religion
and book but yet they reject the Quran. Allaah rejects even their
claim to belief in the hereafter, He says (what means): "And they did
not appraise Allaah with true appraisal whenthey said, "Allaah did not
reveal to a human being anything." Say, "Who revealed the Scripture
that Moses brought as light and guidance to thepeople? You [Jews] make
it into pages, disclosing [some of] it and concealing much. And you
were taught that which you knew not — neither you nor your fathers.'
Say, "Allaah [revealed it]." Then leave them in their [empty]
discourse, amusing themselves. And this is a Book which We have
sentdown, blessed and confirming what was before it, that you may warn
the Mother of Cities [i.e. Makkah] and those around it. Those who
believe in the Hereafter believe in it, and they aremaintaining their
prayers." [Quran, 6: 91-92]
In the following verses, Allaah reaffirms the relationship between
belief in the hereafter and belief in the Quran by mentioning the
punishment of those whodisbelieve in the hereafter right after
mentioning the guidanceof the Quran. Also, since this book is from our
Creator and is not the creation of any man, it contains the guidance
to all that is best and most upright.
Allaah says (what means): "Indeed, this Quran guides to that which is
most suitable and gives good tidings to the believers who do righteous
deeds that theywill have a great reward And that those who do not
believe in the Hereafter — We have prepared for them a painful
punishment." [Quran, 17:9-10]
Allaah reminds us of His omnipresent knowledge and that He is fully
awareof those who do not submit to the truth of theQuran. Allaah
command to "do as you wish" is themost serious of threats and is also
a clear statement that those whochoose disbelief and are later
punished for it did so by their choice and so deserve what comes to
them. Ath-Thikr (the Reminder) here refers to the Quran.
Because it is from Allaah Most High, falsehood cannot approach it from
any direction. Any honest investigation of the Quran will find it
freefrom any contradictions and containing many miraculous statements
consistent with human knowledge which wasn't acquired until centuries
after the Quran was communicated to the Prophet - that in addition to
its comprehensive guidance to all that is best for mankind as
individuals and societies. Allaah says (what means): "Indeed, those
who inject deviation into Our verses are not concealed from Us. So, is
he who is cast into the Fire better or he who comes secure on theDay
of Resurrection? Do whatever you will; indeed, He is Seeing of what
you do. Indeed, those who disbelieve in the message [i.e. the Quran]
after it has come to them. And indeed, it is a mighty Book.
Falsehoodcannot approach it from before it or from behind it; [it is]
a revelation froma [Lord who is] Wise and Praiseworthy." [Quran, 41:
40-42]
There is no better occupation or use of yourtime than learning and/or
teaching the Quran. This includes mere recitation as well asits
meanings, rulings and application. The best of this nation are those
wholearn the Quran and those who teach the Quran.
It is narrated from 'Uthmaan that the Prophet said: "The bestof you is
the one who learns the Quran and teaches it." ) Al-Bukhaari)
In other narrations the Prophet said: "It will be said to the person
who memorizes the Quran, "Read and ascend and recite as you used to
recite in the worldly life, for your level is at the lastverse which
you read." (At-Tirmithi)
He also said: "A sign of glorifying Allaah [by individuals] is [their]
honoring the Muslim elder, the bearer of the Quran (the person who
memorizes it), who is neither extravagant nor negligent towards it and
honoring of the just ruler. " (Abu Daawood)
Etiquette of Reciting the Quran
It is befitting for one reciting the Quran that he/she be in a state
of ritual purification and approach Allaah's Book with the best of
manners,humility and respect. He should be sitting up and not leaning
nor sitting in any disrespectful and arrogant manner. The best
recitation of all is that done in prayer and the best of that is in
the mosque, but this does not suggest that one neglects it when at
home.
As for the quantity of reading, there are narrations from the
Companions regardingcompleting the entire Quran every three days,
every week or every month. Once every month is the recommendation of
the Prophet one week is his recommended minimum for those who desire
to do more and less than three days should not be attempted since it
will compromise comprehension which is the point of reading the Quran.
