Why an authoritarian rule is against Islam

Forcing people to believe in a religion or to adopt its forms of
belief is completely contrary to the essence and spirit of Islam. That
is because according to Islam, true faith is only possible with free
will and freedom of conscience.
In the contemporary world, there are people who envisage or
supportauthoritarianism in the name of Islam. However this is a great
misconception. Islam is areligion which provides and guarantees
freedomof ideas, thought and life. It has issued commands to prevent
and forbid tension, disputes, slander and even negative thinking among
people. In the same way that it is determinedly opposed to terrorism
and all acts of violence, it has also forbidden even the slightest
ideological pressure to be put on them:
There is no compulsion in religion. True guidance has become clearly
distinct from error. (Surat al-Baqara: 256)
So remind them! You areonly a reminder. You arenot in control of them.
(Surat al -Ghashiyya: 21-22)
Forcing people to believe in a religion or to adopt its forms of
belief is completely contrary to the essence and spirit of Islam. That
is because according to Islam, true faith is only possible with free
will and freedom of conscience. Of course, Muslims can advise and
encourage each other about the features of Qur'anic morality. All
believers are charged with explaining Qur'anicmorality to people in
thenicest manner possible. They will explain the beauties of religion
in the light of the verse, "Call to the way of your Lord with wisdom
and fair admonition..." (Suratan-Nahl: 125), however, they must also
bear in mind the verse, "You are not responsible for their guidance,
but God guides whoever He wills." (Surat al-Baqara: 272)
Thus true Muslims will never resort to compulsion, nor any kind of
physical or psychological pressure. Neither will they use anyworldly
privilege to turn someone towards religion. When they receive a
negative response to what they say, Muslims will reply along the lines
of: "To you your religion, and tome, mine" (Surat al- Al-Kafirun: 6)
The world we live in contains societies with all kinds of beliefs:
Christian, Jewish, Buddhist, Hindu, atheist, deist and even pagan.
Muslims living in such a world must be tolerant of all beliefs they
come up against, no matter what they may be, and behave forgivingly,
justly and humanely. This responsibility placed on believers invites
people to the beauty of the religion of God by means of peace and
tolerance. The decision whether or not to implement these truths,
whether or not tobelieve, lies with the other party. Forcing that
person to believe, or trying to impose anything on him, is a violation
of Qur'anic morality. In fact, God issues a reminder to believers in
the Qur'an:
If your Lord had willed, all the people on the earth would have
believed. Do you think you can force people to be believers? (Surat
Yunus: 99)
We know best what theysay and you [O Muhammad] are not a compeller
over them. But warn by the Qur'an whoever fears My warning. (Surat
Qaf: 45)
A model of society in which people are forced to worship is a complete
contradiction to Islam. Belief and worship are only of any value when
they are directed to God by the free will of the individual. If a
system imposes belief and worship on people, thenthey will become
religious out of fear of that system. From the religious point of
view, what really counts is thatreligion should be lived for God's
good pleasure in an environment where peoples' consciences are totally
free.
When we look at the history of Islam, the way that Muslims have
translated this importantfeature of Qur'anic morality into the life of
society can be seen quiteclearly. Since the Prophet Muhammed, true
Muslims have always brought with them an atmosphere of freedom and
tolerance wherever they have gone. They have enabledpeople whose
religions, languages and cultures are completely different from one
another to live together in peace and harmony under one roof, and
provided peace and harmony for its own members. One ofthe most
important reasons for the centuries-long existence of the Ottoman
Empire, which spread over an enormous region, was the atmosphere of
tolerance and understanding that Islam brought with it. Within this
multi-national structure, all ethnic and religious groups have been
free to live according to theirown religions, and their own rules.
Barbarism in the name of religion, that is so preoccupying the world
at present, is the work ofignorant and fanatical people, completely
estranged from Qur'anic morality, and who have absolutely nothing to
dowith religion. The solution to these people and groups who try to
carry out their savagery under the mask of religion is the teaching of
true Qur'anic morality.
Islam and Qur'anic morality are solutions to the scourge of bigotry,
barbarism and terrorism,not supporters of it.

