Introduction: A Short Voyage Through The Human Body

This book describes howthe human body's various systems function,and
gives examples of their components. In contrast to many other books
about human anatomy, however, we also regularly emphasizea number of
points. We examine information in considerable detail, draw attention
to the fine characteristic in every square millimeter of the human
body, and particularly emphasize the cells, tissues, molecules and
glands that perform such miraculous processes within that body's
depths.
From time to time, we also provide technical details, to ensure a
better understanding of the complex structure within your body, and
also to give you a new perspective on events occurring inside your
body and to encourage you to consider them more deeply.
In order to achieve this, as you read this book, imagine yourself on a
voyage throughout yourown body—a voyage on which unbelievable
surprises await you. You will discover that there is a generator in
your heart, and when that generator cuts out, a spare one steps in to
take over the work. You'll witness how cells in your small intestine
are able to recognize and trap iron atoms out of the many hundreds
ofdifferent substances they encounter. You will see how, after a long
journey, a molecule of hormone, produced in an endocrine gland located
in your head, reaches its far distant objective—your kidney, for
example—and how itinstructs the cells there what to do.
During the course of thisjourney you will witness miraculous events
that have been taking place throughout what you refer to as "My body"
ever since the day you were born, starting rightbeneath the surface of
your skin.
Viewed from that point of view, your body is a whole city, a whole
other world, in fact. Inside it are modes of transport, buildings,
factories, infrastructure systems, equipment more highly advanced than
even the most sophisticated technologyin the outside world,
specialized elements (such as cells, hormones, glands) that seem to
exhibit unexpected awareness, fully equipped defensive troops, and
many other marvels.
Moreover, this miniaturized environment is not restricted to your own
body alone. Everyone you see around you—your parents, brothers,
sisters, friends, colleagues, people walking in the street, the actors
you watch on television, and all the billions currently living on this
planet—possesses this same miraculous world withinthe skin. Similarly,
people who lived hundreds or even thousands of years ago—indeed all
the humans who have ever lived—have possessed this same inner
perfection. Just like those alive today, peoplein the past had the
same flawless systems in their bodies: trillions of conscious-seeming
cells, secretory glands with decision-making abilities, and organs
equipped with the most sophisticated biotechnology.
Considering and evaluating the events taking place within this
miniature environment is of great importance, because anyone who does
so has taken the first step towards freedom from a great illusion.
Those who realize the perfection of the systems inside their own
bodies—in the heart, for example—and who have grasped the creation
within that system, can no longer betaken in by evolutionary fables
that claim that theheart acquired all these features by chance. You
will know that cells formed by the coming together of unconscious
molecules could never do these things by themselves, and will seek to
question of Whose intellect it actually is that these cellsexhibit.
Someone who realizes that the stomach, a mereenclosure of muscle and
tissue, possesses a special system that prevents it digesting itself
while it secretes the acid strong enough to dissolve meat . . . those
who know that when they cut their finger, at least 20 different
enzymes go into action in a very special sequence in order for their
blood to clot, with never any confusion or deficiency in the various
processes while this is carried out .. . will find, by thinking deeply
about the details of matter, that none of these systems could
havedeveloped in stages, as evolutionists would haveus all believe.
Those who understand these details will realize that the tiny worlds
of their bodies, has a Creator, and will regard the information they
read here as a guide to becoming acquainted with that Creator.
Everyone who sees the order in the systems within the human body, its
superior creation at every point, will also clearly see that an Entity
possessed of a superior power and a superior intellect must have
created that body. In theQur'an it is revealed that:
Everything in the heavens and everything in the earth belongs to Him.
Allah is the Rich Beyond Need, the Praiseworthy. Do you not see that
Allah has made everything on the earth subservient to you and the
ships running upon the sea by His command? He holds back the heaven,
preventing it from falling to the earth—except by His permission.Allah
is All-Compassionate to humanity, Most Merciful. It is He Who gave you
life and then will cause you to die and then will give you life again.
Man is truly ungrateful. (Surat al-Hajj:64-66)
As you will clearly see from the examples giventhroughout this book,
it is Almighty Allah Who created the 100 trillion or so cells, the
glands, many organs and tissues in your human body. Allah creates
human beings as a whole, together with all their physical components,
and reveals evidence of this to allow them to come to know Him. As our
Lord has revealed in the Qur'an:
If you tried to number Allah's blessings, you could never count them.
Allah is Ever-Forgiving, Most Merciful. (Surat an-Nahl:18)
That being so, those who are aware of all thismust also realize the
many blessings impartedby Allah. Such people will arrange their lives
insuch a way as to please only Him, know that their own bodies, and
every new day bestowedon them when they rise in the morning are
blessings from Allah, andwill give due thanks to Him.
Why indeed should I notworship Him Who brought me into being, Him to
Whom you will bereturned? Am I to take asdeities instead of Him those
whose intercession, if the All-Merciful desires harm for me, will not
help me at all and cannot save me? (Surah Ya Sin:22-23)
Intelligent Design—In Other Words, Creation
In order to create, Allah has no need to design.
It's important to properly understand the word "design." That Allah
has created a flawless design does not mean that He first made a plan,
and then followed it. Allah needs no "designs" in order to create.
Allah, the Lord of the Earth and the heavens, is exalted above all
such deficiencies. His planning and creation take place at the same
instant.
Whenever Allah wills a thing to come about, it isenough for Him just
to say, "Be!" As we are told in verses of the Qur'an:
His command when He desires a thing is just to say to it, "Be!" and it
is. (Surah Ya Sin:82)
[Allah is] the Originator of the heavens and Earth. When He decides on
something, He just says to it, "Be!" and it is. (Surat al-Baqara: 117)
-
Do you not see that Allahhas subjected to you everything in the
heavens and Earth and has showered His blessingsupon you, both
outwardly and inwardly? (Surah Luqman:20)

A profound respect forAllah is a sign of genuine faith

A profound respect for Allah, the religion, the Qur'an, our Prophet
(saas), the angels and all our spiritual values is an important sign
of genuine faith. Allah described in the Qur'an how the prophets and
true believers stood in respectful awe of Him and remembered him with
awe, how their hearts were softened by fear of Him, and how they came
with a sound and pure faith through their profound fear. Therefore,
all Muslims must be scrupulous and punctilious when it comes to
remembering Allah, in speaking of our Prophet (saas) and all the other
prophets, and in discussing religious matters.
Language that is disrespectful of Allah willimpose a heavy
responsibility in the Hereafter and also have a negative impact on
people of weak or no faith who hear it. Every Muslim must carefully
avoid talking in any suchway.
BELIEVERS' PROFOUND RESPECT FOR ALLAH
(Believers are) those WHO ARE FILLED WITH THEFEAR of their Lord.
(Surat al-Muminun, 57)
(People of intelligence are) those who join what Allah has commanded
to be joined and are AFRAID OF THEIR LORD and fear an evil Reckoning.
(Surat ar-Rad, 21)
Those who fear their Lord in their most secret thoughts, and WHO HOLD
THE HOUR (OF JUDGMENT) IN AWE. (Surat al-Anbiya',49)
We responded to him and gave him John, restoring for him his wife's
fertility. They outdid one another in good actions, calling outto Us
in yearning and in awe, and HUMBLING THEMSELVES TO US. (Surat
al-Anbiya', 90)
If We Had sent down thisQur'an onto a mountain, YOU WOULD HAVE SEEN IT
HUMBLED, CRUSHED TO PIECES OUT OF FEAR OF ALLAH. We make such examples
for people so that hopefully they will reflect. (Surat al-Hashr, 21)
HAS THE TIME NOT ARRIVED FOR THE HEARTS OF THOSE WHO BELIEVE TO YIELD
to the remembrance of Allah and to the truth He has sent down, so they
are not like those who were given the Book before for whom the time
seemed over long so that their hearts becamehard? Many of them are
deviators. (Surat al-Hadid, 16)
(It is) so that you might all believe in Allah and His Messenger and
honorHim and RESPECT HIM and glorify Him in the morning and the
evening. (Surat al-Fath, 9)
Men and women who are Muslims, men and women who are believers, men
and women who are obedient, men and women who are truthful, men and
women who are steadfast, MEN AND WOMEN WHO ARE HUMBLE, men and women
who give charity, men and womenwho fast, men and women who guard
theirchastity, men and women who remember Allah much: Allah has
prepared forgiveness forthem and an immense reward. (Surat al-Ahzab,
35)
Among the people of theBook there are some who believe in Allah andin
what has been sent down to you and what was sent down to them, and WHO
ARE HUMBLE BEFORE ALLAH. They do not sell Allah's Signs for apaltry
price. Such peoplewill have their reward with their Lord. And Allah is
swift at reckoning. Surah Al 'Imran, 199)
Those who speak in a manner that is inappropriate towards Allah and
Islam, who foolishly adopt a mocking tone or who behave in such a way
as to weaken people's love and respect for Allah in this world will be
able todo none of these things when they are brought into His Presence
and will seriously regret their actions.
DENIERS' AND HYPOCRITES'FACIAL EXPRESSIONS AND SPEECH IN THE PRESENCE OF ALLAH
On that day they will follow the Summoner who has no crookednessin him
at all. VOICES WILL BE HUMBLED BEFORE THE ALL-MERCIFUL AND NOTHING BUT
A WHISPER WILL BE HEARD. On that Day intercession will not be of any
use except for him whom the All-Merciful has authorized and with whose
speech He is well pleased. (Surah Ta Ha, 108-109)
You will see them as theyare exposed to it, ABJECT IN THEIR ABASEMENT,
glancing around them furtively. Those who believe will say, 'Truly the
losers are those who lose themselves and their families on the Day of
Resurrection.' The wrongdoers are in an everlasting punishment. (Surat
ash-Shura, 45)
'Be moderate in your tread and LOWER YOUR VOICE. THE MOST HATEFUL OF
VOICES IS THE DONKEY'SBRAY.' (Surah Luqman, 19)
Therefore, (O Prophet,) turn away from them. The Day that THE CALLER
WILL CALL (THEM) TO A TERRIBLE AFFAIR. They willemerge from their
graves with DOWNCAST EYES , like swarming locusts, necks outstretched,
EYES TRANSFIXED, RUSHING HEADLONG TO THE ONE WHO SUMMONS. The
unbelievers will say, 'This is a pitiless day!' (Surat al-Qamar, 6-8)
THEIR EYES WILL BE DOWNCAST, darkened by debasement; for they were
called on to prostrate when they were in full possession of their
faculties. (Surat al-Qalam, 43)
Do not consider Allah to be unaware of what the wrongdoers perpetrate.
HE IS MERELY DEFERRING THEM TO A DAY ON WHICH THEIR SIGHT WILL BE
TRANSFIXED, rushing headlong–heads back, eyes vacant, hearts hollow.
(Surah Ibrahim, 42-43)
ON THE DAY IT COMES, NO SELF WILL SPEAK EXCEPT BY HIS PERMISSION. Some
of them will be wretched and others glad. (Surah Hud, 105)
By your Lord, We will collect them and the demons together. THEN WE
WILL ASSEMBLE THEM AROUND HELL ON THEIR KNEES. (Surah Maryam, 68)

