1] He gave charity on the basis that by doing so all his sins would be forgiven

1]
MY question is, if someone lies to you by saying all ur sins we be
removed and u will be like a new born baby if you give zakat every
month. and u ask them for daleel and them give usome made up
daleel(proof) and u do that act such as giving zakat every month. so
even if that wasn't true and the person lied to u but u searched the
the daleel and found it but actually the daleel wasn't true would all
ur sins still be erased?
Im asking this question because this problem happens to many people.
Praise be to Allaah.
With regard to the one who deliberately tells a lieabout Allah and His
Messenger, he is promisedthe punishment of Hellfire. It was narrated
that Abu Hurayrah (may Allah be pleased with him) said: The Messenger
of Allah (blessings and peace of Allah be upon him) said: "Whoever
tells a lie about me deliberately, let him take his place in Hell."
Narrated by al-Bukhaari (110) and Muslim (2).
Some of those who tell lies about Islam think thatthey are doing
somethinggood if the lie is about virtues or encouraging people to do
good deeds or deterring them from doing bad deeds.
Al-Nawawi (may Allah have mercy on him) said:
When he forbade lying about him, the Prophet (blessings and peace of
Allah be upon him) did not differentiate between that which has to do
with rulings and that which does not have to do with rulings, such as
encouraging people to do good deeds, deterring them from doing bad
deeds, exhorting and so on. All lies about him are haraam and are
major sins and abhorrent actions, according to the consensus of those
Muslims whose opinions are qualified to be taken as part of consensus,
in contrast to the innovatorsof the Karaamiyyah groupwho falsely
claimed that it is permissible to fabricate hadeeths with regard to
encouraging people to do good deeds and deterring them from doing bad
deeds, and they were followed in that regard by many ignorant people
who claimed to be ascetics or who were classified as such by ignorant
people. Their opinions, actions and evidence are indicative of a great
deal of ignorance and negligence, and are the clearest proof that they
have no knowledge of any of the basic rulings of Islam. In their
views, they have combined many flaws that are suited to their foolish
minds and corrupt way of thinking. They have gone against the words of
Allah, may He be glorified and exalted (interpretation of the
meaning): "And follownot (O man, i.e., say not, or do not, or witness
not) that of which you have noknowledge. Verily, the hearing, and the
sight, and the heart of each of those ones will be questioned (by
Allaah)" [al-Isra' 17:36]. And they have gone against the clear
meaning of these mutawaatir hadeeths andwell known hadeeths which
regard false testimony as a very serious matter. And they have gone
against the consensus of the scholars and other definitive evidence
that proves that it is haraam to attribute words falsely to any
individual, so how about the one whose words are part of sharee'ah and
regarded as Wahy (Revelation)? If you look at their words, you will
find that they are telling lies about Allah, may He be exalted. Allah,
may He be exalted, says (interpretation of the meaning): "Nor does he
speak of (his own) desire. 4. It is only a Revelation revealed"
[al-Najm 53:3].
End quote from Sharh Muslim, 1/70, 71
What is based on an invalid foundation is invalid. Whoever does anyact
of worship thinking that he will have a specificreward, then finds out
that that is not so, will not have the reward that he thought he would
get, because the issue of reward rests with Allah and does not depend
on weak and fabricated hadeeths.
This does not mean that he is sinning, because of the hadeeth of Abu
Hurayrah (may Allah be pleased with him) who said: The Messenger of
Allah (blessings and peaceof Allah be upon him) said: "Whoever is
given a verdict that is not based on proper knowledge, his sins will
be on the one who gave him the verdict." Narrated by Abu Dawood (3657)
and Ibn Maajah (53); classed as hasan by Shaykh al-Albaani in Saheeh
al-Jaami', 6069.
So this person who gave charity will have a rewardfor his charity, and
charityis one of the causes of forgiveness for sins. But asto whether
all sins will be forgiven because of charity, Allah knows best.
Shaykh al-Islam Ibn Taymiyah said, when discussing innovated acts of worship:
There is no doubt that theone who does them on the basis of his own
misinterpretation or because he is following (a shaykh or scholar)
will have one reward for his good intention and will be rewarded for
his deed inasmuch as it is in accordance with sharee'ah,
:->

gave zakaah when not entitled to it

My brother has a mental disability and some people gave us zakaah
forhim. Please note that my brother is not in need andhe has his own
income which reaches the nisaab, and zakaah is paid on it. What should
we do with this money that came to us? Do we have the right to dispose
of it and give itto someone who is entitled to it?.
Praise be to Allaah.
If your brother is independent of means or has someone who spends on
him, then he is not entitled to zakaah and it is not permissible for
you to accept any money that comes that you know is zakaah. You have
to tell the one who is giving zakaah that your brother is not entitled
to it, because the Prophet (blessings and peace of Allah be upon him)
said concerning zakaah: "No one who is independent of means or who is
strongand able to earn a living should have any share in it." Narrated
by Abu Dawood, 1391 and al-Nasaa'i, 2551; classed as saheeh by
al-Albaani inSaheeh Sunan Abi Dawood.
And he (blessings and peace of Allah be upon him) said: "Charity is
not permissible for a rich person, or for one who is strong and
healthy." Narrated by Abu Dawood, 1329; al-Tirmidhi, 589; al-Nasaa'i,
2550; Ibn Maajah, 1829. Classed as saheeh by al-Albaani in Saheeh
Sunan al-Nasaa'i.
Whatever you have of thismoney must be given back to the one who
gaveit, so that he can give it tosomeone who is entitled to it. But if
he delegates you to give it to people who are entitled to zakaah,
there is nothing wrong with that.
It says in Mataalib Ooli al-Nuha (2/259): If zakaahis given to someone
who is not entitled to it, because the giver was unaware of that, the
one who took it has to return it to him with any increase in it,
whether in weight or in the form of offspring [as in the case ofa
donated sheep, camel, etc], because it is in increase in the giver's
wealth.

And Allah knows best.

Ruling on paying zakaah in instalments because the cash is not available; does she haveto take a loan in order to pay zakaah?

I put my money in two Islamic bank portfolios.
The first is for construction of real estatein an Islamic Indian city.
The project was completed three years ago without receiving anymoney
and I cannot withdraw the money. Thesecond is also in real estate, but
every four months I receive a small amount of profits that I spend on
my needs. For the past three years I have been saving some ofmy
monthly maintenance (from my husband) and have been paying the zakaah
on my wealth which has reached the sum of ten thousand.
But this year I was not able to save because my husband was building a
private villa and because prices rose. Now Ramadanis approaching and I
feel very worried because I donot have enough money to pay zakaah,
especially since I do not like to pay zakaah from bank profits.
My question is: is it permissible for me to divide the ten thousand
(which is the amount of my zakaah) according to my ability or should I
takea loan and pay the zakaahin one go, then pay off the debt after
that?.
Praise be to Allaah.
Firstly:
Putting money in a shared bank portfolio to build real estate and then
trade in it or benefit from the dividends comes under the heading of
dealing in real estate shares.
The basic principle with regard to zakaah on shares is: if the company
[or bank] has not paid zakaah on its wealth for any reason, then what
theshareholders must do is pay zakaah on their shares. If the
shareholder is able to find out from the company accounts how much
zakaah is due on his own shares (that is if the company has paid
zakaah on its wealth in the manner indicated), then he should pay
zakaah on his shares in this manner, because that is the basic
principle with regard to paying zakaah on shares.
If the shareholder is not able to find out about that:
If he bought shares in the company with the aim of benefitting from
the annual dividend of the shares, not with the aim of trading in
them, then this shareholder does not have to pay zakaah on the shares
themselves; rather he must pay zakaah on the dividend, at the rate of
one quarter of one tenth after one full hijri year has passed since he
took possession of the dividend. He should also pay attention to the
conditions of zakaah being obligatory and make sure there are no
impediments.
If the shareholder bought the shares with the aim oftrading in them,
he should pay zakaah on them as trade goods. If zakaah becomes due on
them when they are still in his possession, he should pay zaakah on
the market value. If they haveno market value, he should pay zakaah on
their value as estimated by experts. He should pay one quarter of one
tenth, or 2.5%, of that value andof the profit if there is any.
End quote from Majallat Majma' al-Fiqh al-Islami (1/879)
Based on that:
If you bought this portfolio with the intention of benefitting from
the dividends, but you have not received anything, then you do nothave
to pay zakaah on it. If you have received a small amount of profit,
but you spent it before one full hijri year had passed, then you do
not have to pay zakaah on it either.
If you bought these shares with the intention of trading in them, then
you have to pay zakaah every year on the market value of the shares.
There is nothing wrong with you paying the obligatoryzakaah from any
money you have, from bank profits or otherwise, so long as it is
permissible according to sharee'ah.
Secondly:
If a person is obliged to pay zakaah but he does not have any cash, it
is permissible for him to delay paying zakaah until he has the cash,
or to pay in instalments whenever he is able to do so, and hedoes not
have to take out a loan.
Al-Mirdaawi (may Allah have mercy on him) said in al-Insaaf (3/186):
If youare not able to pay it fromthe wealth itself because it is not
available or for some other reason, it is permissible to delay it
until you are able to do so. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) said: If the land and
the like, such as the house and car and so on, are intended for trade,
then you have to pay zakaah every year based on their value at the end
of the zakaah year, and it is not permissible to delay that, except
for one who is unable to pay his zakaah because he has no other
wealth. In this case he may delay it until he sells it and pays the
zakaah forall years, each year according to its value at the end of
that zakaah year, whether the value was greater than the priceor less.
What I mean is: the price for which the land or car or house was
bought.

