La Tahzan Wa La Khauf

Don't Be Sad My Friends

Death in Islam



The subject of death scares us because we do not know much about it nor the life in the grave and the life after death. We all know we will one day die but few are willing to discuss the details of what happens thereafter. We are afraid because of our own ignorance; because what is to come is unseen and unfamiliar…and we are unprepared.

“The Angel of Death, put in charge of you, will (dully) take your souls; then shall you be brought back to your Lord” [32:11]

Allah sends a special Angel, Angel of Death whose nickname is Izrael to take the soul out the flesh. This angel knows us better than our parents know us. He knows where we are and how we are to die. His main responsibilities are extracting the soul out of the flesh. He can enter any and every place where a person is to die, in order to performs his duty, even if we hide ourselves in fortresses.

“Wherever you are, death will find you out, even if you are towers built strong and high” [4:78]


As far as the removal of the soul from the flesh is concerned, the Angel of Death will extract it from good people with ease. Hadith:
“Verily, when the believing servant is leaving this world and entering the next, angels from the heavens descend to him-their faces white with brightness like the sun and carrying with them burial sheets and scents from Paradise. They sit before him at a distance as far as the eye can see. Then the Angel of Death comes to the person, sits at his head and say's: 'O good soul, come out to your Lord's forgiveness and pleasure.' Thereupon, the soul flows out of the body like water flowing from the mouth of a waterskin, and all of the angels between the sky and the earth supplicate for Allah's blessing upon him. The doors of the heaven are opened for him, and the keepers of these doors all plead with Allah that this soul might pass in front of them as it is being carried upward. The Angel of Death barely receives the soul in his hands, whereupon the other angels take it from him and wrap it with fragrant winding sheets. This is what is meant by Allah's saying: "Our messengers seize his soul, and they do not fall short of their duty."

For those who are bad, the removal of the soul is tough and difficult.
“If you could see when the wrongdoers taste the pangs of death and the angels stretch their hands out, [saying], 'Deliver up your souls. This day you will be awarded a degrading punishment.” [6:93]

Here it is stated that death is painful for the disbelievers. Although they are ordered to surrender their souls to the angels, they are unwilling; therefore, the soul must be forced out as it does not wish to meet its punishment. [Qurtubi]

According to Hadith: Angel of Death... [says], “O you foul soul, come out to the anger and wrath of your Lord.' The soul inside the disbeliever's body is overcome by terrible fear [and does not want to deliver itself up], whereupon the Angel of Death violently pulls it out like multi-pronged skewers being yanked out of wet wool - tearing with them the arteries and nerves.”

Al-Qurtubi mentions that a great number of pious and dependable scholars are known to have witnessed the presence of Satan at death. He relates that he heard one of his own respected teachers, Imam Abul-'Abbaas Ahmad bin 'Umar al-Qurtubi, say, "I visited the brother of our teacher, shaikh Abu Jafar Muhammad al-Qurtubi at Cordova and found him near death. It was said to him, 'Repeat Laa ilaaha illallaah,', to which he replied, 'No! No!' When he came to, we mentioned what had occurred. He said, 'Tow devils came to me , one on my left and the other on my right. One of them said, "Die as a Jew, for verily it is the best of religions," while the other said, "Die as a Christian, for truly it is the best of religions." So I answered them saying, "No! No! How dare you say such a thing to me!"
“Verily Satan comes to you at all circumstances and affairs of your life, even at the time of eating.” [Muslim]

How about repentance before death?

“Allah accepts the repentance of the servant so long as his spirit has not arrived at his throat.” [Tirmidhi, al-Haakim, Ibn Hibbaan]

“Their faith was of no use to them once they saw Our doom.” [40:85]

“Forgiveness is not for those who continue to do evil deeds up until when death comes to one of them [and] he says, 'Truly, I repent now!'” [4:18]

There is no escape from death and it is certain to come, so, by us constantly thinking of death, it will easily enable us to prepare for death and the life of the hereafter and refrain from all worldly pleasures and luxuries. Hadith:
“Remember very often the cutter-off of all pleasure, that is death”

Islam and Sport


Introduction:

"Teach your sons the art of swimming, sharp shooting, and horseback riding," said Omar, the second Caliph (successor to Muhammad) who ruled from 634 to 644. Why were these "sports" so important to young Muslim men in medieval times? It was because sports helped to prepare them to do well in other areas of life, such as war, leadership, and business.
There were many popular sports for rich and poor alike. Many sports were contests, like racing and wrestling. Even games like chess were contests that helped train one's mind for war and competition.

A. Racing

There were many kinds of races in medieval times: horse racing, camel racing, boat racing, and more. These competitions helped train people to work or fight better, and to build strength.
1. At the time of the Prophet Muhammad, camels were used as the most important animal in warfare in the desert. Today camel races remind us of the speed of battle and attack so important long ago.
2. The beautiful Arabian horses belonged to the wealthy Arabs. Horses were also used in warfare and were better in quick attacks than the camel. Even though they couldn't survive very long on the desert, they could live in many other places. With the arrival of the Mongols and Turks centuries later, smaller but stronger horses were ridden into battle. So horse racing helped train the cavalry (horse soldiers). Horse racing was popular in medieval times, as it is today. However, in medieval times, horse racing had a definite military purpose and was not only a sport.


B. Archery & Hunting

Archery was another sport that helped prepare young men for warfare and hunting. In spite of the dangers of war, a young man could make a good living by being skillful as a warrior. The Turks and Mongols, especially, were famous for their skills in archery. Above, a rider demonstrates his skills before the Sultan of the Ottoman Turks and some foreign visitors. He was able to shoot his bow at any angle and hit his target.

C. Swimming
Hazrat Ibn Umar (R.A) narrates that Rasulullah (Sallallâhu alaihi wasallam) said: "Teach your sons swimming and archery and teach your daughters sewing."(Baihaqi)

D. Wrestling
The Prophet (Sallallâhu alaihi wasallam) once wrestled with a man called Rukanah who was well-known for his strength, throwing him down more than once. (Abu Dawood).
This Hadith has been explained as follows:
"The Hadith mentioning Rasulullah's wrestling with Rukanah is not encouragement for sport because the event took place at the request of Rukanah who wanted to ascertain whether Muhammed (Sallallâhu alaihi wasallam) was a Nabi or not. Rasulullah's victory over Rukanah was by way of Mu'jizah. This Hadith is not an encouragement for sport."

Prohibited Sports

A number of sports have been explicitly prohibited by the Qurân and Hadith. These include:
a. Playing with dice
The Prophet (Sallallâhu alaihi wasallam) is reported to have said: "He who plays with dice is like the one who handles the flesh and blood of swine."(Muslim, Abu Dawood, Ahmad)
b. Games of Chance and Card - playing
Abdullah bin Amr reported that the messenger of Allâh (Azza wa jall) prohibited intoxicants, games of chance, card - playing and Gabairah (a kind of wine).(Abu Dawood)




Her Rights


The status of women in Islam is often a topic of debate. It is not a new issue. In the beginning, women’s rights in Islam were seen as the most civilized ever seen. Later, however, Muslims became ignorant due to distortion and lack of understanding of the religion.

Allah SWT Says in the Noble Quran:-
“The believers, men and women, are protectors, one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise.” [At-Tawbah: 71]

This verse shows that both men and women are protectors of each other and have the same responsibilities towards Allah SWT.

In Islam, marriage is a lawful union between a man and a woman to foster a state of tranquility, love and compassion. The Quran clearly indicates that marriage is sharing between the two halves and its objective includes perpetuating human life and based on love and mercy.

The Quran States:-
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." [Ar-Rum: 21]

However, a happy marriage that last a lifetime is not always the case. Divorce, although it is discourage, occurs in some marriages when the couple fail to coordinate their quest. If the marriage can no longer be saved, Islam calls for men to seek a gracious end for it.

The Quran Says:-
"When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits)." [Al-Baqarah: 231]

It is important for us to understand that women are not to be blamed for the fall of man. From the spiritual standpoint, it is important to remember that the Noble Quran never blamed Hawaa for the first mistake of eating fruit from the forbidden tree. What we know is that it speaks about both of them doing this, both of them are told that both of them disobeyed, both of them discovered the consequences of their disobedience, both of them seek repentance and both of them are forgiven. Hence, women should also not be looked down upon or be blamed when a divorce occurs.

