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Al-Bukhari recorded that Abu Hurayrah radi allahu `anhu (may God be please with him) said:

“A man came to the Prophet ﷺ and said, ‘O Allah’s Messenger! Poverty has stuck me.’ The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then Allah’s Messenger ﷺ said, ‘Who will invite this person or entertain him as a guest tonight? May Allah grant His mercy to him who does so.’

An Ansari man said, ‘O Allah’s Messenger!’ So he took him to his wife and said to her, ‘Entertain the guest of Allah’s Messenger generously.’ She said, ‘By Allah! We have nothing except the meal for my children.’ He said, ‘Let your children sleep if they ask for supper. Then turn off the lamp and we will make sounds with our mouths to make the guest think that we are eating with him and then go to bed tonight while hungry.’ She did what he asked her to do.

In the morning the Ansari went to Allah’s Messenger ﷺ who said, ‘Allah wondered (favorably) or laughed at the action of so-and-so and his wife.’ Then Allah revealed, ‘and they give them preference over themselves even though they were in need of that.’”

This was also reported by Muslim, At-Tirmidhi, and An-Nasa’i. In another narration, the Companion’s name was mentioned as Abu Talhah Al-Ansari, may Allah be pleased with him.

Ibn Katheer mentions that this was the cause behind the revelation of verse 9 of Surat al-Hashr (Chapter of the Exile):

"And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful " (Quran 59:9)

The Spider's Web

"… but verily, the frailest (weakest) of houses is the spider’s house - if they knew."

(Surat Al-'Ankabût (The Spider): 41)

By: Dr. / Zaghloul El-Naggar

This Qura'nic verse appears at the beginning of the second part of Surat al-'Ankabût (The Spider). It is a Makkan surah and has a total number of 69 ayahs following the Basmalah. This surah was named as such because it compares disbelievers and polytheists, who seek protection and support in things or people rather than in Allah (SWT), to the spider that seeks refuge in its house, the flimsiest of houses. This is the only verse in which the spider is mentioned in the whole of the noble Qur'an.

The main theme of this surah is believing in Allah (SWT). It tackles the ordeals inflicted upon believers because of their faith and what they might go through as a result of holding on to Allah's religion and calling others to embrace it. This is all due to the inevitable conflict between right and wrong, and between the followers of both paths.

To emphasize this worldly custom, the surah describes what happened to some of Allah’s Prophets and Messengers who were hindered on their paths of calling to Allah (SWT). It also presents examples of tyrannical characters and nations, severely punished for their sins. It demeans those disbelievers and polytheists and sets them as an example before everyone. Moreover, Surat Al-'Ankabût links the righteousness in Allah's religion to that in the heavens and on earth. It asserts the Oneness of Allah (SWT) and unifies the divine messages. The surah also calls upon believers to hold on to their religion, or to emigrate at times of affliction, while still holding on to their faith. Surat Al-'Ankabût glorifies jihad (the struggle for the sake of religion) and the mujahidin (strugglers) striving to serve Allah (SWT). The surah confirms that ordeals are essential in life and lays stress on the responsibility of individuals, and the individuality of consequences. It clarifies the destinies of the believers, hypocrites, and disbelievers. Finally, the surah concludes with how Allah (SWT) brings forth to the mujahidin good tidings and instills firmness in their faith.

Signs of Creation in Surat Al-Ankabût:

1. It asserts that only Allah (SWT) can easily create and recreate. This can be seen at a smaller scale in the endless cycle of life and death that takes place through the constant process of reproduction, for as long as Allah (SWT) wills. Moreover, there is the cycle of creation of celestial bodies, their destruction, disappearance into the cosmic cloud of dust, and recreation from this same dust. The water cycle around the earth is a case in point, and so are the cycles of rocks and the cycles of the earth’s surface formulation. Furthermore, there is the creation of matter and energy, their interchange, their extermination and recreation, in addition to other cycles as well.

2. It indicates that wandering around in the land, meditating on rocks and studying the evidences of life on such rocks, are the means by which man can get to know the history of the earth and the truth about the origins of life. Such facts were verified by studies conducted in the field of Geology.

3. It confirms that recreation in the hereafter, following the destruction of the universe, shall follow the same path by which creation originated.

4. It asserts that the spider's web is the flimsiest of all houses, on both the physical and spiritual levels. This was ascertained by recent studies in the field of Zoology.

5. There are also several historical and psychological signs directly related to scientific research. However, they are not of relevance to the topic we are currently looking; the signs of creation in the noble Qur'an.

Since each of the above statements requires a separate explanation on its own, I shall focus here on the issue of the weak nature of the spider's web, which Allah (SWT) used as an example in the 41st ayah of Surat Al-‘Ankabût. Accordingly, it is important to quickly review the interpretations made by a number of scholars in this context.

The Scholars’ Interpretations:

"The likeness of those who take (false deities as) Auliyâ’ (protectors, helpers) other than Allâh is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider’s house - if they but knew." (Surat Al-'Ankabût (The Spider): 41)

What Ibn-Kathir (RA), a renowned Islamic scholar, has reported in this context, in a nutshell, is that Allah (SWT) has set this as a parable for the disbelievers who seek gods other than Allah (SWT) for support, food and assistance in hardships. The spider's web here, with its fragility and frailty, shows that holding on to such gods who possess no kind of power whatsoever is just like holding on to a spider's web that is of no use. Had they known this, they would not have taken protectors other than Allah (SWT). On the other hand, Muslims, who strongly believe in Allah (SWT), and abide by his rules, have succeeded in grasping the most trustworthy handhold that shall never break due to its strength and firmness.

In Safwat Al-Bayan Lema'ani Al-Qur'an (Selected Explanations for the Meanings of the Qur'an), the author (RA) likened disbelievers who worship and rely on false deities, seeking their help and forgiveness, to a spider that weaves a shelter that does not provide protection from heat or cold, rain or harm. The spider was defined as a well-known creature that weaves loose thin threads in the air. Al-'Ankabût can be used to refer to the singular, plural, male and female forms of the word. However, it is more commonly used as the feminine form. The last two letters of the word Al-'Ankabût, waw and taa’, are additional, just like in the word taghût (tyrant). The plural forms of Al-'Ankabût are anakeb and anakeeb.

The Spider from the Scientific Perspective:



The spider is of kingdom Animalia. It belongs to class Arachnida, and phylum Arthoropoda. Arachnida comprises order Araneae along with other orders that include scorpions, ticks, and mites.



The spider's body is divided into two segments. The head and thorax are combined into one body segment, and the abdomen constitutes the second body segment. The front segment holds four pairs of legs, one pair of short, leg-like appendages called pedipalps, and one pair of pliers-shaped fangs called chelicerae (biting mouthparts), where the glands are. A slim waist separates the front segment of the body from its rear part.

The spider has as many as eight simple eyes, and sometimes less. It is a predator that feeds on insects and other arthropods. It has a thick cuticle or hard shell, covered with hair. The spider grows by shedding its cuticle from seven to eight times before its full maturation. Nowadays, zoologists can identify up to forty thousand species of spiders varying in length (going from less than one mm to 10 cms), shape, and color. Most of them can be classified as terrestrial animals, and they are usually alone except during mating and egg hatching. Spiders are widespread in habitats that range from those at sea level to those 5000 m above sea level.

Normally a spider has three pairs of spinnerets (may range from 1-4 pairs), which are outgrowing mobile appendages below the abdomen. They have minute spigots through which the spider secretes the fluid that is used in producing the threads that make up the web. This fluid substance, secreted by a number of special glands through ducts opening to the outside through the spigots at the back of the abdomen, becomes solid when drawn out of the spider and subjected to the air. This drying process results in forming threads of different kinds, lengths, and strengths, each according to the type of gland that secreted it.

The spider might stay in its home, doing all its mundane activities, or seek a nest or burrow other than its home and link it to its web by a thread known as the catching or signal thread. The spider takes refuge in this hiding place when in danger.

Scientific Implications of the Qura'nic Ayah



First: Using the singular form of the word “Spider”:



In Lisan El-Arab lexicon (The Arab’s Tongue), and under the entry of 'ankab (the root form of the Arabic word for spider), the derivative form 'ankabût (spider) refers to a small living creature that weaves delicate loose threads in the air and on top of wells. It mentions as well that 'ankabût has probably been mentioned in poetry. The spider's house is referred to as al-'akdaba.



Al-Feraa said that al-'ankabût is feminine, whereas some Arabs use the word to denote the masculine form as well. The plural forms of the word are: al-'ankabûtat, al-'anakeb, and al-‘anakeeb. The diminutive form of the word is 'onaykeb. In the Yemeni dialect, the spider is referred to as 'ankabah. It can also be referred to as 'ankaba'a and 'ankabûh. Moreover, Sibaway has referred to the spider as 'ankaba'a, thus implying that the last letter ta'a in the Arabic word 'ankabût is additional. Therefore, it cannot be determined whether the word is used as singular or plural.



Ibn-al-I'rabi says that al-'ankab is used for the male spider and al-'ankaba for the female spider. It is also said that al-'ankab is the genus of al-'ankabût, and that al-'ankabût could be used as either masculine or feminine. Al-Mabrad says that al-'ankabût is a feminine term that could be used as a masculine one. Accordingly, it is predominant that the word al-'ankabût refers to the singular feminine form of the word spider, and the plural is 'anakeb.



According to the above, naming the surah by the singular form of the word, al-'Ankabût, highlights the individualistic life the spider leads, except during mating and the hatching of eggs. This stands in contrast with each of Surat Al-Nahl (The Bees) and Surat Al-Naml (The Ants), where both refer to the plural form of the name of the creature; highlighting the communal life such insects lead.



Second: Implications of the Qura'nic Ayah"… that takes to itself a home":



This Qura'nic ayah clearly shows that the female spider is primarily the one that weaves the web. Accordingly, weaving the web is a mission undertaken by female spiders. Although the male spider might occasionally take part in the construction, the restoration or expansion of the web, the mission itself is carried out mainly by the female spider. This uncovers the scientific miracle in the words of Allah (SWT), "…takes a house", where the word “takes” that is used in the Arabic text refers mainly to the female and not the male.



Third: Implications of the Qura'nic Ayah "… and surely the feeblest of homes is indeed the spider's house ":

curium22: Salam alaykum, i like your post and will love have more knowledge on somethings u mentioned. What is Khal water, it's origin, it's content and it's manufacturer? Ma'a salam.

The prophet, may Allah bless him and grant him peace, said : "vinegar(khal) is a comfort for man".(muslim)

MENSTRUATION CONTINUES AFTER STIPULATED TIME . Mix a tin of garlic powder, a cup of water, and a bottle of zaitun oil, boil for 10minutes. Take 3 spoonfuls daily. (2) Mix honey with half spoon of pounded cotton pad in half cup of warm water. Take it for a period 3 days. Allah a'alam

HOW PRAYER ACCELERATES THE TREATMENT OF THE SICK

Your Lord says, "Call on Me and I will answer you. Those who are too proud to worship Me will enter Hell abject." (Qur'an, 40:60)

According to the Qur'an, prayer, meaning "calling, giving expression, requesting, seeking help," is a person's turning sincerely to Allah, and seeking help from Him, the Almighty, the Compassionate and Merciful, in the knowledge that he is a dependent being. Illness is one of those instances when a person feels this dependence most and draws closer to Allah. Furthermore, sickness is a test, devised in His Wisdom, that takes place by His Will, and is a warning to remind people of the transience and imperfection of this life, and is also a source of recompense in the Hereafter for the patient and submissive.

