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Sunday, May 27, 2012

ADVISE :- ~ The Later Years of Life

The destructive effects of the passage of years are observable in
one's own body. As the years go by, the body, the most precious
possession a human being has, goes through an irreversible process of
destruction. Thechanges a human being experiences throughout his life
are recounted in the Qur'an as follows:
It is Allah Who created you in a state of (helpless) weakness, then
gave (you) strengthafter weakness, then, after strength, gave (you)
weakness and a hoary head: He creates as He wills, and it is He who
has all knowledge and power. (Surat ar-Rum: 54)
The later years of life are the times most neglected in the future
plans of an adult, except in the anxious process of saving for old-age
pensions. Indeed, being too close to death, people usually develop a
hesitant approach to this period. When someone tries to talk about old
age, others feel concerned and attempt to change this"unpleasant"
topic as soonas possible. The routine of daily life is also a good way
of escaping from the thought of these potentially miserable years of
life. So, it is postponed until the day one inevitably meets it.
Nodoubt, the main reason forsuch avoidance is the assumption that one
has endless time until death comes upon one. This common misconception
is described in the Qur'an:
Nay, We gave the good things of this life to these men and their
fathers until life grew long for them. (Surat al-Anbiya: 44)
This mistaken idea often leads to great grief. That issimply because,
no matter how old one is, the only real possessions remainingfrom
one's past are dimly-recalled memories. One barely remembers
childhood. It is even hard to recall exactly what happened during the
last decade. The greatest ambitions of a young man,important
decisions, and the goals to which he is most committed, all lose their
significance once they are experienced and done. That is why to tell
a"long" life story is a vain endeavour.
Whether a teenager or an adult, this should prompt man to make an
important decision about his life. For instance, if you are forty and
expect to live until your mid-sixties – and of that you have no
guarantee – those remaining twenty-five years will surely pass as
quickly as the preceding forty years. The same holds true even if your
life is prolonged a great deal, since the remaining thirty or forty
years will, likewise, pass before you even notice. This is, surely, a
perpetual reminder of the true nature of this world. One day every
living soul on this earth will leave this world and there is no
return.
Hence, man should set aside his prejudices and bemore realistic about
his life. Time passes very quickly and each day brings on further
physical weakness and more impaired thinking rather than fresher
dynamism and a younger figure. In brief, growing old is a
manifestation of man's inability to control his own body, life and
destiny. Time's adverse effects on the body become visible during this
period. Allah informs us about this in the followingverse:
It is Allah Who creates you and takes your soulsat death; and of you
there are some who are sent back to a feeble age, so that they know
nothing after having known (much): for Allah is All-Knowing,
All-Powerful. (Surat an-Nahl: 70)
In medicine, advanced old age is also called "the second childhood".
Hence, during this latter stage of life, elderly people just
likechildren need care, since their bodily and mental functions go
through certain alterations.
As one grows older, physical and spiritual characteristics pertaining
to childhood become more apparent. Elderly people fail to do many
tasks requiring physical strength. Changes in judgement, impaired
thinking, difficulties in walking, maintaining balance and speech,
impediments, memory impairment and gradual memory loss, and changesin
mood or behaviour are only a few symptoms of diseases commonly seen in
old age.
In short, after a certain period, people often regress to a state of
childish dependency both physically and mentally.
Life both begins and ends in an infant-like state. Thisis evidently
not a random process. It is possible that man could remain young until
he dies. Yet Allah reminds man about the temporary nature of this
world by making the quality of his life deteriorate at certain stages
of life. This process serves as a clear reminder that life is slipping
away. Allah explains this matter in the verse below:
O mankind! If you have doubt about the Resurrection, (consider) that
We created you out of dust, then out of a drop, then out of a
leech-like clot, then out of a morsel of flesh, partly formed and
partly unformed, in order that We may manifest (Our power) to you; and
We cause whom We will to rest in the wombs for an appointed term,