Our Non-Muslim Relatives:Their Rights Upon us

When I reverted to Islam over 10 years ago, I received mixed reactions
from my friends and family. While attending my first family gathering
wearing Hijaab, Iwas eyed very curiously at first, but with time they
have come to accept my choice.
Now, no one even seems to notice much except for the occasional
complement on my choice of scarf. Most of my relatives accepted my new
faith kindly with respect and made efforts to accommodate me, and my
family. When holidays rolled around, my relatives would sometimes find
it difficult to purchase gifts for other children in the family while
"leaving mine out." When I patiently explained why it was important to
me that they respect my decision, they did just that. There were a
coupleof times where my new faith was"challenged" (luring intense
discussions about religion, or world events, but we have all learned
to respect one another's choices and continue to love and support one
another as a family. In many ways, Islam helped me improve my family
relationships since I began taking seriously theinstruction to
maintain family ties. Alhamdu Lillaah (praise be toAllaah), it has
been a pretty easy transition.
Establishing boundaries
Even the most pleasant visit with non-family members can present
challenges and tests. Some things are easy to navigate, like avoiding
alcohol or dishes with non-halal meat at a family event. Others are
more difficult. One area that can be challenging is family gossip.
Many relatives delight in sharing family secrets when they come
together. It can be difficult to resist the urge to listen,
participate and comment about the juicy details of another's life, but
this is considered backbiting, and participating in it, is likewise
forbidden and should be avoided.
Spreading malicious gossip aboutothers is condemned in the Quran;
Allaah Says (what means): {… And do not spy or backbite each other.
Would one of you liketo eat the flesh of his brother when dead? You
would detest it. And fear Allaah; indeed, Allaah is Accepting of
repentance and Merciful.} [Quran 49:12] If you are part of a family
whose favorite pastime is dishing on one another, you may have to get
creative when attempting to avoid this kind of activity. When you
notice that the conversation is taking a turn to gossip, try gently
steering the conversation to another topic instead.
Another challenge specific to women is the issue of Hijaab. Some
non-Muslim family members do not understand the purpose of Hijaab and
may try to discourage a Muslim relative fromwearing it. Some Muslim
women recall being pressured to remove their scarves when running
simple errands, or while attending a large event with family and
friends because it was considered "embarrassing". This could be a real
conundrum for a revert who has her own struggle with the issue of
wearing Hijaab. This could be an opportunity to educate your family
about the benefits of Hijaab. Enlighten themto the fact that covering
has beenan integral part of maintaining modesty in other religions as
well –including Christianity and Judaism. Ultimately, we seek to
please Allaah and have to make decisions that complement that goal.
Balancing religious obligations and family
Muslims can maintain their identity and religious obligations while
keeping family ties by being patient, compassionate and kind to
non-Muslim relatives even when they are critical, or negative:
Remain humble. Don't treat others as if you are superior to them. Be
polite. Accept invitations from family that are within religious
principles. This isan opportunity to strengthen family ties. Refuse to
be a part of bad behavior, or create dissention.
Be cheerful and pleasant to everyone. We all prefer the company of
someone pleasant and happy. A positive attitude is infectious. The
Prophet was known for being cheerful, smilingpleasantly to everyone.
Anyone who spent time with him felt as though he liked him or her
best. Our families deserve to know thatfeeling.
Show mercy to others. Allaah Says(what means): {So by mercy from
Allaah, [O Muhammad sallallaahu ''alayhi wa sallam], you were lenient
with them. And if you hadbeen rude [in speech] and harsh in heart,
they would have disbanded from about you. So pardon them and ask
forgivenessfor them and consult them in thematter. And when you have
decided, then rely upon Allaah. Indeed, Allaah loves those who rely
[upon Him].} [Quran 3:159]
Many Muslims with non-Muslim family members may be confronted with
challenges but they should be considered as opportunities to grow,
increase in faith and ultimately earn the pleasure and rewards of
Allaah Almighty. When you are attempting to establish good habits and
find yourself surrounded by those whose principles are different from
yours, you must establish a delicate balance between monitoring your
own behavior, and allowing others the freedom to choose their behavior
and wayof life. As long as their decisions do not directly affect you,
it may be best to let things go in the interest of maintaining peace
andharmony.
Allaah Almighty Says (what means): {Say: O disbelievers, I worship not
what you worship, nor will you worship that which Iworship. And I
shall not worship that which you are worshipping. Nor will you worship
that which Iworship. To you be your religion, and to me my religion.}
[Quran 109:1-6]
For reverts, accepting Islam can be an exciting experience filled with
lots of change . Many new Muslims often place lots of pressure on
themselves to do everything "right," and may makedrastic changes in
their lives. Some of these decisions may be necessary, but it is a
good idea toremember that Islam calls for moderation in all things.
Islam has turned many wayward lives around, bringing an end to
lifestyles that included drinking, drugs, promiscuity and even
criminal activity. Even though youmay never hear it directly, some
non-Muslim families may be so impressed by the positive behavior of a
Muslim family member, that they may start holding a much higher regard
forIslam. We should always strive toexemplify the positive
characteristics of our faith. We have an opportunity to show our
non-Muslim family members the true, compassionate representation of a
Muslim. So give others the freedom to see the benefit of Islam for
themselves. Make time to visit and keep in touch with relatives. They
are the people closest to us in this life, and can be our greatest
allies and support.