Those without faith, on the other hand, imagine that the way to recovery is through doctors, medicines or the advanced technological capabilities of modern science. They never pause to think that it is Allah Who causes their physical system to function when they are in good health, or Who creates the healing medicines and doctors when they are ill. Many turn only to Allah when they arrive at the opinion that doctors and medicines are inadequate. People in such situations seek help only from Allah, realising that only He can free them from their difficulty. Allah has revealed this mindset in a verse:

When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never called on Us when the harm first touched him. In that way We make what they have done appear good to the profligate. (Qur'an, 10:12)

The fact is, however, that even in good health, or without tribulations or other difficulties, a person must pray and give thanks to Allah for the comforts, good health and all the other blessings He has imparted.

One very important aspect of prayer is this: In addition to praying out loud, it is also important for a person to make every effort to pray through his or her deeds. Prayer by action means doing everything possible to attain a certain wish. For example, in addition to praying, a sick person may also have to visit an expert doctor, use medicines that will be of benefit, and receive hospital treatment if necessary, or some other form of special care. Because, Allah has linked everything that happens in this world to specific causes. Everything in the world and in the universe happens in accordance with these causes. Therefore, the individual must take the requisite measures in accordance with these causes, and yet await the outcome from Allah, with humility, submission and patience, in the knowledge that it is He Who brings about their results.

The positive effect of faith and prayer on the sick and the way these accelerate treatment is a matter that has attracted the attention of and is recommended by doctors. Under the heading "God and Health: Is Religion Good Medicine? Why Science Is Starting to Believe," the 10 November, 2003, edition of the famous magazine Newsweek took the curative effect of religion as its cover story. It reported that faith in God raised people's morale and helped them recover more easily, and that science had also begun to believe that people with religious faith recover more easily and quickly. According to a Newsweek survey, 72% of Americans say they believe that praying can cure someone and that prayer facilitates recovery. Research in Great Britain and the USA has also concluded that prayer reduces patients' symptoms and accelerates the recovery process.

According to research conducted at Michigan University, depression and stress are observed to lesser extent in the devout. And, according to findings at Rush University in Chicago, the early death rate among people who worship and pray regularly is some 25% lower than in those with no religious convictions. Another study conducted on 750 people, who underwent angiocardiography, proved scientifically the "curative power of prayer." It was established that the death rate among heart patients who prayed decreased by 30% within a year after their operations.

Examples of the prayers mentioned in the Qur'an are:

And Ayyub when he called out to his Lord, "Great harm has afflicted me and You are the Most Merciful of the merciful," We responded to him and removed from him the harm which was afflicting him and restored his family to him, and the same again with them, as a mercy direct from Us and a Reminder to all worshippers. (Qur'an, 21:83)

And Dhu'n-Nun [Yunus] when he left in anger and thought We would not punish him. He called out in the pitch darkness: "There is no god but You! Glory be to You! Truly I have been one of the wrongdoers." We responded to him and rescued him from his grief. That is how We rescue the believers. (Qur'an, 21:87-88)

And Zakariyya when he called out to his Lord, "My Lord, do not leave me on my own, though You are the Best of Inheritors." We responded to him and gave him Yahya, restoring for him his wife's fertility. They outdid one another in good actions, calling out to Us in yearning and in awe, and humbling themselves to Us. (Qur'an, 21:89-90)

Nuh called out to Us and what an excellent Responder We are! (Qur'an, 37:75)

As has already been stated, prayer must not only be for alleviation of sickness, or other mundane problems. A sincere believer must always pray to Allah and accept whatever comes from Him. The fact that the benefits of prayer revealed in many verses of the Qur'an are now being recognised scientifically, once again reveals the miraculous nature of the Qur'an.

If My servants ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided. (Qur'an, 2:186)

HOW PRAYER ACCELERATES THE TREATMENT OF THE SICK

Your Lord says, "Call on Me and I will answer you. Those who are too proud to worship Me will enter Hell abject." (Qur'an, 40:60)

According to the Qur'an, prayer, meaning "calling, giving expression, requesting, seeking help," is a person's turning sincerely to Allah, and seeking help from Him, the Almighty, the Compassionate and Merciful, in the knowledge that he is a dependent being. Illness is one of those instances when a person feels this dependence most and draws closer to Allah. Furthermore, sickness is a test, devised in His Wisdom, that takes place by His Will, and is a warning to remind people of the transience and imperfection of this life, and is also a source of recompense in the Hereafter for the patient and submissive.

Those without faith, on the other hand, imagine that the way to recovery is through doctors, medicines or the advanced technological capabilities of modern science. They never pause to think that it is Allah Who causes their physical system to function when they are in good health, or Who creates the healing medicines and doctors when they are ill. Many turn only to Allah when they arrive at the opinion that doctors and medicines are inadequate. People in such situations seek help only from Allah, realising that only He can free them from their difficulty. Allah has revealed this mindset in a verse:

When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never called on Us when the harm first touched him. In that way We make what they have done appear good to the profligate. (Qur'an, 10:12)

The fact is, however, that even in good health, or without tribulations or other difficulties, a person must pray and give thanks to Allah for the comforts, good health and all the other blessings He has imparted.

One very important aspect of prayer is this: In addition to praying out loud, it is also important for a person to make every effort to pray through his or her deeds. Prayer by action means doing everything possible to attain a certain wish. For example, in addition to praying, a sick person may also have to visit an expert doctor, use medicines that will be of benefit, and receive hospital treatment if necessary, or some other form of special care. Because, Allah has linked everything that happens in this world to specific causes. Everything in the world and in the universe happens in accordance with these causes. Therefore, the individual must take the requisite measures in accordance with these causes, and yet await the outcome from Allah, with humility, submission and patience, in the knowledge that it is He Who brings about their results.

The positive effect of faith and prayer on the sick and the way these accelerate treatment is a matter that has attracted the attention of and is recommended by doctors. Under the heading "God and Health: Is Religion Good Medicine? Why Science Is Starting to Believe," the 10 November, 2003, edition of the famous magazine Newsweek took the curative effect of religion as its cover story. It reported that faith in God raised people's morale and helped them recover more easily, and that science had also begun to believe that people with religious faith recover more easily and quickly. According to a Newsweek survey, 72% of Americans say they believe that praying can cure someone and that prayer facilitates recovery. Research in Great Britain and the USA has also concluded that prayer reduces patients' symptoms and accelerates the recovery process.

According to research conducted at Michigan University, depression and stress are observed to lesser extent in the devout. And, according to findings at Rush University in Chicago, the early death rate among people who worship and pray regularly is some 25% lower than in those with no religious convictions. Another study conducted on 750 people, who underwent angiocardiography, proved scientifically the "curative power of prayer." It was established that the death rate among heart patients who prayed decreased by 30% within a year after their operations.

Examples of the prayers mentioned in the Qur'an are:

And Ayyub when he called out to his Lord, "Great harm has afflicted me and You are the Most Merciful of the merciful," We responded to him and removed from him the harm which was afflicting him and restored his family to him, and the same again with them, as a mercy direct from Us and a Reminder to all worshippers. (Qur'an, 21:83)

And Dhu'n-Nun [Yunus] when he left in anger and thought We would not punish him. He called out in the pitch darkness: "There is no god but You! Glory be to You! Truly I have been one of the wrongdoers." We responded to him and rescued him from his grief. That is how We rescue the believers. (Qur'an, 21:87-88)

And Zakariyya when he called out to his Lord, "My Lord, do not leave me on my own, though You are the Best of Inheritors." We responded to him and gave him Yahya, restoring for him his wife's fertility. They outdid one another in good actions, calling out to Us in yearning and in awe, and humbling themselves to Us. (Qur'an, 21:89-90)

Nuh called out to Us and what an excellent Responder We are! (Qur'an, 37:75)

As has already been stated, prayer must not only be for alleviation of sickness, or other mundane problems. A sincere believer must always pray to Allah and accept whatever comes from Him. The fact that the benefits of prayer revealed in many verses of the Qur'an are now being recognised scientifically, once again reveals the miraculous nature of the Qur'an.

If My servants ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided. (Qur'an, 2:186)

Owls’ eyes:

Did you know that owls’ eyes are specially created to allow them to live at night?

With their eyes, located perfectly at the front of their heads, owls can see some 10 times clearer than human beings.

Interestingly, owls cannot move their eyes. They can only look straight ahead. Yet by means of the highly flexible structure of their necks, they can rotate their heads up to 270 degrees, Aand this gives them a very wide field of vision.

In some species of owls, the eyes represent five percent of the birds’ total body weight. This is a very high figure. Were this applied to human beings it would mean us having eyes the size of large grapefruit.

Another feature of owls’ eyes is that they contain a high proportion of rod cells. These are sensitive to light and allows them to see superbly in the dark.

The perfect and precise distance between the eyes of owls, which hunt at night, is also specially created and reinforces depth perception .

Allah is He Who flawlessly creates all living things together with the properties they need.

I seek refuge in Alah from the accursed satan:

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

ACT OF KINDNESS

This chapter is a Makkan revelation according to the majority of Qur'anic scholars. According to some authorities this is a Makkan-Madinan revelation (The first three verses are said to have been revealed in Makkah and the rest in Madinah). Yet this chapter in its theme and structure is one interwoven entity, aiming at the establishment of one of the most fundamental aspects of faith. It must be added here that the strongest evidence favors the view that the whole chapter was revealed early in the Makkan period.

The chapter deals with two basic principles of Islam whose neglect constitutes denial of religion itself and could be construed as disregard for the consequences of accountability on the Day of Judgment. These principles are: worship of God and service to humanity. The title of this chapter is taken from the word "al-ma'un" with which the chapter ends.

"Have you observed the person who belies the Faith and denies the Judgment." 107:1

This chapter starts with a perplexing question addressed to all those who can use the faculty of thought and perception, generating suspense and holding their attention in order to make them reflect and realize the aim, the subject and the moral of this chapter. Have you observed, or reflected on the person who falsifies, misrepresents the Deen of Islam, or who undermines the final authority and comprehensiveness of the Final Judgment? It must be noted here that the word al-Deen is the infinitive noun from Arabic which means "he obeyed / earned." The word "Deen," by implication, could be construed to mean: requital, recompense, judgment or reckoning, predominance or ascendancy, mastery or rule, religious organization, righteousness, state or condition, Divine decree, habit, custom; or religion in general. In view of the different meanings of Deen, this first verse may signify reference to the person who has no faith in Divine reckoning; or one who disobeys and defies propriety to the community or society or ideological grouping to which he belongs; or one who does not believe that religion is the ultimate source of morals; or one with whom the doing of good does not become a habit; or one who does not conform his conduct to Divine Decree and thus does not develop in himself divine attributes; or one who does not worship God with true and sincere devotion. We can thus deduce that the word "Deen" includes in its signification all those things which are moral, beneficial and done with commitment, consciousness and sincerity.

