SOME DUA'S WHEN IN DIFFICULTY

Recite:
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ
(YA HAYYU YA QAYOOM BI REHMATIKA ASTAGHEES)
"O Alive and Everlasting One, I beseech You by YourMercy". [Mustadrak Hakim]
● Or Recite:
لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَالظَّالِمِينَ
(LAA ILAHA ILLA ANTA SUBHAANAKA INNI KUNTU MINNAZ ZAALIMEEN)
"O Allah, there is none worthy of Worship besides You. You are Pure,
definitely I have oppressed my soul by sinning".
The Qur'an states that these words were recited when Yunus (A.S)
called upon Allah from the belly of the fish. Prophet Mohammad
Salallahu Alyehe Wasallam stated in a hadith that when any Muslim
makes this Dua via these words to Allah, then Allah surely accepts his
Duas. [Tirmidhi]
● Or Recite:
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ
عَيْنٍ وَأَصْلِحْ شَأْنِي كُلَّهُ لَا إِلَهَ إِلَّا أَنْتَ
(ALLAHUMA REHMATAKA ARJU FALA TAKILNI ILA NAFSI TARFAQA AYE NI WA
ASLIH SHA NI QULLA HU LAAILAHA ILLA ANTA)
"O Allah, I hope for Your mercy, do not leave me for even the duration
of an eye blink and correct my total condition. Besides You there is
none worthy of worship". [Hisnul Hasin]
● Alternate Dua:
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
(HASBUNALLAHU WA NI MAL WAKEEL)
"Allah is sufficient for us and He is the Best Guardian". [Quran,
Surah Al-Imran]
● Alternatively Recite:
اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئَاً
(ALLAHU RABBI LAA USHRIKU BIHI SHAE AA)
"Allah is my Lord, I do not ascribe anything unto Him". [Abu Dawood]
● It is stated in a Hadees that:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ (LA HAWLA WALA QUWWANTA ILLA BILLA HI)
is a medicine for 99 illnesses, the least of whichis depression.
[Baihaqi in Dawatul Kubra] It means that these words are so beneficial
and useful that big/great grievances, depression and sorrow are easily
removed in its stride.
● Abdullah bin Abbas R.A. narrates that Prophet Mohammad Salallahu
Alyehe Wasallam stated that if a person constantly makes "Astaghfaar",
then Allah removes every difficulty, frees him from every sorrow and
makes a means for him to receive sustencance from places that he never
thought of. [Ahmad]
Astaghfirullah. أستغفر الله."I seek forgiveness from Allah"

