Exercise preserves, builds heart muscle

Consistent lifelong exercise preserves heart muscle in the elderly to
levels that match or even exceed that of healthy young sedentary
people, a surprising finding that underscores the value of regular
exercise training, according to a new study. The first study to
evaluate the effects of varying levels of lifelong exercise on heart
mass was presented on Saturday at the annual scientific meeting of the
American College of Cardiology in New Orleans .
It suggested that physical activitypreserves the heart's youthful
elasticity, showing that when people were sedentary, the mass of their
hearts shrunk with each passing decade .
By contrast, elderly people with adocumented history of exercisingsix
to seven times a week throughout adulthood not only kept their heart
mass, but built upon it -- having heart masses greater than sedentary
healthy adults aged 25 to 34 .
" One thing that characterizes theaging process by itself is the loss
of muscle mass, particularly skeletal muscle," said Dr. Paul Bhella, a
researcher from John Peter Smith Hospital in Fort Worth, Texas who
presented the study at the conference .
" But we are showing that this process is not unique to skeletal
muscle, it also happens in cardiacmuscle," he said. "A heart
musclethat atrophies is weaker ."
The study enrolled 121 healthy people with no history of heart
disease. Fifty nine were sedentarysubjects recruited from the
DallasHeart Study, a large multiethnic sample of Dallas County
residents .
Some 62 lifelong exercisers, all over age 65, were recruited mainly
from the Aerobics Center Longitudinal Study, which had documented
their exercise habitsover a period of 25 years .
In the new study, exercise was assessed by the number of aerobic
exercise sessions per week, rather than intensity or duration.
Subjects were broken down into four groups: non-exercisers; casual
exercisers (two to three times a week); committed exercisers (four to
five times a week) and master athletes (six to seven times a week) .
Heart mass measurements, takenusing MRIs, showed that sedentary
subjects had diminished heart mass as they aged, while lifelong
exercisers had heart mass expansion with increasing frequency of
exercise .
" The data suggest that if we can identify people in middle age, in
the 45 to 60 year range, and get them to exercise four to five times a
week, this may go a very long way in preventing some of the major
heart conditions of old age, including heart failure," said Benjamin
Levine of the University of Texas Southwestern Medical Center, who
headed the study .
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The pillars of belief in Predestination and Divine Decree - II

