The story of Prophet Eesaa -II

In the first part of the Story of Prophet 'Eesaa )Jesus(we highlighted
the most important events in his life: his miraculous birth, his
childhood, the opposition of the Jewish authorities to his mission,
his miracles, etc. Here we continue his story:
Prophet 'Eesaacontinued calling people to Almighty Allaah and laying
down for them what might be called the 'Law of the Spirit.' Once, when
standing on a mountain surrounded by his disciples, 'Eesaasaw that
those who believed in him were from among the poor, the wretched, and
the downtrodden, and their number was small. Some of the miracles
which 'Eesaaperformed had been requested by his disciples, such as
their wish for a 'holy table-spread' to be sent down from heaven.
Allaah the Exalted Says )what means(:"]And remember[ when the
disciples said: 'O 'Eesaa, Son of Maryam! Can your Lord send down to
us a table ]spread with food[ from theheaven?' ]'Eesaa[ said: 'Fear
Allaah, if you should be believers.'They said: 'We wish to eat from
itand let our hearts be reassured and know that you have been truthful
to us and be among its witnesses.' Said 'Eesaa, the son ofMaryam: 'O
Allaah, our Lord! Send down to us a table ]spread with food[ from the
heaven to be for us a festival for the first of us andthe last of us
and a sign from You. And provide for us, and You are the best of
providers.' Allaah said: 'Indeed, I will send it down to you, but
whoever disbelieves afterwards from among you - then indeed will I
punish him with a punishment by which I have not punished anyone among
the worlds.'"]Quran: 5:112-115[
'Eesaacommanded his disciples to fast for thirty days; at the end of
it, they asked 'Eesaato bring food from heaven to break their fast.
'Eesaaprayed to Allaah after his disciples had doubted Allaah's power.
The great table came down between twoclouds, one above and one below,
while the people watched. 'Eesaasaid: "O Lord! make it a mercy and not
a cause of distress." So it fell between 'Eesaa's hands, covered with
a napkin.
'Eesaasuddenly prostrated, and his disciples followed suit. They
sensed a fragrance, which they had never smelled before. 'Eesaasaid:
"The one who is themost devout and most righteous may uncover the
table, that we might eat of it to thank Allaah for it." They said: "O
Spiritof Allaah! You are the most deserving."
'Eesaastood up, performed ablution and prayed before uncovering the
table, and behold, there was a roasted fish. The disciplessaid: "O
Spirit of Allaah! Isthis the food of this world or ofParadise?"
'Eesaasaid to his disciples: "Did not Allaah forbid you to ask
questions? It is the divinepower of Allaah the Almighty, Who said:
'Be' and it was. It is a sign from Almighty Allaah warning of great
punishment for unbelieving mortals of the world. This is the kernel of
the matter."
It is said that thousands of people ate from it, andyet it was never
entirely consumed. A further miracle was that the blind and lepers
were cured by 'Eesaaby Allaah's leave.
The Day of the Table became one of the holy days for the disciples
andfollowers of 'Eesaa. Later, the disciples and followers who forgot
the real essence of the miracles, worshipped 'Eesaaas a god. Almighty
Allaah asserts )what means(:"And ]bewarethe Day[ when Allaah will say:
'O 'Eesaa, Son of Maryam! Did you say to the people: 'Take me and my
mother as deities besides Allaah?' He )i.e. 'Eesaa( will say: 'Exalted
are You! It was not for me to say that to which I have noright. If I
had said it, You would have known it. You know what is within myself,
and I do not know what is within Yourself. Indeed, itis You who is
Knower of the unseen'"]Quran: 5:116[
'Eesaawent on his mission, until the corrupted leaders and
hypocritical men of religious power felt his threat to them. So the
forces of evil accused himof magic, infringement of the Mosaic Law,
and allegiance with the devil; and when they saw that the poor people
followedhim, they began to scheme against him.
The Sanhedrin, the highest judicial and ecclesiastical council of the
Jews, began to plot against 'Eesaa. The plan took a new turn. When the
Jews failed to stop the call of 'Eesaathey decided to kill him. The
chief priests held secret meetings to agree on the best way of getting
rid of 'Eesaa. While they were in such ameeting, one of the twelve
apostles, Judas Iscariot, went to them and asked: "What will you give
me if I deliver him to you?" Judas bargained with them until they
agreed to give him thirty pieces of silver,known as shekels. The plot
was laid for the capture and murder of 'Eesaa.
The priests had no authority to pass the death sentence at that time,
so they convinced the Roman governor that'Eesaawas plotting against
the security of the Roman Empire and urged him to take immediate
action againsthim. The governor ordered that 'Eesaabe arrested and
crucified.
The Glorious Quran, contrary to the Gospels, affirms that Allaah, the
Exalted, did not permit the people ofIsraelto kill or crucify 'Eesaa.
Allaah saved him from hisenemies and raised him to heaven. They never
killed 'Eesaa; they killed someone else.
Allaah the Almighty declares )what means(:"And ]We cursed them for[
their saying: 'Indeed, we have killed the Messiah, 'Eesaa, the son of
Maryam, the messenger of Allaah.' And they did not kill him, nor did
they crucify him; but ]another[ was made to resemblehim to them. And
indeed, those who differ over it are in doubt about it. They have no
knowledgeof it except the following of assumption. And they did not
kill him, for certain. Rather, Allaah raised him to Himself. And ever
is Allaah Exalted in Might and Wise."]Quran: 4:157-158[
Almighty Allaah also revealed )what means(:"]Mention[ when Allaah
said: 'O 'Eesaa! Indeed I will take you and raise you to Myself and
purify ]i.e.,free[ you from those who disbelieve and make those who
follow you ]in submission to Allaah alone[ superior to those who
disbelieve until the Day of Resurrection. Then to Me is your return,
and I will judge between you concerning that in which youused to
differ.'"]Quran: 3:55[
Almighty Allaah refutes the claims of the Jews and the Christians many
times in the Glorious Quran. For example, He Says )what means(: "And
they say: 'The Most Merciful has taken ]for Himself[ a son.' You have
done an atrocious thing. The heavens almost rupture therefrom and the
earth splits open and the mountains collapse indevastation; That they
attribute to the Most Merciful a son. And it is not appropriate for
the Most Merciful that He should take a son. There is no one in the
heavens and earth but that he comes to the Most Merciful as a
servant."
In many verses, in addition to those alreadymentioned, Allaah, the
Almighty, affirmed His being highly above having a child, a wife, or a
partner, thus, refuting all such false allegations. Allaah, the
Almighty, revealed a separate Quranic chapter to affirmHis Unity and
Uniqueness.This chapter is the one-hundred and twelfth, the meaning of
which is:"Say: 'He is Allaah, ]who is[ One. Allaah, the Eternal
Refuge. He neither begets nor is born. Nor is there to Him any
equivalent.'"]Quran: 112:1-4[