We should understand that Islam has given certain rights to women, both before and after marriage and this includes:-

• The bride is entitled to a marital gift (mahr) from the husband. This mahr is the exclusive right of the woman.
• A woman retains whatever property she owns prior to marriage.
• If the woman has her own career or made her own investments, she does not have to spend the income on the household as it is entirely hers. However, she has to seek her husband’s permission to work.
• She must recognize her husband’s duty for running the affairs of the family and obey his judgment provided he does not go beyond the limits of Islam.
• The full maintenance and support of a married woman is the responsibility of her husband regardless of whether she is richer or poorer than he is. However, any difficulties should be given a hand as Allah SWT Says,

"And they (women) have rights (over their husbands) similar (to those of their husbands) over them as regards to what is reasonable, but men have a degree (of responsibility) over them.)". [Al-Baqarah: 228]

• In a divorce, there are certain guarantees during the waiting period and beyond for the woman’s support. This includes child support, which is the responsibility of their father.
It is clear now that women’s rights are protected by Islam. Any perceptions that bear to the thinking that women are oppressed are merely misconceptions.


The responsibility of a Muslim to another Muslim


Introduction

All Muslim in this world are brothers as the prophet Muhammad said : "Muslim for other Muslim is brother." This mean every Muslim in this world are brother even though we don’t know each other. Muslims in the east are Muslims in the west are brothers. This is the uniqueness of Islam. We have the silence relationship among Muslims so that we have our own responsibility as other Muslims are our brothers responsibility as other Muslims are our brothers. In that matter, it is a must for us to perform our responsibility to our brothers throughout the world.
Islam requires its adherents to practice tenets that promote brotherhood among all Muslims of all races in the world. The acquisition of such values makes all Muslims brothers.

What makes all Muslims "brothers" to one another?

Islam preaches the institution of world brotherhood of man. It recognizes no barrier to race, language or color. As such, while all Malays may be Muslims, not all Muslims are Malays. There are English Muslims, Indian Muslims and Japanese Muslims. A Chinese or a French or a Negro who is or becomes a Muslim is a brother to another Muslim who may be an Australian or an Indonesian or a Thai.

The principles in the responsibility a Muslim to another Muslim

In order to perform the responsibility of a Muslim to another Muslim, there are principles should be followed by a Muslim.
Some of these principles are :-
1) The belief in the same one and only God called Allah by Muslim of all races in the world.
2) Reading of the same Quran in one language-Arabic.
3) Offering the five obligatory prayers five times a day at the same specified periods.
4) Performing the various movements of the prayer in the same way, and in a congregation, performing them simultaneously together with the Imam.
5) The rich, the poor, the lowly, the famous - all sit side by side and stand shoulder as equals before God during the congregational prayers.
6) Offering the prayers (at home or in the mosque) facing one direction - The Ka'abah in Mecca.
7) Fasting for one month during daylight hours in the month of Ramadhan.
8) Consuming only halal (allowed) food. Muslims would not take pork, for instance, as it is prohibited.
9) Going for the Hajj at least once in Muslim's life-time. This is the culmination of Islamic brotherhood, where Muslims of any status or race in the world converge on Mecca wearing only the pilgrimage garb which has no adornments.
10) Even in death, all Muslims, no matter of what race or status are buried in the same manner with only a white piece of unsown cloth wrapped around the body as a shroud, and lain in the grave without any (fanciful on expensive) coffin.

Responsibility of a Muslim to another Muslim

The prophet Muhammad pay a great attention regarding to responsibility of a Muslim to another Muslim.
Allah's messenger said "It is sufficient for a man to look down upon his brother Muslim, everything of a Muslim is sanctified for another Muslim : His blood and his honor and his property."
"No faith among one of you until he loves his brother like what he loves for himself."
According to the second hadith, the prophet Muhammad ask Muslims to loving their brothers Muslim in order to make a good relationship among Muslims. That mean the first responsibility of a Muslim to another Muslim to love each other. This the main concept asked by Islam.
The prophet Muhammad explained how the faith relationship will tie person with love which is the love to their brother Muslims as they love themselves. This love is tied with the faith. The meaning of love here is love based on the religion relationship not only the human love.
Looking at the first hadith, the prophet Muhammad lay on great attention to the right of Muslims in these main aspects namely blood, honor and property. Prophet Muhammad instructed Muslims to protect other Muslims in their blood, honor and property. These are all the responsibility of a Muslim to another Muslim. A Muslim should protect the another Muslim, blood honor and property.
What should be protect by blood? Muslims should not killing and fighting each other. They should be protecting among them and making a good relationship in this world.
The second one is to protect the honor of Muslim. in this context, a Muslim should protect other Muslim dignity not to making any unashamed thing.
The last thing stated by the prophet is to protect the property of another Muslim. How to protect other Muslim property? A Muslim should be trust themselves not simply taking other Muslim property. This is the beauty of Islam in order to protect the relationship among Muslim. If all Muslims in this world practicing this concept of responsibility, how great this world will be. All people will leave in love, peace and harmony.

Conclusion

Islam is a beauty religion. Islam always as it follower to make relationship among them. Islam line the principles and concepts for Muslims to protect each other Muslims. The main points to perform these responsibilities are to loving each other to protect other blood, honor and property. A Muslim should take this points as guide to him in order to perform the responsibilities to another Muslim.


The Islamic Way of Life


Introduction

The fact of the matter is that each and every thing in this world belongs to Allah. He is the real owner of them all. As such, man's life and riches which are part of this world, also belong to Him, because it is He who created them and it is He who has assigned them to each man for his use. Therefore, as a Muslim he or she should be obey with all the rules guided by the Islam by follow the Islamic way of life.

Islamic way of life

The Islamic way of life is based on the unique approach established by the Kingdom of God. The chief characteristic of Islam ideology is that it does not admit a conflict, nay, not even a significant separation between like spiritual and life-mundane. It does not confine it self merely to purifying the spiritual and the moral life of man in the limited sense of the word. Its domain extends to the entire gamut of life. It wants to mould individual life as well as the social order in healthy patterns, so that the Kingdom of god may really be established on the earth and so that peace, contentment and well-being may fill the world as waters fill the ocean.

Basic Postulates

There are certain basic postulates which should be understood and appreciated at the very outset. These postulates are as follows :

1) God, who is the Creator, the rules and the Lord of the universe created man and provided him with temporary station in that part of His vast Kingdom which is known as the earth. Man has been given a sort of autonomy while being appointed God's vicegerent on the earth.

2) Man must not think himself totally free and should know that this earth is not his permanent abode. He has been made to live upon it only during the period of his probation and in due course he will return to his Lord, to be judged according to the way he has utilized the period of probation.

3) Allah had knowledge man of the reality and give the code of life by following which he could have a life of success. This code of life was Islam, the attitude of complete submission to Allah, the creator of man and the whole universe.

4) God appointed certain virtuous persons from amongst the people themselves, to discharge the responsibility of recalling and guiding men to the right path during their sojourns on the earth. These men known as prophet (peace be on all of them), were assigned the task of presenting the message of truth to humanity and of asking the people to come to the path of the lord.

Islam concept of life

Iman is the starting point of our religion, consists in the acceptance of this relationship by man's intellect and will and Islam is actual submission, the way of surrender to the will of God in all aspects of life and behavior. This is clear that Islam begins with laying down the proper lines on which man's relationship with the lord is to be reared, his entire individual and social life in an exercise in developing and strengthening this relationship.

Other than Iman, Islam envisages scheme of life. This scheme is known as the Shari'ah. Its sources are the Qur'an and the Sunnah of the prophet (peace be upon him). The main objectives of the Shari'ah is to construct human life on the basis of virtues and to cleanse it of the vices.

Islamic Concept of Life and Morality

Moral sense is inborn in man and though the ages, it has served as the common man's standard of moral behavior, approving certain qualities and disapproving others. The correct course of life for man is to live in complete obedience to him. Man is answerable to God for all his actions in life. The times for rendering an account will be in the life hereafter and not in this world. By following all the Islamic way in life, man will be rewarded by Allah will all the benefits promised.

Conclusions

As a conclusions, a good servant of God in this universe will take the Islamic way as their concept of life. It can be practiced in their daily life through the moral system, Islamic political system, Islamic social, Economic principles of Islam and the spiritual system of Islam.
All these system are integrated in one way of life which is known as Islamic way of life.

Teaching of Islam


Why is the current approach of teaching Islam ineffective?