A leader in the hive: The queen bee

There is an astonishing order in every stage of the social life of
bees, with their many miraculous characteristics. The rules in the bee
hives and bees' scrupulous implementation of theserules is just one of
these miraculous features. In addition to the rules in the hive, there
is another important factor that regulates andsupervises the order in
their social life: the bees'leader, in other words the queen.
It can be seen from a short examination of thebee hive that the
workerbees devote very special attention to one bee much larger than
themselves. This bee, thefeeding, cleaning, and protection of which,
as well as all its other needs, are taken care of by other bees, is
the queen, who ensures the continuity of the colony.
The Queen: A Very Different Bee
The number of worker bees in a hive may be in the tens of thousands,
though there is only onequeen. The presence of the queen is of vital
importance for the bees,because it is she who lays the eggs that
ensurethe survival of the colony. The privileged status of the queen
begins right from the larva stage. Queens are raised in places with
different features to those of other cells. This place where the queen
is reared consists of specially prepared cells that hang down from the
comb. Since the queen is larger in size than the other bees, it is
natural that these cells should be built to be larger than other
cells. (1)
The miraculous point here is that the egg that produces the queen is
no different to those that produce worker bees.
Due to feeding differences, during the six-day larva stage, a queen
bee with a very different appearance and functions to those ofa normal
female bee emerges. Worker bees are only given royal jelly for three
days, whereas the queen is fed with this very valuable substance
throughout the entire larval period (six days). (2) The content and
amount of the royal jelly fed to the queen are carefully regulated.
Research has shown thatwhile the queen is given10 mg of royal jelly
throughout the larval stage, worker bees are only given 3 mg. Two
living things, the queen bee and the worker bee,with various
morphological (structural) differences between them emerge as a result
of this feeding difference alone. (3)
Differences between the Queen and Other Bees
The queen differs from other bees in general structure and external
appearance. For example, although the worker bees are female, so is
the queen. Their ovaries do not develop; in other words, they are
sterile. A queen's head and thorax (body section) are not much larger
than those of worker bees. In total contrast to worker bees, the
queen's jaw lacks the appropriate structure for building wax cells.
The queen alsolacks the tough hairs that constitute the workers'
pollen sacs. Oneof the important differences is that, although the
queen emerges from an identical egg, she has a life span of four to
five years rather than the five to six weeks, (a few months in those
around in the winter), of workerbees. This is again solely due to
feeding differences.
These are just a few examples of the general differences between the
queen and other bees. One point worthy of note here is that female
bees emerge as queens or workers solely on the basis of nutritional
differences.
How Does the Queen Regulate the Gender of Other Bees?
One of the most extraordinary attributes of the queen bee is her
ability to regulate the genders of the bees in the hive. The queen
regulates gender by opening and closing the mouth of the sac in which
sperm are preserved. This sac is connected to the egg laying tube by a
thin channel. When the queen wishes to lay a female egg she
contractsher muscles, drawing a few sperm from the small sac connected
to the egg passage channel, and these fertilise the egg there. Asa