"That is the person who repulses the orphan without care or consideration and does not concern himself nor encourages others to feed the poor and help the needy" 107:2-3

The word yadu'ue, though implying harsh or rough action, could include misappropriation, usurpation, repulsing, insulting, disgracing and denigrating any orphan. The Holy Qur'an has not only urged us to give the orphans their rights but also reprimands those who do not give them respect. (Chapter 89, Verse 17). In the preceding verse we were told that denial of religion or of the Final Reckoning opens the way to heedlessness and a sense of non-accountability. These verses speak of perhaps the two most deadly ills of society, which if not scrupulous guarded against, could bring about the decline and disintegration of a community;

The failure to take proper care of the orphans (this kills the spirit of sacrifice, of sharing and caring in people).
Neglect of the poor and needy (which deprives a useful section of the society the initiative and the will to improve their condition.)

These verses represent one of the two basic principles of Islam, huquq al 'ibad (service to humanity). The Holy Prophet in numerous ahadith made reference to this spirit of service and goodwill to humanity as "shafaqatu'ala khalqillah". The verbs used in both these ayats yadu'ue and yahuddu are used in the future tense and thus the case indicate the continuity of such actions in regard to orphans and the poor. It must be noted that to feed the needy is in itself a virtuous deed, irrespective of whether the needy person be a Muslim or a non-Muslim; and to be harsh to an orphan is a sinful act in all conditions whatever religion, ideology or community the orphan may belong to.

We also realize from these verses that if we cannot feed the hungry by ourselves then we must encourage others who are able to, to do so. What is most significant to not is that at the time when this chapter was revealed the number of Muslims in Makkah was very small and the Muslim community was still in its infancy, yet the command to feed the poor and help the needy at the inception of Islamic society is proof that Islam wants to create in its followers that feeling of human sympathy, whose sphere of influence is vast enough to cover the entire humanity and on the basis of which every deserving person should be helped.

As regards the response to the question about the one who denies the Judgment or the Deen of Islam, these two verses give a direct response. It is the one who harshly repels the orphan and does not care nor urges others to feed the poor. This definition of disbelief or false claimant to belief may surprise some when compared with the traditional understanding and definition of faith, but this is the root of the whole issue. Indeed the one who misrepresents the faith is the person who is wicked, harsh, humiliating, careless and selfish. If the truth of Islam had in any way affected his heart, such a person would never treat the most needy members of society (and creation of God) with such harshness and would neither manifest a non-chalant attitude of this nature. True belief then, is not mere utterance of the mouth, but an overall change of the individual's heart and attitude, motivating him to benevolence and goodwill for all human beings, especially those that are in need of his care, attention or assistance.

"Shame unto those worshippers who are unmindful (concerning the dimensions of) their prayer" 107:4

The unconscious worshippers have been singled out here as unmindful of the nature and the true purpose of prayer since their prayer fails to bring about in them a moral change which prayers are intended to create and the social consciousness that the jama'ah ought to develop in the worshipping person. Prayer represents the duties and obligations we owe to God and they are called huquq- God (obligations due to God- the first basic principle of Islam).

These verses also purport that the prayers of those hypocritical persons who do not discharge the obligations they owe to God's creations (huquq al-'ibad, obligations due to humanity at large) are like a body without a soul, a shell without substance. Their actions tend to be superficial and hypocritical, which instead of doing them good adds to their hypocrisy. They are those who put on a show of piety, who execute the mechanical aspects and pronounce the verbal formulae of prayer, but their hearts are not receptive to them, neither are they enriched by praying, nor is their social consciousness awakened.

Thus the essence and purpose of prayer and its components are not present in their psyche. They offer prayer merely as exercise or a habit; perhaps to impress or deceive others, but not out of true devotion to God and His commands regarding himself and the rest of creation. Muslims, it must be remembered, are obliged to offer their prayer regularly, bearing mind that these prayers are a manifestation of their servitude to God in all aspects of life and indicates commitment to the comprehensive commands of the Creator. The term sahun is derived from sahu which implies a mistake done unintentionally or a wrong done neglectfully. In the first case one could be excused, but in the second case one is not. Here, sahun purports negligence with guilt. So being unmindful of prayer could be construed as meaning not paying heed to the spirit of prayer, and prayer in jama'ah specifically should motivate members of the jama'ah to care for the jama'ah as they care for themselves.

"Those who perform ostentatious prayer (prayer for show) yet refuse and refrain from helping others" 107:5-7

Prayer for show is bereft of sincerity and is merely a prayer of soulless display and hypocrisy which is done in order that people may think of the worshipper as being pious and religious. Such display their pray-fullness and their would-be piety to the public. Once again, we find the Holy Qur'an presents the fundamental nature and spirit of prayer. Any semblance of servitude which is intended for show and not devoted to God; that kind prayer that has not affected their hearts, their behavior and thus not motivated them to selfless service for the benefit of those they are able to assist; to such hypocrites God says; "fa waylul lilmusallin" (woe to such worshippers).

In connection with such hypocrisy there are statements of Prophet 'Isa (Jesus, Peace be Upon Him) which are quoted in the Book of Matthew verse 6, where he is reported to have said, "Beware of practicing your piety before people in order to be seen by them. When you give alms sound no trumpet before you as the hypocrites do in the places of worship and in the streets, so that they may be praised by the people. Truly I say to you they have already received their awards (the accolades of the people for whom they are showing off). But when you give charity, do not let your left hand know what your right hand is doing; and when you pray you must not be like hypocrites for they love to stand and pray in places of worship and in public so that people may see them." Further on in Matthew, Nabi 'Isa (Peace be Upon Him) said: "Shame on you, scribes and Pharisees, hypocrites! Who devour widows' houses and for pretense you make long prayers wherefore you will receive great condemnation. Shame on you, scribes and Pharisees, hypocrites! For you clean the outside of the cup but inside you are full of filth. Shame on you scribe and Pharisees, hypocrites! You are like a white- washed tomb, which outwardly appears beautiful, but within they are full of dead man's bones and all un-cleanliness. So you also outwardly appear righteous to people but inside you are full of hypocrisy and injustice." (Matthew, verse 23)

It would be appropriate here to reflect upon the famous hadith of the holy Prophet Muhammad (pbuh) "Actions will be judged and evaluated according to the intention that motivates the action. And each person will be rewarded according to his or her intention." The chapter concludes with the word al-ma'un which is also the title of the chapter. Al-ma'un refers to the necessities of life, articles of common use; can refer to zakah, acts of kindness, good deeds or helping others in general. In its wider sense it denotes aid and assistance in any difficulty. Al-ma'un is explained by Imam Bukhair (R.A) as meaning al-ma'ruf kulluhu (that is every good, or kind of charitable deed). And Ikrama (according to Bukhari), considers the highest form of ma'un to be zakah and the lowest form to be assisting others with basic useful things; thus, according to Bukhari, al-ma'un includes all acts of kindness or assistance offered to all human beings. In the last two verses of this chapter, two major issues are brought to our attention:

One is hypocrisy, where prayer is done for show and not performed sincerely;
Secondly, refusal to supply basic assistance to the needy.

This indicates that whatever is for God the insincere ones do and perform to show people, and whatever is for the benefit of people they refuse to fulfill. Here we call to mind the words of our master Muhammad (pbuh) who is reported to have said: "God is at the assistance of a person as long as that person is of assistance to his fellow human beings." Serve the Creator and Creation this chapter gives expression to the prominence, which Islam gives to helping the needy and uplifting the poor. Anyone who pays no attention to this is spoken of as one who has belied the Religion and undermined the Judgment.

Prayer to God and help to the poor are repeatedly spoken of in the Holy Qur'an as foundations of Islam. But we are told, in this chapter, that even prayer is mere show and hollow if it does not generate feelings of love, sympathy and fellow- feeling. Islam is not a way of life built on ostentation and superficiality. Different aspects of Islamic acts of worship are meaningless if they are purely mechanical, unless motivated by sincerity, commitment and devotion. Sincere worship produces effects within the individual's heart, which should cause him to act righteously, fairly, justly and in a balanced way. This will be reflected in his social behavior.

The essence of Faith, if firmly rooted in the hearts and minds of people, must immediately operate behaviorally through the person and manifest itself in the person's attitude, expression and actions. The chapter stresses that if that is not the case, then where is the faith, truly speaking. The qualities of despising orphans, refusing to feed the hungry or assist the needy, being heedless of the prescribed prayer, showing off, hypocrisy and not being co-operative with the people; illustrates miserliness, conceit and such persons have neither connection with the people nor true association with the Creator.

The holy Prophet (pbuh) is reported to have said: "Surely the selfish person is far from God, far from people, far from the paradise, close to the Fire; but the charitable, helpful person is close to God, loved by people, close to the paradise and far form the Fire." From this thought-provoking chapter, we gather the intent behind what God demands of us when He instructs us to believe in and worship Him. God is free of all wants and thus seeks no benefit for Himself, but He cares for the welfare and prosperity, the purification and happiness of His creation. The Creator wishes human life to be elevated, happy, based on pure motives and characterized by mutual compassion, brotherhood, purity of heart, clean conscience, unwavering commitment and beneficial behavior.

The Darkness under Sea

The holy verse:

God be he exalted says: (Or [the state of a disbeliever] is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light.) [Surat An-Nur, verse: 40].

The explanation of the verse:

God be he blessed and exalted talks in this Quranic text about those who disbelieved in God's verses and denied His meeting and disclaimed the Prophet. So those people and their works that they have done in their lives are like a man that runs behind a mirage, panting behind it and when he reaches it he found nothing but his bad work. And this unbeliever is like a man living in the darkness of a deep sea and can hardly see anything because of the accumulated darkness.

Al-Imam Al-Qurtuby may Allah have mercy on him said: (in a vast deep sea) is the sea that we couldn't see its bottom and vast means the sea when the waves clash. And it was recently discovered that there are interior waves in the deep sees.

Scientific fact:

When scientists went down to the depths of the oceans, they found that deep sees have great darkness. And at the depth of one kilometer one could hardly see something and the darkness increases if the surface sea waves are high as they contribute in blocking the sunlight.

They have also found that at the depths of the deep sees, there are internal waves that no one could see unless he goes down to depths of more than one thousand meters and these waves could be harder than the surface waves.



The point of inimitability:

In this Quranic text there are two scientific signs:

1-Talking about the darkness in the deep sees and this is what scientists have recently discovered and it wasn't known at the time of the coming down of Quran.

2-Referring to the internal deep waves and it was also recently discovered by scientists and it was mentioned in the verse as Almighty God says: (overwhelmed with waves topped by waves).