It is an undeniable fact that knowledge is important in Islam. Teaching of Islam is one important task which helps spread further the religion as well as a way to learn further about it and seek its truth.
It is sad to note that the current approach of teaching Islam seem to be ineffective, both to adults and children. It is apparent that children in schools are expected to memorize a number of Quranic verses, all the 99 names of Allah SWT, hadiths, names of Prophet Muhammad’s SAW family members etc.
At one glance, we see that young children’s first experience in learning their religion consist mainly of memorization, some even without knowing the meaning behind the verses and the reason they need to learn it. They do it without understanding what is Islam all about and what it means to be a Muslim. The result of this is that children grow up under the impression that Islam is all about memorization without understanding the true meaning of it.
We also see that in most classes teaching Islam, children especially are not encouraged to ask questions. Students are only expected to repeat verses after their religious teacher and then start memorizing. In the end, we see teenagers getting bored with the subject, drop it when they get the chance and end up being religious illiterate. This current approach of teaching Islam in this modern culture has made people become very weak in understanding the religion and some can easily be led astray. They have no confidence in their faith and are unable to point out the benefits of Islam.
In some classes, we see students sitting before the teacher silently and most of the time; the teacher scolds them for not following the Quran and hadiths. We ask one question: How do these students follow the Quran and hadiths if they are not taught on how to do so in the first place? Scolding them will make these students dislike their teacher; and this may even make them dislike the subject entirely.
We learnt from stories of the companions on the Prophet SAW that he never yelled or scold people who made mistakes. This was mentioned in the Quran where Allah SWT Instructs the Prophet Muhammad SAW:-
"It is part of the Mercy of Allah that you deal kindly with them, because if you were harsh with them, they would have run away from you. So overlook their faults and ask Allah's forgiveness for them..." [Ali Imraan: :159]
The truth is Islam is a religion that encourages seeking of knowledge and requires us to think, observe, investigate, reflect and understand its divine revelation. It is not about following without thinking, neither is it about memorizing without understanding. Scholars and teachers teaching Islam must make use of their students’ curiosity and satisfy their curiosity by answering what they have at the back of their minds. Answering questions such as the spiritual and social benefits of the solaah, the meaning behind Allah’s SWT names etc. would be very meaningful in helping students understand Islam. Stories about the life of Prophet Muhammad SAW and his companions which includes moral values makes it easier for both children and adults appreciate moral conduct rather than learning the abstract principles on its own.
Some Islamic classes isolate the students from other general knowledge such as literature, science, chemistry etc. This is ineffective as students are unable to relate the Islamic values with other forms of knowledge. They could not understand the fact that faith and reason support one another. As a whole, these students could not study Islam in its whole structure.
Just look deeper at how a non-Muslim embrace Islam and why a person born Muslim are committed towards Islam. Often, we learn that these people have role models who are devoted Muslims and wanted to become like that person. If they stumble across new information, which they don’t understand, they ask questions or read until he is satisfied. Hence, teachers teaching Islam must be that role model for their students or at least use examples of great Muslims and inspire their students to work towards becoming a Muslim in its true sense. A good example would be that of the Prophet Muhammad SAW where stories about him often leave a strong impression in our mind.
Allah SWT Says in the Quran:-
“And thus preach joy to My servants.
Those who listen to the word and follow the best of it.
Those are the ones whom Allah has guided and they are the wise people." [Al-Zumar: 17, 18]
In short, it is important that Islam be taught in a way that is meaningful to the students. It is best that Islam be taught gently with honesty. Those teaching it must be calm and patient, fair and just. If students make mistake, be forgiving and guide them towards the right path. This will help them understand the deeper meaning of the purpose of their lives.







Hate No More


Islam views marriage as a sacred bond that brings together a man and a woman. It is a religious duty and is considered a moral safeguard as well as social necessity. Marriage is a beautiful relationship and should not be broken except for compelling reasons.
Divorce is not encouraged and should be treated as the last unwelcome resort after all possible means to sustain the marriage fail. This includes peaceful discussion between the couple and seeking a third party to help them with their problem. The Allah SWT hates a divorce without just reason. The Prophet SAW said:
"Among lawful things, divorce is most hated by Allah." [Abu Dawood]
However, if differences between a husband and a wife are still irreconcilable despite actions taken to save it, divorce is permitted and should be performed in a decent manner.
Allah SWT Says,
"If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best." [An-Nisaa'': 128]
When a divorce occurs, the true cost of it effects on the family most. Although it is a painful experience, not only for the couple themselves, but also for their children and family members, it is best that each party learn their rights and obligations. You need to know how you can protect yourself when dealing with the situation.
OBLIGATIONS
When children are involved, both parents are responsible towards their well-being. This includes providing child support and visitation rights. If your divorce agreement states you to provide child support, you are obligated to pay it and trust that your ex-spouse uses the money for the benefit of your children. On the other hand, if you are given the custody for the children, you must not withhold visitation rights even if your ex-spouse fails to provide child support. Your children should not be the victims and they have the rights to the care and love from both parents.
PROPERTY / ASSETS
A number of people going through the divorce process do not get what they deserve in terms of properties / assets as they focus more on getting the procedure done and over with, or they wish for a chance to reconcile.
Each party has their own rights. If you have gained custody of the children, the division of properties and assets are important as it reflects the future of your children. It is advisable that a financial planner be consulted to assess the real value of your assets. It is best that both parties come to an agreement when it comes to properties and assets, but this is not often the case.
You may consider consulting an attorney. However, you must do your homework first. List down all your marital assets and get appraisals where necessary. Calculate how much you need to cover your children’s food, clothes, school supplies and other expenses. Find out how much your spouse earns including bonuses and stock options.
A wife should also keep in mind what she owns before marriage is entirely her right and her husband has no right to any of it both during marriage and after divorce.
RIGHTS
When it comes to financial matters, it is important that the wife also educate herself, as usually she would leave it to her husband to handle. She must understand their tax returns, investments and stay informed on all their debts and family income.
When a divorce is in progress, you must cancel any joint bank accounts and open individual accounts. Cancel all credit cards and get new ones under your own name. Notify all creditors on you change in marital status.
All assets must be legally divided when your divorce has been finalized including changing the names on house deeds, car titles, stocks and bonds. It is important that you change the beneficiaries on life insurance policies, saving accounts etc. You must remember that you need to update your will immediately.
Divorce can been seen as more merciful rather than forcing couples to live together despite their will. It can be a devastating experience for one or both parties, but knowing your rights can help reduce the pain. It is definitely a bitter pill to swallow and every couple must look for ways to avoid this abominable life.

Marriage Muslim Ceremony

Muslim Wedding or Nikah is celebrated on a grand scale for a period of five-days. Muslim wedding can be conducted at any convenient time, as there is no concept of auspicious time. The Nikah ceremony can take place either at the bride or bridegroom's residence or at a place that is convenient for both parties.

Pre-Wedding Rituals:

Here is a short description of the pre-wedding rituals followed in a typical Muslim Nikah.

• Legan Chir: After finalizing the wedding date cash present is sent to the bride's father by the groom's father.

• Manjha Ceremony: On the third day, manjha ceremony takes place. The prospective bride is seated on a small square table and anointed with haldi (turmeric) provided by the boy's family.

• Mehndi Ceremony: The Mehndi ceremony is held at the home of the bride on the eve of the wedding ceremony or a couple of days before it. Following the tradition, the female relatives of the bride anoint her with turmeric paste to bring out the glow in her complexion.

Wedding Rituals:

Muslims observe a unique set of rituals at the time of their wedding. Please read on to find out how Muslim Nikah is conducted.

• Welcoming the Baraat: The groom arrives at the wedding venue with a wedding procession or baraat consisting of relatives and friends.

• Nikaah: It is on day four the actual Muslim Nikaah or wedding ceremony takes place. Nikah can be conducted at the home of the bride or the groom, or at any other convenient venue. In orthodox Muslim communities, the men and women are seated separately in Zenana (for woman) and Mardaana (for men). The Maulvi reads selected verses from the Quran and the Nikaah is complete after the Ijab-e-Qubul (proposal and acceptance).

After the Nikaah-Nama is signed, the Qazi delivers a sermon called Khutba, consisting of verses from the Quran which were recited by the prophet and which lay particular emphasis on obligations toward women. The Qazi explains the meaning of these verses to the audience with an explanation of the mutual rights and duties of the spouses.