The story of Prophet Eesaa -I

While Maryam )Mary(, may Allaah exalt her mention, was praying inher
place of worship, an angel in the form of a man appeared before her.
Filled with terror, she tried to flee, praying)what means(:"…'Indeed,
I seek refuge in the Most Merciful from you, ]soleave me[, if you
should be fearing of Allaah.' He said: 'I am only the messenger of
your Lord to give you ]news of[ a pure boy ]i.e., son[.' She said:
'How can I have a boy while no man has touched me and I have not been
unchaste?' He said: 'Thus ]it will be[; your Lord says: 'It is easy
for Me, and We will make him a sign to the people and a mercy from Us.
And it is a matter ]already[ decreed.''"]Quran: 19:18-21[
The angel's visit caused Maryam, may Allaah exalt her mention, great
anxiety, which increased as the months went by. How could she face
giving birth to a child without having a husband?
Later, she felt life kicking inside her. With a heavy heart, she left
the place of prayer and went toNazareth, the city in which she had
been born, where she settled in a simple farm house toavoid the
public.
But fear and anxiety did not leave her. She was from a noble and pious
family. Her father had notbeen an evil man nor washer mother an impure
woman. How could she prevent tongues from wagging about her honour?
After some months, she could bear the mental strain no longer.
Burdened with a heavy womb, she leftNazareth, not knowing where to go
to be away from this depressing atmosphere.
She had not gone far, when she was overtaken by the pains of
childbirth.She sat down against a dry palm tree, and here she gave
birth to a son. Looking at her beautiful baby, she was hurt that she
had brought him intothe world without a father. She exclaimed )what
means(: "…Oh, I wish I had died before this and was in oblivion,
forgotten." ]Quran: 19:23[
Suddenly, she heard a voice nearby saying)what means(:"…'Do not
grieve; your Lord has provided beneath you a stream. And shake toward
you the trunk of the palm tree; it will drop upon you ripe, fresh
dates. So eat and drink and be contented. And if you see from among
humanity anyone, say: 'Indeed, I have vowed to the MostMerciful
abstention, so I will not speak today to ]any[ man.'"]Quran: 19:24-26[
For a while she was comforted by Allaah's miracle, for it was a sure
sign of her innocence and purity. She decided to return to the city.
However, her fears also returned. What was she going to tell the
people?
As she had expected, her arrival in the city with a newborn baby in
her arms aroused the curiosity of the people. They scolded her: "This
is a terrible sin that you have committed!" She put her finger to her
lips and pointed to the child. They asked: "How can wespeak to a
newborn baby?" To their total amazement, the child began to speak
clearly, saying )what means(:"…'Indeed, I am the servant of Allaah. He
has given me the Scripture and made me a prophet. And He has made me
blessed wherever I am and has enjoined upon me prayer and Zakaah as
long as I remain alive. Allaah ]made me[ dutiful to my mother, and He
has not made mea wretched tyrant. And peace is on me the day I was
born and theday I will die and the day I am raised alive.'"]Quran:
19:30-33[
Most of the people realised that the baby was unique, for if Allaah
wills something, He merely says 'Be' and it happens. Of course,
therewere some who regarded the baby's speech as a strange trick, but
at least Maryam, may Allaah exalt her mention, could now stay in
Nazareth without being harassed.
It was said that Yoosuf )Joseph( the Carpenter was greatly surprised
when he knew the story, so he asked Maryam, mayAllaah exalt her
mention: "Can a tree come to grow without a seed?" She replied: "Yes,
the onewhich Allaah created for the first time." He asked her again:
"Is it possible to bear a child without a male partner?" She replied:
"Yes, Allaah, created Aadam without male or female!"
The Jewish priests felt this child )'Eesaa, or Jesus( was dangerous,
forthey felt that the people would turn their worshipto Allaah, the
Almighty, displacing the existing Jewish tenets. Consequently, they
wouldlose their authority over the people. Therefore, they kept the
miracle of 'Eesaa's speech in infancya secret and accused Maryam, may
Allaah exalt her mention, of a great misdeed.
As 'Eesaa, may Allah exalt his mention, grew, the signs of prophethood
began to increase. He could tell his friends what kind of supper
waited for them at home and what they had hidden and where. Whenhe was
twelve years old, he accompanied his mother toJerusalem. There, he
wandered into the temple and joined a crowd listening to the lecture
of the Rabbis )Jewish priests(. The audience was all adult, but he was
not afraid to sit with them. After listening intently, he asked
questions and expressed his opinion. The learned rabbis were disturbed
by the boy's boldness and puzzled by the questions he asked, for they
were unable to answer him. They tried tosilence him, but he ignored
their attempts and continued to expresshis views. 'Eesaabecame so
involved in this exchange that he forgot he was expected back home.
In the meantime, his mother went home, thinking that he might have
gone back with relatives or friends. Whenshe arrived, she discovered
that he was not there, so she returned to the city to look for him. At
last she found him in the temple, sitting among the learned,
conversing with them.
Maryam, may Allaah exalt her mention, became angry with him for
causing her worry. He tried to assure her that all the arguing and
debating with the learned had made him forget the time.
'Eesaagrew into manhood. It was the Sabbath )Saturday(, a dayof
complete rest for the Jews: no fire could be lit or extinguished, nor
could females plait their hair. It was a Jewish practice that Saturday
be dedicated to the worshipof Allaah. However, the wisdom behind the
Sabbath and its spirit hadgone, and only the letter remained in the
Jews' hearts. Also, they thoughtthat Sabbath was kept in heaven, and
that the People of Israel had beenchosen by Allaah only to observe the
Sabbath.
They made a hundred things unlawful on Saturday, even self-defence, or
calling a doctor to save a patient who was in poor condition. There
was, for example, a rule which prohibited a journey of more than one
thousand yards on the Sabbath day.
One day )on a Sabbath(, 'Eesaawas on his wayto the temple. He
reachedout his hand to pick two pieces of fruit to feed a hungry
child. This was considered to be a violation of the Sabbath law. He
made a fire for the old women to keep themselves warm from the
freezing air, which was considered another violation. He went to the
temple and looked around.
There were twenty thousand Jewish priests registered there who earned
their living from the temple. The rooms of the temple were full of
them. In the temple, the Pharisees and Sadducees acted as if it was a
market place, and these two groups always disagreed on everything.
'Eesaafollowed the scene with his eyes and observed that the poor
people who could not afford the price of the sheep or dove were swept
away like flies by the Pharisees and Sadducees. 'Eesaawasastonished.
Why did the priests burn so many offerings inside the temple, while
thousands of poor people were hungry outside it?
On this night, the two noble Prophets Yahyaa )John( and Zakariyyaa
)Zachariah(, may Allaah exalt their mention, wereexecuted by the
ruling authority. On the same night, the revelation descended upon
'Eesaa. Allaah, the Exalted, commanded him to begin his call to the
children ofIsrael. To 'Eesaathe life of ease was now closed, and the
page of worship and struggle had opened.
Like an opposing force, the message of 'Eesaacame to denounce the
practices of the Phariseesand to reinforce the Law of Moosaa. In the
face of a materialistic ageof luxury and worship of gold, 'Eesaacalled
his people to a nobler life by word and deed. This exemplary life was
the only way out of the wretchedness and diseases of his age.
'Eesaa's call, from the outset, was marked by itscomplete uprightness
and piety. He continued inviting people to Almighty Allaah. His call
was based on the principle that there is no mediation between the
Creator and His creatures.However, 'Eesaawas in conflict with the
Jews' superficial interpretationof the Torah. He said that he did not
come to abrogate the Torah, but to complete it by going to the spirit
of its substance to arrive at its essence.
He made the Jews understand that the Ten Commandments had more value
than they imagined. For instance, the fifth commandment does not only
prohibit physical killing, but all forms of killing: physical,
psychological, or spiritual. The sixth commandment does not prohibit
adultery only in the sense of unlawful physical contact betweena man
and a woman, but also prohibits all forms ofunlawful relations or
actsthat might lead to adultery. The eye commits adultery when itlooks
at anything with passion.
'Eesaawas, therefore, in confrontation with thematerialistic people.
He told them to desist from hypocrisy, showing off and false praise.
There was no need to hoard wealth in this life. They should not
preoccupy themselves with the goods of this passing world; rather they
must preoccupy themselves with the affairs of the coming world because
it would be everlasting. He told them that caring for this world is a
sin, not fit for pious worshippers. Asfor the believers, they know
that their sustenance is with Allaah,so they trust in Him and scorn
this world.
'Eesaacontinued to invite people to worship the Only Lord who is
without partner, and to purify the heart and soul.His teaching annoyed
thepriests, for every word of'Eesaawas a threat to them and their
position, exposing their misdeeds.
The priests started to plotagainst 'Eesaa. They wanted to embarrass
himand to prove that he had come to destroy the Mosaic Law. The Mosaic
Law provides that an adulteress be stoned to death. They brought him a
Jewish adulteress and asked 'Eesaa: "Does not the law stipulate the
stoning of the adulteress?" 'Eesaaanswered: "Yes." They said: "This
woman is an adulteress." 'Eesaalooked at the woman and then at the
priests. He knew that they were more sinful than she. They agreed that
she should be killed according to Mosaic Law, and they understood
thatif he was going to apply Mosaic Law, he would be destroying his
own rules of forgiveness and mercy.
'Eesaaunderstood their plan. He smiled and assented: "Whoever among
you is sinless can stone her." His voice rose in the middle of
theTemple, making a new law on adultery, for the sinless to judge sin.
Therewas none eligible; no mortal can judge sin, only Allaah the Most
Merciful.
He continued his mission,aided by divine miracles. Some Quranic
commentators said that 'Eesaabrought four people back from the dead: a
friend of his, an old woman's son, and a woman's only daughter. These
three had died during his lifetime. Whenthe Jews saw this, they said:
"You only resurrect those who have died recently; perhaps they simply
fainted." They therefore asked him to bring back to life Sam, the son
of Nooh.
When 'Eesaaasked them to show him his grave, the people accompanied
him there. 'Eesaainvoked Allaah the Exalted to bring him back to life
and behold, Sam came out from the grave grey-haired. 'Eesaaasked: "How
did you get grey hair, when therewas no ageing in your time?" He
answered: "O Spirit of Allaah! I thought that the Day of Resurrection
had come; from the fear of that Day my hair turned grey."

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

Dought & clear - Prohibition on anticipating Ramadan byfasting one or two days before it begins.