Creation of man from Clots

"Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). "
(Surat Al-'Alaq (The Clot):1-2).

Those two ayahs appear at the beginning of Surat Al-'Alaq (the Clot). It consists of 19 ayahs and was revealed in Makkah. The surah has one recitation prostration, which is the last recitation prostration in the Ever-Glorious Qur'an.

This surah was named Al-Alaq because it points to one of the stages of the human creation, in which the embryo resembles the leech worm, that is called in Arabic al 'alaq worm, in appearance and its way of feeding.

The principal axis, which this surah revolves around, is the period from the beginning of revelation to the Seal of the Prophets and Messengers (SAWS); and what accompanied that, from stressing the belief in Allah (SWT) Who is the Creator and Possessor of all things. He (The Exalted) created man from a piece of thick coagulated blood that is called in Arabic al 'alaq and commanded him to acquire knowledge and sciences. He (SWT) also praised reading and the pen.

The surah stresses the fact that Allah (SWT) is the source of every useful science and correct knowledge because it is He Who taught man what he did not know; Allah (SWT) says, “He has taught man that which knew not.” (Surat Al-'Alaq (The Clot):5). That is one of the reasons why man must worship Allah, obey His orders and avoid doing all the deeds that Allah has forbidden. However, man is usually predominated by wealth, glory, fame, vanity and power; he forgets that all these are just gifts from Allah which He bestows on His slaves. Man is overpowered by those gifts and forgets to prostrate to Allah in worship to thank Him. Man forgets that he will return one day to Allah no matter how long he lives. Therefore, the noble surah assures the certainty of the hereafter including: resurrection, judgment, punishment and reward.

Tenets of Faith in Surat Al-Alaq

(1)
(1)The absolute belief that Allah (SWT) is The Creator of everything. Thus, He is, alone, The One Who deserves to be subjected and submitted to through worship with no partner, resemblance, competitor, companion, or child.
(2)Submitting to the fact that Allah (SWT) creates man in a number of successive phases that start with the 'alaqah phase. Those phases are extremely minute in size. Thus, someone of such origin should never transgress all boundaries with Allah (SWT) through committing sins and evil deeds, nor should he become a tyrant and oppress the creatures of Allah (SWT).

(3)The belief that Allah (The Creator) is the Provider, the Supreme Power, and the Everlasting Sovereign. He is the Most Generous and, accordingly, He is The Only One to Whom we should turn for refuge, seek His aid and ask for our needs.

(4)The ascertaining that science is bestowed by Allah, the All-Knowing and the Ever-Wise, on His worshippers. He cultivated knowledge in their father Adam (AS) the moment he was created and Adam in turn passed it on to the succeeding generation.

(5)The submission to the fact that Allah (SWT) taught man what he did not know.

(6)The belief in the hereafter including: resurrection, the gathering (or banishment), returning to Allah (SWT), the judgment, and the reward and punishment.

(7)The certainty and belief that Allah (SWT) is the All-Hearing, the All-Seeing, and the All-Knowing Who sees everything and hears every whisper.

Signs of Creation in Surat Al-Alaq

1. Emphasizing the issue of creation and that Allah, the Creator, the Maker and the Fashioner, is the One Who created everything and is the God and the Possessor of everything.

2. Pointing to the fact that man is created in a phase, which exactly resembles the leech worm, al 'alaq, in its shape and means of nutrition.

3. Assuring that Allah (SWT) is the source of every useful science and correct knowledge; and that He (SWT) is the one Who has taught (the writing) by the pen and taught man that which he knew not.

4. Pointing out that one of the human characteristics is the inclination towards despotism when one feels self-sufficient and rich.

5. Assuring the certainty of resurrection and the return to Allah (SWT).

6. Indicating that the forelock is the place where decisions are made.

7. Hinting to the value of kneeling in prostration in the relationship between Allah (SWT) and his slave (man).


Each one of those issues needs individual explanation. However, I will restrict my article here to the second point in the above list, namely, the subject of the second ayah of Surat al-Alaq.

The Linguistic Implications in This Sacred Ayah:

The terms (Aalaqah and Alaq) in the Ever-Glorious Qur'an
The two ayahs that we are discussing both came in Surat al-Alaq in which Allah (SWT) says in its beginning what can be translated as, "Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood)." (Surat Al-'Alaq (The Clot):1-2).
This is the only time that the term 'alaq is mentioned in its plural form in the Ever-Glorious Qur'an, while 'alaqah, which is the singular form, was mentioned five times in the Qur'an and as follows:

“O mankind! If you are in doubt about the Resurrection, then verily We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge i.e. the offspring of Adam), then from a clot, (a piece of thick coagulated blood)…” (Surat Al-Hajj (The Pilgrimage):5).

“Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh…” (Surat Al-Mu'minûn (The Believers):14).

“It is He, Who has created you (Adam) from dust, then from a Nutfah (mixed semen drops of male and female sexual discharge (i.e. Adam's offspring)), then from a clot (piece of coagulated blood); …” (Surat Ghâfîr (The Forgiver):67).

“Was he not a Nutfah (mixed male and female sexual discharge) of semen emitted (poured forth)? (37) Then he became an 'Alaqah (a clot); then (Allah) shaped and fashioned (him) in due proportion. (38) And made of him two sexes, male and female. (39)” (Surat Al-Qiyâmah: 37-39).

In all of these five cases the terms 'alaqah and 'alaq refer to a specific phase in the phases of the human embryo development. It is when the embryo or the blastocystþ takes the form of the 'alaq worm (leech) in that it is attached to the walls of the uterus just as the worm is attached to the host it will feed on. The embryo in this stage is fed on the mother’s blood just as the worm is fed on its host.

The Ever-Glorious Qur'an described the phases of the embryo development 14 centuries ago in an amazing and extraordinary precise manner. The embryo in these phases is extremely minute in size, so to describe them at that time when there was no means of magnification, imaging or medical examination, is considered one of the scientific miracles of Allah’s Book, especially that the acquired sciences reached these facts in only the late decades of the 20th century. Scientists were able to describe those stages according to their time span in days and weeks; however, they are still unable to give a full and complete description.

The length of the al'aqah ranges from 0.7 to 3.5 mm. It is difficult to detect it with the naked eye in the miscarried fetus, as it is usually immersed in blood and the remnant tissues.

Thus, the Ever-Glorious Qur'anic references to these phases, in such a precise description of the human embryo's successive phases, is proof that the Ever-Glorious Qur’an is the word of Allah, the Creator, and that Muhammad Ibn-Abdullah (SAWS) is the Seal of His Prophets and Messengers. Moreover, it is evidence for the link of the Prophet (SAWS) to the Revelation and to the teachings of Allah (SWT), the Creator of the heavens and earth.

That is why no sane person could ever imagine that the source of this elevated, precise and accurate science, at that remote and distant time, could ever be from anyone other than Allah (SWT), the Creator, whose Knowledge encompasses everything.

The Scientific Implications of the Sacred Ayah

The two sacred ayahs chosen for this article point to the creation of man (i.e. all Adam’s descendents) from a specific embryonic stage, which Allah (SWT) named al-Alaq. The 'alaq (leech) is of the class Annelida or what is called Class Hirudinia that usually lives in fresh water, a few of them live in salty water or even on earth in the tropical and semi-tropical moist forests. This worm lives as a parasite on many vertebral hosts to suck blood. It might also live as a parasite on the non-vertebral seashells.

Allah (SWT) has provided these blood-sucking worms with certain chemical compounds that prevent blood from clotting to enable them to suck the blood required for their needs. These compounds are known as Hirudin, from which the title Class Hirudinia is derived.

It was a wonder that the embryologists in the 20th century discovered that during the first two weeks of the embryo’s life, the blastocyst becomes attached to the wall of the uterus through the primary placenta, which is converted later on to the umbilical cord.

Throughout the growing process, the cells multiply, and the different systems start to take their primary form such as the nervous system represented by the spinal cord, and the circulatory system represented by the heart, the veins and arteries. The embryo elongates from the onset of the third week (from the 21st to the 25th day) taking the shape of the 'alaq worm (leech).

The embryo not only resembles this worm's attachment to the host's body, by attaching to the uterus walls, but also it feeds on the mother’s blood the just as the worm feeds on the host’s blood.

Thus the Qur'anic description of this phase of the embryo’s development, by saying what can be translated as, “He has created man from a clot (a piece of thick coagulated blood).” (Surat Al-'Alaq (The Clot):2) is a real miracle. This ayah was revealed in an era which lacked means of magnification, medical examination or imaging to know about such a clot that ranges from 0.7 to 3.5 in length.

This stage is known as 'The Attachment and Implantation Stage'. The blastula gets nearer to the mucous membrane lining the uterus until it becomes stuck to the upper part after six to seven days from the day of fertilization. The outer cells of the blastula then start to bite into the uterus walls and become embedded in it by a number of minute tissues immersed in blood. Thus, a direct connection is formed between the embryo and the mother’s blood. The 'alaqah is fed on that blood in addition to the uterine milk secreted by thousands of the uterine glands.

On about the 12th or 13th day after fertilization, the opening, through which the blastula reached the uterus membrane, is closed by a number of lymphatic and blood cells. Then some coating cells that constitute the inner membrane of the uterus cover it.

After this first stage, at which the embryo is attached to the uterus wall and implanted in it, the chorion starts forming from the outer blastula cells as well as a pluck to connect the embryo and chorion in which the blood vessels are formed to feed the embryo and to ensure its strong suspension to the womb's wall.

This 'alaqa phase lasts approximately from the 15th to the 24th or 25th day after the fertilization process. Although in this phase the embryo is minute in size, the embryologists have noticed the rapid multiplication of the cells and its active role in the formation of the body’s systems, the beginning of the appearance of a deep nervous split at the end of the back part of the embryo, and the formation of a small number of lobes. The head fold also becomes clear and the embryo then moves to the second phase, which is called the modghah which we will discuss in an upcoming article if Allah wills.

From this presentation, it becomes clear to us that the Qur'anic description of the phases of the human embryo is more precise, more comprehensive and more perfect than any description that modern sciences have reached. This description, which was revealed 14 centuries ago at a time when there was no means for magnification or examination, is considered one of the greatest scientific miracles in Allah’s Book.

It is a miracle that proves that this cherished Ever-Glorious Book can never be a human product, but rather the words of Allah (SWT), the Creator, which He has revealed by His knowledge that encompasses everything, to His Seal of Prophets and Messengers (SAWS). Allah (SWT) has protected His Book for the past 14 centuries and will continue to do so until He inherits the earth with all that is on it by the oath He took upon Himself in the same language of the revelation, the Arabic language.