result of this function given to the queen, female bees hatch from
fertilized eggs and malesfrom non-fertilised ones. (4) Despite the
queen bee's regulation of the eggs, it is actually the workers who
determine the egg's gender. Because the egg-laying performed by the
queen is carried out in accordance with the cell type prepared by the
workers. If the cell the queen approaches is a 5.2 mm standard cell,
shewill lay a female egg, whereas if it is 1 mm larger, she will lay a
male egg in it. (5)
Queen Bees Behave under Allah's Inspiration
All of the details in the lives of queen bees we have examined so far
reveal the existence of exceedingly conscious behaviour, a perfect
social order, and of designs appropriate to that order. The
organismreferred to as the queen bee is actually an entity just a few
centimetres inlength with a brain consisting of very simplesynapses.
How is it possible for this animal to comprehend why the cells will be
constructed and to lay the appropriate egg withoutconfusing them,
throughits own will and intelligence?
From the moment she hatches to the moment she leaves the hive, the
queen bee knows exactly what she has to do. In the verse, " Your Lord
revealed to the bees …" (Surat An-Nahl, 68), Allah reveals that all
the animal's actions and the conscious behaviour it displays take
place under His inspiration. As with all other living things, Almighty
Allah has created queen bees with bodily systems that are completely
appropriate to the lives they lead. He is the Creator of all. In one
verse from the Qur'an, our Lord reveals: Is He who creates like him
who does not create? So will you not pay heed? (Surat An-Nahl, 17)
The Queen's Authority Substance
Worker bees do not construct queen cells under normal conditions. The
presenceof the queen in the hive prevents this. This only changes
under exceptional circumstances. It will be useful here to examine the
secretion known as queen's substance, in order to understand for what
reason workers feel the need to construct a queen cell when they
already have a queen at their head. It is this substance that ensures
discipline in the hive. For that reason, if all the functions in the
hive are to be fully carried out, the queen has to secrete enough ofit
every day to go around all the bees in the hive. This has been
calculated as an average of 0.1 mg per bee. (6)
Any reduction in this substance sets the worker bees in action. That
is because a reduction in the royal secretion is regarded as a sign
either that the queen is aging or that the colony is too large. In
either case, there are certain steps the workers have to take. (7) It
is the substance secreted by the queen which prevents the workers from
raising a new queen. In the event of a drop in this substance, the
workers immediately begin constructing new queen cells. Immediately
after the queen lays an egg in these cells, the workers go into action
to rear new queens. When conditions suddenly alter and the danger of
the colony being left without a queen raises its head they begin
feeding some of the already existing larvae on royal jelly and tearing
down other cells around. (8)
REFERENCES:
1. Thomas A. Sebeok, Animal Communication, Indiana Univ. Press, London; p. 437
2. Compton's Pictured Encyclopaedia. Vol. 2, Compton &Comp. Chicago,
USA, 1961, p.106
3. Prof. Ali Demirsoy, The Fundamental Laws of Life,
Invertebrates/Insects, Entomology Vol. II / Part-II, Ankara; p. 212
4. Prof. Karl von Frisch, The Life of Bees, p. 55-56
5. Prof. Karl von Frisch, Aus Dem Leben Der Bienen, Verständliche
Wissenschaft Band 1, 8.Auflage, p. 57
6. Edward O. Wilson, The Insect Societies, Harvard Unv. Press,
Cambridge, Massachusetts, 1972,p. 96
7. Mark L. Winston, The Biology of the Honey Bee, Harvard Univ.
Press, 1991, p.130
8. Murray Hoyt, The World of Bees, Coward Mcnann Inc, New York, 1965; p. 40