In part one of this topic we clarified the four pillars of belief in
the Divine Decree and Predestination. On the other hand, belief in
Divine Decree does not provide an excuse for mankind to sin or abandon
what they are obligated to do. This excuse can be refuted by the
following seven arguments:
1. Allaah Says (what means): "Those who associated with Allaah will
say: 'If Allaah had willed, we would not have associated [anything]
and neither would our fathers, nor would we have prohibited anything.'
Likewise did those before deny until they tasted Our punishment. Say:
'Do you have any knowledge that you can produce for us?' You follow
not except assumption, and you are not but falsifying." [Quran 6:148]
The disbelievers did not have a valid excuse when they said that what
they did was according to Al-Qadar. If this excuse was valid, then why
will Allaah punish them for their sins?
2. Allaah Says (what means): "[We sent] messengers as bringers of good
tidings and warners so that mankind will have no argument against
Allaah after the messengers. And ever is Allaah Exalted in Might and
Wise." [Quran: 4:165] Sending the Messengers also took place
accordingto Al-Qadar. This is why the disbelievers cannot use
Al-­Qadar as an excusefor not believing, because Al-Qadar provided
them with the means to escape Allaah's punishment by following His
Messengers, may Allaah exalt their mention.
3. Muslim narrated that the Prophet said: "The final destination, in
Hell or Paradise , is already determined for each one of you." A man
said: "Should we depend on this fact, O Messenger of Allaah?"
(Meaning, to abandon doing good deeds) He said: "No! Perform (good)
deeds, because everyone will behelped (to go on the paththat will lead
him to his destiny)." Then he read the verse (which means): "As for he
who gives [in charity] and fears Allaah… We will make smooth for him
the path of ease (goodness)." [Quran: 92:5-7]"
4. Allaah conveyed His commandments to His slaves and did not require
them to do what is beyond their capacity; He says (what means): " So
fear Allaah as much as you are able…" [Quran: 64:16] Allaah also Says
(what means): " Allaah does not charge a soul except [with that
within] its capacity…" [Quran: 2:286] If the slave is forced to do
whatever deeds he performs, then Allaah would have required from him
what is beyond his capacity, and this is a false belief. For this
reason, Allaah forgives sins that take place because of ignorance or
forgetfulness.
5. Divine Decree and Predestination is a matter of Allaah's Knowledge.
No one can uncover his own Decree except after it occurs. One's
intention to perform a deed precedes the action itself. He does not
know what Al-Qadar holds for him. Therefore, Al-Qadar is not a valid
excuse for sinning and abandoning the commandments of Allaah.
6. One always seeks what is convenient for him. No one of sane mind
would abandon what brings material benefit to him, saying that
Al-Qadar forced him to take this course of action. Therefore, why
would one use Al-Qadar as an excuse for abandoning what brings benefit
to him in matters of religionand not do the same for matters of life?
7. If one of those who abandon the commandments of Allaah and indulge
in sinning comes under attack of hishonour or possessions, would he
accept the excuse of the attacker, if he says that he attacked him
because it was predestined for him to attack, and therefore he is not
to be blamed? Indeed not!
Therefore, why does this person refuse Al-Qadar asan excuse for
whoever attacked him, and at the same time use Al-Qadar as his excuse
for abandoning Allaah's rights on him?
It was reported that a man who was caught stealing was brought to
'Umar Ibn Al-Khattaab who ordered that this man's hand be cut off. The
man said: "Wait, O leader of the believers! I only stole because this
was in the Decree of Allaah." 'Umar replied: "And we will amputate
your hand because it is inthe Decree of Allaah."
To sum up, the belief in Divine Decree and Predestination, as one of
the six pillars of faith, does not mean that we are deprived of will
and power in the actions we take. Whatever Allaah Almighty decrees for
us isa matter of Pre-Knowledge by Allaah,the Most Exalted, and not a
matter of coercion, as we are given the choice to do either good deeds
to be rewarded for or bad deeds to be punished for. We are neither
forced to do what we do nor obliged to do anything beyond our
capacity.- -e-p * - ▓███▓ Translator:->
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The pillars of belief in predestination and Divine Decree - I