Intercession is a Manifestation of Mercy and Cooperation

The variation that exists among people is one of the approaches of
Allaah The Almighty for His creation. Thus some people are rich while
others are poor, some people are noble while others arenot, some
people are high-ranking and wellborn while others are not, and so on.
People need one another. Some people may commit a mistake that
subjects them to the punishment of those who could punish them, and
such people may need assistance to avoid thispunishment, if it is
within the limits of the Sharee'ah, of course.Hence, Islam encourages
intercession. In a Hadeeth on the authority of Abu Moosa Al-Ash'ari he
said, "Whenever a needy person would come to the Prophet he would turn
to those who were present and say: 'Intercede [for him] so that you
would be rewarded, and Allaah decrees what He wills through the tongue
of His Messenger.'"
Intercession is a Manifestation of Mercy
Intercession is a manifestation ofmercy. Sometimes a person commits a
mistake that results inno prescribed corporal punishment under the
Sharee'ah,but nevertheless it subjects him to the punishment of those
who have authority or who are able totake revenge on him. In such a
case mercy necessitates that those whose intercession can be of value
should intercede on behalf of the person who repentsand hopes to be
forgiven. This happened to Al-Hurr ibn Qays when his uncle 'Uyaynah
ibn Hisn infuriated 'Umar ibn Al-Khattaab by saying, "By Allaah, you
neither give us fairly nor rule justly." When Al-Hurr saw the effect
of these evil words on the Commander of Believers, 'Umar and feared
that he might punish his uncle, he interceded for him with 'Umar
saying, "OCommander of the Believers, Allaah The Almighty Said to His
Messenger (what means): {Take what is given freely, enjoin what is
good, and turn away from the ignorant.} [Quran 7:199],and this [his
uncle] is an ignorantman." Therefore 'Umar pardoned him.
Intercession to Fulfill Needs
When a person needs something lawfully from another person, mercy
means interceding for him to fulfill his need. The Prophet would
intercede with people to fulfill the needs of others. The father of
Jaabir ibn 'Abdullaah died leaving him thirty Awsuq (a measure of
volume) of dates that he owed to a Jew. Jaabir asked the Jew to give
him respite in repaying, but he refused. He asked the Messenger of
Allaah to intercede with the Jew for him. The Messenger of Allaah went
to the Jew andasked him to accept the fruits of his trees in place of
the debt, but the Jew refused. The Messenger of Allaah entered the
date-palm garden, walked among the trees, and then said to Jaabir:
"Pick the fruit and give him his due." Therefore, he picked the fruit
for himself after the Prophet had departed and gave the Jew his thirty
Awsuq, and still had seventeen Awsuq extra for himself.
In another situation the Prophet interceded with a woman to get her to
return to her husband.In a Hadeeth on the authority of Ibn 'Abbaas he
said, "Bareerah's husband was a black slave called Mugheeth, and it is
asif I am seeing him now, followingBareerah and weeping, with his
tears flowing down his beard. The Prophet said to 'Abbaas : 'O
'Abbaas! Are you not astonished at the love of Mugheeth for Bareerah,
and the hatred of Bareerah for Mugheeth?' The Prophet then said to
Bareerah: 'Why do not youreturn to him?' She said, 'O Messenger of
Allaah, do you orderme to do so?' He said: 'No, I am only interceding
for him.' She said, 'I am in no need of him.'" [Al-Bukhaari]
Thus, the Prophet was alwayskeen to intercede for Muslims to fulfill
their needs, offering his time, effort and high status to serve people
out of his mercy towards his Ummah (nation).
Two Types of Intercession
Intercession is divided into two types: good and evil.
These types of intercession are mentioned in the Noble Quran, for
Allaah The Almighty Says (what means): {Whoever intercedes for a good
cause will have a reward therefrom; and whoever intercedes for an evil
cause will have a burden therefrom. And ever is Allaah, over all
things, a Keeper.} [Quran 4:85]
Good intercession is that which ismade to remove injustice, fulfill
people's needs, give people their rights, and to provide
forgivenessand benevolence in situations where the Sharee'ah
recommends them to, reconciling people and the like. The one who
undertakes this type of intercession is rewarded by Allaah The
Almighty.
Evil intercession is that which is made to cancel the execution of
aSharee'ah prescribed corporal punishment, to take another's rights
unjustly or things of the sort.
This type of intercession causes a person to be sinful. Hence the
Prophet was angered when Usaamah ibn Zayd once interceded with him not
to execute the prescribed corporal punishment of theft: In a Hadeeth
on the authority of 'Aa'ishah she said,
The Quraysh were very worried about the case of a woman from Banu
Makhzoom [an esteemed tribe] who had committed theft and wondered who
could intercede for her with the Messenger of Allaah so that she would
not be punished for her crime. They said, 'No one but Usaamah ibn Zayd
his beloved, could dare talk to him about this.' So Usaamah wentand
spoke to him about that matter. The Prophet said to him: 'Are you
attempting to intercede and have a prescribed corporal punishment
ordained byAllaah be waived?' Then he got up and addressed the people,
saying: 'The people before you were ruined because when a noble person
amongst them committed theft they would leave him, but if a weak
person did so they would execute the prescribed punishment on him. By
Allaah, if Faatimah the daughter of Muhammad committed theft I would
cut off her hand.'
Good intercession among Muslims is a manifestation of cooperation,
mercy and sympathy, as clear in the Prophet's advice to his Ummah when
he said: "Intercede to be rewarded, and Allaah decrees what He wills
through the tongue of His Messenger."
Finally, intercession should not be contingent on hoping that it will
be accepted, since the interceder is rewarded regardlessof the results
of his intercession.

The oppressor and the oppressed - I

The position of the oppressed in relation to the oppressor:
Allaah Says (what means): " And those who, when tyranny strikes them,
they defend themselves. And the retribution for an evil actis an evil
one like it, but whoever pardons and makes reconciliation- his reward
is [due] from Allaah. Indeed, He does not like wrongdoers. And whoever
avenges himself after having been wronged - those have not upon them
any cause [for blame].The cause is only against the ones who wrong the
people and tyrannise upon the earth withoutright. Those will have a
painful punishment. And whoever is patient and forgives - indeed, that
is of the matters [requiring] determination [i.e. on the part of those
seeking the reward of Allaah]. " [Quran 42: 39-43]
Theses verses include two matters:
First: Taking revenging from the oppressor.
Second: Forgiveness on the part of the oppressed.
Ibraaheem said: "The believers hated anyone to humiliate them, but
whenever they had the chance to take revenge, they would forgive
instead."
Allaah praises the believers in theabovementioned verses for having
the strength and power to avenge in a just manner, for restoring their
rights, and for notallowing aggressors to take advantage of them. They
are by no means incapable, weak or humiliated, and they are quite
capable of exacting revenge, yet they forgive and forget.
This is how Prophet Yoosuf acted with his brothers despite his ability
to take revenge from them. Likewise, the Prophet forgave the man who
attempted to kill him whilst he slept; theman was suddenly overcome
with fear of the Prophet and therefore dropped the sword from his
hand, and the Prophet took hold of it and forgave him, even though he
could easily have killed him.
There are many Quranic verses and prophetic narrations addressing this
issue and encouraging the oppressed to forgive the oppressor when he
is in a position to exact revenge, as this will boost his record of
rewards on the Day of Resurrection. On the other hand, if the
oppressed insists on revenge then this is his right and it is
perfectly permissible to do so, but the revenge must be strictly
limited to the extent that he was wronged. If the wronged person is
one of two wives, it is permissible for the husband to enable the
wronged one to gain revenge, as the Prophet permitted one of his wives
to getback at another one who had badmouthed her.
The supplication of the oppressed against the oppressor:
It is permissible for the oppressed to supplicate against the one who
transgressed his rights, and this is a form of revenge. The wronged
person has the choice to avenge, to supplicate against the one who
wronged him, to persevere and wait until Allaah returns his right for
him in the Hereafter, or to forgive. The best of all of these is to
forgive and to do so would attain the greatest reward from Allaah in
the Hereafter.
The permissibility of the oppressed taking what was taken from him by
his oppressor if he finds it:
It is permissible for the oppressed to do this, and it is also
permissible for him to take something of the same value of the
oppressor's property, but he may not go beyond that. Similarly, if
someone was badmouthed, then he may badmouth the one who badmouthed
him but may not say more than what was said to him, or else he is a
sinner, as the Prophet said: "Whatever two people say (from ill words)
then both their sins lie with one who initiated, as long as the
wronged does not transgress (i.e. exceed the extent to which he was
wronged)." This means that whatever they say to one anotherwill all go
into the record of the one who initiated, as he was the cause of all
of it, but if the wronged person retaliates with more than what he was
wrongedwith, then this is a sin on his partwhich the other person will
not bear.
Along the same lines, one should not supplicate against the one who
wronged him with that which would neither yield benefitto him nor help
him retrieve his rights that were taken; it is better for him to
simply supplicate to Allaah for his rights being returned. The only
exception to this is when the person being supplicated against is a
disbeliever, in which case he may do so.
Forgivingness versus revenge:
The last two verses [42-43] of Chapter Ash-Shooraa which were
mentioned above and which mean: " The cause is only against the ones
who wrong the people and tyrannise upon the earth without right. Those
will have a painful punishment. And whoever is patient and forgives -
indeed, that is of the matters [requiring] determination [on thepart
of those seeking the reward of Allaah]" [Quran 26: 42-43] These verses
confirm that the blame lies with the one who initiated the oppression
and transgression, while the one whoperseveres through it, is doing
something praiseworthy, and willbe highly rewarded.
Al-Fudhayl Ibn 'Iyaadh said: "If a man comes to you complaining about
another man who wronged him, then advise him to forgive him. If he
says, `I cannot bring myself to forgive him and would rather utilise
the right granted to me by my Lord to avenge` then say to him: `If you
can limit yourself to avengingin a fair manner, without transgressing
the limits to which you were wronged, then proceed; but if you cannot
control yourself, then it is safer to return to the option of
forgiving him as the reward for the one who forgives is great with
Allaah."
The one who forgives can sleep at night in a relaxed manner withno
fear that he may have exceeded the extent to which he was wronged,
because he did notavenge at all. However, the one who sought vengeance
will agonise and think to himself:"Did I transgress? Did I go beyondmy
limit?"
Forgiving is a high rank which thecallers to Islaam should possess as
it is a rank that only those with a high status attain, and they are
the ones whom people take as examples to follow.
Abu Hurayrah narrated that a man once badmouthed Abu Bakr while the
Prophet was sitting with them, and the Prophet expressed wonder and
smiled. The man continued, and after he had said much more,Abu Bakr
retorted with some of the same, which caused the Prophet to get up (to
leave) with an angry expression on his face. Abu Bakr said: 'O
Messenger of Allaah! He badmouthed me while you were sitting there!
Why did you become upset and leave when I answered back to some of
what he had said?' The Prophet said: "You had an angel retorting on
your behalf (when you where silent), but when you began answering him
back (i.e., the man), Satan arrived, and I was not going to sit in the
presence of Satan." Then he said: "O Abu Bakr! Here are three
matters,all of which are true: Whenever a man is oppressed but
forgives forthe sake of Allaah the Most High and the Almighty, then
Allaah willhonour him with victory…"