There are 571 years between the Prophet Jesus (as) and the Prophet Muhammad (saas), Ulu al-'azm Prophets (the Resolute Messengers), and Hazrat Mahdi (as) will come some 400 years after Imam Rabbani

Some people think that the fact that Hazrat Mahdi (as) will come some
400 years after Imam Rabbani will somehow diminish the worth of Imam
Rabbani and claim that Hazrat Mahdi (as) will come 1000 years after
the imam. The fact is, however, that Hazrat Mahdi's (as) coming around
400 years after Imam Rabbani in no waydiminishes his value. Allah sent
our Prophet (saas) just 571 years after the Prophet Jesus (as), a
Resolute Messenger. The Prophet Muhammad (saas) came soon after the
Prophet Jesus (as), with a new law and book. In other words, there are
571 years between the two Resolute Messengers. Hazrat Mahdi (as) will
come some 400 years after Imam Rabbani. Indeed, Imam Rabbani declared
as such himself,saying that Hazrat Mahdi(as) will come 1000 yearsafter
the death of our Prophet (saas):
The end of this Ummah will begin WITH THE BEGINNING OF THE
SECONDTHOUSAND. IN OTHER WORDS, AFTER THE DEATH OF RASULULLAH... The
full implementation of the moral values of the Qur'an and the renewal
of the Islamic world IS INTHIS SECOND THOUSAND. THE JUST WITNESSES OF
THE TRUTHFULNESS OF THIS CASE ARE THE EXISTENCE OF JESUS (AS) AND THE
MAHDI (AS) IN THIS MILLENNIUM (IN OTHER WORDS, IN THE THOUSAND YEARS
FOLLOWING THE DEATH OF OUR PROPHET (SAAS)). (Imam Rabbani, Letters of
Rabbani, p. 261)
Here, Imam Rabbani is clearly and explicitly speaking of NOT AFTER HIS
OWN DEATH, BUT AFTER THAT OF OUR PROPHET (SAAS).
As Imam Rabbani says, the end of the Islamic world will begin with the
second millennium and Imam Rabbani, the Prophet Jesus (as) and Hazrat
Mahdi (as) will be in the second millennium after the death of our
Prophet (saas).