• Blessing the Groom: After the wedding ceremonies are over the groom receives blessings from the older women and offers them his salaam.

• Dinner, Prayers and Aarsimashaf: Dinner is a lavish spread. Usually, the women and the men dine separately. After dinner, the newly-weds sits together for the first time. Their heads are covered by a dupatta while they read prayers under the direction of the maulvi (priest). The Quran is placed between the couple and they are allowed to see each only through mirrors.

Post-Wedding Rituals:

Post-Wedding rituals followed in Muslim Nikah are similar to what we see in other Indian weddings. However, here the customs are followed under different names and some cultural variations can be observed.

• Ruksat: The bride's family bids her a tearful farewell before she departs for her husband's house.

• Welcoming the Bride: At the groom's house, the groom's mother holds the Islamic Holy book Quran above the head of her newly wed daughter-in-law as she enters her new home for the first time.

• Chauthi: The Chauthi is the fourth day after the wedding. It is customary for the bride to visit the home of her parents on this day. The bride receives a joyous welcome on this day.

• Valimah: The Valimah is the lavish reception that the groom's family hosts after the Nikaah. It is a joyous occasion that brings together the two families, their relatives and friends.

Source

Marriage Muslim: What Muslim Matchmaking is All About


The holy Qur'an states it very clearly that, Allah created men and women to find rest in each other. For this reason, Muslim brothers and sisters have found each other and fulfilled their marital rights with the blessings of Allah. Finding a good mate is not very easy but, services like online Muslim matrimonial have made it very easy for you. This is a service that is dedicated to Muslim singles that are serious about marriage. This is an institution that deserves a lot of respect. The service follows all the requirements of the Muslim faith to ensure that nothing 'haram' goes on. Muslim matchmaking is therefore very much alive and vibrant. Muslim singles have embraced new and modern methods of finding mates, like online dating. Online Muslim Matrimonial will ensure that you meet a suitable guy or girl for the purpose dating and marriage. It does not matter what kind of Muslim you are. You might be Sunni, Shi'ite, Wahabi, Ishmaili, Hanafi, Shafi'i, Hambali or any other.

This is the place where you are going to meet that person who shares your interests and best of all, your religion. When it comes to deciding the kind of person to marry, religion is one of the greatest factors that singles consider. This is because many people derive the sense of who they are from their religious beliefs. I found the Muslim matchmaking site to be especially helpful and resourceful. The following are some of the things that you will get to learn about when you visit the site. All the Muslim siters will get to learn more about the attributes of an Islamic wife. I got curious and I checked to see what some of the attributes are. Two major attributes stood out up and, It is good that I share with you. An Islamic wife needs to have a thankful tongue and a soft heart. These are the most important. This way, they will nurture a generation that will radiate some of the qualities as they strive to make an impact for the sake of Allah. An Islamic wife should control affairs of the household without any shortcomings.

A good wife should above all be obedient to her husband. Learn more from the Muslim matchmaking site. Other things to learn are the philosophies of marriage, benefits of marriage and many more. The best thing about this service is that it does not lock out people of other faiths; it welcomes Christians and Jews to mingle. This is not uncommon these days where people from different religions are breaking boundaries and coming together but still maintaining their identity. It is vital that you have fun every step of the way. There so many other Muslim matchmaking individuals and sites that will do the job. I want to talk about family and friends. In the Muslim culture, your parents and extended family members will play a matchmaking role. This is because they have all the experience and they know what is best for you. It is vital that you do not overlook such people because they might be the key to your soul mate. Keep eyes open for every opportunity and above all, choose a good system to decide your destiny in terms of marriage.

Source

Dream in Islam


Every people in this world even a baby could experience a dream in their sleep. Dreaming-though not strange to people has since the dawn of human history given rise to a variety of beliefs, fears and conjectures, both imaginative and experimental, regarding its mysterious nature. Dream reports range from the very ordinary and the realistic to the fantastic and the surreal.

Dream in Islam

What is the position of dream in Islam? there are many traditions regarding Hadith dreams. Abu Qatada reported Allah's Messenger (pbuh) as saying :"The good visions are from Allah and the evil dreams are from Satan. If one sees a dream which one does not like, one should spit on one's left side and seek the refuge of Allah from Satan, it will not do any harm, and one should feel pleased but should not disclose it to anyone but whom one loves".

Abu Qatada narrated that Allah's Messenger (pbuh) said "True dreams are from Allah and bad dreams are from Satan" This is a general statement from the prophet regarding dreams. That's mean Islam recognized the dreams as one of phenomenon in Muslim daily life.

Types of Dreams

Based on the prophet Muhammad (pbuh) dream are of three type as follows :
1) Divine – a good dream which is a sort of good tidings from Allah.
2) Satanic - the evil dream which causes pain and is from Satan.
3) Human - a suggestion of one's own mind.

The prophet Muhammad (pbuh) explained about these three type of dreams in his statement : "There are three types of dreams : a righteous dream which is glad tidings from Allah, the dream which causes sadness is from Satan and a dream from the ramblings of the mind.

Dreams interpretation

The fact of the matter is that dream interpretation is mentioned in the Quran and was regularly practiced by the prophet Muhammad (pbuh). He himself interpreted his own dreams as well as those of his companions. But nowadays, a lot of dreams interpretations are based on human fancy. they interpret anything they like without referring to the Islamic sources. To avoid all these in our society, guidelines have to be set according to the Quran and prophet's instruction.



Sleep Etiquette

Prophet Muhammad (obuh) always giving his nation guidelines in order to make the Muslim's day as a perfect day. One of the most considered things by the prophet are the sleep etiquette. The following points are the etiquette in sleep in order to protect human during the vulnerable state of sleep :

- preparing the home
- praying with before sleep
- preparation of will (wasiyah)
- Quranic shields
- Ablution
- Wiping the bed
- wiping the body
- lying on the right side
- placing the right hand under the head
- shielding supplications
- words of remembrance
- general supplications
- awakening from a nightmare
- awakening for a tahajjud
- moderation in sleep

Conclusion

What is the role of dreams in Islam? As the believers, Muslims should make frequent mention of Allah Almighty, thinks about Allah Almighty, glorifies Allah Almighty and completely submit their will to Allah Almighty will, if Allah Almighty does will it, secure great reward in the next world.

The subject of dreams and nightmares can be frightening, but there should be no fear if one believes in the power of Allah Almighty and is aware that their soul goes to Allah Almighty at the time of sleep.

The Funeral Rites

Justify FullDeath will enter every house, because death is an inevitable fact. Thus each Muslim who believes in Allah and the last day has to prepare for the day of departure and to meet his end. When a Muslim is near death, those around him or her are called upon to give comfort, and reminders of God's mercy and forgiveness. They may recite verses from the Qur'an, give physical comfort, and encourage the dying one to recite words of remembrance and prayer. It is recommended, if at all possible, for a Muslim's last words to be the declaration of faith: "I bear witness that there is no god but Allah." Upon death, those with the deceased are encouraged to remain calm, pray for the departed, and begin preparations for burial. Muslims strive to bury the deceased as soon as possible after death, avoiding the need for embalming or otherwise disturbing the body of the deceased. An autopsy may be performed, if necessary, but should be done with the utmost respect for the dead.

The funeral rites of Islam are different from those of other religions. When a Muslim has died, his body is normally transported quickly to the mortuary of a mosque or a cemetery. Later, fellow Muslims will cleanse the body with pure water and wrap it up from head to toe in a white shroud. When the shrouding is complete, a Jenazah Prayer will be conducted, after which the body will be carried to the graveyard and buried.

The ceremony is simple but solemn. It is normally performed in the afternoon and lasts for an hour or so. From the moment a Muslim dies until his burial, all the funeral procedures and religious rites are performed by fellow Muslims; professional undertakers have no part to play in all this at all.

The funeral rites are very important for two reasons: to show respect for the dead and perhaps more importantly, they give the relatives and friends of the dead person time to mourn and show their grief in a certain way. People often said that showing their grief formally helps them to get over their loss. In Islam, loved ones and relatives are to observe a 3-day mourning period. Mourning is observed in Islam b increased devotion, receiving visitors and condolences, and avoiding decorative clothing and jewelry.

There are five main points for the preparation of a Muslim’s body for burial. The first step in the preparation for burial is washing the body. The deceased will be washed respectfully, with clean and scented water. Family members often assist in the washing. Men wash a man’s body and women wash a women’s body. Either men or women may wash a child’s body. A husband may wash his wife’s body and vice versa if the need arises.