Some of the prophets sayings dedicated to some muslims who are suffering from deseases:

1. “No Muslim is afflicted with a disease or any other affliction but Allah wipes off his sins like the leaves of a tree falling out.” (narrated by Al Bukhari)
2. “No servant of Allah is afflicted with fits of epilepsy but Allah purifies him from sins.” ( narrated by Muslim and Ibn Haban)
3. “ Nothing that afflicts the Muslim of exhaustion, pain, illness, distress, sadness even the throne stinging him but Allah frees him from sins.” ( narrated by Al Bukhari and Ahmed)
4. “Whoever Allah loves, He afflicts.” (narrated by Al Bukhari and Ahmed)
5. “When Allah loves some people, He afflicts them.” ( narrated by At-Termizi and Yaali )
6. “A man might have a high position according to what Allah predestines for him, yet his good deeds are not enough to make him attain it, so Allah keeps afflicting him till the man attains such high position.” ( mentioned in Sahih Ibn Haban)
7. “ No pain afflicts the believer but frees him from a sin, adds to him a good deed and raises him a degree.” ( Al Mustadrak alaa Al Sahihayn: Book contains authentic Prophetic Sayings)
8. “Great calamities are accompanied by great rewards from Allah, Exalted be He, who when He loves someone, He afflicts him. So whoever accepts such affliction, Allah will be content with him and whoever meets such affliction with wrath, Allah’s wrath will be on him.” ( narrated by Ibn Maja)
“ People who were made healthy in the worldly life would wish their skins had been cut off by scissors, on seeing the great reward the afflicted persons do get on the Day of Judgment.” (narrated by Al Bayhaqi).

where are these people now zayhah, chief imam, uplawal and other

Embryo Life Cycle in Mother's Womb


By: Dr. / Zaghloul El-Naggar

'Abdullah Ibn Mas'ud (A.S.) narrated, " The Messenger of Allah (PBUH) who is the truthful, the one believed by the people, said to us:


"Verily, each of you is gathered together (the components of his creation) in his mother's womb for forty days, in the form of a drop of fluid (Nutfah). Then it is a clinging object ('Alaqah) for a similar (period). Thereafter, it is a lump looking like it has been chewed (Mudghah) for a similar (period). The angel is then sent to him and breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and (whether he will be) unhappy (by entering Hell) or happy (by entering Paradise). I swear by Allah, other than Whom there is no God, certainly one of you will definitely perform the deeds of the people of Paradise except for an arm's length and then what has been recorded will overtake him and he shall perform the deeds of the people of Hell and enter it. And, certainly, one of you will definitely perform the acts of the people of the Hell until there is not between him and Hell except an arm's length and then what has been recorded will overtake him and he shall perform the deeds of the people of Paradise and enter it."


The narration of Muslim on the authority of Ibn Mas'ud (A.S.), "The Messenger of Allah (PBUH) who is truthful, the believed, said to us:


"Verily, each of you is gathered together in his mother's womb for forty days. Then it is therein a clinging object ('Alaqah) during this period. Therefore, it is therein a lump looking like it has been chewed (Mudghah) in this period. The angel is then sent to him and breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and (whether he will be) unhappy (by entering Hell) or happy (by entering Paradise). I swear by Allah, other than Whom there is no God, certainly one of you will definitely perform the deeds of the people of Paradise except for an arm's length and then what has been recorded will overtake him and he shall perform the deeds of the people of Hell and enter it. And, certainly, one of you will definitely perform the acts of the people of the Hell until there is not between him and Hell except an arm's length and then what has been recorded will overtake him and he shall perform the deeds of the people of Paradise and enter it."


The Explanation of the Hadith


This hadith indicates that the fetus goes through three stages: Nutfah (a drop or a small amount of water, but here it is interpreted as the zygote), 'Alaqah (a leech-like structure or bloodsucker) and Mudghah (chewed substance or chewed lump). These stages take 40 days after the fertilization of the ovum.


The Mudghah does not take the shape of a human in any sense. It starts to gradually change into the human shape and the fifth days following its creation, i.e. the period between the 40th to 45th days after fertilization. On the 45th day, the major body organs and skeleton are distinctly formed and cell division continues afterwards.


The term Nutfah in general means little amount of water, equivalent to almost a drop. In embryology, this drop refers to the sperm or the ovum. However, in the hadith, the Nutfah refers to the zygote or the fertilized ovum, which is called in the Qur'an "Nutfah Amshaj" (mixed drop) formed by the union of the sperm and the ovum.


The "Nutfah Amshaj" continues to grow through cell division, until the morula (a globular solid mass) is formed four days after conception. On the 5th day, the morula is divided in two halves, forming what is called the blastocyst. On the 6th day, the Nutfah reaches the final stage of its growth, when it is completely embedded in the uterine wall. Its length reaches up to 0.5 to 0.68 mm. Then the 'Alaqah (clot of blood) begins to be gradually formed. By the end of the second week, the embryo inside the blastocyst clings to the endometrium of the uterus, in the same way that a water leech clings to the skin of the host. Just as the leech derives blood from the host, the human embryo (inside the blastocyst) derives blood from the pregnant endometrium.


This stage takes about a week for the blastocyst to anchor itself completely to the wall of the chorionic cavity by a connecting stalk, which later forms the umbilical cord. The embryo at this stage is almost two weeks old, and the length of the 'Alaqah is between 1.5-3 mm. The umbilical cord takes about 10 days to grow (from day 6 to 16 after conception). The embryo acquires the full shape of a leech after three weeks from conception. The leech has a deep neural groove, with the appearance of some small nubbins on the sides of the body and the forehead also starts to be prominent.


By the 24th or the 25th day, the stage of 'Alaqah ends. After two days, the 'Alaqah starts to change into the Mudghah. One somite appears first, then the number increases between 40-45 somites. They give the shape of the Mudghah, which resembles a chewed piece of flesh. This stage ends by the 6th week of gestation. The fetus, at this stage, is almost 1 cm long.


Starting from the 7th week, bones begin to be formed. At this stage, the fetus length varies between 14 mm to 20 mm. Its body straightens up and the nidus of his fingers appears.


In the 8th week, the stage of muscle formation starts. The fetus is a bout 2 to 3 cm long.


From the 9th week to the 38th week of gestation, the last stage of creation starts. This stage gives the fetus a human appearance. The bones are covered with muscles, the muscles covered with skin and each part of the body starts to have a distinct shape. The rate of growth is slow at the beginning. After the 12th week, the rate of the fetus formation speeds up clearly until the moment of birth.


The hadith of the Prophet (PBUH) indicates that the first three stages from the Nutfah to the Mudghah take about 40 days, which is proved by modern scientific facts. Some hadith scholars understood that this period takes about 120 days (40 days each), but this is contradicted by another hadith of the Prophet (PBUH) where he says:


"When forty two nights have passed over the Nutfah, Allah sends an Angel to it, who shapes it and makes its ears, eyes, skin, flesh, and bones."


Studies in embryology proved that these stages of the formation of bones, skin, ears etc. start only by the end of the 6th week of gestation, i.e. 42 nights, which proves the truthfulness of the Prophet's hadith. The misunderstanding came from the expression "similar (period)". Some thought that it means each stage takes 40 days to be complete. However, looking at the other narrations, we understand that "a similar period" refers to the gathering of the components of creation, which includes the three stages mentioned in the hadith.


We still need to ask ourselves, how did the Prophet (PBUH) tell us in such accurate expressions about these stages which do not exceed 10 mm in size, something that is beyond the estimation of man at this period of time, when nobody could ever see what is going on inside the womb during various stages of pregnancy?

One of our pious predecesors , Thabit bin Numan , was hungry and tired as he was passing through a garden that bordered a river and so his eyes became fixated on the fruits he saw on the various trees of the garden , in a fit of desperation , he forgot himself and extended his hand to an apple that was within reach , he ate half of it and then drank water from the river .But then he became overcome by guilt, despite the fact that he had only eaten because of a dire need , he said to himself : ‘’woe unto me ! how can I eat someone else’s fruits without his permission? I make it binding upon myself to not leave this place until I find the owner of this garden and ask him to forgive me for having eaten one of his apples ’’
After a brief search , he found the owner’s house .He knocked on the door, and the owner of the garden came out and asked him what he wanted !
Thabit bin Numan said : ‘’i entered your garden that borders the river , and i took this apple and ate half of it ,then I remembered that it does not belong to me , and so I ask you now to excuse me for having eaten it and to forgive me for my mistake , take its price or make me work with you without salary until you feel that I paid what I did ’’
The man said : ‘’ on one condition only will I forgive you for your mistakes ‘’
Thabit bin Numan asked : ‘’ and what is that condition ? ‘’
He said : ‘’that you marry my daughter ‘’
Thabit said : ‘’I will mary her‘’
The man said : ‘’but heed you this :indeed my daughter is blind , she does not see ; mute,she does not speak ; deaf ,she does not hear. ‘’
Thabit began to ponder over his situation ; a difficult predicament indeed did he find himself to be in now ;what should he do ? Not get out of it , thought Thabit for he realized that to be tested by such a woman , to take care of her , and to serve her …are all better than to eat from the foul matter of the hellfire as a reward for the apple that he ate .And after all , the days of this world are few and limited .And so he accepted the condition to marry the girl , seeking his reward from Allah , Lord of all that exists.He was nonetheless somewhat anxious in the days prior to the marriage .He thought : ‘’how can I have relations with a woman who neither speaks nor sees nor hears ? ‘’ So miserable , yet despite such apprehensions , he placed his complete trust upon Allah , and he said , ‘’There is neither might nor power except with Allah.Indeed to Allah we belong , and to him we return‘’
On the day of his marriage , he saw her for the first time .He enetered the house , he know that she is deaf and can not hear him so he said ‘’assalam alaikom’’ , he meant to give salaams to the angels guarding the house , but suddenly his deaf wife stood up, looked at him and said : ‘’wa alaikom assalam wa rahmatu Allah‘’
When he saw her grace and beauty , he was reminded of what he would see when he would imagine the fair maidens of paradise .After a brief pause , he said : ‘’What is this ? she indeed speaks , hears and sees ! ‘’ He then told her what he r father had said earlier
She said : ‘’My father spoken the truth ;He said I was a mute because I do not speak any forbidden word , and I have never spoken to a man who is not lawful to me , and I am indeed deaf in the sense that I have never sat in a gathering in which there is backbiting , slander , or false and vain speech .And I am blind in the sense that I have never looked upon a man who is not permissible for me neither did I look at any other forbidden thing ‘.’
My brothers/sisters , reflect on and learn a lesson from the story of this pious man and this pious woman ; the fruit of this noble marriage was the birth of a child who grew up to fill the earth with knowledge , he is the Imam Abu Hanifa An-Numan , may Allah have mercy on him …