I heard that it is not permissible for us to fastbefore Ramadaan. Is that true?.
Praise be to Allaah.
There are ahaadeeth narrated from the Prophet )peace and blessings of
Allaah be upon him( which forbid fasting in the second half of
Sha'baan, except in two cases:
1 – Those who have a habitual pattern of fasting, such as a man who
usually fasts on Mondays and Thursdays – he may continue to do so even
in the second half of Sha'baan.
2 – If he joins fasts in thesecond half of Ramadaan to the first half,
i.e., if he started to fast in the first half and continues to fast
until Ramadaan begins, this ispermissible. See question no. 13726.
These ahaadeeth includethe following:
Al-Bukhaari )1914( and Muslim )1082( narrated that Abu Hurayrah )may
Allaah be pleased with him( said: The Messengerof Allaah )peace and
blessings of Allaah be upon him( said: "Do not anticipate Ramadaan by
fasting one or two days before it begins, but if a man habitually
fasts, then let him fast."
Abu Dawood )3237(, al-Tirmidhi )738( and IbnMaajah )1651( narrated
from Abu Hurayrah )may Allaah be pleased with him( that the Messenger
of Allaah )peace and blessings of Allaah be upon him( said: "When
Sha'baan is half over, do not fast." Classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi, 590.
Al-Nawawi said:
The words of the Prophet )peace and blessings of Allaah be upon him(,
"Do not anticipate Ramadaan by fasting one or two days before it
begins, but if a man habitually fasts, then let him fast,"
clearlyindicate that it is not allowed to anticipate Ramadaan by
fasting one or two days before it begins, for those who do not have a
habitual pattern of fasting or who are not continuing to fast after
starting to fast before )in the first half of Sha'baan(. If one is not
continuing to fast or does not have a regular pattern of fasting, then
it is haraam.
Al-Tirmidhi )686( and al-Nasaa'i )2188( narrated that 'Ammaar ibn
Yaasir )may Allaah bepleased with him( said: "Whoever fasts on the day
concerning which there is doubt has disobeyed Abu'l-Qaasim )peace and
blessings of Allaah be upon him(." See Question no. 13711.
Al-Haafiz said in Fath al-Baari:
It was understood from this that it is haraam to fast the day of
doubt, because the Sahaabah would not say such a thing based on
personal opinion.
The day of doubt is the thirtieth of Sha'baan if the new moon cannot
be seen because of clouds etc. It is called theday of doubt because it
could be the thirtieth of Sha'baan, or it could be the first day of
Ramadaan. It is haraam to fast on this day, unlessit coincides with a
day on which a person habitually fasts.
Al-Nawawi said in al-Majmoo' )6/400( concerning the ruling onfasting
the day of doubt:
If a person observes a voluntary fast on this day, and he has a
reasonfor doing so, such as having the habit of fasting every day, or
of fasting alternate days, orfasting on particular days such as
Mondays, and it happens to coincide with that day, then it is
permissible for him to fast on this day; there is no difference of
opinion among our companions regarding that. The evidence for that is
the hadeeth of Abu Hurayrah: "Do not anticipate Ramadaan by fasting
one or two days before it begins, but if a man habitually fasts, then
let him fast." If he does not have a reason, then it is haraam for
himto fast on this day.
Shaykh Ibn 'Uthaymeen said in his commentary on the hadeeth "Do not
anticipate Ramadaan by fasting one or two days before it begins…":
The scholars )may Allaah have mercy on them( differed concerning this
prohibition and whetherit meant that this is haraam or makrooh.
Thecorrect view is that it means it is haraam, especially on the day
of doubt.
Sharh Riyaadh al-Saaliheen, 3/394.
Based on this, fasting in the second half of Sha'baan falls into two categories:
1- Fasting from the sixteenth until the twenty-eighth. This is
makrooh, except for those who have a habitual pattern of fasting.
2- Fasting on the day of doubt, or one or two days before Ramadaan
begins. This is haraam, except for one who has a habitual pattern of
fasting.
And Allaah knows best.

Dought & clear - She committed zina with a non-Muslim during the day in Ramadan a few years ago, then she regretted it. What should she do?.

One of my close friends committed zina during the day in Ramadan with
a non-Muslim young man when she was twenty years old. Now she is
twenty-nine and is very sad about what she did. She wants to know what
exactly she should do so that that mistake may be forgiven.
Praise be to Allah.
Firstly:
There is no doubt that zina )fornication( is a major sin and is
something that incurs the wrath and anger of Allah. If zina was
committed with a non-Muslim, the sin is greater, and if that was
during the day in Ramadan, that is even worse. If the person
whocommitted the sin does not repent sincerely from the bottom of his
heart, then his loss is complete.
Allah, may He be exalted,says )interpretation of the meaning(:
"And those who invoke not any other ilah )god( along with Allah, nor
kill such life as Allah has forbidden, except for just cause, nor
commit illegal sexual intercourseand whoever does this shall receive
the punishment.
The torment will be doubled to him on the Day of Resurrection, and he
will abide therein in disgrace;
Except those who repentand believe )in Islamic Monotheism(, and do
righteous deeds, for those, Allah will change their sins into good
deeds, and Allah is Oft-Forgiving, Most Merciful."
]Al-Furqaan 25:68-70[
"Say: O My slaves who have transgressed against themselves )by
committing evil deeds and sins(! Despair not of the Mercy of Allah,
verily Allah forgives all sins. Truly, He is Oft-Forgiving,Most
Merciful."
]az-Zumar 39:53[.
Despite the abhorrent nature and severity of the sin and the fact that
the one who committed it is exposed to the wrath and anger of Allah,
the mercy of Allah precedes His wrath, so He does not hasten to punish
His slave; rather He opens to him the gateof repentance and gives him
time to repent. If he repents and is sincere, Allah will forgive him,
nomatter what his sin was.
What this young woman must do is be sincere towards Allah in her
repentance, regret having committed this abhorrent action, resolve
never to commit this sin again, and do a lot of righteous deeds. She
should turn to her Lord, thinking positively of Him, being sincere
towards Him and repenting fully to Him. Allah accepts the repentance
of His slaves and grants pardon for bad deeds.
Secondly:
The one who committed zina during the day in Ramadan has to, along
with repenting, make upthat day's fast and offer the severe expiation,
which is to free a slave; if he cannot do that, then he must fast for
two consecutive months;and if he cannot do that,he must feed sixty
poor persons.
See also the answer to question no. 39734
The one who did that several years ago and has not made up the fasts
that he missed also,in addition to the above,has to offer expiation
for delaying the making up of that day's fast, which is to feed one
poor person; the amountto be given is half a saa' of the local staple
food, wheat or rice and so on. That is equivalent to oneand a half
kilograms.
The Standing Committee was asked:
What is the ruling on one who committed zinaduring the day in Ramadan?
That took place at the time when he was ignorant and now he is asking
Allah for forgiveness.
They replied:
The questioner has to repent and must offer expiation, which is to
free a slave; if he cannot do that, then he must fast for two
consecutive months; if he cannot do that, then he has to feed sixty
poor persons. He also has to make up the fast of that day on whichhe
broke the fast, and hehas to offer expiation for the delay in making
up that day's fast, which is one and a half kilograms of wheat.
End quote from Fataawa al-Lajnah ad-Daa'imah, 9/255
And Allah knows best.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

* How to Perform SALAATH?

How to perform SALATH - Prayer

Prophet Yusuf reunitedwith his family

As their caravan was leaving Egypt, Ya'qub (alayhis salam), still at
home, smelled the perfume of Prophet Yusuf(alayhis salam), but his
household said he was getting senile. When the caravan arrived home
with the shirt, Ya'qub's (alayhis salam) sight was restored. Then the
entire family moved to Egypt. Prophet Yusuf (alayhis salam) raised his
parents up on the throne to sit with him and they all bowed down in
obedience to him. In this way, Prophet Yusuf's (alayhis salam)
childhoodvision of the eleven planets and the sun and the moon
prostrating themselves before him came true. This is how the
Israelites came to settle in Egypt and lived there for many
generations. The entire story of Prophet Yusuf (alayhis salam) can be
found in Surah 12 of the Qur'an.

Prophet Yusuf

Prophet Yusuf meets his brothers
As Prophet Yusuf(alayhis salam) had predicted, seven years of famine
followed seven years of good harvest, but the storehouses of Egypt
were full because ofProphet Yusuf's skillful management. People from
all over flocked to Egypt to buy grain duringthe famine. Among them
wereProphet Yusuf's (alayhis salam) brothers.
Prophet Yusuf(alayhis salam) knew his brothers at once but they did
not recognize him. He gave them the grain which they had come to buy
butwarned them that they would get no more unless they brought a
brother of theirs to him from their father. They agreed that they
would try to convince their father to let them take their younger
brother with them the next time they came. Then Prophet Yusuf (alayhis
salam) had his servants put their money which they had used to
purchase the grain back into the saddlebags of their camels so that
they would find it when they returned home and would be sure to return
for more grain when they saw how generouslyProphet Yusuf (alayhis
salam) had treated them.
Ya'qub (alayhis salam), who still felt deeply the loss of his son
Prophet Yusuf (alayhis salam), wasreluctant to let the brothers take
his other young son. He made them pledge in the name of Allahthat they
would bring him back home unless they were made physically powerless
to do so. He also cautioned them to enter the city in Egypt by
different gates, perhaps so they wouldn'tlook like a gang of
troublemakers. However, he knew that their fate depended on Allah's
will and no precautions couldgo against what was willed by Allah.
When the brothers had returned to Prophet Yusuf (alayhis salam) for
more provisions, ProphetYusuf (alayhis salam) lodged his younger
brother with himself, andrevealed his identity to him. But he had to
think of a way in which to keep his younger brotherwith him when the
others returned home. Allah inspired him with the following plan.
When the brothers' camels had been loaded with grain, Prophet
Yusuf(alayhis salam) had a cup placed in his younger brother's
saddlebag. Then a cry was raised that someone had stolen the king's
cup. The brothers denied that theyhad stolen anything. When asked what
should happen if it were to prove otherwise, they said that they would
hand over the person in whose possession the cup was found. A search
of the saddlebags revealed the cup in the younger brother's bag. Then
the big brothers said that it wasn't really surprising, because the
boy's brother (i.e. Prophet Yusuf (alayhis salam)) had also been a
thief. But still Prophet Yusuf (alayhis salam) did not reveal his
identity to them. The brothers askedthat one of them be allowed to
stay in the younger brother's place, so that their father would not
grieve, but Prophet Yusuf (alayhis salam) replied that it would be
unjust to keep back anyone except him in whose possession the cup had
been.
The brothers returned to their father with the story of the theft, and
his eyes turned white with grief from suppressing his sorrow. He sent
them away to search for Prophet Yusuf (alayhis salam) and his brother,
so they returned to Prophet Yusuf (alayhis salam) and asked for more
grain, although they had but little money left. Then Prophet Yusuf
(alayhis salam) revealed his identity to them and forgave them and
asked Allah's forgiveness for all the wrong they had doneto him and
his brother. Then he gave them his shirt to place over his father's
face to recover his sight. He told them to go home and return to Egypt
with all of their families.