And Allah knows best.

best times for making dua

Question
Regarding best times to make Dua, I have read thefollowing hadith:
"Narrated Abu Omamah (radiAllahu anhu): that Allah's Messenger
(salAllahu alayhiwasalam)was asked, O Messenger of Allah, which
supplication is heard (by Allah (Subhanahu wa Ta'ala), he said the end
of the night and at the end of the obligatory Salat (prayer)
[at-Tirmidhi] This time is after saying 'At-tahyat' , and before
making Tasleem (finishingprayer)"
I wanted to know how can we interprete that themeaning of end of
obligatory salat is after saying 'At-tahyat' , and before making
Tasleem (finishing prayer)? Why does it not mean after making Tasleem
(finishingprayer)?
Answer
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.
The hadith in reference is:
وَقَدْ أَخْرَجَ التِّرْمِذِيُّ مِنْ حَدِيثِ أَبِي أُمَامَةَ قِيلَ
أَيُّ الدُّعَاءِ أَسْمَعُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ جَوْفُاللَّيْلِ الْأَخِيرِ وَدُبُرُ الصَّلَوَاتِ
الْمَكْتُوبَاتِ
Tuhfatul Ahwazi 2/169 [1]
The hadith states thatdua after farz salat is accepted.
The hadith is general.
It also refers to dua after making salam upon the completion of the salah.
In principle the salat terminates with Taslim (giving salam).
And Allah knows best.

Why are the names of the same prophets different inboth the Bible and Holy Qur'an?

Why the names of same prophets are different in both Bibleand Holy Quran?
Answer:
In the Name of Allah,the Most Gracious, the Most Merciful.
As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh.
The names of many Prophets (Anbiya) (Alayhim al-Salaam) have been
mentioned in the Bible as well as in the Holy Qur'an. Many Anbiyaa
(Alayhim al-Salaam) were of different cultural, social and linguistic
backgrounds. For example, Hadhrat Ismail (Alayhi al-Salaam) spoke the
Hebrew language.
Since the Qur'an is in Arabic language, the names of such Anbiyaa
(Alayhim al-Salaam) were Arabasized from Hebrew, etc. in order to
accommodate for the Arabic phonetic, linguistics, etc.
This does not mean that the actual name has changed. Rather, it is a
variant version of the name in another language.
For example:
1. Ismail (Alahi al-Salaam) was Ishmael (Hebrew: יִשְׁמָעֵאל , Modern
Yishma'el Tiberian Yišmā ʻ ēl ISO 259-3 Yišma ˁ el; Greek: Ισμαήλ
Ismaēl; Latin: Ismael; Arabic: إسماعيل ‎ ʾ Ismā ʿ īl) is a figure in
the Hebrew Bible and the Qur'an, and was Abraham's first son according
to Jews, Christians and Muslim s [1]
2. Ya'qub (Alayhi al-Salaam) was from the Latin Iacobus, which was
from the Greek Ιακωβος (Iakobos), which was from the Hebrew name
יַעֲקֹב (Ya'aqov). The English names Jacob and James derive from
thesame source, with James coming from Latin Iacomus, a later variant
of Iacobus. Unlike English, many languages do not have separate
spellings for the two names.
And Allah Ta'āla Knows Best/

Put the Glass Down

A professor began his classby holding up a glass with some water in
it. He held itup for all to see and asked the students, 'How much do
you think this glass weighs?'
'50 gms!'…. '100 gms!'……'125 gms' …… the studentsanswered.
'I really don't know unless I weigh it,' said the professor, 'but, my
question is: What would happen if I held it up like this for a few
minutes?'
'Nothing' the students said.
'Ok! What would happen ifI held it up like this for an hour?' the
professor asked.
'Your arm would begin to ache', said one of the students.
'You're right, now what would happen if I held it for a day?'
'Your arm could go numb, you might have severe muscle stress and
paralysisand have to go to hospital for sure!' ventured
anotherstudent; and all the students laughed.
'Very good. But during all this, did the weight of the glass change?'
asked the professor.
'No'
'Then what caused the armache and the muscle stress?' The students were puzzled.
'Put the glass down!' said one of the students.
'Exactly!' said the professor. 'Life's problems are something like
this. Hold it for a few minutes in your head and they seem okay. Think
of them for a long time and they begin to ache. Hold it evenlonger and
they begin to paralyze you. You will not be able to do anything'.
'It's important to think of the challenges (problems) in your life,
but EVEN MOREIMPORTANT is to have trustin Allah (swt) and to 'put them
down' at the end of every day before you go tosleep. That way, you are
not stressed, you wake up every day fresh and strongand can handle any
issue, any challenge that comes your way!'
So, as it becomes time for you to leave office today, Remember friend
to 'PUT THE GLASS DOWN TODAY' and have tranquility by putting trust in
Almighty Allah (swt).
Holy Quran: "He it is who sent down tranquility into the hearts of the
believers that they might have morefaith added to their faith". (48:4)
Tranquility is sign ofstrong faith while worries and stress is sign of
weak faith.
Tell to your mind every day before you go to sleep: "YAA AYYATUHAN
NAFSUL MUTMAINNAH, IRJI'II ILAA RABBIKI RADHIYATAN
MARDHIYYAH,FADKHULII FII IBAADII WADKHULII JANNATII". (Al-Fajr
89:27-30)
"O soul that is at rest satisfied. Return to your Lord well-pleased
(with Him), well-pleasing (Him). So, enter among My servants, and
enter into my Paradise".

Imam Muslim

His name was Abul-Hussain Muslim-bin-Habaj al Nishapuri. He was born
in a distinguished family of Arab Muslims in Khorasan which. was a
famous townof Russia. Imam Muslim was born in 817 A.D. corresponding
to the Islamic year 204 A.H. His forefathers occupied prominent
positions during the time of the fourCaliphs. He travelled to many
places with the object of learning Hadith, and after completing his
studies in the various centres of learning, he settled at Nishapur. He
spend the rest of his life teaching Hadith.
EDUCATION
Imam Muslim started his studies at the very early age of fourteen
years. In the year 218 A.H. the atmosphere in Nishapur, his
birthplace, was of a religious and knowledge type. Nishapur had great
personalities in this period such as lmaam Rahiwe andlmaam Zohri.
After travelling widely in search of Hadith, he settled in Nishapur as
mentioned above. Imam Muslim was much impressed by the vast knowledge
of Imaam Bukhari (R.A.), in the field of Hadith and the deep insight
he possessed on this subject. He therefore attached himself to
ImaamBukhari (R.A.) up to the end of his life. Imam Muslim was also an
admirer of another great teacher of Hadith, Muhammed bin Yahya al
Dhuli. He attended his lectures regularly. He visited Baghdad several
times and had the opportunity of delivering lessons there. His last
visit to Baghdad was two yearsbefore his death.
IMAM MUSLIM'S TEACHERS
Imam Muslim (R.A.) apart from attending the lessonsof Imaam Bukhari
regularly, also attended the lectures of lmaam Ahmad bin Hambal,
Abdullah al Qarri, Qutaiba bin Said, Abdullah bin Maslama and other
great Muhadith.
IMAM MUSLIM'S STUDENTS
Imam Muslim (R.A.'s) most noted students are Hatim Razi, Ahrnad bin
Salmah, Abu Isa Tinnizi, Abubaker bin Khuzaima and other great
scholars.
CHARACTER AND KNOWLEDGE
Imam Muslim R.A. adhered strictly to the path of righteousness. He was
in fact a great saint of a very high calibre. His excellent character
can be well judged from the simple fact that he never ever indulged in
backbiting, a very common human failing. He had a remarkable memory.
Ishaqbin Rahwi said of Imam Muslim; " I wonder what this person is
going to be?" This was said in his youth. Ishaq Kausar once addressed
lmam Muslim (R.A.) and said; "Your presence in the Muslim community
will always keep it in the good. " Abu Saimah who was a colleague of
lmam Muslim was so attached to him that while lmaam Sahib was busy
compiling the Sahih Muslim, he remainedin lmaam Sahib's companyfor
fifteen years. He never told a lie nor did he ever use vulgar words.
MASLAK
Sheikh Abdul Latief says Imaam Tirmidhi and ImamMuslim were followers
of the Shafee school of thought, although they were both Mujtahids.
Moulana Abdur-Rashid says that Imaam Muslim was a Maliki. The fact is
what was said by Sheikh Tahir Jazari that Imam Muslim is not a Maliki
nor aHanifi nor a Shafi, but his compilation of the sahih Muslim shows
that he was more inclined towards the Shafee school of thought.
SAHIH OF IMAM MUSLIM
Allamah Nabawi (R.A.) saysthat the Ummat have accepted the Bukhari
Shareef and Muslim Shareef as the Kitabs, which follow the Quraan, in
authenicity although the Bukhari is regarded as holding a higher
position than the Sahih Muslim for specific reasons, the sequence
applied in the Muslim is much better than that of Bukhari. It is known
as Al-Jamah as Sahih because it contains the eight different
subjectson Hadis.
AL-JAMAH AS SAHIH MUSLIM
Imam Bukhari (R.A.) concentrated his efforts oncompilation of
authentic hadith as well as deduction of Laws from Hadith. This is the
most difficult part to understandin the Bukhari. How he deduced Laws
from the Hadis, Imam Muslim concentrated his efforts only on
compilation of authentic Hadith.

Do women have to pronounce the adhaan andiqaamah?