What is the meaning of Allaah’s name al-Wakeel (the Disposer of Affairs)? Praise be to Allaah. Al-Wakeel is al-Hafeez (the Preserver), al-Muheet (the One who encompasses all things). And it was said that it means al-Shaheed (the Witness). He is the Sustainer Who guarantees provision forHis slaves and Who protects their interests. The reality is that He controls all affairs independently. The powers of creation and command belong entirely to Him and no one else possesses anything of them. And it was said that it means al-Haafiz, Who guarantees to sustain all that He has created. It was said that it meansal-Kafeel (the Guarantor), and He is thebest Guarantor to provide for us. It was said that it meansal-Kaafi (the Sufficient), and He is the most Sufficient. Allaah says (interpretation of the meaning): “and they said: ‘Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” [Aal ‘Imraan 3:173] -- meaning, He is sufficient for us. Al-Wakeel in Arabic means

Is it permissible to use the Beautiful Names of Allaah as a remedy,
such as saying "Ya Baseer (O All-Seeing)" over the patient's eye and
so on?.
Praise be to Allaah.
Using the names of Allaah as a remedy is a practice that is widespread
among people. Flyers are widelydistributed on which thenames are
written and beside them the diseaseswhich may supposedly be treated by
that name.
The one who claims to have discovered this kind of remedy is Dr
Ibraaheem Kareem, the inventor of the science of "biogeometry". He
claimed that the beautiful names of Allaah have the power toheal a
huge number of diseases, based on his research in which he measured
energy levels in the human body. He claimed to have discovered that
each of the names of Allaah produces an energy that prompts the immune
system to work efficiently in a particularpart of the human body. He
claimed that by applying the "law of resonance" he could, simply by
mentioning one of the names of Allaah, bring about improvements in the
vital energy in the human body. After researching for three years, he
presented his discovery to people in a schedule in which he described
diseases and stated which name of Allaah could be beneficial in
treating it.
For example: al-Samee' (the All Hearing) can restore the balance of
energy; al-Razzaaq (the Provider) can treat the stomach; al-Jabbaar
(the Compeller) can treat the spine; al-Ra'oof (the Most Kind) can
treat the colon; al-Naafi' (the Bringer of benefits) can treat the
bones; al-Hayy (the Ever-Living) can treat the kidneys; al-Badee' (the
Originator) can treat the hair; Jalla Jalaalahu (Glorified be His
Majesty)can treat dandruff; al-Noor (the Light), al-Baseer (the
All-Seeing)and al-Wahhaab (the Bestower) can treat the eyes. …
The way in which the remedy is administered is to repeat the name or a
number of names over the affected part of the body, for ten minutes.
He claims to have discovered that healing energy is multiplied when
reciting the versesof healing after reciting tasbeeh of the beautiful
names of Allaah. These verses are (interpretation of the meaning):
"and heal the hearts of abelieving people"
[al-Tawbah 9:14]
"and a healing for that which is in your hearts"
[Yoonus 10:57]
"wherein is healing for men"
[al-Nahl 16:69]
"And We send down of the Qur'aan that which isa healing and a mercy"
[al-Isra' 17:82]
"And when I am ill, it is He Who cures me"
[al-Shu'ara' 26:80]
"Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44]
Our response to these claims is:
1 – Remedies may be administered either by scientific means or by
religious means (as described in the Qur'aan and Sunnah). With regard
to scientific, physical means, treatment should be based on experience
and expertise. With regard to religious means, reference is to bemade
to the texts of sharee'ah in order to find out what remedies are to be
used and how they are to be administered. Mentioning Allaah by His
beautiful names (dhikr) is something that is prescribed in sharee'ah,
but this researcher does not quote any shar'i source of evidence for
using specific names of Allaah in this manner to treat disease, so it
cannot be a legitimate shar'i means of treating disease. Religious
matters cannot be subjected to experimentation or disrespected in this
manner.
Shaykh Ibn 'Uthaymeen said:
Note that medical treatment is a means of healing but the One
Whocauses it to be effective is Allaah, may He be exalted. There is no
cause except that which Allaah makes a cause. The things that Allaah
makes causes are of two types:
(i) Means that are prescribed in sharee'ah, such as the
Holy Qur'aan and du'aa' (supplication), as the Prophet (peace and
blessings of Allaah be upon him) said concerning Soorat al-Faatihah:
"How did you know that it is a ruqyah (prayer or incantation for
healing)?" And the Prophet (peace and blessings of Allaah be upon him)
recited ruqyah for the sick by making du'aa' for them, and Allaah
healed those whom He wanted to heal by virtue of his du'aa'.
(ii) Physical means, such as medicines that are known
from sharee'ah, like honey, or from experimentation and experience,
like many kinds of medicine. The effect of this kind of means must be
direct, not by way of imagination and wishfulthinking. If its effect
is known in a direct and measurable manner, then it may rightfully be
used as a remedy by means of which a cure may be effected, by Allaah's
leave. But if it is simply the matter of wishful thinking on the part
of the patient, which brings him some kind of psychological relief,
then it is not permissible to rely on it or affirm that it is a
remedy, lest a person come to depend on wishful thinking. Hence it is
forbidden to wear rings, strings etc to heal disease or ward it off,
because that is not a means that is prescribed in sharee'ah or known
from experience. So longas it is not proven to be a means that is
prescribed in sharee'ah or known from experience, it is not
permissible to regard it as a means of healing. Regarding it as a
means is a kind of trying to compete with Allaah in His dominion and
associating others with Him, in the sense that one is trying to play a
role that belongs only to Allaah, namely deciding the means and the
ends. Shaykh Muhammad ibn 'Abd al-Wahhaab explained this matter in
Kitaab al-Tawheed by saying: "CHAPTER: It is shirk to wear rings and
strings etc to ward off evil or relieve it."
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1, question no. 49.
2 – This involves mentioning names of Allaah and claiming that He has
called Himself by these names, when that is not the case, such as
Jalla Jalaaluhu (Glorified be His Majesty), al-Rasheed (the Guide),
al-Badee' (the Originator), al-Naafi' (the Bringer of Benefit), etc.
This is indicative of the ignorance of the onewho made this claim, and
that this so-called energy does not exist, because it is derived –
according to his own claims – from names thatare not names of Allaah
as proven in the saheeh evidence.
3 – He describes a specific method of treatment and stipulates a name
for each disease.
Even when a name mentioned is proven in saheeh evidence to be one of
the names of Allaah, this still comes under the heading of speaking
about Allaah without knowledge. Allaah has forbidden us to speak of
Him without knowledge, as He says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said in
hiscommentary on this verse:
"and saying things about Allaah of which you have no knowledge" means,
withregard to His names, attributes, actions and laws.
Tafseer al-Sa'di, p. 250.
4 – The scholars of the Standing Committee refuted the claims of
thisman when they were asked about this matter. They said:
After studying the matter, the Standing Committee for Academic
Research and Issuing Fatwas replied as follows:
Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them, and leave the company of those who belie or deny (or utter
impious speech against) His Names. They will be requited for what they
used to do"
[al-A'raaf 7:180]
And the Prophet (peace and blessings of Allaah be upon him) said:
"Allaah has ninety-nine names; whoever learns them will enter
Paradise." Among them is the greatest name of Allaah which, if He is
called upon by it, He will respond, and if He is asked by it, He will
give.
No one knows how many names Allaah has except Allaah Himself, and all
of them are beautiful. We must believe in them and in the perfection,
majesty and might of Allaah to which they point. It is haraam to
disbelieve in them by rejecting all of them or any of them, or to deny
the perfection ofAllaah or any of the attributes of Allaah indicated
by these names.
An example of denying the names of Allaah is the claim made by this
"Kareem Sayyid" and his student and son in a flyer which they
distributed among people, that the beautiful names of Allaah have the
power toheal a huge number of diseases, based on his research in which
he measured energy levels in the human body. He claimed to have
discovered that each of the names of Allaah produces an energy that
prompts the immune system to work efficiently in a particularpart of
the human body. He claimed that by applying the "law of resonance" he
could, simply by mentioning one of the names of Allaah, bring about
improvements in the vital energy in the human body. He said: it is
well known that the Pharaohs were the first ones to study and measure
the life force in the human body by means of [?] the Pharaonic
pendulum. Then he mentioned a number of the names of Allaah in a
schedule and claimed that each of these names could benefit the body
in someway or treat specific physical diseases. He explained that by
drawing a diagram of the human body and writing one of the names of
Allaah on each part thereof.
This action is false because it is a kind of disbelief concerning the
names of Allaah and it subjects them to degrading treatment. What is
prescribed in Islam with regard to the names of Allaah is to call upon
Him by them, as Hesays (interpretation of the meaning):
"… so call on Him by them …"
[al-A'raaf 7:180]
Similarly we must affirm the attributes of Allaah implied by these
names, because each of these names describes an attribute of Allaah
and it is not permissible to use them for any other purpose than to
call Him by them, unless there is shar'i evidence to that effect.
Whoever claims that they may be used in suchand such a manner, or may
be used to treat such and such a disease with no evidence to
thateffect from sharee'ah, is speaking about Allaah without knowledge,
andAllaah says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
This flyer must be destroyed, and the people mentioned here and others
have to repent to Allaah from this action and not do any such thing
again that has to do with 'aqeedah and rulings of sharee'ah.
And Allaah is the Source of strength.
And Allaah knows best.Names and Attributes of Allah, - Dought clear -

The meaning of Allaah’s name al-Wakeel.