Abortion and its laws in Islamic jurisprudence, is one of the important issues in religious domains and by the evolution and progress of sciences, this issue has entered into the realm of science and medical societies too. Islamic jurisprudence can not be passive in dealing with current demands and exigencies, and also it can not retreat from the progresses of science or does not follow or synchronize itself to science as new scientific findings become available. The emergence of new diseas-es and dilemmas will affect the comprehension of some essentials of jurisprudential principles, perception of different sub-jects and concepts and even inferences from religious texts; therefore the researchers of religious seminaries which pre-serve the Islamic jurisprudence, should more than ever familiarize themselves with different schools of thought and opinions and consider and reconsider important jurisprudential subjects based on new scientific achievements. The subjects which have been addressed in this article are as follow: 1. Defining fetus, 2. Developmental stages of fetus such as zygote, 3. The duration of each fetal stage, 4. The disagreement among Islamic jurisprudents on the application of the term fetus to an entity that has not yet taken the form of a human and whether one can consider the application of abortion laws to it, and 5. The stages of pregnancy in which abortion is permissible. In Imam Mohammad Gazellis opinion, abortion is strictly prohibited but there is disagreement on this issue among different schools of Islam and contemporary scholars.
a) Hanafite schools point of view on abortion: In the textbooks of Hanafite jurisprudents like "Aldor al-Mokhtar” it has been stated that abortion can be performed before the inspiration of soul, that is before the end of the forth month of preg-nancy; although the jurisprudents of this school have not prohibited abortion before the inspiration of soul into the body. b) Malikite schools point of view on abortion: They do not allow the expulsion of zygote even before the fortieth day of pregnancy and even they do not spare any room for exceptions. c) Shafiite schools point of view: The Shafiite jurispru-dents have two opinions on this issue: 1. An opinion which prohibits abortion after conception and even before the end of the fortieth day of pregnancy. 2. Some others, among them Abou-Isacc Marvazzi and Shebra Melsi, by referencing to Abou-Hanifas thesis, have exempted abortion in zygotic and blood-clot stages, have accepted legal pleas and have allowed abortion in both situations, although Imam Mohammad Gazelli even prohibits abortion of zygotes in any stage.
d) Hanbalite schools point of view: The jurisprudents of this Islamic school do not allow abortion after the fortieth day of pregnancy. e) Zahirites schools point of view: The jurisprudents of this school do not allow abortion under any circums-tances and do not authorize any excuses or exceptions for abortion. f) The preponderant view amongst the schools: The contemporary jurisprudence teachings master, Dr. Abdol-Karim Zeidan in “Al-Mofasal” has stated that if abortion is nece-ssary as a medical treatment or it is a legal problem and the fetal stage is before the inspiration of soul, before the end of the fourth month of pregnancy, abortion is permissible from the Shariah or Islamic law point of view and even some belie-ve abortion as permissible before the end of the fourth month with or without any excuses. Sheik Mohammad Shaltout, the former president of Al-Azhar University says: If it is strongly proven that the survival of the fetus after its coming to exis-tence will face difficulties and even death, the general laws of Shariah, order us to "the least two losses". Nowadays, some of Islamic scholars permit abortion because of the mischief of the contemporary time and social problems. The views of Dr. Josef Gharzavi, the master of contemporary Islamic jurisprudence, depict that fetus is regarded as a complete human after the fourth month of pregnancy and its soul inspiration and any crime committed to it is similar to crime committed to a complete human and even the laws of Shariah allow pregnant women to break their fast in Ramadan to preserve the life of the fetus and even they delay the avenge for blood of a condemned pregnant women to death to a time after delivery or likewise the stoning of a pregnant women. The subject of soul inspiration is different from pure ani-mal life and animal life is antecedent to human life (inspiration of soul). Some contemporary Islamic jurisprudents and contemporary jurispru-dence specialists have permitted abortion in situations that are exigent and imperative and they believe that fetus is in the form of pure fluid, a clot of blood or a mixture of meat loaves. Dr. Gharzavi affirms that if it is proven scientifically scien-tific, that the fetus in its mothers womb has anomaly or has serious malformations and its viabi-lity in future will cause torment and problems for himself/ herself and the family, based on the rule of repelling or warding off the loss as much as possible, has permitted abortion.

BODY WEAKNESS AND DIZZINESS Take 3 spoonfuls of zaitun oil and rub it on your body morning and evening, mix a level spoon of garlic,one egg and a little salt. Then fry it with zaitun oil. Eat 3 times daily

new miracle: As if he is climbing up to the sky,


In this article we will see one of God's signs which refer to a new discovered scientific fact. Let us read ….

It was a human dream to climb up to the sky and there were many tries to do that from thousands of years, but all of them were ended by failure till the twenty century when human was able to study layers of the air and to uses that knowledge to fly and invade the space.

In a scientific way, the scientists started at the beginning of the twenty century to study the structure of the atmosphere and they proved that it consists of oxygen and nitrogen. The oxygen represents 21%of the air, the nitrogen is 78% and the other gases like carbon and water vapor are 1% of the air.

Any disturbance in these ratios will eliminate life on earth. But God's mercy had determined these ratios without any changes except in small ratios. Therefore God be He exalted made the sky as a roof to save and keep us from harmful objects in the space and also from the transmitted harmful rays from the sun.

Gravity and density laws "which were exploited by God to serve us" are dividing the atmosphere to many layers, each layer has its characteristics and benefits.

So the law of gravity holds the earth by the atmosphere during its turning. That atmosphere is attached to the earth despite the millions of years. Concerning the density law, the scientists had discovered that the heavy liquids goes down and the lighter goes up so when we mix oil with water in a cup, the oil became on the top and the water in the bottom because oil is lighter than the water.

The same is applying for gases ,as the light gas goes up and the heavy one goes down, that is what happens in the atmosphere , the air which is near to the earth ground is heavier than the air in the top layered………….

Hence, the air pressure, density and weight are gradually arranged till we reach the top layer of the atmosphere where there is no air or pressure.

The diminution of oxygen in the upper layers of the sky is a known scientific fact. So that we see mountains climbers put containers which are full of oxygen on their shoulders to breath with it while climbing because oxygen decreases at the tops of the mountains.

The first feeling when human ascends to a higher place is dyspnea and constriction in the lungs till he suffocates and dies. This scientific fact was unknown at the time of the descending of the Qur'an as no one at that time knew anything about what is called oxygen also no one knew that when we goes up oxygen decreases.

But the holy Qur'an described this scientific fact precisely when God be He exalted described the strayed man who is far from his God as if a human who is living in the upper layers of the atmosphere as he can't breath and always feels with dyspnea and constriction in the lungs till he reaches the maximum point where he is going to die. God says and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky)(Sûrat Al-An’âm- verse 125).



God gave human two lungs and exploited the air in the atmosphere to him; also He descended the Qur'an with orders of happiness in the world and in the hereafter. So if the human is far from these orders, he will be as if he is ascending to the upper layers of the atmosphere where there is no air so his breast will be closed and he will suffer in his life till he dies.

God be He exalted told us about this scientific fact from hundreds of years in concise and few words as He saysHe makes his breast closed and constricted, as if he is climbing up to the sky).

Who told prophet Mohamed about this Physical Law? And who told him that human when ascends toward the sky feels with dyspnea and constriction in the lungs?

Rotation of earth

Earth rotates every day around its axis in a circular movement
Earth rotates every day around its axis in a circular movement, its speed reach 1670km/h which is faster than Speed of sound (1200km/h) but we don’t feel this high speed. Allah Almighty says: (The Work of Allah, Who perfected all things){Sûrat An-Naml - The Ants –verse88}. Also earth is rotating one complete turn each year around sun, its speed during that movement reaches 100,000km/h
Also both earth and sun are rotating around center of the galaxy every 200 million years to complete one turn!!! And the entire galaxy rotates in a magnificent huge orbit, Allah Almighty says: (They all float, each in an orbit.){Sûrat Yâ-Sîn –verse 40}

Saving of pharaoh: So this day we shall deliver your dead body out the sea
Even, saving the body of pharaoh is a miracle that Allah Almighty told Muslims about it fourteen century ago. This miracle was behind one western scientist to convert to Islam……
Allah Almighty by His power made the pharaoh of Egypt to sink in the sea at the time of Prophet Moses but He Almighty willed the body of the pharaoh to be saved to be viewed to all people at recent days. Scientists who supervised the process of analyzing his body were astonished how he sank? And how his body was saved? Allah Almighty tells us about that pharaoh by saying So this day we shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).){Sûrat Yûnus - Jonah –verse92}.
Who told prophet Mohamed peace be upon him about this unseen fact 1400 years ago!!!! Allah Almighty is the doer.

The Sun

The sun is a beautiful star. God subjected it to us to give us heat and light. This star is very large and has a diameter of more than one million kilometers. And it is like a fiery ball which looks like a lamp that illuminates the... earth for us and without this sun we couldn't be able to see each other. Therefore we have to thank God as He subjected it for us.



God be he exalted says in his book about this great grace: (And We have made a shining lamp) [Surat An-Naba, verse: 13]. The word lamp means the sun that illuminates and shining means incandescent lighting and glowing. So thanks God for this great grace.

FOUR KEYS TO SUCCESS

In this life and the Hereafter.

1. SABR: patience, steadfastness, ...endurance and accepting what Allah (سبحانه وتعالى) has destined for you. This will make you strong to face more hardship and will give you rewards in this life by lifting your troubles and with many goodness in the next life.

2. SHUKR: gratefulness, thankful to Allah (سبحانه وتعالى) for everything, feeling content with what Allah (سبحانه وتعالى) has given you. This will make you feel rich even if you don't have a thing and it will get you rewarded here by increasing your blessings here and in the hereafter.

3. TAQWA: piousness, righteousness, good character, doing what is prescribed and keeping away from forbidden deeds. This will make you loved by Allah (سبحانه وتعالى) , His angels and mankind and you will be rewarded in this life by always having a way out in this life and with Jann'ah.

4. TAWAKKUl: putting your total trust in Allah (سبحانه وتعالى) , leaving your affairs in His hands, realising that everything goes as He has planned. This will give you peace of mind and heart...

The Piercing star

It is a wonderful star, the piercing star which Allah Almighty Swear by it was discovered only in this century but Qur’an told us about it 1400 years ago…..



... An Imaginary picture for a star that emits the most powerful Piercing radiation ever discovered till now. Scientists say that surface of that star is so smooth and it consists of iron, so if we say that this star looks like a hammer that would be an accurate Simile from the scientific point of view

.

Also, they say that emitted waves by the Piercing star can penetrate anything, even our bodies as these waves penetrate us every moment but we don't feel.

Allah Almighty says about these stars: (By the heaven, and At-Târiq . And what will make you to know what At-Târiq is? (It is) the star of piercing brightness[At-Târiq verse 1-3].

The Arabic meaning of the word” At-Târiq” is the knocker, so that when scientists hear the emitted sound they realized that it is like a hammer.

Who told prophet Mohamed peace be upon him about this scientific fact? Indeed He is Allah Almighty the creator of all things

JAZAKUMULLAHU KHAERAN,that's of the beauty of islam which is not in other religion

DEALING WITH LOSS

Whether through death, loss, or disagreement, when we lose someone or something dear to us, we become overwhelmed by the pangs of grief; the pain of loss feels overbearing as though it would never end. Having to face the consequences of detachment can be a traumatic experience. All we can think of is the pain enshrouding our hearts and consuming our minds. With tears streaming down our faces, our faces contorted with emotion and our hearts too feeling as though a heavy burden has landed-the misery takes a hold of us and, blinded by our tears, we fail to see the light.