Please can you tell me if it is obligatory for women tocall the
iqamaah before they pray alone or in congretion with other sisters.
Praise be to Allaah.
The Standing Committee for Issuing Fatwas was asked: Is it prescribed
in sharee'ah that a woman should say the iqaamah when she is leading
other women in prayer?
They replied:
It is not prescribed for women to say the iqaamah for prayer, whether
they are praying individually or one womanleads the others in prayer,
just as it is not prescribed for them to say the adhaan.
Fataawa al-Lajnah al-Daa'imah, 6/84
Shaykh Ibn Baaz (may Allaah have mercy on him)was asked: Is it
permissible for a woman to do the adhaan and iqaamah for prayer or
not?
The shaykh replied:
It is not prescribed for women to pronounce the adhaan or iqaamah for
prayer, rather that is for men. Neither the adhaan nor the iqaamah is
prescribed for women, rather they should pray without the adhaan or
the iqaamah.

And Allaah knows best.

Think once

Friends, Health and Love These things don't come with PRICE TAGS But
When we lose then, we realize D COST
History never looks like history when you are living through it
Suffering cheerfully endured, ceases to be suffering and is transmuted
into an ineffable joy
Faith is to believe in what you do not yet see, the reward for faith
is to see what you believe
A man can get discouraged many times but he is not a failure until he
begins to blame somebody else and stops trying
Learn the habit of compromise, bcoz its better to bend a little, than
2break a loving relationship
I Know So Many People Hate Me Bcoz I M Not So Good. But Some People
Love Me Bcoz They Know, That I M Not Too Bad.

Kidney function

Most people have two kidneys and despite their relatively small size,
they receive approximately 20 per cent of the blood leaving the heart.
They're bean-shaped organs, the size of a fist, weighing about 150g.
They're located near the middle of the back, just below the rib cage,
one on each side of the spine. The right kidney sits just below the
diaphragm andbehind the liver; the left below the diaphragm behind the
spleen, and is slightly larger.
Top
What do your kidneys do?
Healthy kidneys clean your blood and make hormones that keep your
bones strong and your blood healthy.
Each kidney has a million tiny filters, called glomeruli. They filter
about 200 litres of blood per day, sifting out about two litres of
waste products (including excesssalt) and extra water.
The wastes and extra water that's left becomes urine, which flows to
the bladder through tubes called ureters. The bladderstores urine
until releasing it during urination, and the cleansed blood returns to
the heart and recirculates through the body.
Top
Fluid balance
By removing just the rightamount of excess fluid, healthy kidneys
maintain what is called the body's fluid balance, meaning the correct
amount of water stays in the body.
In women, fluid content stays at about 55 per centof total weight, in
men about 60 per cent. The kidneys maintain these proportions by
balancing the amount of fluid that leaves the body against the amount
entering.
Blood pressure is closely related to water balance; the more water
there is inthe body, the higher the blood pressure.
Fluid comes into our bodies from what we drink, and from high-liquid
foods such as soup. If we drink a lot, healthy kidneys remove the
excess fluid and we pass more urine. If we don't drink enough, or it's
a hot drink, the kidneys retain fluid and we don't pass much urine.
Top
Other functions of the kidney
Healthy kidneys also produce a range of hormones, including:
*. Erythropoeitin (EPO), which is carried in the blood to the bone
marrow where it stimulates the production of red blood cells. These
cells carry oxygen throughout the body.
*. Renin and angiotensin, that regulate how muchsalt and fluid the
body keeps, and how well theblood vessels can expand and contract.
This, in turn, helps control blood pressure (as well as the effects of
the kidney on fluid balance).
*. Clacitriol (Vitamin D) is activated by the kidneysand controls the
amountof phosphate and calcium in the bones and blood.
Many drugs are removed from the body through secretion by the kidney
into the urine. The kidney also breaks down certain proteins and
creates glucose when you are fasting.
When kidneys fail, harmful wastes build up in your body, your blood
pressure may rise, and your body may retain excess fluid; leading to
ankle swelling and shortness of breath (water in the lungs). Lack of
EPO causes tiredness due to anaemia and lack of active Vitamin D
causes bone pain, and occasionally fractures./

Dry udders of goat becomes full with milk by the touch of Rasulullah

During the Migration of Prophet Muhammad (SAW) to Medina, the Prophet (SAW) with his companions travelled until they reached to solitary tents belonging to a woman called Umm Ma'bad Al-Khuza'iyah. She was a gracious lady who sat at her tent-door with a mat spread out for any chance traveller that might pass by the way. Fatigued and thirsty, the Prophet (Peace be upon him) and his companions wanted to refresh themselves with food andsome milk. The lady told them that the flock was out in the pasture and thegoat standing nearby wasalmost dry. It was a rainless year. The Prophet (Peace be upon him), withher permission, touched its udders, reciting over them the Name of Allah, and to their great joy, there flowed plenty of milk out of them. The Prophet (Peace be upon him) first offered that to the lady of the house, andhe shared what was left with the members of the party. Before he left, he milked the goat, filled the container and gave it to Umm Ma'bad. Later on, her husband arrived with slender goats hardly having any milk in their udders. He was astonished to see milk in the house. His wife told him that a blessed man passed by the way, and then she gavedetails about his physical appearance and manner of talk. Here Abu Ma'bad realized on the spot that the man was the one whom Quraish were searching for and asked her to give full descriptionof him. She gave a wonderful account of his physique and manners, towhich we will go in detail later in the process of talking about his attributes and merits.
Abu Ma'bad, after listening to his wife's account, expressed a sincere wish to accompany the Prophet (Peace be upon him) whenever that was possible, and reiterated his admiration in verses ofpoetry that echoed all over Makkah to such an extent that the people therein thought it was a jinn inculcating words in their ears. Asma', daughter of Abu Bakr, on hearing those lines, got toknow that the two companions were heading for Madinah . Theshort poem opened with thanks giving to Allah having given them (the Ma'bads) the chance to host the Prophet (Peace be upon him) for a while. It then gave an account ofthe bliss that would settlein the heart of the Prophet's companion whosoever he was; it closed with an invitation to all mankind to come and see by themselves Umm Ma'bad, her goat and the container of milk that would all testify to the truthfulness of the Prophet (Peace be upon him).
Source: Zadul-Ma'ad. This story was recorded by Al Hakim who rendered it authentic as did Adh Dhahabi./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Musa's miracle repeats during the migration of the Holy Prophet

During the migration of the Prophet Muhammad (SAW) to Medina, Quraish had declared that whoever would seize Muhammad (Peace be upon him) would receive a hundred camels as reward. This had spurred many persons to try their luck. Among those who were on the lookout for the Prophet (Peace be upon him) and his companion in order to win the reward was Suraqah, the son of Malik. He, on receiving information that a party of four, had been spotted on a certain route, decided to pursue it secretly so that he alone should be the winner of the reward. He mounted aswift horse and went in hot pursuit of them. On the way the horse stumbled and he fell on the ground. On drawing a lot so as to divine whether he should continue the chase or not,as the Arabs used to do in such circumstances, he found the omens unpropitious. But the lust for material wealth blinded him altogether and he resumed the chase. Once more he met with the same fate but paid no heed to it. Again he jumped onto the saddle and galloped at a break-neck speed till he came quite close to the Prophet (Peace be upon him). Abu Bakr's heart agitated and he kept looking back while the Prophet (Peace be upon him) remained steadfast and continued reciting verses of the Qur'an.
The repeated stumbling of Suraqah's horse and hisfalling off awakened him to the situation, and he realized that it was a constant warning of Allah for his evil design which he contemplated against the Prophet (Peace be upon him). He approachedthe travelling group with a penitent heart and begged of the Prophet (Peace be upon him) forgiveness in all humility.He addressed the Prophet (Peace be upon him) and his companion, saying:"Your people (the Quraishites) have promised a generous reward to anyone who captures you." He added that he offered them provision but they declined his offer. They only asked him to screen off their departure and blind the polytheists to their hiding place. Then the Prophet (Peace be upon him) forgave him and confirmed it with a token written by 'Amir binFuhairah on a piece of parchment. Suraqah hurried back to Makkah and tried to foil the attempts of those who were in pursuit of Muhammad (Peace be upon him) and his noble companions. The sworn enemy was converted into an honest believer./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Zakat and mortgages

Question:
On the matter of zakat she has a mortgage which she is currently
paying off, but is confused about how to deduct the amount she owes.
She follows the Hanafi madhab and asfar as we understand from previous
questions on Sunnipath it is preferable for her to take only into
consideration the debt which is immediately owed rather than the total
mortgage.
However she is confused as to what this immediate debt is and she does
not know if she needs to deduct what she owes over the year orfor a
lesser period. As we have never had a mortgage or loan we do not know
how repayments work so would be grateful if you could help us with
this insha'Allah. Would it make a difference if she had an interest
only mortgage or a repayment mortgage?
We have another question related to zakat which we would be grateful
to receive an answer to. If one delays their zakat and a few months
have passed beyond the zakat date, when one resolves to pay zakat,
should one evaluate their financial circumstances at the present time,
or at the time of the zakat date, months earlier?
Answer:
In the Name of Allah, MostCompassionate, Most Merciful
1. On the day you are going to discharge your Zakat, deduct the amount
which is immediately owed which is the monthly instalment.
It would not make a difference if she had a interest-only mortgage or
repayment mortgage.
2. One will evaluate their financial circumstances at the time of the
Zakat designated date months earlier.