What is the meaning of Allaah's name al-Wakeel (the Disposer of Affairs)?
Praise be to Allaah.
Al-Wakeel is al-Hafeez (the Preserver), al-Muheet (the One who
encompasses all things). And it was said that it means al-Shaheed (the
Witness).
He is the Sustainer Who guarantees provision forHis slaves and Who
protects their interests. The reality is that He controls all affairs
independently. The powers of creation and command belong entirely to
Him and no one else possesses anything of them. And it was said that
it means al-Haafiz, Who guarantees to sustain all that He has created.
It was said that it meansal-Kafeel (the Guarantor), and He is thebest
Guarantor to provide for us.
It was said that it meansal-Kaafi (the Sufficient), and He is the
most Sufficient.
Allaah says (interpretation of the meaning):
"and they said: 'Allaah (Alone) is Sufficient for us, and He is the
Best Disposer of affairs (for us)." [Aal 'Imraan 3:173]
-- meaning, He is sufficient for us. Al-Wakeel in Arabic means the one
who is entrusted to run the affairs of the one who entrusted them to
him. The believers referred toin this aayah had entrusted their
affairs toAllaah and put their trustin Him, so He described Himself as
fulfilling that trust and them as havingput their trust in Him, so He
said, the Best Disposer of affairs for them. When a person puts his
trust in his Lord, he submits to His Lordship and becomes a true slave
of Him. Allaah has complete authority, meaning that al-Wakeel has full
knowledge of that which has been entrusted to Him and He encompasses
all its details; He has full powerto deal with it and protect that
which has been entrusted to Him, by His wisdom and His knowledge of
how to deal with it in the most suitable manner.
Allaah is the One Who is above all shortcomings in any of His
attributes; He is the Disposer of all affairs. This indicates that His
knowledge encompasses all things and that He has perfect power to
control all affairs with perfect wisdom, for He is the Best Disposer
of Affairs.,Names and Attributes of Allah, - Dought clear -

Nurturing Marital Love

Since marital love is prone to sickness and even death , it is
imperative for couples to constantly work to revitalize and preserve
it.
Husbands and wives mustdo the following:
1. They have to get in thehabit of saying things that are positive,
like offering compliments and like making little prayers for each
other.
A husband could say to his wife: "If I were sent back to the days of
my youth, I would not choose for a wife anyonebesides you." Of course,
the wife can easily say something similar to her husband.
Affectionate words have an effect, especially on women. They have,
indeed, often been the weapons used by unscrupulous men to gain access
to what is nottheirs.
Sweet words arouse a woman's heart. A husband should take careto say
them to his wife before someone else does.
2. Husbands and wives have to get into the habitof doing those little
things that mean so much. If a man comes home to find his wife asleep,
he can cover her and tuck her into bed.
A husband can give his wife a call from work justto say hello and to
let herknow that he is thinking about her.
If a wife finds that her husband has fallen asleep, she can give him a
little kiss on the forehead, even if she thinks that he will not be
aware of it. Indeed, on some level his senses are working even though
he is asleep and he may verywell be aware of it.
The Prophet (peace be upon him) emphasized the value of these little
things, "…even the morsel of food that you place in your wife's
mouth…" [Sahîh al-Bukhârî and Sahîh Muslim]
It may very well be that the Prophet (peace be upon him) was alluding
to the expenditure of a man for his wife's needs. Nonetheless, the
Prophet (peace be upon him) chose to express it in the way he did for
a reason. Most importantly, this is the way the Prophet peace be upon
him) conducted himself with his family.
This type of behavior is governed by the tastes ofthe people involved.
It may take some getting used to, but it really does not take a lot of
effort.
A person who is not accustomed to such things may feel embarrassed
just hearingabout them and may prefer to leave matters the way they
are rather than try to change his behavior and do things that he might
see as ridiculous.
Still, we must be willing introduce new habits into our lives if we do
not want our problems togo on forever.
3. The husband and wife must set aside time to talk to each other.
They should talk about the past; reminisce about thegood times.
Talking about them keeps them fresh in our minds as if they had
happened only yesterday. They should talk about the future andshare
their hopes and their plans. They should also talk about the present,
both the good and bad of it, and discussdifferent ways to solve their
problems.
4. Keeping close physical contact is good for the relationship. This
is not just for times of intimacy,but at all times, like whensitting
in the lounge or walking down the street. This is regardless of the
fact that there are still men in our society who are ashamed to have
people see them walking in public with their wivesat their sides.
5. Emotional support should be guaranteed whenever it is required.
When the wife is pregnant or on her monthly period, she may need her
husband to lend her a little moral support. He should take her mental
state into consideration. Medical experts attest to the fact that when
women go through pregnancy, menstruation, or postpartum bleeding, they
suffer from psychological stress that can aversely affect their
behavior. It is at times like these that a woman needs her husband's
support. She needs him to let her know how much she means to him and
how much he needs her in his life.
Likewise, the husband might fall ill or come under a lot of
difficulties.The wife must take these things into consideration. If
people want their relationship to last, they must let eachother feel
that support.
6. There have to be some material expressions of love. Gifts should be
given, sometimes without there being any occasion for it, since a
pleasant surprise is always welcome. A good gift is one that expresses
feelings of affection. It does not have to be expensive, but it has to
be appropriate for the other's tastes and personality; something that
will be cherished.
7. The husband and wife have to learn how to be more tolerant of each
other and overlook one another's shortcomings. It should become a
habit to forget about the little mistakes of daily life and not even
bring them up. Silence in these trivialities is a sign of noble
character.
A woman said to Aishah: "When my husband comes home, he becomeslike a
cat. When he goes out, he becomes like a lion. He does not ask about
what might have happened." [Sahîh al-Bukhârî and Sahîh Muslim]
Ibn Hajar explains her words as follows:
They might mean that he is very generous and tolerant. He does no make
a big fuss about what goes missing of his wealth . If he brings
something for the house, he dies not enquire about it later on. He
does not make an issue of the shortcomings that he might see at home
but instead is clement and tolerant.
It is wrong to go overboard in consideringthe faults of others but
when it comes to ourselves, keep a running account of all our good
qualities.
There is a tradition that goes: "One of you sees the dust in his
brother's eyes and forgets about the dirt in his own."
8. A husband and wife must come to an understanding when it comes to
matters of mutual concern , like the raising of children, work,travel,
expenses, and problems that might posea threat to the marital
relationship.
9. Husbands and wives need to do things to livenup their relationship.
Each one of them can read a book or listen to a cassette that might
give them some ideas on how they can revitalize their marital life and
bring more meaning to it. They can vary their habits when it comes to
relaxing together, dining, taking refreshments, decoratingtheir home,
and in relating to each other both openly and intimately. These are
the things that keep up the excitement and interest in a relationship.
10. The relationship must be protected from negative influences that
can harm it. One of the worst of these is the habit of comparing one's
spouse to others. Many men tend to compare their wives to those of
other men. Some even compare them with the faces they see in magazines
and on television. Women also compare their husbands with other
women's husbands in things like wealth, looks, and how many times he
takes her out. All of this makes people feel bad and insufficient and
it can ruin the marital relationship.
If we must compare ourselves to others, we should do so with those who
have less going for them than ourselves. Allah's Messenger (peace be
upon him) said: "Look towards those who are beneath you and do not
look towards those who are above you. This is better so that you do
not belittle Allah's blessings." [Sahîh al-Bukhârî and Sahîh Muslim]
We must accustom ourselves to living in the real world and to finding
contentment in what Allah has decreed for us. We should not look
longingly at what others have been given. Whatever little that we have
will be a lot if we utilize it well.
It is quite possible that many who speak about their marital bliss and
go on boasting about their husbands and wives are untruthful in what
they say. They just like to brag.
The grass often does seem greener on the other side, but only because
we are not looking at it up close.