Islamic banking in the digital age

Islamic banking refers to a system of banking activities that is
consistent with the Sharee'ah (Islamic law) and guided by Islamic
economics. Thus, bankingprocedures including payment of Ribaa (usury
or interest) is Haraam (Islamically prohibited). Islamic law also
prohibits trading in financial risk (which is seen as a form of
gambling), investing in businesses that includealcohol or pork, or
businesses that produce anti-Islamic media, etc. Inthe late 20th
century, a number of Islamic banks were created, to cater to this
particular banking market.
The first modern experiment with Islamic banking was undertaken in
Egypt under cover without projecting an Islamic image for
politicalreasons. The pioneering effort, led by Ahmad El-Najjaar, took
the form of a savings bank based on profit-sharing in the Egyptian
town of Mit Ghamr in 1963. This experiment lasted until 1967, by which
time there were nine such banks in the country.
Islamic banking has the same purpose as conventional banking except
that it operates in accordance with the Islamic rules, known as Fiqh
Al-Mu'aamalaat (Islamic rules on transactions). The basic principle of
Islamic banking is the sharing of profit and loss and the prohibition
of Ribaa. Amongst the common Islamic concepts used in Islamic banking
are profit sharing (Mudhaarabah), safekeeping (Wadee'ah), joint
venture (Mushaarakah), cost plus (Muraabahah), and leasing (Ijaarah).
In an Islamic mortgage transaction, instead of loaning the buyer
moneyto purchase the item, a bank might buy the item itself from the
seller, and re-sell it to the buyer at a profit, while allowing
thebuyer to pay the bank in installments. However, the fact that it is
profit cannot be made explicit and therefore there are no additional
penalties for late payment. In order to protect itself against
default, the bank asks for strict collateral. The goods or land is
registered to the name ofthe buyer from the start of the transaction.
This arrangement is called Muraabahah. Another approach is Al-Ijaarah
wal- Iqtinaa', which is similar to real-estate leasing.
Islamic banks handle vehicles' trade in a similar way (selling the
vehicle at a higher-than-market price to the debtor and then retaining
ownership of the vehicle until the loan is paid).
There are several other approaches used in business deals. Islamic
banks lend their money to companies by issuing floating rate interest
loans. The floating rate ofinterest is pegged to the company's
individual rate of return. Thus the bank's profit on the loan is equal
to a certain percentage of the company's profits. Once the principal
amount of the loan is repaid, the profit-sharing arrangement is
concluded. This practice is called Mushaarakah. Further, Mudhaarabah
is venture capital funding of an entrepreneur who provides labor while
financing is provided by the bank so that both profit and risk are
shared.
Such participatory arrangements between capital and labor reflect the
Islamic view that the borrower must not bear all the risk/cost of a
failure, resulting in a balanced distribution of income and not
allowing lender to monopolize theeconomy.
Islamic banks have grown recently in the Muslim world but are a very
small share of the global banking system. Micro-lending institutions
such as Grameen Bank use conventional lending practices, and are
popular in some Muslim nations, but are clearly not Islamic banking.
[1]
Today, there are about seventy five (75) Islamic equity funds
worldwide based in Muslim countries and targeted atinstitutional
investors in the Middle East. The growth of the middle class in the
Muslim world is driving the advent of a 'new economic order.'
Some years ago, Dow Jones unveiled the first global stock benchmark
for Islamically conscientious investors. The Islamic market index
follows six hundred and sixty (660) Sharee'ah-compliant companies in
34 countries, including Microsoft, Coca-Cola etc. Brown Brothers
Harriman& Co. and a dozen other banks are introducing funds tracking
the index. Barclays of Britain and Commerz Bank AG of Germany are
nurturing new portfolios for Muslims. In November 1999, Financial
Times (FTSE) International in London introduced its own Islamic
indices.
Islamic scholars are open to creative solutions for the problems
raised by modern finance. Any respectable Islamic fund or financial
institutions has a board of scholars screening its investments and
practices. "Nearly all the scholars now agree, for example that it is
ok for Muslims to buy equities or stocks which are commitments to
responsible ownership", says Virginia-based Islamic scholar and fund
adviser Yusuf Talal Delorenzo. This approval of the scholars is
conditioned to such equities of stocks being Islamically lawful
themselves.
The Dow Jones index excludes hotel chains andairlines which serve
alcohol and pork, but theIslamic funds managed by Saturna capital
corp. do not. A. Rushdi Siddiq, Director of Dow Jones Islamic Index
Group, says: "Sharee'ah Boards are de-facto fund managers".
The strong middle class Muslims in Malaysia helped in producing some
recent innovations in Islamic finance. IslamQ.comwill be launched in
Kuala Lumpur to become the first web site to offer online Islamic
stock trading. It is a virtual bazaar providing many services.
Surfers can check prayer times, plan pilgrimage to Makkah or 'Ask the
scholars' about how to handle finance under the Sharee'ah.
IslamiQ.comhopes to broaden what is possible for Muslim investors
within the bounds of what is Halaal, or permissible under Islamiclaw.
The Western style of banking is shunned by hundreds of millions of
observant Muslims around the world. They were left to invest in real
estate, trade financing, or small business; and to accumulate a pool
of cash that IslamiQ now estimates at US$ 150 billion and growing by
30% a year. "There is a lot of money that has been hidden under the
people's mattresses", saysHasnita Hashim, the Malaysian banker and
IslamiQ CEO and co-founder. IslamiQ.comwill have offices in New York,
London and Malaysia.
As investors' choices grow, Islamic finance is no longer the exclusive
domain of Muslims. Ms Hashim, who ran Islamic funds in her native
country (Malaysia) beforestarting IslamQ.com, saysthat more than half
of her investors were non-Muslims.