And Allah knows best

3a] The ahaadeeth about the Mahdi and the descent of the Messiah (peace be upon him) areno excuse not to strive and do good deeds

3a]
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to prepare for everything and draw up plans, as happened during
the Hijrah (migration to Madeenah). He prepared the mounts and a
guide, and he chose a travelling companion, and chose a place to hide
until the search for him had died down, and he protected all of that
with secrecy. This is how he conducted himself in all his battles and
military campaigns, and this is how he trainedhis companions. They
used to meet their enemies equipped with all kinds of weapons. The
Messenger of Allaah (peace and blessings of Allaah be upon him)
entered Makkah (at the conquest) with a helmet on his head, even
though Allaah said (interpretationof the meaning): "Allaah will
protect you from mankind"
[al-Maa'idah 5:67]
When he traveled for jihad or Hajj or 'Umrah, hetook his provisions
and more with him.
The Prophet (peace and blessings of Allaah be upon him) said: "Strive
forthat which will benefit you and seek the help of Allaah, and do not
feel helpless." Narrated by Muslim, 2664.
We can imagine the state in which the call and the ummah would have
ended up if the previous generations had responded to the calls to
give up until the Mahdi comes. Would they have been able to defeat the
Tatars and Crusaders, and conquer Constantinople?
This mistaken understanding of the shar'i texts that have been
narrated concerning the Mahdi and the Messiah (peace be upon him) has
been criticized by many scholars, daa'iyahs and writers.
Shaykh al-Albaani (may Allaah have mercy on him) said:
It is not permissible for the Muslims to give up working for Islam and
for the establishment of the Islamic state on earth because they are
waiting for the Mahdi and the descent of 'Eesa (peace be upon them
both), becausethey feel despair or they think that it is not possible
to achieve any such thing before they come. This is a false and
desperate notion. Neither Allaah nor His Messenger (peace and
blessings of Allaah be upon him) told us that Islam will not regain
power on earth before their time. It is possible that that may be
achieved before then if the Muslims avail themselves of the means that
lead to that, because Allaah says (interpretationof the meaning):
"If you help (in the cause of) Allaah, He will help you, and make your
foothold firm"
[Muhammad 47:7]
"Verily, Allaah will help those who help His (Cause)"
[al-Hajj 22:40]
We have to believe in the ahaadeeth which speak ofthe descent of Eesa
(peacebe upon him) etc, and reject the false notions of those who say
that we should not work and strive and prepare to do that which must
be done at all times and in all places. End quote.
Professor 'Abd al-'Azeez Mustafa said:
Jihaad against the kuffaar,no matter who they are, where they are or
in whattime they exist is obligatory according to sharee'ah; this
ruling has not been abrogated. This is an established truth of Islam.
This jihad is obligatory when its conditions are met and the relevant
rulings apply.It is not one of these conditions or rulings that jihad
should be delayed until what is promised comes to pass. This is not
the way in which the first Muslims understood it and how they acted.
Indeed, when they were told that Allaah would destroy the power of
Chosroes with their swords they did not stay in their houses waiting
forthe news to come true and for that event to happen without any
effort on their part. No, rather they prepared themselves for that and
made themselves ready until victory came and thus the promise
coincided with the decree of Allaah. But some of the Muslims nowadays
say no: jihad against the Jews must wait until the Dajjaal appears.
Perhaps this is part of the trial (fitnah) of the Dajjaal in this
world.
This negative talk has affected some of the Muslim youth, so they do
not feel any kind of responsibility towards al-Masjid al-Aqsa, the
environs of which Allaah has blessed. It has even led many of them to
believe more foolish ideas, namely that the Islamic state and the
caliphate will not be established until the Mahdi comes.
I wonder about those who propagate such ideas. It is as if they are
saying to the Jews: Be harsh towards your enemies… and to the
Christians: Carry on with your aggression… and to the Muslims: carry
on being fragmented and disputing and being useless until the Mahdi
comes to you. I do not know on what their argument is based, or how
they imagine that the Mahdi will come to people who are doing nothing
or will support people who are apathetic.

We ask Allaah to bring theMuslims back to their religion.
And Allah knows the best.

3] The ahaadeeth about the Mahdi and the descent of the Messiah (peace be upon him) areno excuse not to strive and do good deeds

3]Some people understand from the ahaadeeth aboutthe Mahdi and the
descentof the Messiah 'Eesa ibn Maryam (Jesus the son of Mary, peace
be upon him) that these are an excuse not to strive for Islam, so they
should sit and wait until the Mahdi appears orthe Messiah descends for
the glory of Islam and theMuslims to be restored. What is your opinion
on this understanding?.
Praise be to Allaah.
This miserable state that the Muslim ummah is in nowadays is very
shameful. All the Muslims are responsible for settingthings straight,
but some Muslims fail to strive, relying on their hopes andavoiding
correcting the sorry state of the ummah on the grounds that this was
caused by those who came before us and will be set right by those who
come after us. So they do not strive to support the religion of
Allaah, on the grounds that the Mahdi is the one who will do that.
This is escaping into hopes whilst failing to putinto effect the means
prescribed in sharee'ah. Allaah says (interpretationof the meaning):
"It will not be in accordance with your desires (Muslims), nor those
of the people of theScripture (Jews and Christians), whosoever works
evil, will have the recompense thereof, and he will not find any
protector or helper besides Allaah"
[al-Nisa' 4:123]
This negativity which some of the Muslims are suffering from nowadays
can have no basis in the texts of sharee'ah; rather it is due to
misunderstanding, helplessness and laziness, and evasion of
responsibility.
Allaah has commanded the Muslims to strive and work for this religion,
to call people to Allaah, to debate with the kuffaar and call them
with wisdom and beautiful preaching, and to fight them until there
will no longer be any shirk on earth. Allaah says (interpretation of
the meaning):
"And fight them until there is no more Fitnah (disbelief and
polytheism, i.e. worshipping others besides Allaah), and the religion
(worship) will all be for Allaah Alone [in thewhole of the world]. But
ifthey cease (worshipping others besides Allaah), then certainly,
Allaah is All-Seer of what they do"
[al-Anfaal 8:39]
Ibn Katheer (may Allaah have mercy on him) said:
Here Allaah commands us to fight the kuffaar until there is no more
fitnah i.e.shirk, and the religion (worship) is all for Allaah, i.e.,
until the religion of Allaah prevails over all other religions.
This command does not apply only to some times and not others, rather
the Muslims of all times and places are commanded to do this.
Undoubtedly working for Islam and to establish it on earth requires
the Muslims to strive hard andpursue the means that lead to that.
Some people misunderstand the ahaadeeth that have beennarrated about
the emergence of the Mahdi and the descent of the Messiah 'Eesa ibn
Maryam (peace be upon him), so they are passive and do not strive, and
they sit and wait for the Mahdi to appear or the Messiah to come down,
and they do not call people to Allaah or strive to make the word of
Allaah supreme. But Allaah and His Messenger (peace and blessings of
Allaah be upon him) have commanded us to take the appropriate means
and strive hard on earth.
Allaah says (interpretationof the meaning):
"O you who believe! Take your precautions, and either go forth (on an
expedition) in parties, or go forth all together"
[al-Nisa' 4:71]
"And make ready against them all you can of power, including steeds
ofwar (tanks, planes, missiles, artillery) to threaten the enemy of
Allaah and your enemy"
[al-Anfaal 8:60]
"He it is Who has made the earth subservient to you (i.e. easy for you
to walk, to live and to do agriculture on it); so walk in the path
thereof and eat of His provision. And to Him will be the Resurrection"
[al-Mulk 67:15]
"and for this let (all) thosestrive who want to strive"
[al-Mutaffifeen 83:26]
"For the like of this let theworkers work"
[al-Saaffaat 37:61]
"And whoever desires the Hereafter and strives for it, with the
necessary effort due for it (i.e. does righteous deeds of Allaah's
obedience) while he is a believer (in the Oneness of Allaah Islamic
Monotheism) — then suchare the ones whose striving shall be
appreciated, (thanked andrewarded by Allaah)"
[al-Isra' 17:19]
"And take a provision (with you) for the journey,but the best
provision is At-Taqwa (piety, righteousness)"
[al-Baqarah 2:197]
Allaah commanded Maryam to take the appropriate means when she was at
her weakest, as He said (interpretation of the meaning):
"And shake the trunk of date palm towards you, it will let fall fresh
ripe dates upon you"
[Maryam 19:25]
:->

mulla nasurudin

Once Nasruddin took his students tohis house and insisted they should
have lunch with him. Moment later, he called his wife and ordered her
to cook Palaw for the guests as soon as possible. His wife said, "You
order so simply as ifyou have rice and ghee in the house."
Nasruddinbecame very angry and said: "Can't you at least bring empty
plates? His wife accepted and a few minutes later brought the plates
to Nasruddin. He took the empty platesand placed them in front of the
guests. "Friends!" he said, "If I had bought rice and ghee, I would
have brought you an oilyPalaw in these plates."
Nasruddin was looking at the image of the moon in a well. He thought
it was a recompense to take out the moon from the well. Therefore, he
threw a rope inside the well and swung it a few times. Incidentally,
the tip of the rope got caught to a big stone. Hetried to take the
rope out. Hence he pulled it with a lot of force. The rope tore off
and he fell on his back to the ground. When he looked at the sky, he
saw the moon and said, "Doesn't matter. My efforts were not wasted.
Though I faced a lot of difficulties, I finally succeeded to rescue
the moon."
Once Nasruddin went to a hair dresser to get his head shaved.
Incidentally, the barber was inexperienced. The moment he cut a part
of his scalp, he would put apiece of cotton on the wound. Finally
Nasruddin became angryand told the barber, "Youplanted cotton on half
of my head. I would like to grow flax in the remaimng half."