Prophet Musa

The story continues, some time after Prophet Musahad completed his
contract with his father-in-law. He was traveling somewhere with his
family when he saw a fire in the distance. He went to explore in the
hope that he might get information or be able tobring back a firebrand
for his family to use.
When Prophet Musa approached the bush that was burning, he heard a
voice coming from it. The voice commanded Prophet Musa to remove his
shoesbecause he was in a sacred valley. The voice identified itself as
Allah, and reminded Prophet Musa to serve Him and to keep up his
prayers. The voice told Prophet Musa that Allah had made him one of
the chosen ones.
Allah then ordered Prophet Musa to throw down his staff, which he used
as a walking stick and to beat down branches for his flocks. When the
staff was flung down, it turned into a serpent. Allah instructed
Prophet Musa to pick the serpent up, and it again turned into a stick.
The voice commanded Prophet Musa to thrust his hand under his armpit,
and when he removed it the hand was glowing white, yet it did not hurt
Prophet Musa . Allah informed Prophet Musa that these two signs, the
staff and the hand, would be signs for the Pharoah, to show that
Prophet Musa had truly been sent from Allah. Allah wanted Prophet Musa
to go to the Pharoah because the Pharoah and his people had strayed
far from the acceptable ways of Allah. He also wanted Prophet Musa to
lead the children of Israel away from the Pharoah's influence.
Prophet Musa pointed out that he had killed an Egyptian and that he
himself would be killed ifhe returned to Egypt. He was also unsure of
his ability to communicate with the Pharoah. He wasnot a good speaker
and asked for the help of his brother, Harun , who wasmuch more
eloquent. Allah reassured Prophet Musa on both counts. He promised
that Prophet Musa would come to no harm at the hands of the Egyptians.
And He agreedboth to aid Prophet Musain addressing the Pharoah and to
send along Harun to help out.
In this manner Prophet Musa was called to prophethood, and set outto
free the people of Israel from their bondageunder the people of Egypt.
Insha Allah in the next issue we shall tell of his meetings with the
Pharoah.
You can read about this part of the story of Musain the Quran 20:9-36,
42-48; 26:10-17; and 28:29-35.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

WHAT KIND OF RELATIONSHIP IS THERE BETWEEN CREATION AND SCIENCE?

As we have shown in all the questions we have considered so far, the
theory of evolution is completely at odds with scientific discoveries.
This theory, born of the primitive level of science in the
nineteenthcentury, has been completely invalidated by successive
scientific discoveries.
Those evolutionists who are blindly devoted to the theory look for a
solution in demagogy,since no scientific foundation is left to them.
The most frequently resorted to of these isthe clichéd slogan that
"creationis a faith, so it cannot be considered part of science." The
claim goes that evolution is a scientific theory, whereas creation is
just a belief. However,this repetition of "evolution is science,
creation is a belief" stems from a totally erroneous perspective.
Those who keep repeating that are confusing science and materialist
philosophy. They believe that science must remain within the borders
of materialism, and thatthose who are not materialist have no right to
make any statements at all. However, science itself completely rejects
materialism.
Studying matter is not the same as being a materialist
Like contemporary materialists, Democritus was deceived into thinking
that matter had existedforever, and that nothing existed but
matter.Let us first briefly define materialism in order to examine the
matter in more detail. Materialism is a philosophy that has existed
since Ancient Greece and is based on the idea that matter is all that
exists. According to materialist philosophy, matter has always existed
and will continue to do so for all time. Nothing exists apart from
matter. This is not a scientific claim, however, because it cannot be
subjected to experiment and observation. It is simply a belief, a
dogma.
However, this dogma became mixed up with science in the nineteenth
century, and even came to be the basic foundation of science. Yet
science is not compelled to accept materialism. Science studies nature
and the universe, and produces results without being limited by any
philosophical classification.
In the face of this, some materialists frequently take refuge in a
simple word game. They say, "Matter is the only subject of study for
science, so ithas to be materialist." Yes, science only studies
matter, but "studying matter" is very different from "being a
materialist." That is because when we study matter, we realise that
matter contains knowledge and design so great that they could never
have been produced by matter itself. We can understand that this
knowledge and design are the result of an intelligence, even if we
cannot see it directly.
For instance, let us imagine a cave. We do not know if anyone has been
in it before us. If, whenwe enter this cave, there is nothing in it
but dust, earth, andstones, we can infer that there isnothing but
randomly distributed matter there. However, if there are expertly
produced pictures in stunning colours on the walls, we may assume that
an intelligent entityhas been there before us. We may not be able to
see that entity directly, but we can infer its existence from what it
produces.
Science has refuted materialism
Science studies nature in the same way as shown in that example. If
all the design in nature could only be explained by material factors,
then science could confirm materialism. However, modern science has
revealed that there is design in nature that cannot be explained by
material factors, and that all matter contains a design brought into
being by a Creator.
For example, all experiments and observation prove that matter could
not by itself have given rise to life, for which reason life must stem
from a metaphysical creation. All evolutionist experiments in this
direction have ended in failure. Life can never have been created from
inanimate matter. The evolutionist biologist Andrew Scott makes the
following admission on the subject in the well-known journal New
Scientist:
Take some matter, heat while stirring and wait. That is the modern
version of Genesis. The "fundamental" forces of
gravity,electromagnetism and the strong and weak nuclear forces are
presumed to have done the rest... But how much of this neattale is
firmly established, and how much remains hopeful speculation? In
truth, the mechanism of almost every major step, from chemical
precursors up to the first recognizable cells, is the subject of
either controversy or complete bewilderment.1
If matter were capable of giving rise to life on its own, as
materialists claim, then it shouldbe possible to synthesise life in
laboratory conditions. However, not even one organelle in a cell can
be reproduced in the laboratory, let alone a complete cell.

PAST, PRESENT AND FUTURE; THEY ARE ALL THE SAME

All construction stages of these buildings as well as their
currentstate are in the sight of God. Every deed engaged in by the
former dwellers of these buildings is kept "right now" in the sight of
God.As has already been clarified, in the sight of God, all events,
which have occurred on earth sofar, take place at a single moment.
What the Prophets Moses, Abraham (Ibrahim), Noah, Solomon, and
Muhammad, together with all the other prophets, went through is
experienced in the time we actually live in. Likewise, the experiences
of our grandsons, of their grandsons, as well as of all the people who
will live until the Judgement Day take place at one and the same
moment. Among these people those who believe are now in heaven, while
the disbelievers are in hell, suffering agonies.
What our Prophet went through, too, will remain in the sight of God
forever. These events are presented to our sensations as if they
happened 1400 years ago. However, the truth is, right at this moment,
our Prophet Muhammad is ascending to heaven, right now, he is taking
refuge in the cave with his friend. Again, this is the moment our
Prophet is communicating the message of God to disbelievers. Actually
these are not events, which occurred in the past. On the contrary,
they are incidents doomed to exist for all eternity. The reason why we
do not see, witness or experience these events is simply because they
are not present in our memory.
The same thing holds true for allthe events that took place and the
people who appeared on earth throughout history. Philosophers in
ancient Greece, those Sumerian people who cuneiform writing,
Cleopatra, the Egyptian Queen, artists of the renaissance period,
scientists of the 19th century, dictators of the 20th century andall
other people, even your grandfather, his grandgrandfather and you are,
in reality, living at the same moment.
None of these events disappear; they continue to exist without
changing. The Crusades, the great migration, World Wars I and II,
though seemingly distinct historical events, are actually events
happening right at this moment and they will continue to do so for all
eternity.Likewise, Egyptian, ancient Mexican, Greek and Anatolian
civilisations all existed at the same moment.
The rain, which watered the field of a man who earned his living as a
farmer in 1000 BC in Mesopotamia, and the very moment this farmer got
wet in this rain are also present in the sight of God. A spider which
wove a net in the branches of a willow in the Akkadian period
is,likewise, weaving this net just now. The same spider, in a corner
of this net, is also waitingfor its prey right at this moment.
Furthermore, the very same moment you try to visualise this spider in
your mind, it is laying its eggs, collecting them on its back, and
also taking care of them. Also, atthis very moment, the eggs are
cracking and its many offspring are hatching.
Nothing is left out or forgotten; the creation of God serves various
purposes. So, nothing disappears, vanishes or is wasted. That people
do not see, know or experience these various occurrences does not mean
that they are not happening right now. As God is unbounded by time,
everything has already taken place and finished in His sight. However,
being bound by time, the experiences of an individual appear to be
arranged in a seriesof events the order of which is apparently based
on the criterion of the past, the presentand the future. However, as
also mentioned earlier, "events not yet experienced" are not "yet
experienced" for us. Past, future and present are all the same to God.
That is why God knows everything. This fact is also stated in the
following verse:
"My son!" (said Luqman), "Even ifsomething weighs as little as a
mustard-seed and is inside a rock or anywhere else in the heavens or
earth, God will bring it out. God is All-Pervading, All-Aware." (Surah
Luqman: 16)

ALL EVENTS ARE HAPPENING RIGHT AT THIS MOMENT!