Psychological and emotional abuse of children

How is psychological and emotional abuse defined in Islam? What
constitutes these emotional scars that cannot be seen on the skin?
Emotional abuse is similar to verbal abuse but sometimes it can be
alittle more twisted and suddenly alarming. It reaches into each fiber
ofthe self esteem, leaving the victim in deep emotional pain about his
or herself regarding the world around him/her. Usually these children
who have been so severely abused either grow up to be unable to set
normal functioning boundaries or become anemotionally abusive
themselves.
All thanks and gratitude are due to Allaah, Who has set standards that
guide us in how to behave with one another. And yes that also includes
our children.
Everything boils down the heart. It is the most important part of our body.
The Prophet Muhammad said: "Indeed there is a piece of flesh in your
body which,if it be sound, then the whole body will be sound and if it
be corrupt then the whole body will be corrupt. Indeed it is the
heart." [Al-Bukhaari]
All of our actions stem from this part. If we havebeen raised in a
negativeemotionally abusive home, we may be carrying this excessive
baggage into our hearts and homes without even knowing it. But first
we must know what emotional/psychotically abuse means in order to
look, not only, into the past but how it is affecting us now.
Allaah looks into the heart of the each one of us, not at our outward
appearance. Therefore when we viciously attack our children
emotionally by demeaning them, calling them names, telling them they
are ugly, a failure, letting them feel worthless we have started an
arsenal attack on the heart. We have made them feel as though they are
worthless and rejected. We are going deep into an area that we have no
right to tread. Since Allaah "scans" our hearts what are we doing to
our children's? The Prophet said: "Allaah doesnot look at your bodies
or your faces but He looks at your hearts and actions." [Muslim]
The tongue is a great indicator of what is in the heart. When a
parent's heart is good you can see it in their wording. Yes we all get
upset with our children, but the parents who have a good heart will
becareful and Allaah-fearing. Since we know that if the tongue is used
correctly it will be blessed, so what about people not using their
tongue correctly? Or, if the tongue is a hypocrite,speaking nicely
only to the people outside the home but abusing their children inside
the home.
For some reason many parents believe they can say whatever they would
like to their children, without ever thinking of the consequences.
These consequences can be even more far-reaching than just the child
because the parent himself will be accountable to Allaah for
emotional/psychological abuse. Allaah Says (what means): "Successful
indeed are the believers. Those who offer their prayers with all
solemnity and full submissiveness. And those who turn away from
Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allaah
has forbidden.)" [Quran; 23:1-2]
Each and every act that we communicate, be it verbally or
non-verbally, will be recorded. Just because we are in the confines of
our four wallsdoes not mean that we are "truly alone". Not only does
Allaah see and hear everything, Allaah has also sent angels to record
everything we sayand do. So even if we do not use foul destructive
language to our children,if we withhold love and care, favoring one
child over the others, etc. or doing anything that goesoutside of the
boundaries of Islam, it is all being recorded. AllaahSays (what
means): "Not a word does he (or she) utter, but there is a watcher by
him ready (to record it)" [Quran; 50:18]
Allaah will call us to account with His Almighty Justice not with
oppression. Yet what are we doing to our children inside the home.
Like the perished nations before us justified not believing in Allaah
Alone because their parents worshiped others than Allaah. Is it right
to abuse and ignorethe emotional needs of our children because our
mothers and father's raised us that way? Are we so unattached to our
feelings that we forgot how bad it felt when our feelings were
discountedand we were emotionallyscared on a daily bases? The Prophet
said: "Whoever believes in Allah and the last day should speak good
orkeep silent." [Al-Bukhaari]
Or do we only reserve this narration to those we want to "show" that
we are good Muslims? Where on the outside wepretending to "look" like
our hearts are clean but on the inside we are abusing our children on
a daily basis. If our behavior with those outside is good, warm and
loving but in our homes it is full of"emotional and verbal" filth, we
have to look deep inside our hearts. If this is the case, not only are
we harming our children but are teachingthem to be two-faced or
hypocritical with their heart and tongue.
Imaam Ash-Shaafi'i said: "If you wish to speak then it is your
responsibility to think before you speak. If you think there is good
in it then you should speak and if not then do not speak. "
This saying is from someone who is searching for salvation. Obviously
we need to discipline our children and reprehend them when they do
something wrong, but how we do it,what is our real intentionbehind it.
Are we doing itas sincere advice becausewe love them for the sake of
Allaah or are we doing it for other intentions like; to humiliate
them, to let off steam, to feel more powerful and to feel in control?
For Allaah's sake we must look into our intention for each and every
move we make. Do we really believe that all these rules about manners
and speech are only for those outside our homes? Do we really deep
down inside live in a fantasy world that we are "kings and queens" of
our home and we can do as we like?
We should ask ourselves before we speak:
What is our intention?
Will this saying of mine please Allaah?
Will this saying of mine bring me closer to Allaah?
Does this saying earn with it obedience to Allaah?
If so, then speak, otherwise one should keep quiet.
Our children are Muslims and the following saying of the Prophet
applies to them: "A Muslim is one who does not harm the Muslims with
his tongue or hands." [Al-Bukhaari]
We know from the section on physical abusethat we are not allowed to
harm our children with our hands. Now we know that we are not allowed
to oppress ourselves and our children with our tongue. This abuse of
thetongue can actually harden the heart. This is obviously a very
serious matter. May Allaah protect us from this!
The Prophet said: "Whoever guarantees me what isbetween his jaws and
what is between his legs will enter paradise." [Ahmad and At-Tirmithi]
If we don't take the time to reflect and think abouthow we are acting
towards our children, wecould be piling up sins and not even know it.
It is not enough just to put a roof over our children'shead and feed
them. We are raising the future Islamic nation, and they need to be
functional active members. If we repress them emotionallyand
psychologically, what kind of nation will they be? Do we really think
that we can follow our own desires within the home and get away with
it from The One WhoKnows and Sees everything? One day those children
may be changing our "dippers" and feeding us by hand. How would we
like to be treated? Do we really believe we can abuse and expect them
to care for us with deep love anddevotion? Do we want them to only
fear us or respect and love us? Do we believe it is enough to force
them to parrot the Prophetic narration regarding obeying their
parents.
If we find all of this hard to do, we need to soften our hearts and
ask Allaah to forgive us.