1b] Happiness?

1b]
is true. Islam encourages people to moderate in spending, being
neither excessive nor misers.
During times when a lot ofsocieties complain about cold heartedness,
materialism, selfishness and so on, we find that Islam has proven
remediesfor all of these problems.
This summarized introduction should make it clear that Islam is a
logical religion that can be easily understood by all people. The
doors to Islam are wide open and do not shut for anyone looking
toenter.
Understanding all of Islam's teachings in a shortarticle is
impossible. However, briefly discussingsome of its fundamental tenets
should assist in further clarifying the religion for those who are
interested.
All of Islam's regulations and teachings are important, but some have
precedence over others. There are six essential articles of faith that
one must believe in, and five pillars that one's faith must be built
upon./
Please remember us in your duas too.

1a] Happiness?

1a]
life - attaining prestigious ranks/positions and achieving the highest
academic degrees.
4. Among the merits of Islam is that it is a comprehensive religion.
Every aspect of a person's life is managed by Islam. There is not a
problem except that a solution for it lies in Islam, which makes it
possible to embrace and practice in every time and place. How can this
not be the case in such a well organized religion that has guidelines
and positive instruction for every aspect of life including: conflict
resolution, buying and selling, social and marital relations,
greetings, public etiquettes, and even how a person eats, sleeps and
dresses. These practices have not been addressed generally, but rather
in precise detail, causing the mind to wonder in amazement. Know that
Islam even provides direction on how to wear and remove footwear. It
encourages people to use their right hand when eating, drinking,
shaking hands, and when giving and receiving items. As for disliked
affairs such as using the bathroom, the left hand is to be used.
Islam also has wonderful instructions regarding going to sleep and
wakingup. When two Muslims meet, Islam directs them on how they should
greet each other; a rider should initiate greeting the pedestrian, the
youth should initiate greeting the elderly, and a small group should
initiate greeting a larger group. These are but a few of Islam's many
comprehensive guidelines for all aspects of life.
5. Another of Islam's meritsis that it establishes good for mankind in
all its regulations and safeguardsthem from evil. It is man himself
who benefits from these regulations. Islam's prohibition of alcohol
and drugs for example is only because of the great harm they cause to
a person's physical and mental health. You can witness the state of a
drunken man, no longer human except in appearance. A lotof murders,
disputes, traffic accidents and rapes would not have taken place were
it not for consuming these mind-altering products.
Islam's prohibition of premarital sex relieves societies of
destructive diseases (such as AIDS and other STDs), immoral behavior,
and the existence of a generation of illegitimate children. This
generation is often deprived of a mother's love and a father's
upbringing which can lead them to become burdensome on society. Islam
prohibits women from displaying themselves publicly. This isbecause
Islam considers women to be valued, preserved pearls; not somecheap
merchandise to be displayed for all to see. It does so to protect them
from the wolves of mankind - those who are only concerned with
satisfying their lusts, even if it is at the cost of a woman's honor,
nobility, status, and purity.
On the other hand, Islam permits all harmless and beneficial drinks.
It also permits married couples toenjoy one another within a happy
home.
In summary, Islam has not eliminated freedoms and desires. Rather, it
regulatesthem for the benefit of mankind and the society at large.
6. A radiant aspect of Islamis that it pays a great deal of attention
to values, character, and praiseworthy manners, while prohibiting
mankindfrom oppression, transgression and bad character. Islam is a
religion of love, unity and mercy. It defines an individual's
relationship with his parents, relatives, neighbors, friends and all
people. Islam embeds the best of manners in those who embrace it and
prevents them from living selfishly. It encourages its followers to
help others and take others' feelings into consideration - especially
the poor, orphans, elderly and widows. They all have rights in Islam
that must not be taken lightly by Muslims. Muslims shouldn'tfeel like
they are bestowing favors upon others when giving them their due
rights, rather these rights are obligations upon Muslims. It is
considered to be a great sin in Islam for one to go to sleep with a
full stomach knowing that his neighbor is hungry.
Islam even prohibits two people from whispering toeach other in the
presence of a third, taking his feelings into consideration.Islam goes
even further than that, obligating kind treatment to animals and
prohibiting harming them.More specifically, Islam prohibits
slaughtering an animal while another watches, or sharpening a knife
while it is watching, so that it is not tormented along with being
slaughtered.
Truthfulness, trustworthiness, bravery, generosity, humility, abiding
by promises, visiting the sick, attending funerals, being dutiful to
parents, visiting relatives and neighbors, and striving to help others
are all etiquettes that are encouraged by Islam.
On the other hand, Islam strictly prohibits oppression, lying,
conceitedness, envy, and insulting or betraying others. It is
impermissible in Islam to speak ill of a person in his absence, even
if what is being said is true.
:->

1] Happiness?

1]Happiness is a common goal that everyone strives to attain.
Philosophers, intellectuals, doctors and artists alike have all
strived in search of the causes of happiness and ways to escape
anxiety.
The reality is, however, that the proposed solutions achieve only
partial or superficial happiness. They are more or less like drugs
which only provide temporary relief; when their effect wares off,
anxieties return two fold.
The following words inviteyou to ultimate happiness and will lead you
to true success. But before you begin reading, I hope that you take a
moment to try to open your heart and mind - as the intelligent one is
he who searches for the truth no matter where it lies.
An undeniable reality is that permanent happiness cannot be achieved
except by believing in God - The Creator - and following Hisguidance.
Since it is He who created mankind, He is the one who knows what
pleases and benefits them, just as he knows what saddens and harms
them. A number of psychologists have affirmed that only a religious
person lives with true content and serenity. So if believing in God
leadsto ultimate happiness, then how can this be achieved?
There are numerous religions and a variety of creeds. However, their
critical differences in core issues make it impossible for all of them
to be correct. So which is the correct religion? What is the correct
creed that God requires us to believe in and in the end pleases Him?
And which one of these creeds guarantees ushappiness in this life and
in the hereafter?
Before answering these questions, a criterion must first be
established to be used as a basis for correctly determining the true
religion. I firmly believe that all sensible people will agree that a
religion is not deemed correct simply due to the fact that one was
raised in that religion, had parents that adhered to it, or lived in a
society that practiced it. Rather a religion's accuracy and
authenticity are based upon substantialevidence and firm intellectual
proofs. Intellect, the distinguishing factor between mankind and
animals, must be applied when studying the issue ofreligion, which is
undeniably the most important and gravest of all matters.
A short journey into the world of religions and sifting through
various creeds could prove to be a good method in arriving atthe
desired conclusion. In order to save you the timeand effort, I say
with full conviction and confidence that no matter how much you
investigate this issue, you will only arrive at one reality: that the
true and correct religion is Islam and that true happiness and content
lies within it.
Before you hastily rebut this statement and stop reading, please
realize thatcompleting the rest would not harm you at all, and it may
in fact benefit you. Also, remember that you have an intellect by
which you can distinguish things and determine truth from falsehood.
Why Islam?
This is an important question, indicating that the questioner is
mature and enlightened. In response I say:
Islam is a religion that includes a number of merits and
characteristics that are absent from otherreligions. These
characteristics, alone, serveas convincing evidence that Islam is the
true religion of God. You can determine the authenticityof this
statement by contemplating them.
Islam's many merits and characteristics make it impossible to
elaborate onall of them. However, some of the most important can be
summarized as follows:
1. Amongst the greatest merits of Islam is that it fulfills the
spiritual aspects of the human being and enables those who embrace it
to have an ongoing connection with God. This makes it possiblefor them
to be at ease spiritually. It shields them from chaos, being lost or
feeling (spiritually) empty, and protects from mental instability.
2. Another of Islam's meritsis that it coincides totally with common
sense. All of the Islamic legislation and its rulings are acceptable
intellectually and are never contradictory. One man who embraced Islam
was asked why he did so and replied, "Islam never ordered me to do
anythingthat I later wished wasn't obligated, and it never forbade me
from anything that I later wished wasn't forbidden."
Much of what is readily accepted in other religions causes great
confusion. This confusion makes it difficult to believe many ofthe
fundamental tenets/doctrines that thesereligions are based upon. On
the other hand, we findthat Islam respects the intellect, prohibits
ignorance, and condemns blind following.
3. Islam is an all-inclusive way of life attending to both spiritual
and physical needs. Practicing Islam does not mean that one has to be
secluded or that he is prohibited from the finer things in life.
Rather, according to Islam, a person can be religious and still enjoy
a normal life -
:->

Fight Laziness

Early to bed and early to rise are habits taught by the Messenger pbuh.
Those who unnecessarily or habitually delay going to bed may not
realise the harm to their mental, physical, spiritual & social well
being.
Similarly those who get upvery late each day, allowing laziness to
overpower them would have their share of obstacles & negativities as a
result.
Once this becomes a habit, it can lead to the break up of marriages,
feuds within the families, flaring of tempers, loss of income, failure
at school or work, loss of concentration, a constant lathargic feeling
and becoming an irritationto those we live with.
It can also cause deep unexplained discontentment, sadness or even put
us into a depressive mode. We MUST fight laziness to succeed!
Mufti Ismail Menk

On Friday…

On one Friday, Rasulullah ( Allah bless him & give him peace) said: "O
Muslims! Allah Ta'ala has made this day a day of eid . So have a bath
on this day, whoever has perfume should apply it, and use the miswaak.
" ( Ibn Majah )