Physical characteristics ofAngels -

The great size of the bearers of the Throne:
Prophet Muhammad said: "I have been granted permission to speak about
one of the angels of Allaah, one of the bearers of the Throne. The
distance from his earlobes to his shoulders is the distance of a seven
- hundred year journey." [Abu Daawood]
Anas Ibn Maalik narrated thatthe Prophet said: "I have beengranted
permission to speak to an angel, one of the bearers of the Throne. His
feet are in the lowest earth and the Throne is resting on his horn.
The distance from his earlobe to his shoulder is like that of a bird
flying for seven hundred years. That angel says, 'Glory be to You,
wherever You are. '" [At-Tabaraani]
The wings of the angels:
The angels have wings, as Allaah Almighty has informed us. Some of
them have two wings, some have three or four, and some have more than
that.
Allaah, the Most Exalted, Says in the Noble Quran (what means): "[All]
praise is [due] to Allaah, Creator of the heavens and the earth, [Who]
made the angels messengers having wings, two orthree or four. He
increases in creation what He wills. Indeed, Allaah is over all things
competent." [Quran 35:1]
Moreover, We have already mentioned (in part one) the narration in
which the Messenger stated that Jibreel (angel Gabriel) has six
hundred wings.
The beauty of the angels:
Allaah has created them in a noble and beautiful form, as Allaah Says
of Jibreel (what means): "… [The Quran was] Taught to him by one
intense in strength [i.e. Jibreel] —One of soundness. And he rose to
[his] true form." [Quran 53:5-6]
Ibn `Abbaas said: "(one of soundness) means one whose appearance is
beautiful." Qataadah said regard the same verse: "One whose form is
tall and beautiful." There is no contradiction between the two views,
for he (Jibreel) is both strong and of a beautiful appearance.
The idea that angels are beautifulis well-established in people's
minds, just as the idea that devilsare ugly is also well-established.
Hence, we often hear people likenbeautiful human beings to angels.
Look at what the women said when they saw Prophet Yoosuf (Joseph) in
the verse (which means): "And when they saw him, they greatly admired
him and cut their hands and said,"Perfect is Allaah! This is not a
man; this is none but a noble angel!' [Quran 12:31]
Similarity in appearance and formbetween angels and humans:
The Messenger of Allaah said: "The Prophets were shown to me (during
his ascension), and I saw Moosaa (Prophet Moses), a man of average
build, looking likeone of the men of (the tribe of) Shanu'ah. And I
saw `Eesa Ibn Maryam (Prophet Jesus, son of Mary), and the person I
have seenwho most resembles him is `Urwah Ibn Mas'ood. And I saw
Ibraaheem (Prophet Abraham), and the one who most resembleshim is your
Companion (meaning himself). And I saw Jibreel; the person I have seen
who most resembles him is Dihyah." [Muslim and At-Tirmithi]
Is this a similarity between Jibreel's true form, or the form which
Jibreel took when he appeared in human form? Certainly, it is the
latter, because as we shall see, Jibreel often usedto appear in the
form of Dihyah Ibn Khaleefah . This is proven by the narrations in
which the Prophet described Jibreel in his real shape having six
hundredwings.
Variations in their physical shape and status:
The angels are not all the same intheir physical shape and status.
Some of them have two wings, some have three, and Jibreel has six
hundred wings. They vary in their status before their Lord, Most High.
Allaah Says (what means): "[The angels say], 'There is not among us
any except that he has a known position'". [Quran37:164]
As concerning Jibreel, Allaah Says (what means): "[That] indeed, it
[i.e. the Quran] is a word [conveyed by] a noble messenger [i.e.
Jibreel]. [Who is] possessed of power and with the Owner of the
Throne, secure [in position]" [Quran 81.19-20]
This means that he (Jibreel) has a high status and important rank before Allaah.
The best of the angels are those who were present at the battle of
Badr. Rafaa'ah Ibn Raafi' narrated that Jibreel came to the Prophet
and said: "What do you think of the people of Badr among you (i.e.,
who were present at Badr)?" He said, "They are the best of the
Muslims" or similar words. Jibreelsaid: "The same is true regarding
the angels who were present at Badr." [Al-Bukhaari]