Moment by moment, every picture above shows an image of the vehicle
crossing the bridge. A person travelling by this vehicle supposes that
a particular period of time is spentin crossing the bridge. However,
we can see all of these pictures at a single moment.An example will
lead us to a better understanding of the fact that, in the sight of
God, every incident takes place in a single moment. Assume that you
have the picture of a big city spread infront of you. Streets,
vehicles, buildings lined up side by side and people are clearly seen
in this picture. Let's also imagine that there is a man trying to
reach the other end of this city. From the point of view of this man,
there is a certain distance to be crossed from one end of this city to
another in a definite time. It surely takes some time for this man to
reach his destination.It is unlikely that he can be present at two
distinct places at the same time. Yet, this is not the case for a
person like you who looks at this picture from the outside. At a first
glance, you can see all the details of the city in a single moment.
Moreover, you do not even need a specific time in which to do this.
This state outlined in the above example also holds true for people
like us confined to a specific dimension. For us, reaching a
destination becomes possible only with the passage of time and by
expending some energy. However, for God, the Creator of all
dimensions, it takes only a single moment for all events to occur.
The second important fact is thesimultaneity of these events. As
stated earlier, in the sight of God, it is not possible to talk about
the notion of time; everything takes place and ends in a single
instant.
The Prophet Adam is created from clay right at this moment, angels are
prostrating themselves before the Prophet Adam right now. Likewise, he
is now being sent to earth. Furthermore, the "moment" we are talking
about is the "moment" you are reading these lines.
Another example will further clarify this explanation. Let's think
about the Prophet Moses (Musa). The moment his mother decided to place
the baby Moses in a box and set him adrift on the water is still
present; that moment never disappeared and will continue to exist
forever. The moment the Prophet Moses went to Pharaoh (Fir'awn) and
conveyed the message of God to him still exists. In reality, just at
this moment, the Prophet Mosesis inviting Pharaoh to accept the
religion of truth. It is a fact that this is also the moment the
Prophet Moses is receiving the revelations of God in the sacred valley
of Tuwa. It is also this instant the Prophet Moses is running away
from Pharaoh with his people, and at this moment the Red sea opens a
way for the Prophet Moses and his people to walk across. For
alleternity, this moment when the sea opens will remain and exist in
God's memory.
The moment Mary became pregnant, the moment she gave birth to Prophet
Jesus ('Isa) under a date palm, the moment she returned to her people,
the moment the Prophet Jesus talked to them while he was stillin his
cradle, as well as the moment he asked the question "Who will be my
helpers to God?" to his disciples, and was resurrected by God, are all
happening right at this moment.Indeed, not only the past events we are
familiar with, but also the ones of which we have no idea because they
will happen inthe future are, in reality, happening just at this
moment. Every second the Prophet Jesus spent in this world, his
communication of the message of God to his disciples, his returnto the
earth, every speech he delivered to call people to the path of God,
his death and his resurrection on the Day of Judgement as well as the
moments he will be greeted by angels in his entrance to Heaven are
actually happening at this moment.
The same also holds true for someone who lived 3,000 years ago. A man
who sat under a treeat noontime in 3000 BC, reflecting on a ladybird
perched on his finger and who therefore glorified the creation of God,
is actually performing these actions right at this moment.Moreover,
the moment the ladybird returned to its nest,as well as all the phases
the ladybird went through, from themoment it was in its egg to its
death, are all kept in the memory of God. Consequently, all these
happen in a single moment, at the very moment you are reading this
passage.
Each incident, each moment in timelessness exists simultan eously
everywhere and will continue to exist for all eternity. None of the
moments, none of the events, none of the living beings which existed
in the past have disappeared, nor will they ever disappear. The
Prophet Noah is building the ark right at this moment. The flood at
the time of Noah, too, is making its impact right now; everything,
every moment related to the flood is taking place during the time you
read these lines. These are certainly not the incidents ofthe past.
The ongoing events, as well as the aforementioned incidents, all
happen at the same time, since each one of them is fated to remain in
the memory of God for all eternity.
All these examples indicate, once again, an important fact: None of
the moments, none of the events, none of the living beings which
existed in the past ceased to exist and they will never disappear. A
film we watch on television is recorded on a filmstrip and the moving
pictures composing the film are not lost, whether we watch them or
not. The same thing also holds true for each and everything which has
to do with life relating to the past or future.
It is essential that this point should be well grasped. None of these
occurrences are similar to a memory, reminiscence or an image. They
are all vivid, everything being preserved as it is, and are just like
the moment we experience right now. We perceive them as incidents of
the past simply because God does not present these perceptions to us.
However, whenever He wills, God may display these images to us, making
us believe that we truly experience them.


--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

* How to Perform SALAATH?

How to perform SALATH - Prayer

Quranic illumination on the phenomenon of sexual deviance

The rally that was held inWashingtonin defense ofsexual deviance
raised anargument among people with regards to the nature of this
phenomenon and its significance. I have therefore thought it proper to
present the Quranic answers to the Muslim reader to some ofthe
questions, uncertainties, and claims which the demonstrators raised
regarding this phenomenon.
1.The perpetrators of thisshamelessness say that what they are seeking
is a new thing that was not known in different societies in the past,
because it was disapproved of. They claim that such disapproval is not
right for societies )like Western society( that have made great
strides in progress toward democratic freedom and the care for human
rights. But we know fromthe book of our Lord thatit is not a new thing
as they claim; all that they are seeking today was sought for and
carried out by the people of Loote )Lot(, as we will show. The Quran
teaches us that resemblances in personal conditions result in
resemblances in words and deeds; nationsresemble each other despite
the difference in time.
Allaah Almighty Says )what means(:"…Thus spoke those before them like
their words. Their hearts resemble each other…"]Quran 2: 118[
2.They claim that their deviant inclination is something they were
born with in their 'genetics' and nature - just as some people
wereborn with an inclination to the other sex, they were born with an
inclination to their own. But the Quran denies this when it tells us
that the people of Loote were thefirst to start this shamelessness.
Allaah Almighty Says )what means(:"And ]We hadsent[ Loote )Lot( when
he said to his people, "Do you commit such immorality as no one has
preceded you with from among the worlds ]i.e. People[? Indeed, you
approach men with desire, instead of women. Rather, you are a
transgressing people."]Quran 7: 80-81[
Were their statement a 'natural' one, some earlier people would have
been born with it, some human individuals at least. If it were a
natural thing, why wouldAllaah have condemned the practice of it? And
even if the basis of it were a natural inclination, they could not
possibly claim that practicing it openly is a natural state of
affairs. Because the heterosexualinclination is a natural state.
Practicing sexual activity openly, even withone's spouse, is not a
natural affair.
3. Just as these deviants today want to come out of the stage of
concealment into the stage of openness, so did the people of Loote.
Allaah Almighty Says )what means(:" Indeed, you approach men and
obstruct the road and commit in your meetings ]every[ evil. And the
answer of his people was not butthat they said, "Bring us the
punishment of Allaah, if you should be of the truthful."]Quran 29: 29[
What the people of this inclination are seeking is not to be compelled
by society to conceal themselves, despite their openly swerving away
from the straight way. Likewise, they seek to getwhat other people in
the society have, such as the right of marriage, respect, and
employmentin all sectors of the state, whether military, political,
educational, and diplomatic.
Why, they say, are you intruding into what I do in my bedroom? What is
the difference if a persondoes this with someone of the same type,
whether man or woman, or with the other type? It is merely a
hereditary affliction.
However, the fact is that they are not simply seeking to do what they
do privately, in their bedrooms. For, if they do it privately, a
matter needs no permission from contemporary Western societies. It is
not counted as a crime when it is consented to by both parties. What
they are seeking now is really the right to proclaim openly that
theyare of this type, and that society does not oppose their public
behavior which indicates that theyare on this deviation, justas it
does not oppose behavior that shows one to be "straight."
I say "straight" in quotation marks becausethe publicizing of some
sexual acts, even between men and women, even between married people,
is not customary for straight people, though it has become customary
in Western societies.
The open practice of vices is worse than concealing them, because it
offends straight people and tempts the weak ones among them to commit
what these deviants are doing openly.
4.But the state of the people of Loote – as our Lord has told the
story – shows that even this open publicizing is not the end of the
path; it is only the first stage followed by – when no one exists to
prevent them – the stage of supremacy.
When the deviants are predominant in the society, the righteous people
become constrained because theyhave to share the dwelling space in the
same town. Allaah Says )what means(:"But the answer of his people was
only that they said, 'Evict them from your city! Indeed, they are men
who keep themselves pure.'"]Quran 7: 82[
5.Yet they go further than this: they will help each other to force
righteous people to commit these vices with them, if they are able.
Thus, Allaah's Messenger Lootewas worried, when the angels in the form
of handsome-faced men came to him. He knew what would happen to them
with those people, who thought the guests were really men. So there
cameabout what he had dreaded, the people came rushing and
panting.Lotproposed marrying his daughters to them )whether that means
daughters of his own flesh and blood or just the daughters of his
people(. But they did not restrain themselves and they humiliated him
withhis guests:
Allaah Almighty Says )what means(:"And when Our messengers, ]the
angels[, came to Loote, he was anguishedfor them and felt for them
great discomfort and said, 'This is a trying day.' And his people came
hastening to him, and before ]this[ they had been doing evil deeds. He
said, 'O my people, these are my daughters; they are purer for you. So
fear Allaah and do not disgrace me concerning my guests. Is there not
among you a man of reason?" They said, "You have already known that
wehave not concerning your daughters ]i.e. women[ any claim]i.e.
desire[, and indeed, you know what we want." He said, 'If only I had
against you some power or could take refuge in a strong
support.'"]Quran 11: 77-80[
6. The perpetrators of this sexual deviation today want the law to
respect relations between two of them with the status of marriage, and
grant them all the rights that married people have. However, what we
recognize from the case of the people of Loote is that this vice is of
an absolutely licentious nature, with no commitment to a single
partner, or even a limitednumber of partners. When this behavior
takescontrol of one of them, he cannot recognize any boundary in his
actions. When he hears that to which his desires incite him, a sort of
madness befalls him, and he throws himself blindly into committing sin
with anyone, whether he likesthe person or not.
7. And it is a vice linked – contrary to what most people think – with
violence and aggression against others, an aggression which goes
beyond sexual aggression. The people of Loote who practiced this vice
in their councils were also highwaymen )robbers(. Allaah, the Most
High, Says )what means(:"Indeed, you approachmen and obstruct the road
and commit in your meetings ]every[ evil…"]Quran 29: 29[
8.Another thing the straight person finds oddis the confederation and
cooperation between themale and female deviants. Obviously one would
expect that one would dislike the other, as long as there is the
difference between themwith each side inclining to their own kind, and
wanting nothing to do with the other. However, the story of the people
ofLoote reminds us that some of the women wereimpressed by this
deviation among the men, and they liked it. One such was Loote's wife,
the sinner whom Allaah destroyed with herpeople while he saved
Looteand other members of his family.