Khwaja Moinuddin Chishti - Ajmeer, India

Dargah of Moinuddin Chishti in Ajmer , India .
Religion Islam
Other name(s) Hazrat Khwaja Gharīb Nawāz
Personal
Born 1141
Khorasan (in modern Afghanistan ) or Isfahan (in modern Iran )
Died 1230
Ajmer
Senior posting
Based in Ajmer, Northern India
Title غریب نواز Gharīb Nawāz، سُلطان الہند Sultan-ul-Hind (emperor of India) Shaikh , Khalifa
Period in office Late 12th century and early 13th century
Predecessor Usman Harooni
Successor Qutbuddin Bakhtiar Kaki
Sultan-ul-Hind, Moinuddin Chishti ( Urdu / Persian : معین الدین چشتی ‎) ( Persian : چشتی ‎ - Čištī ) ( Arabic : ششتى ‎ - Shishti ) was born in 1141 and died in 1230 CE. Also known as Gharīb Nawāz "Benefactor of the Poor" ( غریب نواز ), he is the most famous Sufi saint of the Chishti Order of the Indian Subcontinent . He introduced and established the order in South Asia. The initialspiritual chain or silsila of the Chishti order in India, comprisingMoinuddin Chishti, Bakhtiyar Kaki , Baba Farid and Nizamuddin Auliya (each successive person being the disciple of the previousone), constitutes the great Sufi saints of Indian history.
-
Establishing the Chishtīorder in India
The Chishtī order was founded by Abu Ishaq Shami (“the Syrian”) in Chisht, some 95 miles east of Herat in present-day western Afghanistan . [ 4 ] Moinuddin Chishti established theorder in India, in the city of Ajmer in North India.
Moinuddin Chishti apparently never wrote down his teachings in the form of a book, nor did hisimmediate disciples, but the central principles that became characteristics of the Chishtī order in India are based on his teachings and practices. They laystress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Samā' as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.
He, in other words, interpreted religion in terms of human service and exhorted his disciples "to develop river-like generosity, sun-like affection and earth-like hospitality." The highest form of devotion, according to him, was "to redress the misery of those in distress – to fulfill the needs of the helpless and to feed the hungry."
It was during the reign of Emperor Akbar (1556–1605) thatAjmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook an unceremonial journey on foot to accomplish his wish to reach Ajmer. The Akbarnāmah records that the Emperor's interest first sparked when he heard some minstrels singing songs about the virtues of the Walī (Friend of God) who lay asleep in Ajmer.
Moinuddin Chishtī authored several books including Anīs al-Arwāḥ and Dalīl al-'Ārifīn , both of which deal with the Islamic code of living.
Quṭbuddīn Baktiyār Kākī (d. 1235) and Ḥamīduddīn Nagorī (d.1276) were Moinuddin Chishtī's celebrated Khalīfas or successors who continued to transmit the teachings of their master through their disciples, leading tothe widespread proliferation of the Chishtī Order in India.
Among Quṭbuddīn Baktiyār's prominent disciples was Farīduddīn Ganj-i-Shakar (d. 1265), whose dargāh is at Pakpattan , (Pakistan). Farīduddīn's most famous disciple was Nizāmuddīn Auliyā' (d. 1325) popularly referred to as Mahbūb-e-Ilāhī (God's beloved), whose dargāh is located in South Delhi.
From Delhi, disciples branched out to establish dargāhs in several regions of South Asia, from Sindh in the west to Bengal in the east, and the Deccan in the south. But from all the network of Chishtī dargāhs the Ajmer dargāh took on the special distinction of being the 'mother' dargah of them all.

8e] Short Stories - ''Ridan the Devil''

8e]
The two Savage Islanders sprang to his aid, drew him up over the side,
and tumbled him into the boat.Then, without a further look, they
seized their paddles and plunged theminto the water. Ridan lay ina
huddled-up heap on the bottom boards.
'Exhausted, poor devil!' said Von Hammer to himself, bending down and
peering at the motionless figure through the darkness. Then something
warm flowed over his naked foot as the boat rolled, and he looked
closer at Ridan, and--
'Oh, my God!' burst from him--both of Ridan's legs were gone--bitten
off just above the knees.
Twenty minutes later, as the boat came alongside the Mindora , Ridan
'the devil' died in the arms of the man who had once given him a
drink./

8d] Short Stories - ''Ridan the Devil''

8d]
once in five years. It's a very isolated spot, off the north-鑑st coast
of New Guinea. "Bully" Hayes used to call there once. However, let me
have him.The Mindora may go to Manila next year; if so, I'll land him
at On阛ta on our way there. Anyway, he's no good to you. And he told me
just now that he has been waiting his chance to murder you.'
The Mindora returned to Apia to take in stores, and Von Hammer took
Ridan with him, clothed in a suit of blue serge, and with silent
happiness illumininghis face. For his heart was leaping within him at
the thought of On阛ta, and of those who numbered him with the dead; and
when he clambered up the ship'sside and saw Pulu, the big Samoan,
working on deck with the other native sailors, he flung his arms
around him and gave him a mighty hug, and laughedlike a pleased child
when Von Hammer told him thatPulu would be his shipmate till he saw
the green land and white beach of On阛ta once more.
* * * * *
Six months out from Samoa the Mindora was hove-to off Choiseul
Island,in the Solomon Group, waiting for her boat. Von Hammer and four
hands had gone ashore to land supplies for a trader, and the brig was
awaiting his return. There was a heavy sea running on the reef as the
boat pushed off from the beach in the fast-gathering darkness; but who
minds such thingswith a native crew? So thought Von Hammer as he
grasped the long, swaying steer oar, and swung the whale-boat's head
to the white line of surf. 'Give it to her, boys; now's our
chance--there's a bit of a lull now, eh, Pulu? Bend to it, Ridan,
mylad.'
Out shot the boat, Pulu pulling stroke, Ridan bow-oar, and two sturdy,
square-built Savage Islanders amidships. Surge after surge roared and
hissed past in the darkness, and never a dropof water wetted their
naked backs; and then, with a wild cry from the crew and a shouting
laughfrom the steersman, she swept over and down the edge of the reef
and gained the deep water--a second too late! Ere she could rise from
the blackened trough a great curling roller towered highover, and then
with a bursting roar fell upon andsmothered her. When she rose to the
surface Von Hammer was fifty feet away, clinging to the steer-oar. A
quick glance showed him that none of the crew were missing--they were
all holding on to the swamped boat and 'swimming' her out away from
the reef, and shouting loudly for him to come alongside. Pushing the
steer-oar before him, he soon reached the boat, and, despite his own
unwillingness, his crew insisted on his getting in. Then, each still
grasping the gunwale with one hand, they worked the boat out yard by
yard, swaying her fore and aft whenever a lull in the seascame, and
jerking the water out of her by degrees till the two Savage Islanders
were ableto clamber in and bale out with the wooden bucket slung under
the after-thwart, while the white man kept her head to the sea. But
the current was setting them steadily along, parallel with the reef,
and every now and then a sea would tumble aboard and nearly fill her
again. At last, however, theSavage Islanders got her somewhat free of
water, and called to Pulu and Ridan to get in--there were plenty of
spare canoe-paddles secured along the sides in case of an emergency
such as this.
'Get in, Pulu, get in,' said Rfdan to the Samoan, in English; 'get in quickly.'
But Pulu refused. He was a bigger and a heavier man than Rfdan, he
said, and the boat was not yet able to bear the weight of a fourth
man. This was true, and the supercargo, though he knew the awfulrisk
the men ran, and urged them to jump in andpaddle, yet knew that the
additional weight of two such heavy men as Rfdan and Pulu meant death
to all, for every now and thena leaping sea would again fill the boat
to the thwarts.
And then suddenly, amid the crashing sound of the thundering rollers
on the reef, Ridan raised his voice in an awful shriek.
' Quick! Pulu, quick! Some shark hav' come. Get in, get in first,' he
said in his broken English. And as he spoke he grasped the gunwale
with both hands and raised his head and broad shoulders high out of
the water, and a bubbling, groan-like soundissued from his lips.
In an instant the big Samoan swung himself into the boat, and Von
Hammer called to Ridan toget in also.
'Nay, oh, white man!' he answered, in a strange choking voice, 'let me
stay here and hold to the boat. We are not yet safe from the reef. But
paddle, paddle... quickly!'
In another minute or two the boat was out of danger, and then Ridan's
voice was heard.
'Lift me in,' he said quietly, 'my strength is spent.'
:->/ - - - :-> Transtors:
1.http://free-translation.imtranslator.net/lowres.asp
2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8c] Short Stories - ''Ridan the Devil''