Hazrat Maimoonah (R.A)

She was the daughter of Harith bin Hazan. Her original name was Barrah
but she was later renamed Maimoonah by the Prophet Mohammad (صلى الله
عليه وسلم). She was first married to Abu Rahim bin Abdul Uzza.
According to some reports, she was married twice before she became
Ummul Mominin. She hadbeen widowed lately when the Prophet Mohammad
(صلى الله عليه وسلم) married her at Saraf, a place lyingon his journey
to Mecca for 'Umrah in Zul Qa'dah 7 A.H. He had intended tostart
living with her when in Mecca after performing 'Umrah but, as Qureysh
did not allow him to enter Mecca, he called her over to him in the
same place on his return journey. Many years later she died and was
buried exactly at the same place in 51 A. H. (when she was 81).
This is a strange coincidence that at a certain place during one
Journey she is married, atthe same place on the return journey she
starts living with the Prophet Mohammad (صلى الله عليه وسلم) and at
the very place during another journey she dies and is buried.
Hadhrat Aishah (R.A) says:"Maimoonah was the most pious, and the most
mindful of her kith and kin, among the Prophet Mohammad's (صلى
اللهعليه وسلم) wives."
Hadhrat Yazid bin Asam (R.A) says: "She was seen either engaged in
Salaat or in domestic work. When she was doing neither, she was busy
in Miswak." She was the lastwoman to be married by the Prophet
Mohammad (صلى الله عليه وسلم). Certain Muhaddithin have, however,
mentioned one or two other marriages contracted by the Prophet
Mohammad (صلى الله عليه وسلم).

Dua of Ibrahim and Ismail while building theKabah

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Translation
And (remember) when Ibrâhim (Abraham) and (his son) Ismâ'il
(Ishmael)(peace be uponthem) were raising the foundations of the House
(the Ka'bah at Makkah), (saying),
"Our Lord! Accept (this service) from us. Verily! You are the
All-Hearer, the All-Knower."
Transliteration
rabbanaa taqabbal minnaa innaka antas-samee‛ul-‛aleem
Sources: Surah Al-Baqarah (2:127)

Dua seeking good in this world and in the hereafter

رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْأَخِرَةِ حَسَنَةً
وَقِنَا عَذَابَٱلنَّارِ
Translation
And of them there are some (righteous believers) who say:
"Our Lord! Give us in this world that which is good and in the
Hereafter that which is good, and save us from the torment of the
Fire!"
Note:
1. It is incorrect to ask from Allah for this world only. Allah
mentions this misbehavior in the preceding ayah as;
… But of mankind there are some who say: "Our Lord! Give us (Your
Bounties) in this world!" and for such there will be no portion in the
Hereafter. (2:200)
2. This was one dua the prophet of Allah (may the peace and blessings
of Allah be upon him) used to say in abundance.Transliteration
rabbanaaa aatinaa fid-dunyaa ḥasanatan wa fil-aakhirati ḥasanatan wa
qinaa ‛adhaab-an-naar
Sources: Surah Al-Baqarah (2:201)

The Battle of Thaat-ur-Riqaa'

The names of some of the battlesthat occurred during the lifetime of
the Prophet and his Companions were derived from the extent of
suffering and hardship experienced by them forthe sake of Da'wah
(calling to Islam) and for the sake of spreading it.
Here, we will discuss the events of a particular battle during which
the Companions experienced the highest degree of hardship to the
extent that they wore shreds of leather and pieces of cloth instead of
shoes and sandals. According to Islamichistory, the events of that
battle took place in the sixth Hijri year.
After overcoming the evil plottingof the Jews in Madeenah and after
defeating the Quraysh and its allies, there was still another danger:
the heartless Bedouins, who were living in the desert of Najd. These
people derived their livelihood from highway robbery. On one hand, the
Prophet wanted to put an end to that danger and to overcome this
evil,while on the other hand, he wanted to provide the region with
security and protection. Hence, when the Prophet heard that those
people were preparing to fight him, he was determined to retaliate,
and he commanded his Companions to prepare themselves for the battle.
They immediately responded to his command and prepared for the fight -
and they numbered either 400 or 700 fighters.
The Prophet set out along with his army from Madeenah. They realized
from the outset that there were many hardships awaiting them as there
was a severe shortage in mounts. Every six or seven men had to take
turns on a single camel. What made matters worse was the unevenness of
the earth and the sharp stones that tore their shoes and their
fingernails. Hence, they had to wrap their feet in shreds of cloth and
leather, and this was why the battle came to be known as that of
Thaat-ur-Riqaa'. In Saheeh Al-Bukhaari and Saheeh Muslim, aHadeeth was
narrated on the authority of Abu Moosa Al-'Ash'ari who said, "We would
wrap our feet with shreds, and that is why the battle was called as
such: Thaat-ur-Riqaa'."
The Muslim army proceeded until they reached Nakhl, a place that
belonged to Banu Ghatafaan. When the Bedouins heard about the arrival
of the Muslim army, they panicked and realized the seriousness of the
matter. They then fled into the mountains, leaving behind their women
and children .
However, the Prophet was anxious that they might return and
unexpectedly attack the Muslims, particularly because it was time to
pray and the polytheists had been waiting for this moment when they
could take the Muslims by surprise.
Meanwhile, Allaah The Exalted relieved the Muslims of that hardship
and revealed the verse in which He prescribed the prayerof fear and
explained how the Muslims could perform it. Allaah the Exalted Says
(what means): {And when you are among them and lead them in prayer,
let a group of them stand [in prayer] with you and let them carry
their arms. And when they have prostrated, let them be [in position]
behind you and have the other group come forward which has not [yet]
prayed and let them pray with you, taking precaution and carrying
their arms. Those who disbelieve wish that you would neglect your
weapons and your baggage so they could come down upon you in one
[single] attack. But there isno blame upon you, if you are troubled by
rain or are ill, for putting down your arms, but take precaution.
Indeed, Allaah has prepared for the disbelievers a humiliating
punishment.} [Quran 4: 102]
So, the Prophet obeyed the Commands of his Lord and performed the
prayer along with the Muslims as described in the verse. They finished
their prayer and none of the feared expectations of the Prophet
materialized. Having achieved what he wanted from that confrontation,
the Prophet chose to return to Madeenah .
On his way to Madeenah, as nightapproached, the Prophet appointed two
men, one of the Muhaajiroon and one of the Ansaar, 'Ammaar ibn Yaasir
and 'Abbaad ibn Bishr to take turns guarding the camp. 'Abbaad chose
the first part of the night and so he stood up to pray. One of the
polytheists seized this opportunity and shot him with an arrow. He
quietly pulled it out and threw it away and continued with his prayer.
Then, the polytheist shot him with a second and third arrow. However,
he continued with his prayer until he completed it. It was only then
that he awoke 'Ammaar, so that he could rescuehim. When the polytheist
saw this, he fled in terror. When 'Ammaar saw him bleeding, he said,
"Glory be to Allaah! Why did you not wake me up from thebeginning?"
'Abbaad answered, "I was reciting a chapter from the Quran and I did
not like to stop before I had completed it ."
The next day, the Muslims rose early in the morning and marched until
noon. When it wastime to take a rest, the Prophet stopped and the
people dispersed to sit under the shade of some trees. A Bedouin came
and found the Prophet sleeping, and his sword which was left hanging
from the tree while the Companions were dispersed throughout the
valley. He picked up the sword of the Prophet stood at his head and
said to him, "Is there anyone who can protect you from me?" He thought
that he had the Prophet under his control buthe did not know that
Allaah The Almighty had promised to protect and take care of him. The
Prophet with full certainty and confidence said: "Allaah."
Immediately, the Bedouin lost control of himself, and trembled until
the sword fell from his hand. The Prophet then picked up the sword and
said to him: "Is there anyone who can protect you from me?" The man
apologized to the Prophet and begged to be set free. The Prophet said
to him: "Will youtestify that none is worthy of worship except
Allaah?" The man said, "No, but I promise I will never fight you or be
with those who fight you." Then the Prophet freed him and his
forgivenesshad the greatest influence on that Bedouin, such that when
he returned to his people, he said, "Ihave met the best of mankind ."
These were the events of that battle. Allaah The Exalted cast terror
into the hearts of the Bedouins and, therefore, neither the tribes of
Ghatafaan nor any other tribe dared to raise their heads and attack
the Muslims again, so much so that Allaah TheExalted willed that these
tribes would adopt Islam and participate in the conquest of Makkah and
the battle of Hunayn.