Tayammum (dry ablution)

Definition
In Arabic, the word Tayammum literally means an 'aim' or 'purpose.' In
Islamic Law, it refersto: 'Aiming for or seeking soil to wipe one's
face and hands with the intention of purification and preparing
oneself to pray, and so on."
Proof of its Legitimacy
This act of ritual cleansing is proven by the Quran, Sunnah (prophetic
tradition) and Ijmaa' (consensus of Muslim scholars). The Quran says
(what means): "…And if you are ill or on a journey or one of you comes
from the place of relieving himself or you have contacted women [i.e.,
had sexual intercourse] and find no water, then seek clean earth and
wipe over your faces and your hands [with it]. Indeed, Allaah is ever
Pardoning and Forgiving." [Quran 4:43]
From the Sunnah, we have the Hadeeth (prophetic statement) related by
Abu Umaamah in which the Prophet said: "All of the earth has been made
a pure place of prayer for me and my nation. Whenever a person from my
nation wants to pray, hehas something with which to purify himself,
that is, the earth." [Ahmad]
Finally, there is a consensus that Tayammum forms a legitimate part of
the Sharee'ah (Islamic Law), as it replaces ablution with water or
Ghusl (ritual bathing), under specific circumstances.
A Blessing from Allaah
This form of ablution is viewed asa blessing from Allaah to the
Muslims. Jaabir related that the Prophet said: "I have beengiven five
things that were not given to anyone before me: I havebeen made
victorious due to fear of a distance of one month's journey; the earth
has been madea place of prayer for me and a source of purification -
wherever and whenever any member of mynation wants to pray, he may
pray; and the war booty has beenmade lawful to me, and this was not
lawful to anyone before me. Ihave been given permission to intercede.
Prophets before me used to be sent to their own people only, but I
have been sent to all of mankind." [Al-Bukhaari &Muslim]
When to Make Tayammum
One is permitted to make Tayammum in any of the following cases:
1- If one cannot find water or theamount one finds is insufficient for ablution
'Imraan Ibn Husayn said: "Wewere with the Messenger of Allaah during a
journey. Whenhe led the people in prayer, one man stayed apart. He
asked him: "What prevented you from praying?" He replied: 'I need a
ritual bath (because of having a wet dream) and there is no water.'
The Messenger said: 'Use the soil, for it is sufficient (i.e.
Tayammum).''' [Al-Bukhaari &Muslim]
2- If one is injured or ill
If one is in this condition and thinks that using water will worsen it
(he does not have to beabsolutely sure, but may base his assumption on
past experience or what a knowledgeable person has told him), he may
perform Tayammum.
Jaabir said, "We were on a journey and one of us was injured. Later,
he had a wet dream. He asked his companions,'Can I perform Tayammum?'
Theysaid, 'No, not if you have water.' He performed Ghusl, which
caused him to die. When news of this came to the Messenger of Allaah
he said: "They killed him! May Allaah kill them! Do you not ask if you
do not know? The remedy for ignorance is to ask. He could have
performed Tayammum and not dropped water on his wound, or wrapped it
with something, then wiped over the wrapping, and then washed the rest
of his body.""
3- If water is cold enough to physically harm the user
Tayammum is allowed when water is available but is too cold and cannot
be heated, or there is no public bathroom available. 'Amr Ibn Al-'Aas
narrated that he was once participating in a military expedition. He
had a wet dream during an extremely cold night, and was afraid that if
he performed Ghusl he would die. He prayed the morning (Fajr) prayer
with his companions. He then went to the Messenger of Allaah to ask
him about this. The Messenger said: "O 'Amr! Did you pray with your
companions while you needed a ritual bath?" 'Amr said to the Prophet
the verse (which means): "…Do not kill yourselves [or one another].
Indeed, Allaah is to you ever Merciful." [Quran 4:29] The Prophet
smiled at this and did not say anything. [Al-Bukhaari]
4- If water is nearby, but one cannot fetch it due to fear
If one fears for his life, family, wealth, [for example, if an
enemy(beast or human) is nearby or if one is a prisoner, and so on],
he may perform Tayammum. This is also allowed if there is water but
one lacks the proper means to get it, or if one fears some accusation
against him if he gets it.
5- If one is saving his water for later use
This could be for dough, cooking,or to remove an impurity that is not
pardonable. Imaam Ahmad said: "Many of the Companions performed
Tayammum to save their water for drinking." 'Ali said: "A man who is
travelling and becomes unclean because of sexual intercourse, or a wet
dream, can perform Tayammum if he fears he will go thirsty. He should
perform Tayammum and not Ghusl." [Ad-Daaraqutni]
6- If one can get water, but fears that the prayer will be over by the
time he gets it
He can perform Tayammum and pray, and does not need to repeat his
prayer (after he gets water).
The Soil Used for Tayammum
It must be pure soil: this can be sand, stone, gypsum, and so on.
Allaah Almighty Says in the Quran (what means): "…Perform Tayammum
with pure soil..." [Quran 5:6] and all scholars of theArabic language
agree that 'soil' (in Arabic) is whatever covers the earth, dirt or
otherwise.
How to Perform Tayammum
First, one must have the intention to perform ablution and purifying
himself, then he mentions Allaah's name, strikes the soil with his
hands, and wipes his face and hands up to the wrist, starting with the
right hand. Nothing is more authentic and clear than what 'Ammaar
related. He said: "I once became sexually impure and had no water, so
I rolled in the dirt and prayed. This was mentioned to the Prophet who
said: "This would have been enough for you," and he struck the earth
with his hands, blew in them andthen wiped his face and hands with
them." [Al-Bukhaari & Muslim]
This Hadeeth shows that one strike of the earth is sufficient, and one
only wipes the arms to the wrists. It is an act of Sunnah that one who
makes Tayammum with dirt should blow into his hands first and not make
his face dusty or dirty.
What Tayammum Makes Permissible
After performing Tayammum, one is pure and may perform any of the acts
requiring prior ritual purification, such as praying and touching the
Quran. He does not have to perform it during the time of prayer, and
he may pray as many prayers as he wishes (unless he nullifies it),
exactly as it is the case with regular ablution. Abu Tharr reported
that the Prophet said: "The soil is a purifier for a Muslim, even if
he does not find water forten years. Then, if he finds water, that is,
to make ablution, and so on, it becomes incumbent upon him to use it."
[Ahmad & At-Tirmithi]

The meaning of Allaah’s name al-Haseeb .