8c]
at Vailele and Mulifanua, and Ridan alone was left. He was glad of this, for thewhite men on board had been kind to him, and he began to hope that he would be taken back to On阛ta. But that night he was brought ashore by the captain to a house where many white men were sitting together, smoking and drinking. They all looked curiously at him and addressed him in many island tongues, and Ridan smiled and shook his head and said, 'Me Ridan; me On阛ta.'
'Leave him with me, K黨ne,' said Burton to the captain of the brig. 'He's the best and biggest man of the lotyou've brought this trip. I'llmarry him to one of my wife's servants, and he'll live in clover down at Mulifanua.'
So early next morning Rfdan was put in a boat with many other new 'boys,' and he smiled with joy, thinking he was going back to the ship--and On阛ta. But when the boat sailed round Mulinu's Point, and the spars of the Iserbrook were suddenly hidden by the intervening line of palm trees, a cry of terror burst from him, and he sprang overboard. He was soon caught, though he dived and swam like a fish. And then two wild-eyed Gilbert Islanders held him by the arms, and laughed as he wept and kept repeating, 'On隺ta, On隺ta.'
* * * * *
From that day began his martyrdom. He worked hard under his overseer, but ran away again and again, only to be brought back and tied up. Sometimes, as he toiled, he would look longingly across the narrow strait of sunlit water at the bright green little island of Manono, six miles away; and twice he stole down to the shore at night, launched a canoe and paddled over towards it. But each time the plantation guard-boat brought him back; and then Burton put him in irons. Once he swam the whole distance, braving the sharks, and, reaching the island, hid in a taro swamp till the next night. He meant to steal food and a canoe--and seek for On隺ta. But the Manono people found him, and, though he fought desperately, they overcame and bound him, and the women cursed him for a T鈌ito{*} devil, a thieving beast, and beat and pelted him as the mencarried him back to the plantation, tied up like a wild boar, to get their ten dollars reward for him from the manager. And Burton gave him thirty lashes as a corrective.
* The Samoans apply the term 'T鈌ito' to all natives of the Gilbert Group and other equatorial islands. The word is an abbreviation of Taputeauea (Drummond's Island), and 'T鈌ito' is synonymous for 'savage'--in some senses.
Then came long, long months of unceasing toil, broken only by attempts to escape, recapture, irons and more lashes. The rest of the native labourers so hated and persecuted him that at last the man's nature changed, and he became desperate and dangerous. No one but Burton dared strike him now, for he would spring at an enemy's throat like amadman, and half stranglehim ere he could be dragged away stunned, bruised and bleeding. When his day's slavery was over he would go to his hut, eat his scanty mealof rice, biscuit and yam in sullen silence, and brood and mutter to himself. But from the day of his first flogging no word ever escaped his set lips. All these things he told afterwards to Von Hammer, the supercargo of the Mindora , when she came to Mulifanua with a cargo of new 'boys.'{*}
* Polynesian labourers are generally termed 'boys.'
Von Hammer had been everywhere in the North Pacific, so Burton took himto Ridan's hut, and called to the 'sulky devil' to comeout. He came, and sullenly followed the two men intothe manager's big sitting-room, and sat down cross-legged on the floor. The bright lamplight shone fullon his nude figure and the tangle of black hair that fell about his now sun-darkened back and shoulders. And, as on that other evening long before,when he sat crouching over his fire, his eyes sought Burton's face with a look of implacable hatred.
'See if you can find out where the d--d brute comes from,' said Burton.
Von Hammer looked at Ridan intently for a minute, and then said one or two words to him in a tongue that the overseer had never before heard.
With trembling limbs and a joyful wonder shining in his dark eyes, Rfdan crept up to the supercargo, and then, in a voice of whispered sobs, he told histwo years' tale of bitter misery.
* * * * *
'Very well,' said Burton, an hour later, to Von Hammer,'you can take him. I don't want the brute here. But he is a dangerous devil, mind. Where do you say he comes from?'
'On阛ta--Saint David's Island--a little bit of a sandy atoll, as big as Manono over there, and much like it, too. I know the place well--lived there once when I was pearling, ten years ago. I don't thinkthe natives there see a white man more than once in five years.
:->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8b] Short Stories - ''Ridan the Devil''

8b]
'Let him lie,' he said, going aft to the tiller. 'We be fourstrong men--he is but as a child from weakness. See, his bones are like to cut through his skin. He hath been starved.'
* * * * *
At dusk they ran the boat along the plantation jetty, and Pulu and another manled Rfdan up the path to the manager's house. His hands were free, but a stout rope of cinnet was tied around his naked waist and Pulu held the end.
'Ah, you dumb, sulky devil; you've come back to us again, have you?' said Burton, eyeing him savagely. 'I wish Schwartzkoff had kept youup in Apia, you murderous,yellow-hided scoundrel!'
'What's the use of bully-ragging him?' remarked the plantation engineer, with a sarcastic laugh; 'he doesn't understand a wordyou say. Club-law and the sasa {*} are the only thingsthat appeal to him--and hegets plenty of both on Mulifanua. Hallo, look at that! Why, he's kissing Pulu's toe!'
* Whip.
Burton laughed. 'So he is. Look out, Pulu, perhaps he's a kai tagata ' (cannibal). 'Take care he doesn't bite it off.'
Pulu shook his mop of yellow hair gravely. A great pity filled his big heart, for as he had turnedto go back to the boat Ridan had fallen upon his knees and pressed his lips to the feet of the man whohad given him a drink.
That night Burton and the Scotch engineer went to Ridan's hut, taking with them food and a new sleeping-mat. He was sitting cross-legged beforea tiny fire of coco-nut shells, gazing at the blue, leaping jets of flame, and as the two men entered, slowly turned his face to them.
'Here,' said Burton, less roughly than usual,' here's some kai kai for you.'
He took the food from Burton's hand, set it besidehim on the ground, and then, supporting himself on his gaunt right arm andhand, gave the overseer one long look of bitter, undying hatred; then his eyes drooped to the fire again.
'And here, Ridan,' said Craik, the engineer, throwing the sleeping-matupon the ground, 'that'll keep your auld bones frae cutting into the ground. And here is what will do ye mair good still,' and he placed a wooden pipe and a stick of tobacco in 'the devil's' hand. In a moment Ridan was on his knees with his forehead pressed to the ground in gratitude.
The men looked at him in silence for a few moments as he crouched at Craik's feet, with the light of the fire playing upon his tattooed yellow back and masses of tangled black hair.
'Come awa', Burton, leave the puir deevil to himself. And I'm thinking ye might try him on the other tack awhile. Ye have not brokenthe creature's spirit yet, and I wouldna try to if I were you--for my own safety. Sit up Ridan, mon, and smoke your pipe.'
* * * * *
Two years before, Ridan had been brought to Samoa by a German labour-ship, which had picked him up in a canoe at sea, somewhere off the coast of Dutch New Guinea. He was the only survivor of a party of seven, and when lifted on board was in the last stageof exhaustion from thirst and hunger. Where the canoe had sailed from, andwhither bound, no one on board the Iserbrook could learn, for the stranger spoke a language utterly unknown to anyone of even the Iserbrook's polyglot ship's company--men who came from all parts of Polynesia and Micronesia. All that could be learned from him by signs and gestures was that a great storm had overtaken the canoe, many days of hunger and thirst had followed, and then death ended the agonies of all but himself.
In a few weeks, and while the brig was thrashing her way back to Samoa against the south-east trades, Ridan regained his health and strength and became a favourite with all on board, white and brown. He was quite six feet in height, with a bright yellow skin, bronzed by the sun; and his straight features and long black hair were of thetrue Malayo-Polynesian type. From the back of his neck two broad stripes of bright blue tattooing ran down the whole length of his muscular back, and thence curved outwards and downwards along the back of his thighs and terminated at each heel. No one on the Iserbrook had ever seen similar tattooing, and many were the conjectures as to Ridan's native place. One word, however, he constantly repeated, 'Onêata,' and then would point to the north-west. But no one knew of such a place, though many did of an Oneaka, far to the south-east--an island of the Gilbert Group near the Equator.
The weeks passed, and at last Ridan looked with wondering eyes upon the strange houses of the white men in Apia harbour. By-and-by boats came off to the ship, and the three hundred and oddbrown-skinned and black-skinned people from the Solomons and the Admiralties and the countless islands about New Britain and New Ireland were taken ashore to work on the plantationsat Vailele and Mulifanua,
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8a] Short Stories - ''Ridan the Devil''