It is narrated from 'Abdullaah Ibn 'Amr :"The Prophet said to me:
"Read the [entire] Quran each month." I said: I have more strength
than that. He said: "Then read it every twenty days." I said: I have
more strength than that. He said: "Then read it every seven days and
do not exceed that." (Muslim)
You should not attempt to complete the Quran in less than three days.
The Prophet stated that one who does this has nocomprehension.
'Abdullaah Ibn 'Amr narrated that the Prophet said: "Whoever reads the
Quran in less than three [days] will not comprehend it." (Abu Daawood)
The simplest formula is that you should seek to maximize your
recitation and study of Allaah's Book the most you can without
impeding your necessary business and work, without harming your health
and without compromising your ability to recite the sounds correctly
(from reading too fast) or pondering their meanings. This last
statement implies that if you do not know the meanings of the Quran,
that it would be best to divide your time between reciting the Quran
and learning Arabic and the meanings of the Quran in order to arrive
at the desired result. Ibn 'Abbaas is reported to have said:"To read
Al-Baqarah and Aal 'Imraan with correct recitation and careful
contemplation is more beloved to me than to read the entire Quran a
hasty recitation."
If you find yourself with time on your hands, do not pass up this
opportunity for reward and benefit and spend much of it reciting the
Quran. Strive to not let your recitation become less than one
complete reading each year - and add another in Ramadhaan if you are
able.

Giving Sincere Advice

The giving of sincere advice enjoys a sublime and exalted position in
Islam, and how could thisnot be so? The Prophet considered the giving
of sincere advice on a parwith the religion as whole. The Prophet
said: " Religion is giving sincere advice. "
A person would give sincere advice to others when he loves and
sympathizes with them, when he wishes goodness for them, and when he
wishes to thwart evil and harm from them. Thus, Ibn Al-Atheer said
that giving sincere advice is an indication of the advisor's wish to
bring about goodness for the one advised.
The Companions gave an oath of allegiance to the Prophet that they
would sincerely advise the Muslims: Jareer ibn 'Abdullaah said, " I
gave the oath of allegiance to the Prophet that I would perform
prayers, pay the Zakaah, and give advice to every Muslim. "
In fact, a person who sincerely advises people, seeking goodness for
them, is one of the vicegerents of Allaah The Almighty upon the earth.
Al-Hasan said, " There still exist persons who give sincere advice for
the sake of Allaah The Almighty. They sincerely advise people for the
sake of Allaah and educate them as to what is due to Him. They
implement the order of Allaah The Almighty uponthe earth by giving
sincere advice - and these are the vicegerents of Allaah upon the
earth. "
To Whom Should Sincere Advice be Given?
Sincere advice is for Allaah, His Messenger, His Book, and to the
Muslim leaders and the public at large. Imaam ibn Hajar said,
Sincere advice for Allaah The Almighty means describing Him with the
appropriate attributes, submitting to Him overtlyand covertly, seeking
His pleasure through obeying Him, fearing His anger by not disobeying
Him, and striving to help sinners return to Him.
Sincere advice for His Book means learning andteaching it, reciting
and writing its letters properly, understanding its meanings,
observing its boundaries, applying its instructions and rebutting the
allegations that fabricators try to raise against it.
Sincere advice for His Messenger means venerating him, supporting him
during his life and after his death, reviving his Sunnah by learning
and teaching it, following his example in sayings and actions, and
loving him and his followers.
Sincere advice to the Muslim leaders means assisting them in the tasks
with which they areassigned, alerting them when they are heedless,
covering their unintentional mistakes, uniting people upon their
obedience, and guiding straying hearts back to them. The greatest
sincere advice that a person may give tothem is to prevent them -in
the best way possible -from oppression.
The Imaams of Ijtihaad [those who issue rulings] are among the Muslim
leaders, and sincere advice to them means disseminating their
knowledge and merits and thinking good of them.
Sincere advice to the Muslim masses means having compassion for them,
seeking what benefits them, teaching them what is useful for them,
preventing harm from them, loving for them what a person would love
for himself, and hating for them what a person would hate for himself.