Is it permissible to name his daughter Tabaarak?.

What is the ruling on using the name Tabaarak?.
Praise be to Allaah.
It seems that it is not permissible to give the name Tabaarak to any
created being, because it is an attribute that belongs only to Allaah,
may He be exalted.
Ibn al-Qayyim (may Allaah have mercy on him) said:
As for His attribute Tabaarak, it is His alone, as He has attributed
it to Himself. End quote.
Badaa'i' al-Fawaa'id (2/185).
Shaykh Muhammad al-Ameen al-Shanqeeti said, after quoting opinions
about the meaning of Tabaarak:
It seems that the meaning of Tabaarak from a linguistic point ofview
is that it is derived from the word barakah (blessing), as was stated
by Ibn Jareer al-Tabari. Based on that, the meaning of Tabaarak is an
abundance of blessings and goodness from Him, which implies His
greatness and holiness, being far removed from anything that does not
befit His perfection and majesty, because the One from Whom blessing
and goodness come and whobestows provision uponpeople is the only One
Who is great and deserves to be worshipped alone. The one from whom no
blessing or goodness or provision comes, such as the idols and all
those who are worshipped instead of Allaah cannot be rightfully
worshippedand worshipping them iskufr which will doom a person to Hell
for eternity.
The word Tabaraak appears in the past tenseand it is not possible to
form a present tense or verbal noun or active participle etc from it.
It isone of the attributes which belong only to Allaah, so it cannot
be said of anyone else, which is different from the view of al-Asma'i.
The word Tabaarak is used by the Arabs to refer only to Allaah and
this is known in their language. End quote.
Adwa' al-Bayaan (6/262, 263).
Shaykh 'Abd al-'Azeez al-Salmaan (may Allaah have mercy on him) said:
Barakah is an attribute that is ascribed to Him asmercy and might are
ascribed to Him, and the verb derived from it is Tabaarak, hence it
cannot be said of anyone other than Him, may He be glorified and
exalted. For He is al-Mubaarik (the giver ofblessing) and His slave
and Messenger is al-Mubaarak (the one who is blessed), as the Messiah
said: "And He has made me blessed" [Maryam 19:31]. The one whom Allaah
blesses is blessed (mubaarak), but as an attribute it applies only to
Him, as He has said of Himself: "Blessed is Allaah, the Lord of the
'Aalameen (mankind, jinn and all that exists)" [al-A'raaf 7:54]. End
quote.
Al-Kawaashif al-Jalliyyah Sharh al-'Aqeedah al-Waasitiyyah (p. 283).
Based on this, it is not permissible to ascribe this attribute to
anyone except Allaah, may He beexalted, because it belongs only to
Him.
And Allaah knows best.