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Eid greating Tips

Missing you a lot on this Eid. Wishing you were here to celebrate this
holy occasion with me . Eid Mubarik
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1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 after
24 hourseveryone will wish u but I M THE FIRST 2 WISH U EID MUBRAK.
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EIDI mile aapko to Please.... Aap Yaad karna Sirf Humko. Eid Mubarik
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Do you know the Meaning of EID? I think it means 'ENJOY in DUNIYA!!'
So, In your life all moments bring EID for you.... Wish You...EID
MUBARAK.
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Aaj se Amiri Garibi ka fasle na rahe,Har Insaan ek dujeko apna bhai
kahe, Aaj sabkuch bhool kar aa gale lag ja, Mubarak ho tuje ye EID ka
tyohaar.

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QUR'AN AYATH EXPLANATION :- ~ Not forgetting one's own conduct when warning others

An intelligent and experienced person well acquainted with the Qur'an
can detect the minor faults and weaknesses in the faith of people and
advise them.
This is a praiseworthy quality, yet that does not mean he himself is
free of mistakes. On contrary, he must strive to avoid committing the
same errors; otherwise, he may earn Allah's disapproval rather than
reward for his advice.
It is unlikely that someoneable to recognize a fault inothers will
fail to recognize it in his own soul. Undoubtedly, he is also aware of
his own wrongdoings and sins.
For instance, it would be hypocritical for a liar to call people to
truth and sincerity, or for someone who does not pray to call others
to regular prayer. An advisor who fears Allahwould surely be the first
one to avoid committing sins.
In the Qur'an Allah reveals this fact as:
Do you order people to devoutness and forget yourselves, when you
recite the Book? Will younot use your intellect? (Surat al-Baqara; 44)
The conclusion to the verse above, "Will you notuse your intellect?"
makes it clear that people should practice what they preach.
Deviant attitudes such as the desire to control others, have one's
word respected or be influential underlie hypocritical behavior that
lies outside Qur'anic morality.
When someone counsels and advises only to attain status, respect and
esteem, the manipulation of faith-related issues for personal benefit
will only lead to great disappointment in the Hereafter.
When a believer sees another committing an error that he himself is
guilty of, he can let him know that he too is trying to correct that
same mistake. Then the two canencourage one another toward improvement
and by doing so, earn the pleasure of Allah.

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QUR'AN AYATH EXPLANATION :- ~ Not losing hope for Allah's mercy

In many verses of the Qur'an, Allah mentions that Muslims—even those
with the most fear of Allah—– may make mistakes. In one verse, Allah
reveals;
Say [from Me]: 'My servants, you who have transgressed against
yourselves, do not despair of the mercy of Allah. Truly Allah
forgivesall wrong actions. He is the Ever-Forgiving, the Most
Merciful.' " (Surat az-Zumar; 53)
It surely brings relief to their hearts, for a believer who errs could
feel great regret, sorrow and guilt.
Allah has made the scope for error so wide in humanbeings that He has
promised to forgive a person's errors without exception, if that
person issorry and repents of what he has done.
But despite of the many consolations in the Qur'an that refresh the
spirit and give hope, many human beings do not admit that they make
mistakes. In spite of the glad tidings announced in the Qur'an, after
making a mistake they become wrapped in despair and become anxious and
downhearted.
An individual who refuses to acknowledge errors he has committed out
of pride and arrogance is greatly saddened by what he has done. He has
trouble accepting that he is a creature prone to making mistakes and
faulty decisions, and whose actions and words may be wrong.
He does not consider that perfection and freedom from error belong
only to Allah. He wants to be perfect himself. But he cannot, and the
fact that some of his attitudes are wrong (despite his desire that
they not be), draws him into despair.
A believer experiences deep peace by accepting his imperfections and
helplessness in relation to Allah and never claims to be free from
error.
It should be remembered that the tendency to err and sin—even though
onemay be a firm believer—makes him more aware of Allah's perfection.
One can conceive of perfection only when he had experienced
imperfection.
Consciousness of his own failures and weaknesses lets him better
appreciate the absolute perfection of Allah.

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