Next, wrapping the body. The shroud used for wrapping the body must be a clean cloth, called the kafan (preferably white cloth) and should cover the whole body. The shroud is tied at the head and feet with a piece of cloth (from the same shroud) in such way that one could differentiate the head from the feet.

The deceased id then transferred to the site of the funeral prayers. Those who involved in the funeral prayer divide themselves into rows and facing the direction of Mecca (qiblat), with the prayer leader in front. The body or bodies is placed in front of the congregation. The funeral prayer is similar in structure to the five daily prayer with a few variations like there will be no bowing or prostration and the entire prayer is said silently but for a few words. Everyone performing it should have ablution like any other prayer.

As for performing the funeral prayer on the dead Muslim and escorting him to his grave, all this becomes a bound duty on other Muslims; for here is an abundant reward from Allah (S.W.T). This is clear from the tradition reported by Abu Hurairah RAA who quoted the Prophet p.b.u.h who said: “Whoever witnesses a funeral until the prayer is performed for it, he will have a carat worth of reward, and he who witnesses it until it is buried will have the equivalent of two carats. When he was asked about the carats the Prophet p.b.u.h said: like the two great mountains agreed upon.”

The deceased then is taken to the cemetery for burial. Those who are riding or driving should follow in silence. It is preferred for a Muslim to be buried where he or she died, and not be transported to another location or country, which may cause delays or require embalming the body. The deceased is laid in the grave without a coffin if permitted by local law on his or her right side facing Mecca. At the gravesite, the Prophet was reported to have said: “Seek God’s forgiveness for your (deceased) brother and pray for his steadfastness because he is now being questioned (about his faith).”

When you are attending a dying Muslim who is one of our relatives or friends then you are asked to say only what is good and appeal to Allah to support you in your misfortune and to compensate you with what is better, because angels confirm what you say with Amen meaning Oh Allah please accept. All of us will return to Allah one day. So the dying ones are only our predecessors and we shall follow them.

The Prophet Muhammad once said that there are three things, however, which may continue to benefit a person after death: charity given during life which continues to help others, knowledge from which people continue to benefit, and a righteous child who prays for him or her.

The Noble Companions of Muhammad SAW



The Last of the Prophets, Muhammad SAW, said, “Do not revile my companions. By Allah in Whose Hand my soul is, if anyone of you spends gold piled up like Mount 'Uhud it will not equal a pint of any one of them, nor its half." [Bukhari, Muslim, Abu Dawud, Tirmidhi, Ibn Majah, Ibn Hanbal]

His companions were many, but the most committed were the following ten: Abu Bakr al-Siddiq, Umar ibn Al-Khattab, Uthman ibn Affan, Ali bin Abi Talib, Talhah ibn Ubaydullah, Az-Zubair ibn Al-Awwam, Sa'd ibn Abi Waqqas, Sa'id ibn Zayd, Abd ar-Rahman ibn 'Awf and Abu 'Ubaidah ibn al-Jarrah.
We do not contend that this group of ten nor all the other companions of the Prophet SAW are infallible of committing grave sins or light sins, but that they are liable to commit general offenses. Nevertheless, to them belongs priority in accepting Islam and in doing good deeds which qualify them for forgiveness of what they may have committed, to the extent that their offenses are forgiven. The same offenses will not be forgiven of those who come after them because they, the Companions (r.a) have a credit of good deeds which erase the bad deeds, a credit the generations after them do not have. This has been confirmed by the hadith: “The best of my nation is my generation, then those who follow them, and then those who follow them.” [Bukhari]
Moreover, if anyone of them committed any act of offense, without doubt he repented from it, or he did good deeds which wiped that offense from him, or he has been forgiven for the virtue of accepting Islam from its start or by intercession of the Prophet SAW himself since they are most deserving of his intercession. Or they suffered a calamity inflicted in this world which covered for that particular offense. In cases where they had to assume the role of the mujtahid (i.e. to formulate independent decisions in legal or theological matters), had they been correct in their ijtihaad (i.e. the decision), they would receive double reward from ALLAH SWT, and had they been incorrect, they would still enjoy one reward and are forgiven for the mistake.

Furthermore, the objectionable amount of their deeds is negligible in comparison to their virtues, their merit lies in the unshakeable belief in ALLAH and His Messenger, the jihad in His Path, the Hijrah (emigration) from Mecca to Medina, the support for the Prophet SAW and the Islamic faith, the valuable knowledge and the good deeds. Whoever studies the life of the Companions (Sahabah r.a) objectively, with insight and with what ALLAH SWT bestowed upon them of virtues, will no doubt discover that they are the best of all people after the Prophet SAW, that there never was and never will be their like and that indeed they are the choicest of the generations of the Ummah which is in itself the best of all nations and the most honourable in the eyes of ALLAH SWT.

In the sixth year after Hijrah (628 C.E), the Prophet SAW led a band of believers to Mecca to perform the 'umrah (smaller pilgrimage). But the Quraish, who were vehemently anti-Muhammad and anti-Islam, prevented them from entering the Holy City by blocking their way with a large army at a place called al-Hudaibiya, about nine miles outside Mecca. War almost broke out between the two parties, but negotiations took place instead. The Prophet SAW sent Uthman ibn Affan (r.a) to represent him at the negotiations, but he did not return for three days and rumors reached the Prophet SAW and his followers that 'Uthman was murdered by the Meccans. Although unprepared for battle, the Prophet SAW could not leave the Meccans unpunished for their treacherous act. So, he assembled his followers and, standing under a large tree, they pledged allegiance to him to fight the enemy. This event is immortalized in the Qur’an for all time till Judgement Day: "Lo! Those who swear allegiance unto you (Muhammad), swear allegiance only unto Allah. The Hand of Allah is above their hands..."[Al-Fath: 10]

Such were our forebears – the people of the Middle Path, not given to extreme acts of humility nor of anger and violence. Thus are they described in the Qur’an: “Muhammad is the apostle of Allah. and those who are with him are strong against unbelievers, but compassionate amongst each other. Thou wilt see them bow and prostrate themselves in prayer, seeking Grace from Allah and His Good Pleasure. On their faces are their marks, being the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, filling the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness and a great Reward.” [Al-Fath: 29]

United in the face of the terrible adversities of the Dark Ages, they accomplished insurmountable achievements. Blending the virtues of honesty, responsibility, modesty and courage, they brought love and light to the downtrodden masses of the superpowers of their time – Rome and Persia. After the demise of the Prophet SAW, his companions (r.a) travelled to distant lands to spread Islamic teachings. Their personal character and noble behaviour attracted people wherever they went. In a short time, they changed the face of the globe – entire populations entered the Islamic fold, and soon the lands from Morocco and Spain in the West to India, China and Indonesia in the East became Muslim territory. The whole social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play prevailed. It was the greatest achievement in human history.

The Companions of the Prophet (r.a) memorized and preserved the Qur’an – word for word – in their very souls. Also, they have recorded the most detailed account of the Prophet’s life, his speeches, instructions, commands, morals and behaviour, collectively known as the Sunnah or ahadeeth. Today, we are most fortunate to have these two source codes of Islam, i.e. the Qur’an and the Sunnah in their most original formats. It is entirely up to the Muslims of the twenty-first century to revive and apply the pristine teachings of Islam and of the Final Prophet SAW in order to attain success, happiness and prosperity in this life and in the Hereafter.