--
- - - - - - - - -

- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -

- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -

The ranks of people in the Hereafter – II

Those who favour others over themselves:
The seventh rank is that of those who favour others over themselves,
spend in charity and benefit people with their wealth and other
resources. They are those about whom the Prophetsaid, as in the
narration of Ibn Mas'ood:"None except two )types of( people may be
envied: A manwhom Allaah giveswealth and who disposes of it
rightfullyin a good cause, and a man to whom Allaah has given wisdom
)i.e., knowledge( by which he judges between people and )with which(
he teaches others."]Al-Bukhaari & Muslim[
Note that 'envy' in this narration refers to the Arabic word
'Ghibtah', the equivalent of whichdoes not exist in the English
language, and its meaning is to wish to enjoy things that others
possess without wishing that they should be deprived of them for one's
exclusive benefit. These people are worthy of being looked up to and
richly deserve that others wish to have the qualities they do, because
they have fine qualities and great deeds, and also provide great
benefit to others.
The virtue of spending in the wayof Allaah:
These people who spend in charity are those about whom Allaah Says
what means:"Those who spend their wealth in the way of Allaah and then
do not follow up what they have spent with remainders ]of it[ or
]other[ injury will have their reward withtheir Lord, and their will
be no fear concerning them, nor will they grieve."]Quran 2: 262[
Allaah described the way they spend saying what means:"Those who spend
their wealth ]in Allaah's way[ by night and by day, secretly and
publicly…"]Quran 2: 274[
They do not like people to know what they do, and thus they spend
secretly; but when they have to do it openly in order to set a good
example for others and encourage them, they do so, such as the example
of the Companion who once brought a bag full of dates when the
Prophethad requested people to spend in charity, which encouraged
others to do likewiseafter having seen this, which is a praiseworthy
action.
Allaah encourages people to spend in charity saying what means:"Who is
it that would loan Allaah a goodly loan so He may multiply it for him
many times over? And it is Allaah who withholds and grants
abundance,and to Him you will be returned."]Quran 2: 245[
When a person asks to borrow money from one while the lenderknows he
is rich, it would be easier for him to lend, as opposed to the case if
he was poor, because one would feel secure that his money would be
paid back. Also, if one knows thata man is kind and trustworthy, and
that if he lends him money, he would invest it and make it grow in
multiples, then the desire for lending will increase. Moreover, if one
knows that he will also give one gift in addition to the loan and the
return on the investment, then would his desire to lend not be even
greater? This is exactly how Allaah deals with those who spend in
charity.
Note that the verse stated that the 'borrower' is Allaah.
Certainly,Allaah is the All-Rich and He is free of any need to borrow
money, but the term is used as a way of honouring those who spend in
charity. This type of loanis the type that brings benefit only to the
lender, because ultimately he is the only one whowill gain from the
deal, despite him being the one spending, because Allaah is beyond
need, but He tests people - and those who spend will be honoured by
Him.
Allaah informs us that there are two types of lenders: one who spends
from good wealth, and the other who spends from ill-gotten money, and
it is only the first type for whom Allaah will multiply the wealth.
Ill-gotten money is not accepted by Allaah; for example, Allaah
willnot accept charity from money obtained through Ribaa )i.e., usury
or interest(, stolen money and so on.
The type of charity which enablesa person to attain righteousness:
Additionally, Allaah will not reward those who spend their most
inferior type of wealth, like those who give worn-out clothes or old
furniture, in the same way he rewards those who spend from their
finest type of wealth or from wealth that they themselves are in need
of. This is why Allaah Says what means:"Never will you attain the good
]reward[ until you spend ]in the way of Allaah[ from that which you
love…"]Quran 3: 92[
Since people do not usually like old and worn out things, and liketo
keep the best of everything forthemselves, Allaah made reaching the
rank of righteousness subject to them spending from the best of their
wealth. What is the result of spending from one's dearest wealth?
Allaah informs in the following verse which means:"The example of
those who spend their wealth in the way of Allaah is like a seed ]of
grain[ which grows seven spikes; in each spike is a hundred grains.
Allaah multiplies ]His reward[ for whom He wills…"]Quran 2: 261[ This
means more than the seven hundred multiples mentioned in the beginning
of the verse.
Dispraising those who follow their charity with reminders:
Moreover, Allaah does not like that his slaves follow their
charitywith reminders to those whom they gave the charity to, because
some people may very well spendfrom the best of their wealth, butalso
have the psychological sickness of continuously reminding those whom
they gavecharity to; whenever they see them, they will say: "Did I not
give you such and such? Do you not remember that I gave you this and
that?" Or they will say: "How is such and such thing that I gave you?"
This type of people continues to make such statements until they
deprive themselves from the reward of what they spent.
'Abdur-Rahmaan ibn Ziyaadsaid: "My father used to tell me, `If you
give someone something in charity and you notice that greeting him
reminds him of it and embarrasses him, then do not greet him.`" This
is said because some people may not remind the person openly, but
would greet him in a way which makes the poor person feel that the
lender is trying to remind him of his favour.
One of the Salaf )predecessors(said: "When you do others a favour,
forget it; but when others do you a favour, never forget it." One
should forget it and keep its reward with Allaah, but when one is the
person for whom the favour was done, thenhe should never forget the
kindness of the person who did itfor him, because noble and
good-hearted people never forget the kindness and favours of others.
Theconditions of a goodly loan:
Therefore, a goodly loan for which Allaah multiplies the reward is
that which is firstly spent from the best type of wealth one
possesses, and secondly is not followed by reminder or harm to the
beneficiary. A third description of it is that it is continuously done
day and night; whenever a chance appears in the horizon, one should
spend and should try to do so as secretly as possible, unless the need
arises for doing it openly.