Encyclopedia Britannica

" a mass of detail in the early sources shows that he was an honest
and upright man who had gained the respect and loyalty of others who
were likewise honest andupright men." (Vol. 12)

The Description of Paradise – III

The Soil of Paradise
Describing the soil of Paradise, the Prophet Muhammad said:
"I entered Paradise, where I saw lights of pearl, its soil was musk."
[Al-Bukhaari and Muslim]
Ibn Sayyaad asked the Messenger about the soil of Paradise. He said,
"It is a fine white powder of pure musk." [Muslim and Ahmad]
Abu Hurayrah said: "I asked, 'O' Messenger of Allaah, 'From what are
people created?' He said: "From water." We (present Companions) asked,
'From what is Paradise built?' He said, 'Bricks of gold and silver and
mortar of fragrant musk; its pebbles are pearls and rubies, and its
soil is saffron. Whoever enters it is blessed with joy and will never
bemiserable; he will remain there forever and will never die; his
clothes will never wear out and his youth will never fade away.'"
[Ahmad and others]
The Rivers of Paradise
Allaah, the Most High and Exalted,has told us that rivers flow from
beneath Paradise. He Says in the Quran (what means):
{And give good tidings to those who believe and do righteous deeds
that they will have gardens[in Paradise] beneath which riversflow.}
[Quran 2: 25]
Allaah also Says (what means): {Those will have gardens of perpetual
residence; beneath them rivers will flow.} [Quran 18: 31]
The Prophet has told us clearly about the rivers of Paradise. He said
that during his Mi'raaj' (miraculous Ascension to the heavens):
"...I saw four rivers flowing out from beneath Sidrat Al-Muntaha (the
Lote Tree in the seventh heaven), two visible and two hidden. I asked,
'O Jibreel (Gabriel), what are these rivers?' He said, 'The two hidden
rivers are rivers of Paradise, and the two visible rivers are the Nile
and the Euphrates." [Muslim]
Imaam Al-Bukhaari reported from Anas Ibn Maalik that theMessenger of
Allaah said: "I was shown As-Sidrah (Lote Tree), where I saw four
rivers, two visible rivers and two hidden rivers. The two visible
rivers are the Nile and the Euphrates, and the two hidden rivers are
rivers inParadise."
Moreover, the Messenger of Allaah said: "Seehaan and Jeehaan (the
Euphrates and the Nile) are all from the rivers of Paradise." [Muslim]
Shaykh Al-Albaani said: "Perhaps what is meant is that these rivers
originated from Paradise just as mankind did; thisHadeeth does not
contradict the well-established fact that these rivers spring forth
from known sources on earth. If this is not in fact the meaning of
this Hadeeth,then it is one of the matters of the Unseen (Al-Ghayb),
which we must believe and accept because the Prophet has told us
aboutit." [Silsilat Al-A Haadeeth As-Saheehah, 1/18]
Al-Qaari said: "These four rivers are considered to be among the
rivers of Paradise, because they are so sweet and digestive, so fresh
and wholesome. They contain blessings from Allaah, and are honored by
the fact that the Prophet came to them and drank from them." [Mishkaat
Al-Masaabeeh 3/80
Another of the rivers of Paradise is Al-Kawthar which Allaah, the
Almighty has given to His Messenger according His Saying (which
means):
{Indeed, We have granted you, [O Muhammad], Al-Kawthar.} [Quran 108: 1]
The Prophet saw it during his Ascension and told us about it. He said:
"Whilst I was walkingin Paradise, I saw a river whose banks were domes
of hollow pearls. I asked, 'What is this, O' Jibreel?' He said, 'This
is Al-Kawthar which your Lord has given to you.' Its scent - or its
mud - was of fragrant musk." Hudbah [one of the narrators] was not
sure if he said Teeb (scent) or Teen (mud). [Al-Bukhaari]
On the other hand, Ibn Katheer compiled a number of Ahadeeth in which
the Prophet spoke about A1-Kawthar, such as the Hadeeth narrated by
Muslim from Anas, which states that when the verse (which means): "
{Indeed, We have granted you, [O Muhammad], Al-Kawthar.} , was
revealed, the Prophet said:
"Do you know what Al-Kawthar is?" They said, "Allaah and His Messenger
know best." He said, "It is a river that Allaah has promised to me,
and in it is muchgoodness." [Muslim]
He also quoted the Hadeeth narrated by Ahmad from Anas according to
which the Prophet said:
"I have been given Al-Kawthar, which is a river flowing across the
face of the earth; its banks are domes of pearl and it is not covered.
I touched its mud with my hand, and found that it was fragrant musk,
and its pebbles were pearls." [Ahmad]
According to another Hadeeth, also narrated by Ahmad from Anas the Prophet said:
"It is a river that Allaah has given to me in Paradise. Its mud is
musk and its water is whiter than milk and sweeter than honey. Birds
with necks like the necks of camels drink from it." [Ahmad]
The rivers of Paradise do not contain just water. There are rivers of
water, of milk, of wine and of clear honey. Allaah, the Most High and
Exalted, Says (whatmeans):
{Is the description of Paradise, which the righteous are promised,
wherein are rivers of water unaltered, rivers of milk the taste of
which never changes,rivers of wine delicious to those who drink, and
rivers of purified honey, in which they will have from all [kinds of]
fruits and forgiveness from their Lord, like [that of] those who abide
eternally in the Fire and are given to drink scalding water that will
sever their intestines.} [Quran 47: 15]
Moreover, the Messenger of Allaah said: "In Paradise thereis a sea of
honey, a sea of wine, a sea of milk and a sea of water, and the rivers
flow out of these seas." [At-Tirmithi]
He also told us of a river called Baariq, which flows by the gate of
Paradise. During the period of Barzakh (the time between death and the
Day of Resurrection), the martyrs will bebeside this river. Ahmad,
At-Tabaraani and Al-Haakim reported from Ibn 'Abbaas that the
Messenger of Allaah said:
"The martyrs are in a green domebeside the river of Baariq, by the
gate of Paradise, from which provision comes to them morning and
evening." [Al-Jaami']

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When making up missed fasts, it is essential to form the intention the night before, as is required in the case of the original fast .

Dought clear - I wasnt aware that ramadan fasts missed due to
menstruation hadto be made up before nafl ones and I started keeping
some nafl ones so is it possible for me tochange the intention of the
previous nafl ones I have kept or to change the intention of fast
during the day? Because the one I kept today for example I started off
with the intention of keeping a nafl fast but can I now change this to
the intention of making up the ones I missed in ramadan?
Praise be to Allah.
Firstly:
It is not valid to change the intention of observing the voluntary
fast that one has completed in order to make it a fast to make up for
a day of Ramadanwhich one did not fast, because when making up missed
fasts, it is essential to form the intention the night before, because
making up missed fasts comes under the same ruling asthe original
fast. The Prophet (blessings and peace of Allah be upon him) said:
"Whoever does not intend to fast before dawn, his fast does not
count." Narrated by at-Tirmidhi, 730; classed as saheeh byal-Albaani
in Saheeh at-Tirmidhi. At-Tirmidhi said after quoting it: What is
meant, according to the scholars, is that the fast does not count for
the one who did not form the intention to fast before dawn broke in
Ramadan or when making up a missed Ramadan fast or when fasting in
fulfilment of a vow. If he did not form the intention to fast from the
night before, then it does not count. As for voluntary fasts, it is
permissible for him to form the intention after dawn breaks. This is
the view of ash-Shaafa'i, Ahmad and Ishaaq. End quote.
an-Nawawi (may Allah have mercy on him) said:
A Ramadan fast or making up a fast or an expiatory fast or a fast
offered as fidyat al-Hajj (compensation for mistakes in Hajj) or other
obligatory fasts are not valid if the intention is made duringthe day.
There is no difference of opinion onthis matter.
End quote from al-Majmoo', 6/289
See: al-Mughni by Ibn Qudaamah, 3/26
That is because changing the intention after finishing an act of
worship does not have any impact.
As-Suyooti (may Allah have mercy on him) said in al-Ashbaah
wa'n-Nazaa'ir, p. 37:
If a person intends to end his prayer after completing it, that does
not render it invalid, according to scholarly consensus. The same
applies to all other acts of worship. End quote.
So the fast that was done with the intention of observing a voluntary
fast cannot count as a fast observed to make up for (a missed
obligatory fast).
And because if he started observing it as a voluntary fast, then he
decided during the day to change it into a fast observed to make up
for(a missed obligatory fast), then he would have fasted part of that
obligatory day on the basis that it was voluntary, so it cannot make
up for an obligatory fast, because actions are but by intentions, and
he fastedpart of the day with the intention of it being voluntary.
And because he changedthe intention from a general fast to a specific
fast, and that is not valid.
And Allah knows best.
For more information, see the answer to question no. 39689
But we should point out to you that observing naafil fasts is not
disallowed for the one who still has to make up Ramadan fasts, as
mentioned in the question. Rather the correct opinion is that if a
person wants to observe a voluntary fast when he owes an obligatory
fast, such as making up missed days from Ramadan and the like, his
fast is valid so long as he still has enough time to make upwhat he
owes before the next Ramadan begins. But what is not allowed is to
fast the six days of Shawwaal before making up what he owes from
Ramadan. However this is a matter concerning which the scholars
differed.

Waswaas and suicide.