Declaring War on Corruption



Do you know that both the giver and taker of bribes will go to Hell? The Arabian Prophet Muhammad SAW said: "Ar-rashi wal murtashi kilahuma finnar." (Meaning: The giver and taker of bribes are both to go to the fire of hell.)
One can immediately say that is fair punishment considering that it takes two to create corruption, in this case the giving and taking of bribes. In some countries, the culture of corruption extends to every aspect of public life, making it extremely difficult to stay in business without resorting to bribes. It sickens one to see today that the scourge of bribery and corruption has reached unprecedented proportions. These twin evils have become an issue of major political and economic significance in recent years, and the necessity to take measures against them have become evident.
In some communities, this worsening crisis of socio-cultural values is shaking the very foundation of society. Many leaders are suffering from a shaky and dwindling credibility, made worse by carelessness and nepotism in the way they manage national and international affairs. Their massive bank transfers abroad, in many cases an open secret, are not only an insurance policy against adversity, but also an efficient tool to manipulate internal policies from the outside.
It is sad that almost all forms of government are susceptible to political corruption in various forms: patronage, bribery, extortion, influence peddling, fraud, embezzlement, and nepotism. While corruption often facilitates criminal enterprise such as drug trafficking, money laundering, and criminal prostitution, it is not restricted to these organized crime activities, and it does not always support or shield other crimes.
Corruption poses a serious development challenge. In the political realm, it undermines democracy and good governance by flouting or even subverting formal processes. Corruption in elections and in legislative bodies reduces accountability and distorts representation in policymaking; corruption in the judiciary compromises the rule of law; and corruption in public administration results in the unfair provision of services. More generally, corruption erodes the institutional capacity of government as procedures are disregarded, resources are siphoned off, and public offices are bought and sold. At the same time, corruption undermines the legitimacy of government and such democratic values as trust and tolerance.
Corruption also undermines economic development by generating considerable distortions and inefficiency. In the private sector, corruption increases the cost of business through the price of illicit payments themselves, the management cost of negotiating with officials, and the risk of breached agreements or detection. Although some claim corruption reduces costs by cutting red tape, the availability of bribes can also induce officials to contrive new rules and delays. Where corruption inflates the cost of business, it also distorts the playing field, shielding firms with connections from competition and thereby sustaining inefficient firms.
Corruption generates economic distortions in the public sector by diverting public investment into capital projects where bribes and kickbacks are more plentiful. Officials may increase the technical complexity of public sector projects to conceal or pave way for such dealings, thus further distorting investment. Corruption also lowers compliance with construction, environmental, or other regulations, reduces the quality of government services and infrastructure, and increases budgetary pressures on government.
All in all, corruption is a detrimental culture in the system of national growth. For the anti-graft campaign to succeed, all parties must take the initiative and incorporate it into their work ethic. Whistleblowers must be given protection under law to enable crucial information and evidence to surface.
A word of advice from third US President Thomas Jefferson (1801-1809): "The time to guard against corruption and tyranny is before they shall have gotten hold of us. It is better to keep the wolf out of the fold than to trust to drawing his teeth and talons after he shall have entered."
It is very disappointing to note that many Muslims are involved in bribery and corruption, especially when temptation becomes too strong to resist. The religion of Islam is totally against corruption, bribery, abuse of authority, the creation of social conflict for personal or group benefit, torture, exploitation and oppression. One of the major purposes of the Islamic system of government is the establishment of justice for all citizens of the state, Muslim and non-Muslim alike.
A situation where there is a weak rule of law can lead to anarchy and tumultous upheavels in the system as recorded in the pages of human history. The symptoms of this danger are the same each time: when there is concentration of power for too long; with any particular group; unequal opportunities and incentives; and lack of good governance, transparency and accountability.

The Qur’an addresses these issues with full wisdom: “And do not eat up your properties among yourselves for vanities, nor use it as bait for the judges with intent that you may eat up wrongfully and knowingly some portion of other people’s property.” [Al-Baqarah: 188]

In another verse, ALLAH SWT warns mankind: “Mischief has appeared on land and sea because of the deeds that the hands of men have earned, that Allah may give them a taste of some of their deeds, in order that they may turn back from evil.” [Rum: 41]

The Role of Zakaah in the Muslim Economy



The hand that gives is better than the hand that receives. This is an age-old adage, and by nature people are bashful to go round asking for help, especially in money matters. But the wheel of life at times doles out distraught circumstances to the unsuspecting, unprepared human being rendering him totally helpless. A road accident can in an instant transform an entire family of happy infants into miserable penniless orphans; a pre-dawn fire can wipe out an entire household but leaving one old woman out in the cold; an epidemic of a deadly plague can render entire villages feeble and unaided. And do not forget the disastrous effects of earthquakes and tsunamis, and worse still man-made wars and organized famines.

The act of charity (sadaqah) cuts across all human religions. It is held in high esteem by all and sundry. In Islam, it is so firmly and deeply emphasised that is surpasses voluntary giving (sadaqah jariyah) to become the mandatory zakaah as specified in the Third Pillar of Islam, after the testament of the Islamic creed and the performance of the five obligatory daily prayers.. This annual tithe is the foundation of the Muslim economy. It is obligatory upon all Muslims in possession of wealth, may it be in the form of gold, silver, cash money, crops such as wheat, corn, barley and rice, fruits such as grapes and dates, livestock such as camels, buffaloes, cows and goats. For each category, the calculation is based upon two determining factors, i.e. the nisab (the minimum amount on which zakaah must be paid) and the hawl (a period of one lunar year that one is in possession of the said ‘taxable’ items).

In a nutshell, zakaah is paid on surplus of wealth that is left over after the passage of one lunar year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, zakaah is paid at almost a uniform rate of 2.5%. This rate covers the value of gold, silver, and other modern assets such as bank accounts, stocks, real estate investments and other moneymaking instruments and portfolios for the stipulated period. Of course, the whole exercise of collection and disbursement depends on the sincerity of Muslim individuals and the extent of enforcement imposed by the authorities of the day.

In the Qur’an, ALLAH SWT says: “You will not attain piety until you spend of what you cherish; and whatever you spend Allah knows it well.” [Ale Imran: 92]

The recipients of the zakaah are also spelt out in the Qur’an: "The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in bondage and in debt, and for the cause of Allah, and for the wayfarer. Thus, it is ordained by Allah. And Allah is All-Knowing, Wise."
[At-Taubah: 60]

Prophet Muhammad SAW set a shining example in charitable spending that cannot be matched. He was a generous man, and used to become even more generous in the fasting month of Ramadhan. He encouraged his Companions (r.a.) to give selflessly and advised them not to fear poverty. On one occasion, speaking to the Abyssinian freedman Bilal, he said: “Spend O Bilal and fear no decrease in your wealth from the Lord of the Throne.”

In another hadith, the Prophet SAW said: “Miserliness and faith can never co-exist in the heart of the believer.” [Nasa’i]

One meaning of the word zakaah implies purification. Hence, spending one’s wealth for the sake of ALLAH purifies the heart from the love of material wealth. The man who spends truly offers that as a humble gift before his Lord and thus affirms the truth that nothing is dearer to him in life than the love of ALLAH and that he is fully prepared to sacrifice everything for His sake. There is no burden of obligation on the recipient, but a sense of thankfulness and gratitude on the part of the giver, since he has been afforded the opportunity to discharge his obligation towards ALLAH SWT and mankind.

In the early days of Islam, money collected from sadaqah used to fill the House of Finance (Baitul Mal), and it used to be the main source of funding for the Muslim nation and its needy citizens, whether they be Muslims or otherwise. Unfortunately, the spirit of sadaqah has dwindled so much today that many affluent Muslims have stopped even paying the compulsory zakaah for fear of becoming destitute.

It is incumbent upon fellow Muslims to remind them of the following verses in the Qur’an: “Your wealth and your children are only a trial, whereas Allah with Him is a great reward (Paradise). So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity for that is better for yourselves. And whosoever is saved from his own covetousness, they are the successful ones. If you lend to Allah a goodly loan (i.e. spend in Allah’s Cause), He will double it for you, and will forgive you. And Allah is Most Ready to appreciate and to reward, Most Forbearing.” (At-Taghabun: 15-17]

Patience in Islam


Patience forms part of faith (Iman). One of the indications of a Muslim belief in Allah SWT is how they can maintain their patience in the light of crisis or difficulties. One can only show patience in relation with his sincerity and closeness to Allah.

In the Qur’an, Allah says,”…those who are steadfast in seeking the face of their Lord… (Ar-Ra`d 13:22).

When faced with difficulties, we turn to Allah SWT without feeling of distress or uncertainty harbouring in our hearts.

The Prophet mentioned,” Wondrous are the believer’s affairs. For him there is good in all his affairs, and this is so only for the believer. When something pleasing happens to him, he is grateful, and that is good for him; and when something displeasing happens to him, he is patient, and that is good for him” (Muslim).

The capability of being patient does not only apply to during period of stress or difficulties, it even means during time of calm.

In relation to this, Allah SWT has said,” You who believe, be steadfast; be supreme in steadfastness… (Aal `Imran 3:200).

One should show patient and good manners enjoined by the religion steadily if one can take effort to uphold it. Only a believer can exhibit such character.

As the Prophet Muhammad says they know that patience is a gift for them from Allah that: “No-one can be given a better and more abundant gift than patience” (Bukhari and Muslim).