But there is a light; a light to behold even in the darkest corner of the earth, even in the murkiest depths of the ocean. We don't have to drown in the quicksand of trauma. Nothing and nobody by Allah's Will has the ability to overpower the underlying depth of:
Inna lilLahi wa inna ilayhi raji`oon.
Verily, unto God do we belong and, verily, unto Him we shall return.

When we actually give some time and thought to reflect upon the words which constitute this statement, we come to realize that there is an extremely powerful and truthful message behind it-an answer to all our questions, grief and emotions.

This profound phrase captures the essence of our entire existence; it encapsulates where we came from and also where we are headed:
Allah

Understanding the statement has the ability to eradicate regrets and past events. It holds the key to finding contentment during those times when we think, 'Why did that have to happen?' We can become immersed in questioning, and drown in the misery of relentless searching for the answer...Or we can discover patience by asserting that regardless of whatever has occurred, we will indeed return to Allah .

When we truly understand the meaning of inna lilLahi wa inna ilayhi raji`oon, we find that no sadness will last forever, and that we shouldn't destroy ourselves by holding even the slightest bitterness or anger within us. By understanding that Allah is the One, the only One to Whom we belong, we should be able to move on from painful moments in our life (which we should assert as not being able to occur except that Allah willed for it to be) and strive for our goal of meeting Him.

There should be no space for bitterness or anger when one truly comprehends the deep truthfulness of this phrase, and we should be able to forgive those who have intentionally or unintentionally wronged us because we know that Allah alone holds all sovereignty and that even our emotions belong to Him. By forgiving ourselves and others, by showing sabr (patience) in the face of death or loss, and by aspiring for Allah's Mercy and Judgment, we open ourselves to a whole new level of understanding ourselves in the context of space and time. We can understand by His Will that Allah is all that matters, and everything else in this dunya (current life, world) is a means for us to reach Him because we want to be able to See Him at the end, for without a doubt we will have to return to Him.

'Inna' meaning 'verily' tells us that with certainty we belong to Allah , that is, He Created us and bestowed on us our beginning without a doubt. 'Inna' occurs twice in this phrase, providing an emphasis on the certainty of Allah's Ever-Lasting existence, emphasizing the certainty of our beginning AND our end. So Allah is Al-Awwal (the Beginning, the First) and Al-Akhir (the End, the Last). Al-Awwal ul Akhir (The Ever-Lasting) is the source of light in every single moment of despair, hardship, and difficulty where our tears and grief blind us. Instead of allowing or hearts and souls to become blinded by the darkness of sadness, we can train ourselves in times of positive feelings and negative feelings to find contentment in Allah's Decree, for nothing happens without His decreeing it.

Allah tells us in Surah Baqarah, verses 155-156:

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say: "Verily! To Allah we belong and verily, to Him we shall return." (Qur'an 2:155-156)

This is our Lord, the One Who Created us when we were nothing, telling us in His Divine Book-tanzil (sent down) to humans and jinn as a dhikr (reminder) - that He will definitely test us with trials, but that He has Promised reward for those who are patient.

And how do we be 'patient' in the face of turmoil?

Just as Allah has created tests involving struggle, risk and loss, Allah has also told us how to approach these tests; He has revealed to us that the patient are those who, when afflicted with calamity, say, "Inna lilLahi wa inna ilayhi raji`oon." In His infinite Mercy, Allah has allowed for relief to accompany difficulty. This also shows us that the losses and difficulties won't last forever, and that everything which we regard as 'good' or 'bad' in the dunya is of temporal nature.

No pain or grief or disagreement can last forever, but with certainty, Allah lasts forever and from Him we came to be and it is to Him we will with certainty return.

This means that the events which take place in this dunya are mere moments. We become so consumed by our grief that we fail to see that al-Qahhar (the Conqueror, the Ever-Dominating) has provided us with light and that even in the most difficult times, Allah provides ease with hardship.

Upon coming to terms with the truth and power imbued in inna lilLahi wa inna ilayhi raji`oon and proceeding to integrate this magnificent statement into each moment of your daily life, when you are faced with any minor or major losses, you will see a whole new world of contentment and serenity opened up to you, insha'Allah (God willing).

The trials faced by Umm Salamah , may God be pleased with her, teach us important lessons about how to handle tests, loss and situations in which we do not get something we had hoped for. Her approach towards calamity shows us what it means to be patient in the face of adversity and to recognize that Allah will always restore what He takes away from a patient believer with something better.

All is NOT lost.

The beautiful way in which she approached her afflictions reminds us to rely on Allah and to never despair for He is Able to do anything at any moment; Allah is our Provider, and when we are struck by loss, and things don't go the way we want them to, Allah is Ever-Watching and He is the Best of planners. Umm Salamah's first husband was Abu Salamah , may God be pleased with him, who returned to Allah during Jumada Al-Akhir in the fourth year after Hijra, after receiving wounds in the Battle of Uhud. His passing from this dunya resulted in grief for she had loved him sincerely; nonetheless, Umm Salamah did not fail to turn to Allah . Heartbroken by his departure, she remained steadfast in her relationship with Allah and supplicated to Him for our Rabb (Lord) is Al Mughni-the Enricher, the One Who satisfies the necessities of His Creation. In her grief-stricken state as she wondered who could possibly be better than Abu Salamah, she supplicated:
inna lillahi wa inna ilayhi raji`oon; Allahumma ajirni fi musibati wa akhlif li khayran minha
'Verily, we belong to Allah and verily, unto Him shall we return. O Allah! Reward me for the calamity that has befallen me and grant me better than it.'

Allah then answered her du`aa (supplication) by giving her the Messenger himself! In Shawwal of the same year in which Abu Salamah returned to Allah , the Messenger of Allah married her. Thus, because of her patience and acknowledgement that we belong to Allah and unto him we return, Allah compensated her with reward and recompensed her loss. Allah alleviated her and answered her question, "Who is better than Abu Salamah?" by blessing her with our beloved Messenger .

This legacy speaks volumes of the reward and relief Allah grants to those who are patient, and those who have tawwakul (reliance) on Allah to replace what is taken away from the believer who lives with patience. What we are provided with is His to give and take, and it is in acknowledging that He is the Owner of all that we are able to see through loss and hardship, and witness blessings.

If you are facing any trial in the present, know that Allah provides ease and that the cure is with you by Allah's Will. Reflect on, and realize that none other than Allah Knows best about what adversity or struggle you are going through for Allah is the One Who tested you with such, and on no soul does He place more than that which it can bear-Allah is closer to you than your jugular vein, than your own self, and so He Knows what you are feeling. The next time you are faced with a grief or loss, or even happiness and blessing from Allah , by uttering, comprehending and believing that our final destination is Allah - the end is essential for our eternal bliss-through making Allah the means to Him, glimpses of light make their way through your feeling of loss.

For each time that you submit to Allah alone by not only uttering inna lilLahi wa inna ilayhi raji`oon but by understanding it and feeling its essence in your heart and limbs through acknowledging Allah's Power, you will not only be rewarded insha'Allah but Allah will return His favors and blessings upon you for submitting to His Will with sabr (patience). Like Umm Salamah , place your trust in Him to get you through any manifestation of loss, however slight or major you may consider it to be, and trust Allah to answer your supplications, for no du`aa is lost.

No distress or loss is too difficult to deal with when we know Allah , and place our trust in Him to get us through everything, whether we consider the moments as good or bad. No distress or loss is too difficult to deal with when we acknowledge and apply that we certainly belong to Allah, and we certainly return to Him.

By the heaven which returns


Every time the scientists discover a new reality, we realize that the Qur'an told us about it. One of these phenomena is the atmosphere of the earth especially the layer of Ionosphere which protects the earth and reflects the electromagnetic waves….

A new research by NASA confirmed that the atmosphere is very important to keep earth stable, and to save it from the strong solar storms. They sent many satellites to different orbits around the earth and they found that the layer of the ionosphere contain ionized atoms which are full of electrons and it extends over the surface of the earth up to one thousand kilometer.

They call it the reflector, as the best word to express it in the Arabic language is the return. So we have to know that this layer return the transmitted electromagnetic waves by human which enables the different digital communications to continue, also it return the solar storms and reflect it to the space to save the earth from any harm.



A drawing to show the dark side and the luminous side of earth, and also it is a try to explain the phenomenon of aurora borealis . It became clear that turning of the earth around itself causes the succession of day and night so that turning is so important for the stability of earth and the continuation of life, do we remember the grace of day and night? God says Say (O Muhammad): "Tell me! If Allah made the night continuous for you till the Day of Resurrection, which ilâh (god) besides Allah could bring you light? Will you not then hear?"* Say (O Muhammad): "Tell me! If Allah made the day continuous for you till the Day of Resurrection, which ilâh (god) besides Allah could bring you night wherein you rest? Will you not then see?"* It is out of His Mercy that He has made for you the night and the day that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day) - and in order that you may be grateful.)(Sûrat Al-Qasas -verse 71-73) source of the drawing is: NASA



Indeed, we are inattentive about these graces because that atmosphere works from millions of years and it protect us from the harmful rays of the sun. But the atheists refuse these graces, so God says And we have made the heaven a roof, safe and well guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds, etc.))(Sûrat Al-Anbiyâ’- verse 32). Surely, we find that scientists of the west know and believe that the atmosphere of the earth protects us and has many benefits to all creatures, but they are talking about it as if it was made by coincidence and they forget that Allah is the creator of everything.

Hence, the Qur'an talked about the function of the reflection and also the layer of the ionosphere and He swear by them as He says By the heaven which returns * and by the Earth which opens out (for the gushing of springs or the Sprouting of vegetation)* Behold this is the Word that distinguishes (Good from Evil)) (Sûrat at-Târiq – verse 11-13). Who knows that the heaven (which includes the atmosphere) reflect and return any thing collide with it?!! Who knows that the heaven protect and save the earth from harmful things such as: solar storms, meteors, stones, etc………..also all of these objects surround our solar system from millions of years and they are kept away from us. Who keep all of these objects away?

Allah is the doer who reminds us with his graces as He says Or do ye feel secure that He who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was my warning?)(Sûrat Al-Mulk-verse 17). Here we have to remember the second verse we read in the Qur'an which is All the praises and thanks be to Allah, the Lord of the ‘Âlamîn (mankind, jinn and all that exists)) (Sûrat AlFâtihah-verse2).

Therefore we say "Glory to Allah" which is easy in saying. But the atheists are denying the graces of Allah and they believe that all of that were done by a blind coincidence, God says Say (O Muhammad): "Praise and thanks be to Allah, and peace be on His slaves whom He has chosen (for His Message)! Is Allah better, or (all) that you ascribe as partners (to Him)?" (Of course, Allah is better) * Is not He (better than your gods) who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby we cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilâh (God) with Allah? Nay, but they are a people who ascribe equals (to Him)!* is not He (better than your gods) who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilâh (God) with Allah? Nay, but most of them know not!* is not He (better than your gods) who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilâh (God) with Allah? Little is that you remember!* Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilâh (God) with Allah? High Exalted be Allah above all that they associate as partners (to Him)!* is not He (better than your so-called gods) who originates creation, and shall thereafter repeat it, and who provides for you from heaven and earth? Is there any ilâh (God) with Allah? Say: "Bring forth your proofs, if you are truthful."(Sûrat an-Naml- verse 59-64).