The ranks of people in the Hereafter – I

There is no doubt that onthe Day of Judgement, people will vary in
rank according to their status; they shall be classified according to
their deeds and standing.
The first six ranks in the Hereafterare:
1. The messengers with strong Will and Determination )i.e., the Ulil-'Azm(
As for the first and foremost rank, it belongs to the five Messengers
of Allaah with strong Will and Determination from amongst the
Messengers of Allaah, may Allaah exalt their mention, for they are the
most honourable of Allaah's creation. They are the dearest to Him and
the ones whom He has chosen; they are those upon whom He has sent
peace. Allaah Says what means:"And peace upon the Messengers."]Quran
37: 181[
It is sufficient to mention regarding their honour and virtuethat
Allaah has selected them for revelation and entrusted them with His
messages. Allaah has made them intercessors betweenHim and His
creation. Allaah has also favoured them with honourable gifts, such as
supernatural occurrences and abilities. Allaah has chosen some of them
as a Khaleel, or a close, intimate friend; He has directly spoken to
some of them, and elevated others to a lofty rank. Indeed Allaah has
rendered them to be the only means to reach Him; how could mankind
reach Allaah except through His Messengers? It would have been
impossible. Thus, the Messengersare those that have the closest
contact with Allaah from mankind.
2. The remaining messengers
The second rank consists of the remainder of the three-hundred and
sixty-five )365( Messengers, those who were sent by Allaah totheir
people with a new messageto deliver. The Messenger of Allaahhas
informed us that the number of Prophets, may Allaah exalt their
mention, was one-hundred and twenty-four thousand )124,000(, of which
three-hundred and sixty-five)365( were Messengers. This is so that
Allaah could establish His proof against mankind that they would have
no excuse not to worship Him. The seal of all the Prophets and
Messengers was Muhammad.
3. Prophets
The third rank consists of the Prophets those who were sent byAllaah
to their people but had no new message to deliver.
Therefore, this means that Messengers were of different ranks. Some
Messengers were favoured by Allaah over others, such as the five of
strong Will andDetermination as was mentionedabove, and these were:
MuhammadIbraaheem )Abraham(, Moosaa )Moses(, 'Eesaa )Jesus( and Nooh
)Noah(, may Allaah exalt their mention. These were the finest five of
all the Messengers, and the best andmost virtuous of these was
Muhammadthen Ibraaheem Al-Khaleel, then Moosaa Al-Kaleem )i.e. the one
whom Allaah spoke to directly(, then 'Eesaa and then Nooh, although
the people of knowledge differedas to which one of the last two was of
a higher calibre. Thus, thismakes up the first rank, while thesecond
rank consists of the rest of the three-hundred and sixty-five
Messengers, while the third rank consists of the Prophets.
4. Scholars
The fourth rank includes those who inherited the knowledge of the
Prophets, may Allaah exalt their mention, as well as their successors.
They are those who apply the message propagated bythe Messengers of
Allaah, may Allaah exalt their mention. These are the people who
possess knowledge, act upon it, and call others to it. This is the
finest class of mankind after the Messengers and Prophets; it is the
class of truthfulness, and Allaah has paralleled these people to His
Messengers. Allaah Says what means:"And whoever obeys Allaah and the
Messenger –those will be with the ones upon whom Allaah has bestowed
favour of the prophets, the steadfast affirmers of truth, the martyrs
and the righteous. And excellent are those as companions."]Quran 4:
69[
So, this is the next rank after those of the Messengers and Prophets,
may Allaah exalt their mention. So who does it include? It includes
the scholars who havelearnt the Islamic Sharee'ah and taught it to
others. This is the rank that follows those of the Prophets and
Messengers, may Allaah exalt their mention, and they are undoubtedly
their inheritors.
People in this category vary in their level of knowledge and
theirapplication of it.
The question arises: can the term"witness" be conferred to the
scholar? The answer is yes, because the scholar is Allaah's witness
over His creation. He will bear witness, through the knowledge that
Allaah has given him, over Allaah's creation. Thus, the scholar is
referred to as a witness from this perspective.
These steadfast affirmersare the ones who are literate regarding the
religion, act upon it, teach it to others and are patient with regard
to the trials that inflict them due to this; these scholars are of
high rank and distinct virtue. There can be nothing better for a
person than to be busy with his worldly work during his lifetime, or
even be lying in his grave while his limbs have decayed, while having
his good deeds increasing.
For such a person, good deeds are being added to his record constantly
and good actions are being awarded to him from where he would least
expect. All this is due to the fact that when the scholar teaches
people religious laws and they apply them, he will receive the same
reward as they do due to them applying the knowledge that he has
taught them. Hence, even if such a person is dead and in his grave,
his books and other writings remain a source of reward for him. He
procures rewards from them in his grave, despite being a collection of
dismembered body parts.
As a matter of fact, even if such a person is preoccupied with worldly
matters in his home, the fact that his sound Islamic judgements and
knowledge are being circulated among people means that the rewards for
this are being inscribed for him in his record of good deeds.
Some may say: 'These are the scholars, but we common peoplewill never
get any portion of suchrewards.' We say, No! Rather, whoever learns
something about the religion and passes it onto those he knows, such
as family, relatives, friends, neighbours, colleagues and others, then
he is rewarded for this knowledge that he has related. Moreover, he
continues to be rewarded for that piece of knowledge he has related
for as long as it is passed on.
This demonstrates the great virtue of learning the religion
andteaching it to others. It also confirms the necessity of that
knowledge being accurate, since if a person relates a fabricated
Hadeeth or an erroneous Fatwaa to people, then he continues to receive
the sin from it as long as it continues to circulate among others. On
the other hand, if he learns and relates sound knowledge, then he will
continueto be rewarded for it. It is for thisreason that Imaam
Ahmadmentioned regarding the people of knowledge:
"All praise is due to Allaah, who has rendered in between every time
interval of Messengers remainders from the people of knowledge. They
call the misguided to guidance and they patiently bear maltreatment
from them. They enlighten the religiously-blind by virtue of the light
of Allaah )i.e., the knowledge that they possess(. How many of those
whom Satan killed )i.e., killed his soul and spirit(, have they
brought back tolife? How many of the ignorant and misguided have they
guided?How excellent is their influence on people, and how repulsive
is their people's effect on themselves. They preserve the Book of
Allaah from the ignorant who seek to erroneously interpret its hidden
meanings; from the distortion of the extremists; and the plagiarism of
the fabricators."
5. Just rulers
The rank in the Hereafter which follows that of the scholars is that
of the justleaders and rulers. It is through them that the roads and
paths become safe and the world becomes upright. Through them the weak
receive support, the oppressors are humiliated, and the frightened
become secure. They are the oneswho enact the divine penalties and
repel corruption. They enjoin the good, forbid the evil, and implement
the Book of Allaah and the Sunnah of His Messenger. Theyextinguish the
fires of innovations and misguidance.
'Umar ibn 'Abdul Azeezwas one such just ruler. Allaah granted him
knowledge and commandment. He ruled with sound knowledge. He governed
the people for only years; he assumed leadership in 99A.H. and was
assassinated)through poisoning( two years later, in 101 A.H. Some of
his people could not stand him and so they poisoned him, which caused
him to die. He was, by the consensus of the Muslims,the fifth of the
rightly guided caliphs. In just two years, he accomplished much
morethan any of the Umayyid caliphs did in many years.
Justice was so widespread that even when charity money was being
circulated, there was nobody to be found who was in need of it – there
was not a single poor person left and thusthe alms were sent back to
treasury. Moreover, a shepherd in the desert whose goat had been
attacked and eaten by a wolf said: "Something has happened to the
chief of the believers )i.e., 'Umar ibn 'Abdul-Azeez(" and after he
inquired about it, he found that 'Umar had died that very day. So
thepeople asked him: "How did you know?" He replied: "We have come to
know of his justice that is so prevalent that even the wolves no
longer attack our flock, so when this wolf attacked, we realised that
something must have happened to 'Umar bin 'Abdul Azeez." His justice
had even influenced the aggressiveanimals, who ceased their aggression
due to it.
On the other hand, if an oppressive ruler reigns, then even the
whales, the scorpions in their burrows, and the other animals curse
him, as wasmentioned in the prophetic narration where the animals
curse the disobedient from the children of Aadam )i.e., people( due to
them being the cause of the hindrance of rain. Rainfall ceases from
the skies due to the oppression of such governors and rulers.
6. Mujaahideen )i.e., those who fight in the Way of Allaah(
The rank that follows the just rulers and governors are those who
fight in the way of Allaah. They are the soldiers of Allaah through
whom the religion is established, the enemies repelled, and the
influence of Islam and its essence protected. The power of the Muslims
and the essence of Islam are protected by whom? By the Mujaahideen –
they are the ones who fight the enemies of Allaah so that the whole
religion becomes solely for Allaah,and so that His word is supreme.