Patience seep into our entire lives and embedded itself in all of our acts and behaviours. We should exude humility and adopt patience when fighting for Allah’s cause.

The Qur’an further says: “A good action and a bad action are not the same. Requite the bad with something better and, if there is enmity between you and someone else, he will become like a bosom friend. None will attain this attribute save those who are truly steadfast. None will attain it save those who have great good fortune. (Fussilat 41:34-35).
In order to make a good living in this world, we work most of our lives to seek Allah’s blessings as well as thrive for a better livelihood. We deal with people on a daily basis regardless at home or at the office.

Sometimes we have conflict with our colleagues or in our work. It is important to adopt patience in such situations. Getting all riled up by showing anger and throwing tantrums can only make matters worse. There are times when we experience injustice that has been inflicted upon us, it is very important to maintain calm and try as best to solve the problems as peaceful as possible.

In response to situations that are against us, we should act in the best manner as possible. It is normal to be frustrated and angry when we feel situations are not steering our way but if we are steadfast in showing moral perfection to others, we will be surprised one day when things unexpectedly turn out to be normal without us having to show our negative emotions.

An individual can be very generous, self-sacrificing and very humble at certain times of his life. Or, he may remain strong in the face of hardships. However, if we fail to show these positive traits under adverse conditions, it may invalidate our preceding efforts in conducting ourselves.

Allah also says that being consistent in displaying good values that have become an integral part of one’s character are worthy in Allah’s sight:… But, in Allah’s sight, right actions which are lasting bring a better reward and are a better basis for hope of salvation.] (Al-Kahf 18:46)


Priority Of Life


One of the most indefinable objectives of every human being is "Happiness." The Quran reveals the secret of attaining perfect happiness in this life and forever. We learn from the Quran that happiness is an exclusive quality of the soul. Thus, a body that attains all the material successes it longs for - money, power, fame, etc. - often belongs to an unhappy person. Happiness depends totally on the degree of growth and development attained by the soul, the real person. The Quran provides a detailed map towards perfect happiness for both body and soul, both in this world and in the eternal Hereafter.
“In the numerous verses throughout this proven Testament, God personally guarantees the believers' happiness, now and forever” (10:62-64)
Then, one might question on how the seek the happiness in this life? As the believers in God alone, our priority in this life should be to fulfill God's expectation of us. We should live a life that will please God. What please God are not our utterances, but our actual intentions or actions to carry out His commandments. When pleasing God becomes the most important aspect of one's life, God will make every thing wonderful for him/her:
“God promises those among you who believe and lead righteous life, that He will make them sovereigns on earth, as He did for those before them, and will establish for them the religion He has chosen for them, and will substitute peace and security for them in place of fear. All this because they worship Me alone, without setting up any idols besides Me. Those who disbelieve after this are the truly wicked" (24:55).
So, the number one priority in everyone's life should be to please God. No one or nothing else should take priority before God. What is the number one priority in your life? Is it pleasing God, or your boss? Is it doing your five daily prayers to please God, or pleasing your friends who may not understand why you bow and prostrate?
“If you are sincere, God will perfect your relationship with Him, by putting you through tests, based on your weaknesses.” (3:14,8:28).
For example, if you hold anything to be more important than God, He might take it away from you, in order to test you. Therefore, one must ask himself, "What is the most important thing in my life?" If your job is the most important thing, it may be taken away. If your children are the most important aspect of your life, they may be taken away. However, if you put pleasing God ahead of pleasing other things, God will shower you with dignity and respect in front other people. He will make them, force them, to respect you, and even love you. God controls the minds and hearts of all the people. God is the one who makes them love you, or hate you, or respect you.
To a Muslim the whole purpose of life is "ibadah" or worship to the One True Almighty God on Terms and under His Conditions. The term "worship" to a Muslim includes any and all acts of obedience to Almight Allah. So his purpose of life is a standing purpose; Worshipping Allah by accepting Allah's Will over his own. The purpose of life as understood by the Believing Muslim can be simply stated in only two (2) words: Obey God. Our only purpose and salvation lie in these two words.
This act of ibadah [worshipping, thanking and extolling the Greatness Almighty Allah on His Terms and Conditions] is for the Muslim, throughout his whole life regardless of the stage. Whether he is a child, adolescent, adult or aged person, he is seeking after the Will of the Almighty in all these stages.
His life here on earth although short, is full of purpose and is totally meaningful within the complete framework of total submission [Islam].
This life is very meaningful and purposeful to the Believing Muslim, as he realizes that it will determine the outcome and permanent position in the Next Life.
It was the Muslim's permanent purpose is to Surrender, Submit, Obey, in Purity and Peace to Allah the Almighty, carrying out His Orders and staying in some form of worship to Him as much as possible everyday.
Tawheed is the single most important concept in Islam and the top priority is bearing the Message. Therefore, the first priority Muslims that must be preserve is Tawheed. Believing in the oneness of Allah and worshipping Him Alone is the reason behind creation. Tawheed makes a Muslim different from the disbelievers. Muslims who live in the West are different from the disbelievers because of their Islam. Iman (faith) is the way to success and the true Path of Allah. Whoever concentrates on this life and ignores the next life will be the one who loses both.
Once you make pleasing God (worship Him and follow all of His commandments) the most important thing in your life, you will possess the most valuable thing one can ask for - God's support. But, if you make anything more important than pleasing God, you will be tested over and over. If you do not realize that fact after all the tests, you will lose both in this world and in the Hereafter.


Declaring War on Corruption



Do you know that both the giver and taker of bribes will go to Hell? The Arabian Prophet Muhammad SAW said: "Ar-rashi wal murtashi kilahuma finnar." (Meaning: The giver and taker of bribes are both to go to the fire of hell.)
One can immediately say that is fair punishment considering that it takes two to create corruption, in this case the giving and taking of bribes. In some countries, the culture of corruption extends to every aspect of public life, making it extremely difficult to stay in business without resorting to bribes. It sickens one to see today that the scourge of bribery and corruption has reached unprecedented proportions. These twin evils have become an issue of major political and economic significance in recent years, and the necessity to take measures against them have become evident.
In some communities, this worsening crisis of socio-cultural values is shaking the very foundation of society. Many leaders are suffering from a shaky and dwindling credibility, made worse by carelessness and nepotism in the way they manage national and international affairs. Their massive bank transfers abroad, in many cases an open secret, are not only an insurance policy against adversity, but also an efficient tool to manipulate internal policies from the outside.
It is sad that almost all forms of government are susceptible to political corruption in various forms: patronage, bribery, extortion, influence peddling, fraud, embezzlement, and nepotism. While corruption often facilitates criminal enterprise such as drug trafficking, money laundering, and criminal prostitution, it is not restricted to these organized crime activities, and it does not always support or shield other crimes.
Corruption poses a serious development challenge. In the political realm, it undermines democracy and good governance by flouting or even subverting formal processes. Corruption in elections and in legislative bodies reduces accountability and distorts representation in policymaking; corruption in the judiciary compromises the rule of law; and corruption in public administration results in the unfair provision of services. More generally, corruption erodes the institutional capacity of government as procedures are disregarded, resources are siphoned off, and public offices are bought and sold. At the same time, corruption undermines the legitimacy of government and such democratic values as trust and tolerance.
Corruption also undermines economic development by generating considerable distortions and inefficiency. In the private sector, corruption increases the cost of business through the price of illicit payments themselves, the management cost of negotiating with officials, and the risk of breached agreements or detection. Although some claim corruption reduces costs by cutting red tape, the availability of bribes can also induce officials to contrive new rules and delays. Where corruption inflates the cost of business, it also distorts the playing field, shielding firms with connections from competition and thereby sustaining inefficient firms.
Corruption generates economic distortions in the public sector by diverting public investment into capital projects where bribes and kickbacks are more plentiful. Officials may increase the technical complexity of public sector projects to conceal or pave way for such dealings, thus further distorting investment. Corruption also lowers compliance with construction, environmental, or other regulations, reduces the quality of government services and infrastructure, and increases budgetary pressures on government.
All in all, corruption is a detrimental culture in the system of national growth. For the anti-graft campaign to succeed, all parties must take the initiative and incorporate it into their work ethic. Whistleblowers must be given protection under law to enable crucial information and evidence to surface.
A word of advice from third US President Thomas Jefferson (1801-1809): "The time to guard against corruption and tyranny is before they shall have gotten hold of us. It is better to keep the wolf out of the fold than to trust to drawing his teeth and talons after he shall have entered."
It is very disappointing to note that many Muslims are involved in bribery and corruption, especially when temptation becomes too strong to resist. The religion of Islam is totally against corruption, bribery, abuse of authority, the creation of social conflict for personal or group benefit, torture, exploitation and oppression. One of the major purposes of the Islamic system of government is the establishment of justice for all citizens of the state, Muslim and non-Muslim alike.
A situation where there is a weak rule of law can lead to anarchy and tumultous upheavels in the system as recorded in the pages of human history. The symptoms of this danger are the same each time: when there is concentration of power for too long; with any particular group; unequal opportunities and incentives; and lack of good governance, transparency and accountability.