Al-Qadar (Divine Decree) is an Arabic word meaning Allaah's
predestination of measurements and sustenance of everything and
everyone, according to His Knowledge and Wisdom.
Belief in the Divine Decree of Allaah is one of the pillars of faith.
The faith of a slave will be incomplete unless he believes in the
Divine Decree, whether good or bad. This belief cannot becompletely
fulfilled unless the servant of Allaah believes in four things:
1. Knowledge: The belief thatAllaah's Knowledge encompasses
everything, every matter, major or minor, and the time frame of
everything that happens in this universe. Allaah's Knowledge
encompasses all of His actions and actions takenby His creation.
Allaah, the Most Exalted, Says (what means): "And not absent from your
Lord is any [part] of an atom's weight withinthe earth or within the
heaven or[anything] smaller than that or greater but that it is in a
clear register." [Quran 10:61]
2. Pre - Recording: The belief that Allaah recorded everything in a
Tablet that He kept with Himself,called 'Al-Lawh Al-Mahfooth' (The
Preserved Tablet). Allaah, the Most Exalted, Says (what means): "Do
you not know that Allaah knows what is in the heaven and earth? Indeed
that is in a Record [i.e., Al-Lawh Al-Mahfooth]. Indeed that, for
Allaah, is easy." [Quran: 22:70]
Furthermore, Prophet Muhammad, sallallaahu 'alaihi wa sallam, said:
"The first thing which Allaah created was the Pen. Then He ordered it
to write. The Pen asked 'What should I write?' Allaah said: 'Write
down everything that will occur until the Day of Judgment.'" [Abu
Daawood]
'Abdullaah Ibn 'Amr Ibn Al-'Aas said that he heard the Messenger of
Allaah say: "Allaah recorded the measurement of all matters pertaining
to creation fifty thousand years before He created the heavens and
earth." [Muslim]
3. The Will of Allaah: The belief that nothing, whether related to
Allaah's actions or actionstaken by His creation, canoccur without His
permission. Almighty Allaah Says (what means): "And your Lord creates
what He wills and chooses..." [Quran: 28:68] And: "…And Allaah
doeswhat He wills." [Quran: 14:27] Allaah also Says (what means): " It
is He who forms you in the wombs howeverHe wills…" [Quran: 3:6] As for
actions taken by His creation, Allaah Says (what means): "…And if
Allaah had willed, He could have given them power over you, and they
would have fought you." [Quran: 4:90] He also Says(what means): "…And
if Allaah had willed, they would nothave done so. So leave them and
that which they invent." [Quran: 6:137]
4. Creation: The belief that Allaah created all creation, all what
they possess of attributes, andall their actions. Allaah Says (what
means): " Allaahis the Creator of all things, and Heis, over all
things, Disposer of affairs." [Quran: 39:62] He also Says (what
means): "…He has created everything and determined it with [precise]
determination." [Quran: 25:2]Also, Allaah informs us that Prophet
Ibraaheem (Abraham) said to his people (what means): "Do you worship
that which you [yourselves] carve. While Allaah created you and that
which you do?" [Quran: 37:96]
Believing in Divine Decree and Predestination does not mean that
people have no power over the actions they choose to take. Sharee'ah
(the Islamic Law), as well as reality, confirm that man has a will of
his own:
As for the Sharee'ah, Allaah Says about one's own will (what means):
"…So he who wills may take to his Lord a [way of] return [by obeying
his commandments]." [Quran: 78:39] He also Says (what means): "So come
to your place of cultivation however you wish…" [Quran: 2:223]
As for one's own power over his actions, Allaah Says (what means): "So
fearAllaah as much as you are able and listen and obey…" [Quran:
64:16] He also Says (what means): "Allaah does not charge a soul
except [with that within] its capacity. It will have [the consequence
of] what [good] it has gained, and it will bear [the consequence of]
what [evil] it has earned…" [Quran: 2:286]
As for reality, every human knows that he has power and will of his
own. He uses his power and will to indulge in or avoid actions of his
choice. People distinguish between what they do by their own power and
betweenwhat they have no power over, like shivering due to illness
orextreme cold. However, the power and will of mankind is under the
control of Allaah's Will and Power. Allaah Says (what means): "…For
whoever wills among you to takea right course. And you do not will
except that Allaah wills – Lord of the worlds." [Quran: 81:28-29]. The
universe isAllaah's property and nothing happens in His Kingdom
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True belief

Anas reported that theProphet said: "No one of you becomes a true
believer until he likes for his brother what he likes for himself".
[Al-Bukhaari &Muslim].
Islam, through its instructions and legislations, was keen to organize
people's relation with their Lord the Almighty, in order forthem to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislates what governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community.This can be achieved onlywhen each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective tobe fulfilled, the Prophet guided his nation
to accomplish the principle of solidarity saying: "No one of you
becomes a true believer until he likes for his brother whathe likes
for himself", clarifying that for faith tobecome deeply rooted in the
heart one must love good for others just as helikes to attain it
himself, whether it is to be blessed with bounty or relieved from an
agony; this is the path towards aperfect level of belief in ones
heart.
If we ponder the above narration, we find that accomplishing such a
state of belief requires the soul to possess a highdegree of
excellence and good manners when dealing with others. In this state a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of hisfellow Muslims; he visits the sick, comforts
the needy, sponsors the orphan, provides for the widow and offers help
toothers and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah (what means): "And
who is better in speech than one who invites to Allah and does
righteousness andsays, `Indeed, I am of the Muslims`" [Quran 41: 33]
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi]
Indeed, in the Prophet we have the best example; he once said,advising
Abu Tharr : "O Abu Tharr! I see that you are a weak person, and I love
for you what I love for myself, so never be in charge of (even as
little as) two people, or be responsible foran orphan's wealth".
[Muslim]
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
versein the Book of Allaah, andwish that all people would have the
knowledge I have about it."
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying it from him said to him:
"Do you think it isgood for me". He replied saying: "Had I notthought
so, I would not have attempted to sell to you in the first place."
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications ofthe narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he
wouldhate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be established for the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strongbody that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.

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