What is the meaning of Allaah's name al-Haseeb (the Reckoner, the
Bringer to Account)?
Praise be to Allaah.
Al-Haseeb is the One whois Sufficient. He is Sufficient for those who
put their trust in Him, and He is Sufficient and does not need
witnesses.
"Certainly, Allaah is Ever a Careful Account Taker of all things"
[al-Nisaa' 4:86 – interpretation of the meaning]
It may also be interpreted as al-Hafeez (the Preserver), i.e., He
keeps records of all actions, then He will requite them. Allaah is the
Bringer to Account of His slaves, i.e., He will bring them to account
for their deeds and will requite them for them according to His
Wisdomand knowledge of the smallest and greatest of their actions. So
they will be brought to account for good and evil, down the minutest
detail.
He is the One Whose blessings and gifts are known. He knows about
fractions and measurements, such as people may come to know through
calculations, but He knows them without calculating. For the one who
is counting knows things step-by-step, and he knows the total after he
has finished calculating, but the knowledge of Allaah is not dependent
upon procedures.
He is the Sufficient, in both a general and a specific sense.
In the general sense, He takes care of all His slaves with regard to
thethings that concern them, both spiritual and worldly, such as
attaining benefits and warding off harm.
In the specific sense, He takes care of His pious slaves who put
their trust in Him in such a way as to reform their worldly and
spiritual affairs. For example, Allaah says (interpretation of the
meaning):
"O Prophet (Muhammad)! Allaah is Sufficient for you and for the
believers who follow you" [al-Anfaal 8:64]
i.e., He is Sufficient for you and Sufficient for your followers. As
much as a person follows the Messenger (peace and blessings of Allaah
be upon him), both outwardly and inwardly,and as much as he worships
Allaah, Allaah will take care of him andgive him support and victory.
For only Allaah can take care of His slaves, so He is the only One in
Whom they should put their trust, Whom they should fear and worship,
as Allaah says (interpretation of the meaning):
"Is not Allaah Sufficient for His slave?" [al-Zumar 39:36]
Allaah is the Swiftest in bringing to account. When His slaves come
before Him He will bring them to account and that will not present any
difficulty to Him. He knows their numbers, their deeds, their
lifespans and all their affairs. He has taken accounted them and He
knows their amounts; Hedoes not reckon it by counting on His fingers,
but He knows it and nothing is hidden from Him. Not even the weight of
an atom or a smaller or greater amount than that is hidden from Him,
but it is written in a clear Record.
Ibn al-Qayyim said:
"He is the Sufficient, He fulfils [His slaves'] needs and protects
[them], andHe takes care of His slaves at every moment."
From Sharh Asmaa' Allaahu ta'aala al-Husna, by Dr. Hissah al-Sagheer, p. 93

Translation of the Namesof Allaah into languages other than Arabic .

Is it a kind of distortion to translate the names ofAllaah into any
other language?
Praise be to Allaah.
It is permissible to translate the names of Allaah for those who do
not know Arabic, if the translator has a good knowledge of both
languages, just as it is permissible to translate for them the
meanings of the verses of the Qur'aan and the hadeethof the Prophet
(peace and blessings of Allaah be upon him), so that they may learn
about Islam.
And Allaah is the source of strength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.
Fataawa al-Lajnah al-Daa'imah, 3/122

Names and Attributes of Allah,- Ruling on Reciting the Names of Allaah in certain combinations.

Number of people tell me if you say so-and-so X amount of times then
you will get such and such reward e.g. recitingthe 99 names of Allah
in certain combnations andquantities will do certainthings .
Praise be to Allaah.
This question was answered for us by Shaykh 'Abd-Allaah ibn Munayyi', who said:
"This is not permissible, and if he believes in it, itis bid'ah."
Every dhikr that involves reciting a certain number of times, or in a
certain place, or at a certain time, or in a certain manner, that is
not prescribed in sharee'ah, is bid'ah. With regard to the Most
Beautiful Names of Allaah, the way to use these in worship is to call
upon Allaah by theseNames, as He says (interpretation of the meaning),
"And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them…" [al-A'raaf 7:180]. Merely reciting them in certain
combinations is not a prescribed form of worship. And Allaah knows
best.

The man who got trapped in an island ,Islamic Stories,-

The only survivor of a shipwreck was washed up on a small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today.