8a]
Ridan lived alone in a little hut on the borders of the big German plantation at Mulifenua, away down at the lee end of Upolu Island, and every one of his brown-skinned fellow-workers either hated or feared him, and smiled when Burton, the American overseer, would knock him down for being a 'sulky brute.' But no one of them cared to let Ridan see him smile. For to them he was a wizard, a devil, who could send death in the night to those he hated. And so when anyone died on the plantation he was blamed,and seemed to like it. Once, when he lay ironed hand and foot in the stifling corrugated iron 'calaboose,' with his blood-shot eyes fixed in sullen rage on Burton's angered face, Tirauro, a Gilbert Island native assistant overseer, struck him on the mouth and called him 'a pig cast up by the ocean.' This was to please the white man. But it did not, for Burton, cruel as he was, called Tirauro a coward and felled him at once. By ill-luck he fell within reach of Ridan, and in another moment the manacled hands had seized his enemy's throat. For five minutes the three men struggled together, the white overseer beatingRidan over the head with the butt of his heavy Colt's pistol, and then when Burton rose to his feet the two brown men were lying motionless together; but Tirauro was dead.
Ridan was sick for a long time after this. A heavy flogging always did make him sick, although he was so big and strong. And so, as he could not work in the fields, he was sent to Apia to do light labour in the cotton-mill there. The next morning he was missing. He had swum to abrig lying at anchor in the harbour and hidden away in the empty forehold. Then he was discovered and taken ashore to the mill again, where the foreman gave him 'a dose of Cameroons medicine'--that is, twenty-five lashes.
'Send him back to the plantation,' said the manager, who was a mereGerman civilian, and consequently much despised by his foreman, who had served in Africa. 'I'm afraid to keep him here, and I'm not going to punish him if he tries to get away again, poor devil.'
So back he went to Mulifanua. The boat voyage from Apia down the coast inside the reef is not a long one, but the Samoan crew were frightened to have such a man free; so they tied him hand and foot and then lashed him down tightly under the midship thwart with strips of green fau bark. Not that they did so with unnecessary cruelty, but ex-Lieutenant Schwartzkoff, the foreman,was looking on, and then, besides that, this big-boned, light-skinned man was a foreigner, and a Samoan hates a foreigner of his own colourif he is poor and friendless.And then he was an aitu a devil, and could speak neither Samoan, nor Fijian,nor Tokelau, nor yet any English or German.
Clearly, therefore, he was not a man at all, but a manu --a beast, and not to be trusted with free limbs. Did not the foreman say that he was possessed of many devils, and for two years had lived alone on the plantation, working in the field with the gangs of Tokelau and Solomon Island men, but speaking to no one, only muttering in a strange tongue to himself and giving sullen obedience to his taskmasters?
But as they talked and sang, and as the boat sailed along the white line of beach fringed with the swaying palms, Ridan groaned in his agony, and Pulu, the steersman, who was a big strong man and not a coward like his fellows, took pity on the captive.
'Let us give him a drink,' hesaid; 'he cannot hurt us as he is. Else he may die in the boat and we lose the price of his passage; for the white men at Mulifanua will not pay us for bringing to them a dead man.'
So they cast off the lashings of fau bark that bound Ridan to the thwart, and Pulu, lifting him up, gave him a long drink, holding the gourd tohis quivering mouth--for his hands were tied behindhim.
'Let him rest with his back against the side of the boat,' said Pulu presently; 'and, see, surely we may loosen the thongs around his wrists a little, for they are cutting into the flesh.'
But the others were afraid, and begged him to let wellalone. Then Pulu grew angry and called them cowards, for, as they argued, Ridan fell forward on his face in a swoon.
When 'the devil' came to and opened his wearied, blood-shot eyes, Pulu was bathing his forehead with cold water, and his bruisedand swollen hands were free. For a minute or so he gasped and stared at the big Samoan, and a heavy sigh broke from his broad naked chest. Then he put his hands to his face--and sobbed.
Pulu drew back in wondering pity--surely no devil could weep--and then, with a defiant glanceat the three other Samoans, he stooped down and unbound Ridan's feet.
:->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Letter From a Reader

Salaam,
I came across this wonderful site of yours in search of relief for my
ownproblems, mainly on the subject of forgiving those who have hurt
us. I have been reading it for the past hour. Mash'Allah, it has
opened my eyes and my heart. May Allah bless you and your efforts to
share and spread love.
From,
Jesima (fasting in this holy month of Ramadan) from London
*****
Response from M.NajimudeeN. Bsc - India:
You're welcome, sister Jesima, I am glad the website helped you.
Letters like yours keep me motivated and remind me that what I am
doing with this website is needed, Insha'Allah.

Good New Day

People often wish for a return to the good old days. First of all,
when we look at them objectively, they weren't really so good. Sure, I
have funny and pleasant memories from my youth, but I also remember
the confusion and loneliness.
I personally would not trade my life at this moment for my life at any
time in the past. Among other things, I now have a beautiful daughter
who I love more than life itself; my writing, which has evolved to
allow me to express my deepest convictions; and many small blessings
that add up to a pot of gold.
Secondly, the old days are called "old" for a reason. That's the past.
We can't go back.
What we can do is focus on the journey forward.
"Be quick in the race for forgiveness from your Lord, and for a Garden
whose width is that (of thewhole) of the heavens andof the earth,
prepared for the righteous; – Those who spend (freely), whether in
prosperity, or in adversity; who restrain anger, and pardon people;-
for Allah loves those who do good; – And those who, having done
something to be ashamed of, or wronged their own souls, earnestly
bring Allahto mind, and ask for forgiveness for their sins,- and who
can forgive sins except Allah…." – Quran, Surat Aal Imran, 3:133-135
This is how we make a better future for ourselves and our families,
Insha'Allah. Letting go of anger, forgiving, asking forgiveness,
giving to the poor and needy, and racing to Allah. The Almighty has
given us the formula. This is how, instead of yearning for thegood old
days, we create good new days! Our futurecan be as good as the past
ever was; it can be better, brighter and happier.
Let's build the good new days.

Love Ourselves First

We can get so caught up intrying to fix other people'sproblems, that
we forget to fix ourselves. We can spend all our time helping family
members, running around, "sacrificing", whileour own souls are weary,
discouraged and approaching despair. We can champion important causes,
or do vital work in our jobs, while we cover up or ignore wounds from
our past, until we cannot even look at ourselves with respect or love.
I suppose we all have our coping mechanisms. For me, it's martial
arts. When I'm troubled or unhappy, I tend to immerse myself in my
martial arts practice. It occupies my mind, allows me to forget my
problems,and wears out my body soI can sleep.
Others may plunge themselves into their work, or distract themselves
with books, music or television, or busy themselves with other
people's problems. But you can only keep this up for so long. If you
don't face what's going on internally, the darkness will eventually
spread and blot everything else out.
We have to come to terms with ourselves, or happiness will elude us forever.
How can we love and cherish others if we do notlove ourselves? How can
we extend ourselves to create something good in the world, if what we
haveinside is not sound and peaceful? How can we raise happy children
if we are not happy? Children are very perceptive; if you are troubled
and hurt inside, they will pick up onthat, and it will affect them. If
you really want tolove your children properly, you need to make peace
with your own soul.
Sometimes there are so many distractions in our lives, so much
external noise, that we can't hear our own hearts anymore. We need to
quiet our minds and get back in touch with our fitrah, that pure
nature given to us by Allah. We need to ask Allah's forgiveness, then
forgive ourselves, so that we can get rid of the baggage of shame.
Only then can we then forgive others, and let go of anger or
resentment.
We must listen to our intuition, and hear our hearts speaking, and
open ourselves to the clear light of Allah's huda (guidance).

miracle and a miracle worker

Each of us is a walking miracle.
"Among His Signs in this,that He created you fromdust; and then,-
behold, you are human beings scattered (far and wide)!" – Quran,
30:20.
Our existence is a miracle. That we are here, on this tiny planet
revolving in space, thinking our thoughts, sailing the ocean, growing
crops, loving, worshiping, forgiving, living and dying,is a miracle.
Our aspirations, hopes and bravery are miracles and gifts.
Beyond that, each of us has the potential to be a miracle worker, not
in the sense of walking on water or splitting the sea, but in changing
the world, spreading peace, and being examples of love and faith in
action.
My fellow editors at IslamicAnswers.com – SisterZ, Leila, Sara, Amy,
Muhammad, Abdul Wali, Maria and the others – are miracle workers. They
savelives and help desperate people.
One editor took in two foster children and raised them with love. He
and hiswife are miracle workers.
Anyone who speaks out for truth, who dedicates themselves to helping
others, who plants trees and protects endangered species, who raises
good children in this turbulent world, any such person is amiracle
worker.
Think of it: to be a miracle and a miracle worker. What a thing.
What an amazing creature the child of Adam can become if he (and she)
turns away from hatred, bigotry and revenge, and turns to compassion
and fellowship instead.

Why Do You Save Me?

Allah, why do You save me?
Why do You guide me gently,
and push me to the light?
Am I more in Your sight
than a walking shade?
Am I bright? Do You see
my coruscating heart?
Am I living my true life?
If not, then in which shining valley
does it lie?
In whose wide eyes,
in what hungry land?
Why did You draw me by the hand
from my prison bed?
What of the souls I have loved
who are lost, who have fled
to distant cities
or turned their heads
after speaking
of inexpressible sadness?
Those who have known me best
have betrayed me,
or I have betrayed them.
Is that the grief of Bani Adam?
Why do You pull me
from the pit,
casting light on me,
accepting my regret,
giving me dreams like comets,
or signposts
to a hidden shrine?
Dreams like hands in mine.
Why, Allah? Am I more
than I seem to myself?
Where did my soul reside
in the world before birth?
If souls are troops
collected together
then where is my unit,
where was my creche?
Who am I to them now?
Who am I to the Prophets,
to the angels sweeping the sky,
to my daughter
and those who will proceed?
Who am I to You, Al-Azeez,
who hold night and day;
and when will I find my way?

1b] The Persecution in Burma Stems, Not from Buddhists, but from the Darwinist Mindset

1b]
Let us unite in order to put an end to the oppression stemming from the corruption of Darwinism
If we want an end to the strife on Earth, the sole precondition is the scientific elimination of Darwinism, the intellectual idea behind these perverse ideologies.And the way to intellectually eradicate Darwinism is to discuss and show the scientific proofs revealing the invalidity of the theory of evolution everywhere possible. Activities such ashanding out books, opening exhibitions, writing articles, opening web sites, holding conferences and radio andtelevision programs are highly important in terms of giving people this information. Indeed, the positive effects of such activities are already spreading very rapidly and people have begun toaccept the fact that evolution is the worst scientific fraud of all time.
To issue one final reminder, the whole Islamic world has a responsibility to ensure that all mankind achieves peace and security. The Islamic world has an obligation to be united in order to rescue those people living in pain and suffering in East Turkestan, Burma, Pathani, Iraq, Afghanistan,Palestine and many other places, and to bring abouta permanent solution. A Turkish-Islamic world thatis united and acts as brothers in a spirit of solidarity will never face any such problems. It will guarantee that not just Muslims, but also Christians, Jews, Buddhistsand even the irreligious and atheist can live in security, wealth, peace and joy/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en