Shaykh 'Abdur-Rahmaan ibn Naasir As-Sa'di said, " Sincere advice for
Allaah and His Messenger implies true belief in them, sincerity in
makingJihaad, determination to perform it when one can do so, and
trying one's best to encourage and urge Muslims to do so. Sincere
advice begins with sincerely advising oneself first, for rarely will a
person advise others sincerely if he cheats himself. "
The Messengers were the Most Concerned of all with Sincerely Advising
Their People
The Prophets of Allaah, may Allaah exalt their mention, endeavored to
call people to Allaah. They were extremely keen on guiding them and
spared no effort in giving them sincere advice. For instance, Prophet
Nooh (Noah) said to his people (what means): {But [I] am a messenger
from the Lord of the worlds. I convey toyou the messages of my Lord
and advise you...} [Quran 7:61-62] The messengers who succeeded Nooh
followed his way in giving sincere advice. Prophet Hoode (Hud) said to
his people (what means): {I am to you a trustworthy adviser.} [Quran
7:68] Prophet Saalih said (what means): {I advised you, but you do not
like advisors.} [Quran 7:79] Prophet Shu'ayb said (what means): {O my
people, I had certainly conveyed to you the messages of my Lord and
advised you.} [Quran 7:93]
Also, the Companions of Prophet Muhammad confirmed that he conveyed
the message of Allaah The Exalted and sincerely advised his people. It
was narrated on the authority of Jaabir that the Prophet said to his
Companions: " You will be questioned about me [in the Hereafter]; what
are you going to say? " They replied, "We will testify that you have
conveyed the message, fulfilled it and have given sincere advice."
Giving Sincere Advice is a Due Right upon a Muslim from His Brother
The Prophet considered the giving of sincere advice as one of the
greatest rights that are due upon Muslims; he said: " There are six
rights due upon a Muslimfrom his Muslim brother… " one of which was: "
… giving him sincere adviceif he asks for it. " The Prophet also said:
" If any of you consults his [Muslim] brother, he [the latter] should
sincerely advise him. "
Allaah The Almighty has doubled the reward of the sincere advisor who
gives his advice hoping for the wellbeing of other Muslims. It was
narrated on the authorityof 'Abdullaah ibn 'Umar that the Prophet
said: " If a slave sincerely advises his master and worships Allaah
properly,he will have his reward doubled. " Moreover, he will be one
of the first people to enter Paradise. He also said: " I have been
shown the three types of people who will enter Paradise first: A
martyr; a chaste person who sought chastity; and a slave who
worshipped Allaah properly and gave sincere advice to his masters. "
Etiquettes of Sincerely Giving Advice
Advice has a sublime position in Islam. A beneficial sincere advice is
the one in which the advisor abides by the etiquettes of the Sharee'ah
that the scholars have mentioned.Among those etiquettes are:
1- The advisor should give his advice sincerely for the sake of Allaah
TheAlmighty, without seeking ostentation, fame, worldly gain or
showing superiority.
2- The advisor should have enough knowledge about the advice which he
is giving. This is because advising is a form of enjoining the good
and forbidding the evil. If a person does not have enough knowledge
about what he is advising about, he may forbid the good, thinkingthat
he is forbidding an evil, and vice versa.
3- He should give it privately. Giving advice publicly is a reproach
andrebuke that is disliked. Mis'ar ibn Kidaam said, "May Allaah have
mercy upon a person who presented my faults to me in secret, for
givingadvice in public is a rebuke."
4- Gentleness in giving advice and avoiding excess and rebuke. The
Prophet said: " Gentleness does not enter anything except that it
adorns it. "
On his part, the one being advised should listen to the advice,
applythe good that it contains and rid himself of the evildesires of
the self. The righteous predecessors would consider advice a gift that
the advisor had presented them. 'Umar said, " May Allaah havemercy
upon a person who gifted me my faults! " Also the advisee should not
let harshness of the advisor deprive him of benefiting from the
advice.
We ask Allaah The Almighty to make us all from those who listen to
speech and follow the best of it.

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