Dought clear - Although I observe my five daily prayers and I am
practising (AlhamduliLAH) I experience serious waswas. This waswas is
not normal e.g. shaytan telling me not to pray. Attimes I am close to
commiting suicide just because of this, even though I am content
andhappy with what ALLAH has given me in this life. Subhan ALLAH my
body moves or I am ready to jump on train tracks even though I am
aware of the punishment of ALLAH to the one who commits suicide. This
becomes very frighting later on when I reflect. Once I was sat on an
edge/cliff and I began moving further and further towards the ocean
until half my bodywas on the other side. AlhamduliLAH my brother
pulled me and said are you crazy! I do not know what I was doing.
Somthing was telling go furhter , go further. How can I overcome this
fitna o brother in islam.
Praise be to Allah.
You should understand that man is the one who produces his waswaas and
negative thoughts, and he is the one who causes himself to hear these
voices inside his mind. In most cases it is an echo of what he is
thinking about and the details thereof that preoccupy his mind, or
itis a reflection of the reality he is living, or it isan accumulation
of past bad experiences the effect and traces of which he has not been
able to erase and overcome (and he is still dwelling on them).
But persuading yourself that you are helpless in the face of these
insinuating thoughts and that it is something beyond your control is
the most significant part of the dilemma; in fact this is one of the
deepestpits that humans in general fall into with regard to thought,
reason and contemplation. This is the difference between our father
Adam (peace be upon him) and Iblees.Adam (peace be upon him) admitted
his sin, declared his repentance,turned to Allah and was confident
that he could overcome this situation, so he and his wife said: "Our
Lord! We have wronged ourselves. If You forgive us not, and bestow not
upon us YourMercy, we shall certainly be of the losers" [al-A'raaf
7:23]. In contrast, Iblees, may Allah curse him, blamed his Lord for
his disbelief and stubbornness, and behaved as if he was weak and
helpless, unable to save himself from the situation in which he found
himself. He said, addressing Allah(may He be glorified): "Because You
have sent me astray, surely I will sitin wait against them (human
beings) on Your Straight Path" [al-A'raaf 7:16].
The remedy to this problem begins with realising that you are able to
deal with it and that it will be easy once you arm yourself with
resolve, determination and willpower, and follow the example of
millions who have gone through all kinds of problems and troubles, but
they remained steadfast and overcame their troubles, and became a
cause of happiness for those around them and brought development and
success to their countries and communities. You are not less
significant than them and your trials are not greater than theirs;
rather it is nothing but avoice echoing inside your mind. So let your
reason be the thing that leads you and energizes you to turn a deaf
ear to these whispers, no matter how loud they are; the passage of
time will help to reduce this voice bit by bit, until it has
diminished completely, by Allah's leave.
Remember the hadeeth of Abu Hurayrah (may Allah be pleased with him),
according to whichthe Prophet (blessings and peace of Allah be upon
him) said: "Whoever throws himself down from a mountain and kills
himself will be throwing himself down in the Fire of Hell for ever and
ever.Whoever drinks poison and kills himself will be sipping it in the
Fire of Hell for ever and ever. Whoever kills himself with a piece of
iron will have that iron in his hand, thrusting it into his belly in
the Fire of Hell for ever and ever."
Narrated by al-Bukhaari,5778; Muslim, 109.
If you ponder this hadeeth you will realise the seriousness of the
matter. There is nothing standing between you and this punishment
except the barrier of death, which could comeat any moment. On the
other hand, there is nothing standing between you and the promise of
paradise and eternal happiness exceptthe same barrier. So whychoose
for yourself punishment and pain; why deprive yourself of eternal
bliss? The Prophet (blessings and peace of Allah be upon him) said:
"Paradise is closer to one of you thanthe strap of his sandal, and
Hell is the same."
Narrated by al-Bukhaari,6488.
Whatever the case, the most beneficial and mostpowerful remedy for all
destructive psychological problems is the wisdom that Imamash-Shaafa'i
(may Allah have mercy on him) learned from his experience of life. He
used to say: Pay attention to your nafs, for if you do not preoccupy
yourself with the truth it will distract you with falsehood. The truth
with which you can preoccupy yourself requires a great deal of
sacrifice from us and from you. This world is full of different kinds
of good in which you can immerse yourself, so youwill hardly have any
thoughts except thoughts about doing good things, and you will not pay
attention to anything but what thosegood deeds require. So this will
be a means of raising your status before Allah, may He be exalted,
whilst also helping you to overcomeyour psychological problems.
Finally, we also advise you to see a doctor or psychologist, and do
not take this matter lightly. Many doctors can reducethe impact of
(negative) ideas and thinking by means of medicines that correct
hormonal imbalances in the body. Many people have benefited from
treatment by trustworthy doctors, in addition to the spiritual and
Islamic advice given above.
We ask Allah, may He be exalted, to grant you a speedy recovery.
And Allah knows best.

Ruling on making phone apps for some educational projects andselling them

Dought clear - Is it permissible to make phone apps to sell Islamic
information? For example, the iPhone mobile phone has a number of apps
that are sold via the Apple company, such as the electronic Mushaf,
Saheeh al-Bukhaari, Saheeh Muslim, and so on. I would like to make
apps like these, that dealwith the Qur'an and Prophet's hadeeths, for
the iPhone and iPad, and upload them to the App Store as unique apps.
Praise be to Allah.
Striving to spread knowledge and the Qur'an is a great good deed, and
making use ofmodern technology to do that is one of the bestand
greatest good deeds, if a person does itseeking to please Allah,
especially nowadays when followers of whims and desires and the people
of kufr, hypocrisy and division are hastening to spread evil,
immorality, shirk and kufr, and everythingthat angers Allah, may He be
exalted, via electronic means by using the highest levels of modern
technology that mankind has attained.
Making these Islamic apps that contain nothing that is contrary to the
teaching of Islam, rather they are aimed at spreading the religion
ofAllah, and teaching Qur'an and hadeeth, is a great and blessed good
deed, if you do it sincerely for the sake of Allah and with the right
intention, whilst strivingto do your work well and referring it to a
committee of specialists in the field in which you are making the app
(Qur'an, hadeeth, and so on), for them to check it from an academic
point of view and to make sure that it is free of errors.
There is also nothing wrong with you selling it to people via this
electronic seller (the AppStore).

How a Person Could Change!

The following story was narrated to us by brother Mahmud from Preston,
England. Once, he along with a group ofMuslims were visiting a city
for inviting others toAllah. They happened to pass by a group of
youths who were Muslims by birth but became gang members. The brothers
didn't give those gang members thenegative attitude that others give
while passing by them. Rather, they went and hand-shook with them out
of brotherhood. With love and affection, the brothers invited the
youths to come to the Masjid. Not being familiar with such kindness,
the gang members were surprisedand decided to come to the Masjid for
once. These youths were so much away from Islam that they were smoking
in the Masjid and doing a lot of other disrespectful acts. However,
brother Mahmud and others were discussing with them about the
Greatness of Allah with patience and endurance.A time came when the
brothers had to return to their homes and before leaving they advised
the gang members to turn towards Allah.
After several years, brother Mahmud was attending a large gathering of
Muslims when suddenly someonecalled him from the back. There were few
people dressed in sunnah standing behind him. They asked brother
Mahmud if he recognizesthem. They told him, �We are those gang members
whom you visited few years back. We decided to go out and learn more
about Islam and eventually changed our lives.�
Dear readers, we should never underestimate certain people because of
the way they are as every individual has the capacity to become a
friend of Allah. It is only Allah who guides; we can only try with
kindness to reach out to their hearts.

The One who did Sajdah to Allah

The following incident was mentioned by brother Aslam Nakhuda during a
lecture that he gave on 24/1/2004. Brother Aslam is an Imam of Jame
Masjid Brampton in Canada.
He said that three years back a group of eight brothers, including
him, set out to Texas, USA for dawah. They spent sometime there to
remind the residents about the reality of this life. On their way
back, they stopped by a service station beside a highway to perform
the Magrib prayer. One of the brothers gave the Adhan (Call to
prayer). Two Non Muslim men were passing by when the Adhan was being
called. Being curious, they came to the brothers and asked themwho
they were, where do they come from and what they were doing. The
brothers told them that they are Muslims who are coming from Toronto,
Canada with the glad tidings of Islam.A scholar, who was with them,
discussed about Islam with the non-Muslim men for 2 or3 minutes. Then
the brothers prepared to offer the salah. The non Muslims who were
standing by asked what they should be doing now. The brothers told
them to join the prayer and just follow along. The two men decided to
join the prayer. The imam recited Surah Fatiha and another surah after
it. Then he went to Ruku' and both the Non Muslims did the same. When
time for sajdah (prostration on the ground) came, the Non Muslims
started hesitating and didn't know whether they should also prostrate
on the ground as they never did this before. One of them decided notto
do so and he left the prayer. However, the other one just went to
sajdah. After the prayer, this person who agreed to prostrate to Allah
was blessed with iman. He accepted Islam from the brothers.
Dear readers, this is what we have to do. We have to submit to the
will of Allah and in return He will bless us with iman. On the other
hand, a person who is arrogant and decide not to submit to the will of
Allah may just be deprived of iman.