The Qur’an addresses these issues with full wisdom: “And do not eat up your properties among yourselves for vanities, nor use it as bait for the judges with intent that you may eat up wrongfully and knowingly some portion of other people’s property.” [Al-Baqarah: 188]

In another verse, ALLAH SWT warns mankind: “Mischief has appeared on land and sea because of the deeds that the hands of men have earned, that Allah may give them a taste of some of their deeds, in order that they may turn back from evil.” [Rum: 41]

Ibn Sina doctor of doctors



Author: Dr.Monzur Ahmed
Source: Islamic medicine on line


Ibn Sina was born in 980 C.E. in the village of Afshana near Bukhara which today is located in the far south of Russia. His father, Abdullah, an adherent of the Ismaili sect, was from Balkh and his mother from a village near Bukhara. In any age Ibn Sina, known in the West as Avicenna, would have been a giant among giants. He displayed exceptional intellectual prowess as a child and at the age of ten was already proficient in the Qur'an and the Arabic classics. During the next six years he devoted himself to Muslim Jurisprudence, Philosophy and Natural Science and studied Logic, Euclid, and the Almeagest.
He turned his attention to Medicine at the age of 17 years and found it, in his own words, "not difficult". However he was greatly troubled by metaphysical problems and in particular the works of Aristotle. By chance, he obtained a manual on this subject by the celebrated philosopher al-Farabi which solved his difficulties.
By the age of 18 he had built up a reputation as a physician and was summoned to attend the Samani ruler Nuh ibn Mansur (reigned 976-997 C.E.), who, in gratitude for Ibn Sina's services, allowed him to make free use of the royal library, which contained many rare and even unique books. Endowed with great powers of absorbing and retaining knowledge, this Muslim scholar devoured the contents of the library and at the age of 21 was in a position to compose his first book.
At about the same time he lost his father and soon afterwards left Bukhara and wandered westwards. He entered the services of Ali ibn Ma'mun, the ruler of Khiva, for a while, but ultimately fled to avoid being kidnapped by the Sultan Mahmud of Ghazna. After many wanderings he came to Jurjan, near the Caspian Sea, attracted by the fame of its ruler, Qabus, as a patron of learning. Unfortunately Ibn Sina's arrival almost coincided with the deposition and murder of this ruler. At Jurjan, Ibn Sina lectured on logic and astronomy and wrote the first part of the Qanun, his greatest work.
Abu Ali al-Husain ibn Abdullah ibn Sina (980-1037 C.E.)
He then moved to Ray, near modern Teheran and established a busy medical practice. When Ray was besieged, Ibn Sina fled to Hamadan where he cured Amir Shamsud-Dawala of colic and was made Prime Minister. A mutiny of soldiers against him caused his dismissal and imprisonment, but subsequently the Amir, being again attacked by the colic, summoned him back, apologised and reinstated him! His life at this time was very strenuous: during the day he was busy with the Amir's services, while a great deal of the night was passed in lecturing and dictating notes for his books. Students would gather in his home and read parts of his two great books, the Shifa and the Qanun, already composed. Following the death of the Amir, Ibn Sina fled to Isfahan after a few brushes with the law, including a period in prison. He spent his final years in the services of the ruler of the city, Ala al-Daula whom he advised on scientific and literary matters and accompanied on military campaigns.
Friends advised him to slow down and take life in moderation, but this was not in character. "I prefer a short life with width to a narrow one with length", he would reply. Worn out by hard work and hard living, Ibn Sina died in 1036/1 at a comparatively early age of 58 years. He was buried in Hamadan where his grave is still shown.
Al-Qifti states that Ibn Sina completed 21 major and 24 minor works on philosophy, medicine, theology, geometry, astronomy and the like. Another source (Brockelmann) attributes 99 books to Ibn Sina comprising 16 on medicine, 68 on theology and metaphysics 11 on astronomy and four on verse. Most of these were in Arabic; but in his native Persian he wrote a large manual on philosophical science entitled Danish-naama-i-Alai and a small treatise on the pulse.
His most celebrated Arabic poem describes the descent of Soul into the Body from the Higher Sphere. Among his scientific works, the leading two are the Kitab al-Shifa (Book of Healing), a philosophical encyclopaedia based upon Aristotelian traditions and the al-Qanun al-Tibb which represents the final categorisation of Greco-Arabian thoughts on Medicine.
Of Ibn Sina's 16 medical works, eight are versified treatises on such matter as the 25 signs indicating the fatal termination of illnesses, hygienic precepts, proved remedies, anatomical memoranda etc. Amongst his prose works, after the great Qanun, the treatise on cardiac drugs, of which the British Museum possesses several fine manuscripts, is probably the most important, but it remains unpublished.
The Qanun is, of course, by far the largest, most famous and most important of Ibn Sina's works. The work contains about one million words and like most Arabic books, is elaborately divided and subdivided. The main division is into five books, of which the first deals with general principles; the second with simple drugs arranged alphabetically; the third with diseases of particular organs and members of the body from the head to the foot; the fourth with diseases which though local in their inception spread to other parts of the body, such as fevers and the fifth with compound medicines.
The Qanun distinguishes mediastinitis from pleurisy and recognises the contagious nature of phthisis (tuberculosis of the lung) and the spread of disease by water and soil. It gives a scientific diagnosis of ankylostomiasis and attributes the condition to an intestinal worm. The Qanun points out the importance of dietetics, the influence of climate and environment on health and the surgical use of oral anaesthetics. Ibn Sina advised surgeons to treat cancer in its earliest stages, ensuring the removal of all the diseased tissue. The Qanun's materia medica considers some 760 drugs, with comments on their application and effectiveness. He recommended the testing of a new drug on animals and humans prior to general use.
Ibn Sina noted the close relationship between emotions and the physical condition and felt that music had a definite physical and psychological effect on patients. Of the many psychological disorders that he described in the Qanun, one is of unusual interest: love sickness! ibn Sina is reputed to have diagnosed this condition in a Prince in Jurjan who lay sick and whose malady had baffled local doctors. Ibn Sina noted a fluttering in the Prince's pulse when the address and name of his beloved were mentioned. The great doctor had a simple remedy: unite the sufferer with the beloved.
The Arabic text of the Qanun was published in Rome in 1593 and was therefore one of the earliest Arabic books to see print. It was translated into Latin by Gerard of Cremona in the 12th century. This 'Canon', with its encyclopaedic content, its systematic arrangement and philosophical plan, soon worked its way into a position of pre-eminence in the medical literature of the age displacing the works of Galen, al-Razi and al-Majusi, and becoming the text book for medical education in the schools of Europe. In the last 30 years of the 15th century it passed through 15 Latin editions and one Hebrew. In recent years, a partial translation into English was made. From the 12th-17th century, the Qanun served as the chief guide to Medical Science in the West and is said to have influenced Leonardo da Vinci. In the words of Dr. William Osler, the Qanun has remained "a medical bible for a longer time than any other work".
Despite such glorious tributes to his work, Ibn Sina is rarely remembered in the West today and his fundamental contributions to Medicine and the European reawakening goes largely unrecognised. However, in the museum at Bukhara, there are displays showing many of his writings, surgical instruments from the period and paintings of patients undergoing treatment. An impressive monument to the life and works of the man who became known as the 'doctor of doctors' still stands outside Bukhara museum and his portrait hangs in the Hall of the Faculty of Medicine in the University of Paris.


Chatting


ShoutMix chat widget

Times is Gold

Times is Gold

Followers

Our Sponsor

Ads

Powered by BannerFans.com

About This Blog


"To Sharing Islamic Knowledge With Muslims In The World"

Labels

e-referrer