The story of Saba’

All perfect praise is due to Allaah; I testify that there is none
worthyof worship except Allaah and thatMuhammadis His Slave and
Messenger;as well as his family and all his companions.
Allaah Says )what means(:"There was for ]the tribe of[ Saba' in their
dwelling place a sign: two ]fields of[ gardens on the right and on the
left. ]They were told[: 'Eat from the provisions of your Lord and be
grateful to Him. A good land ]you have[, and a forgiving Lord.' But
they turned away ]refusing[, so We sent uponthem the flood of the dam
]i.e. the overwhelming flood that caused a break in their dam[, andWe
replaced their two ]fields of[ gardens with gardens of bitter fruit,
tamarisks and something ofsparse lote trees. ]By[ that We repaid them
because they disbelieved. And do We ]thus[ repay except the
ungrateful?AndWe placed between them and thecities which We had
blessed ]In the lands of what is now southern Syria and Palestine[
]many[ visible cities. And We determined between them the ]distances
of[ journey ]i.e., We placed the intermediate settlements at
calculated distances for the convenience of travellers.[, ]saying[:
'Travel between them by night or by day in safety.' But ]insolently[
they said: 'Our Lord! Lengthen the distance between our journeys,' and
wronged themselves, so We made them narrations ]i.e., their story
became a tale related amongst people to take an example from[ and
dispersed them in total dispersion. Indeed in that are signs for
everyone patient and grateful. And Satan had already confirmed through
them ]i.e. the people of Saba'[ hisassumption ]i.e., that mankind
could readily be misled by him.[, so they followed him, except for a
party of believers. And he had over them no authority except ]it was
decreed[ that We might make evident who believes in theHereafter from
who is thereof in doubt. And your Lord, over all things, is
Guardian."]Quran 34: 15-21[
The people ofSaba'were the kings of Yemen andBalqees,the wife
ofSulaymaanwas from them. The people ofSaba'lived happy and joyful
lives that were full of blessings; their sustenancewas abundant and
their trees and plants very fruitful. Allaah sent messengers to them,
instructing them to eat from what He had provided for them and show
gratitude towards Him,as well as to worship Him alone and believe in
His oneness. They adhered to these instructions for a while, but then
shunned His commandments, and were thus punished by a flood on their
land.
Ibn 'Abbaas,narrated that a man came to the Prophetandasked him
whetherSaba'was a name of a man, a woman or a land; the
Prophetanswered by saying:"It is the name of a man who had ten
children from his progeny, all of whom were Arab; six of them later
lived in Yemen and four in Shaam )i.e., ancient Syria(. The ones in
Yemen were later known as the tribes ofMathhij, Kindah, Al-Azd,
Al-Ashaa'iriyyoon, Anmaar and Himyar. As for the ones who livedin
Shaam, they were to be the known tribes of Lakhm, Juthaam,'Aamilah and
Ghassaan."]Ahmad[
ImaamIbn Katheer,said:"The meaning of the saying of the Prophet:"…who
had ten children from his progeny, all of whom were Arab"is that these
ten descended from his offspring,to whom all the Arab tribes
originate. It does not mean that they were his direct children,
because between him and some of them were two or three generations,
and more in some cases. After the flood of the dam hit their area,
some remained in their land, while others left to other locations."End
of quote.
The sign that Allaah gave to themrefers to their land, which was
blessed with fields of gardens, as well as being protected from
afflictions, all of which necessitated gratitude. These gardens
yielded enough fruits to suffice them, so they were overwhelmed by the
happiness ofbeing free from need. Allaah commanded them to express
gratitude for these favours, namely:
1.The abundant provision He provided for them from these two gardens.
2.Good land, a beautiful climate and few cases of sickness )i.e., they
rarely became sick due to the nice weather Allaah blessed them with(.
3.The forgiveness they were promised in return for expressinggratitude
towards Allaah.
Instead of continuing to be thankful, they turned away and shunned the
commandments of Allaah; they shunned monotheism and His worship,and
refused to be thankful; they began worshipping the sun instead of
Allaah, as the hoopoe bird informedSulaymaansaying, as Allaahinforms
us what means:"… 'I have come to you from Saba' with certain news.
Indeed, Ifound there a woman ruling them, and she has been givenof all
things, and she has a great throne. I found her and her people
prostrating to the sun instead of Allaah, and Satan has made their
deeds pleasing to them and averted them from ]His[way, so they are not
guided."]Quran27: 22-24[
The flood that Allaah sent upon them comprised of a huge amount of
water, which resulted in the total destruction of their gardens; their
fruitful trees were rendered into others that were useless, bearing
bitter fruits.
Look what happened to them! Look how their gardens, with their
fruitful trees, pleasant shade and fine natural views, were rendered
into thorns and trees with bitter fruits, all of which resulted from
their ungratefulness, their refusal of the truth and their association
with Allaah. What was the result?"…That We repaid them"meaning that
they were punished.
Allaah knew that these people needed to travel in order to conduct
trade with people of other villages, so He facilitated for them the
means to reach these places for trade in a very easy manner, without
them having to encounter any difficulties or feeling fearful in the
least whilst on their journeys.This was another of the favours that
Allaah had bestowed upon them. There were villages along their way
which were close in distance, so that they would not have to carry
much provision and water for their trips; also, the way to their
destination was simple and well-known so that they would not get lost.
Their travel was safe, regardless of whether they travelled during
theday or by night, as an additional bounty.
Nonetheless, they did not appreciate these bounties and favours from
Allaah, and instead of being grateful, they requested that Allaah make
their trips lengthy. They became very ungrateful and supplicated for
distances that demanded large amounts of provision for their trips;
therefore, their journeys became frightening ones, which also required
much effort to complete. These people acted just as the children of
Israel did with ProphetMoosaa,when they requested him to provide them
with green herbs, cucumbers, garlic, lentils and onions instead of
having the bountiful provisions and life that Allaah had provided them
with; this is why Allaah addressed the children of Israel sayingwhat
means:"…'Would you exchange what is better for what is less? Go into
]any[ settlement and indeed, you will have what you have asked.' And
they were covered with humiliation and poverty and returned with anger
from Allaah ]upon them[…"]Quran 2: 61[
The punishment that befell them was exemplary; an illustration
forpeople of how they would instigate the punishment of Allaah if they
were to ever act with ungratefulness. Also, it is a lesson for the
afflicted to persevere through hardships; it isalso proof that
punishment befalls the disobedient in this life prior to the one they
will face in the Hereafter.Mutarraf,used to say:"The best slave is he
who when blessed gives thanks and when afflicted, perseveres."
Suhayb ibn Sinaan,narrated that the Prophetsaid:"How wonderful is the
case of a believer! There is goodness for him in everything, and this
is not the case with anyone except for abeliever. If prosperity
attends him, he expresses gratitude to Allaah, and that is good for
him; and if adversity befalls him, he endures it patiently, and that
is also good for him."]Muslim[
Satan has taken a vow to misleadmankind, as Allaah informs us, saying
what means:"]Satan[ said:'By your might, I will surely mislead them
all. Except, among them, Your chosen servants.'"]Quran 38: 82-83[
Satan was not certain of what he would do, because he could not have
been; this is due to the fact that what would happen in the future was
something of the unknown and unseen for him, and thus it was merely an
assumption on his part. The people ofSaba'in general are amongst those
for whom Satan's assumption came true, and they indeed followed his
way. On the other hand, therewas a group of them who did notfollow
Satan, and these were thus included in the exception mentioned in the
abovementioned verses of ChapterSaad.
Allaah affirms that Satan has no power or authority over people to
force them to do anything;Imaam Al-Hasan Al-Basri,said:"I swear by
Allaah! Satan hasno stick with him with which he hits people to )force
them to( follow his way; this is nothing but whispers and
self-delusion on the part of people – he simply calls people, and they
respond."End of quote.
The wisdom behind allowing Satan to do what he does and whisper to
people is to test themand make evident those amongstthem who are
truthful, and thosewho are liars.
There are many lessons one can derive from this great story, the
following are but some of them:
·The people ofSaba'are a real life example to anyone who even
contemplates being rebellious to the commands of Allaah, or ungrateful
regarding His favours. Allaah warns people, especially the rich
amongst them, to not follow in the footsteps of the people ofSaba'or
imitate them, lest the same punishment befalls them.
·It is mentioned in many places in theQur'aanthat certain disbelievers
enjoyed gardens and fruits, but these gardens were squandered and
eventually faced destruction; this story is one suchexample. Another
example concerns Pharaoh and his people,about whom Allaah Says
)what means(:"So We removed them from gardens and springs. And
treasures and honourable station – Thus. And We caused to inherit it
the Children of Israel."]Quran 26: 57-59[
·Allaah is the only Provider and Sustainer.
·The punishment of Allaah follows very quickly when people are
rebellious and shun His commands. It is the way of Allaahthat whenever
people shun His commandments He sends punishment down upon them, and
there are numerous verses intheQur'aanaddressing this issue,such as
the saying of Allaah which means:"And Allaah presents an example: a
city ]i.e., Makkah[ which was safe and secure, its provision coming to
it in abundance from every location, but it denied the favours of
Allaah. So Allaah made it taste the envelopment of hunger and fear for
what they had been doing."]Quran 16: 112[
·If the slave does not thank Allaah for a favour, his punishment could
be through that very favour. Water was one of the favours that the
people ofSaba'had been bestowed with, and they were punished with it
when they were ungrateful for it and shunned the commands of Allaah.
·Allaah never punishes people without them being deserving of it due
to their sinning and disobedience, as Allaah Says whatmeans:"…And We
would not destroy the cities except while their people were
wrongdoers."]Quran 28: 59[
·Only those who persevere and are grateful would benefit from the
lessons of theQur'aanand the signs of Allaah, despite the fact that
all people observe these signs, yet the heedless never benefit from
them, as Allaah Says what means:"And how many a sign within the
heavens and the earth do they pass over while they, therefrom, are
turning away."]Quran 12: 105[
There are three types of perseverance:
·In performing acts of obedience
·In refraining from prohibitions
·During decrees of Allaah that arepainful
There are three ways of expressing gratitude to Allaah:
·By the heart: through having it devoted to the One bestowing the
favours, and acknowledging that He is the source of all favours.
·By the limbs: through continuously being obedient to Him and using
His favours in waysthat please Him.
·By the tongue: through the repeated mentioning, praising and
glorification of Him.