Preparing for The Realities of Marriage.

How ludicrous would it be for a person to hold a grand opening for a new business then leave for vacation the next day or go to a job interview without having read the job description? Equally absurd is the way many people get married each year without any knowledge of or preparation for the realities of marriage. Couples make elaborate wedding and honeymoon plans but none for a life together. Additionally, many are looking for spouses to marry without looking at their responsibilities in a marriage.

Based on fairy tales spun by the media and pop culture, young women dream of finding their Prince Charming and living happily ever after. We think that once we are married, everything will just sort itself out. Some of us think that marriage is a solution or an escape or that our spouses will "complete us." Compounding this are values of mainstream society and their effect on the psyche of adolescents. Years of struggling with issues of dating and pre-marital sex in school as well as constant bombardment through films and television of unrealistic images of what love, sex and marriage are have affected our outlook on marriage and the opposite sex. So, when the time comes to get married, we often carry unrealistic expectations of what being married will be like and how our spouses will be.

Many young Muslims are not prepared for marriage and have not cultivated the skills to create a lasting relationship. While the general American population has the world's highest divorce rate, 48.6 percent, Muslims in the United States come in not too far behind at 33 percent. One in three Muslims marriage here will end in divorce- not surprising considering we are living in a "divorce culture" where independence and individual happiness often come first. When the marriage does not fulfill the individual's needs, the marriage is questioned. Terms such as "starter marriage" are becoming more common in the Muslim community as divorces among newlywed couples, after only months of being married, increase. Furthermore, couples in multicultural marriages are experiencing complex issues because of their background differences and often find little support from their families and communities because of certain cultural ideas about marriage. These couples often become resigned to ending the marriage. Newlyweds sometimes don't readily acknowledge that they must work on the marriage for it to survive. Many divorce when marriage is not what they expected or harder than they imagined. Divorce is now considered a plausible option among young Muslims, unlike the generation before them. Now, more than ever, we should prepare ourselves and our children for the realities of marriage. Preparing for marriage is as important as having an accurate road map before driving cross country.

Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person.

Undergo Self-Reflection

Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person and what you will bring to a marriage. Identify what innate beliefs you hold because these are the things that are least likely to change about you. Your values and beliefs are your compass in life and will determine your lifestyle and the choices you make. Understanding what is important to you clarifies the type of person with whom you will be compatible. Reflection is a process of self-growth that can be difficult, but it shows maturity and a true understanding of the intensity of marriage. Ask yourself these questions: "What is my personal set of life values?" "What are my fears?" "What are my strengths?" "What are my weaknesses?" Identifying your flaws is equally important because it provides you with personal goals for self-improvement. It will also provide your future spouse insight into your weaknesses, as well as the things that may never change about you.

Establish Compatibility

Before you can determine the type of person you are compatible with, you first need to understand what compatibility is. It doesn't mean you will be exactly like your spouse, but rather, that you share many similarities and hold mutual respect for your differences, It is important to find someone who shares your core values and beliefs and whose long-term goals correspond with yours. Having complementary values and goals helps married couples grow closer to Allah because they will constantly strive in the same direction and have fewer disagreements in their marriage. True and realistic love will be found in the everydayness of marriage when sharing common interests and doing interesting things together. But, be careful if you find yourself making excuses for incompatibility or you start believing that the other person will change once you're married. People rarely change. Qualities in a potential spouse that do not align with your core values and beliefs are red flags because that person is about as unlikely to change as you are. When making a decision about an element of incompatibility, ask yourself; "Can I maintain my beliefs while married to this person even if he/she doesn't change?" Acknowledge that you simply can't control your spouse's way of being. Being able to maintain mutual respect for your differences will likely prevent many tensions in the marriage.

Understand You- Expectations Ascertain the expectations you hold for marriage. Many couples enter a marriage with unspoken and usually unconscious expectations of what their spouse is going to provide and fulfill. Honestly examining your expectations of marriage and your potential spouse is a necessary step in preventing disappointment. Ask yourself, "What do I think marriage will be like?" "Who and what have influenced these expectations?"

"What is my parents' relationship like?" "How does this play a role in what I expect in my marriage?" "What does the term 'husband' mean to me?" The answers to these types of questions will help spotlight your expectations about marriage and the basis for those expectations. Understanding your expectations and assessing how realistic they are is a vital step toward helping you enter into marriage with open eyes.

Communicate

Everybody should acquire two critical skills before getting married:

Communication and conflict resolution. These are essential to making a marriage successful. You and your potential spouse will begin to understand how you each communicate as you get to know one another. Not communicating and misinterpreting communication will cause numerous problems in a marriage. This is the time to ask yourself; "Am I good at communicating my feelings and thoughts?" "How do I resolve a conflict: do I ignore it, solve it?" "Am I a good listener?" Understanding your approach and identifying your weaknesses are valuable because marriage carries the responsibility to communicate your needs and frustrations with your spouse. It is equally important to understand your spouse's communication style and conflict resolution skills and how compatible they are to yours. Ultimately, the effort you and your spouse put in this area will form the backbone of your marriage.

Entering into a marriage is a time to grow as an individual and to grow interdependently with a spouse. Having the courage to discover your expectations and weaknesses and taking responsibility for the direction of your marriage requires a mature approach. To grow spiritually in your marriage requires that you learn to be less selfish and more loving, even during times of conflict. Move beyond the fantasy and unrealistic expectations and realize that marriage is about making a conscious choice to love and care for your spouse-even when you do not feel like it. A marriage needs love, support, tolerance, honesty, respect, humility, realistic expectations and a sense of humor to be successful.

These values will help a marriage survive conflict, disappointment and problems. Marriage is a beautiful relationship that Muslims should enter with an understanding of all of its dimensions. If Prophet Muhammad reminds us that marriage is "half our faith," then how can we as Muslims go into something this central with a lack of preparation and understanding? We can only be good spouses once we understand what it means to be married and mentally prepare ourselves for the amazing journey.

Munira Lekovic Ezzeldine is the author of Before the Wedding: 150 Questions for Muslims to Ask before Getting Married. Munira has also written two Islamic Studies textbooks for the Bureau of Islamic and Arabic Education. She received her undergraduate degree from UCLA and is currently pursuing her master's degree in Marriage and Family Counseling at California State University, Fullerton. For the last eight years, Munira has worked with youth groups, teaching classes and mentoring. Her extensive speaking on the topics of marriage and gender equity coupled with her experience of being raised as a Muslim in the United States gives her the ability to connect with the young Muslim generation. Munira is happily married and has two children.

Amazing!

Scientific implications in the part of the ayah that can be translated as, “He creates you …creation after creation in three veils of darkness.”(Surat Az-Zumar (The Groups): 06):



The fetus is surrounded inside the uterus by several membranes. From the inner to the outer membrane, these are: The amion membrane, the chorion membrane and the decidua membrane. These three membranes completely enclose the fetus and therefore keep it in complete darkness; this is the first darkness. The three membranes of the fetus are themselves surrounded by the walls of the uterus, which is a thick wall made up of three layers; forming the second complete darkness surround the fetus and its membranes. The uterus, which contains the fetus and its membranes and surrounds it in two consecutive darkness’s, is itself found in the middle of the pelvis. The uterus is in turn fully surrounded by the body that is composed of the abdomen and the back. Both of the abdomen and back provide the third darkness in which the fetus lies. This is in agreement with what Allah (SWT) says; which can be translated as, “He creates you in the wombs of your mothers: creation after creation in three veils of darkness.” (Surat Az-Zumar (The Groups):06).



At the time of the revelation of the Qur’an and for many long centuries after, no one knew of these three veils of darkness. The precedence of the Glorious Qur’an in referring to them proves, without a shadow of a doubt, that the Glorious Qur’an is indeed the words of Allah (SWT), the Creator, Who revealed it with His knowledge to the Seal of His Prophets and protected it, as He promised, in the same language of its revelation (the Arabic language). In order to remain as evidence against people until the Day of Judgment, however most people do not know or do not comprehend.

@uplawal,longest time you are welcome back

Insignificant Good Deed

Rasul Allah (sal Allahu alaihi wa sallam) said: "Save yourselves from the fire of Hell even if it be by giving away a bit of a date, or by uttering a good word." [Sahih Bukhari]

Even a most ordinary good has its weight and value, and the same is true of evil. Even a most ordinary evil will be considered and taken into account; it will not be overlooked. Therefore, no good act however small and insignificant should be left undone, for many such good deeds can collect and be regarded as a major good in the reckoning with Allah (subhana wa ta’ala). Likewise, even a most ordinary evil deed should not be committed, for a large number of such ordinary errors can become serious sins.

Rasul Allah (sal Allahu alaihi wa sallam) encouraged us to do good deeds, even if they appeared to be very small. He (sal Allahu alaihi wa sallam) said: "Do not look upon any good work as insignificant, even if it be emptying a bucket into the vessel of one asking for water, or receiving a brother of yours with a pleasant face." In an advice to women he said: "O Muslim women, no woman should look upon sending a gift to her neighbor as mean, even if it be the hoof of a goat." [Sahih Bukhari]

Magnificence Of The Luminous Creatures

One of the best-known luminous creatures is the firefly. Scientists have spent years of research trying to produce a light as efficient as the light produced by fireflies. Fireflies achieve maximum efficiency and lose almost no energy.

In fact, it is quite amazing that a creature is able to produce light yet, at the same time, is not affected by the heat of this light. Because, as we know, during light production made by today's technology, heat certainly is created and this heat is emitted outside as thermal energy. Therefore, for this reason, creatures which produce light should also suffer harm due to exposure to high heat. However, the creatures producing light are not affected by the heat they produce, because it is weak.

They produce a kind of light called "cold light" and their body structures are designed accordingly.

Fireflies are actually a type of beetle which produces yellowish-green lights by means of chemical reactions inside their bodies. Fireflies, which flash their lights to recognize one another or to give mating signals, use different lengths of flashes according to their species. In addition, in some species, it is the male who flashes first to attract the female, while in other species, the females do the "calling." Some fireflies use their lights in self-defense. They flash to warn enemies that their taste is unappetizing.

Besides fireflies, a number of other insects, various sea creatures, and many other types of species produce their own light. Each species has different characteristics. These include the manner of light production, the fields of their usage of light, and the lengths and kinds of light they produce.

Who furnished these creatures with systems through which they produce the type of light they can make use of, and then maintains the continuation of these systems? It is not, of course, the creatures themselves. It is not possible for complex organs capable of producing light yet not harming the creatures of which they are part in the process to have come into being as the result of coincidences.

All luminous creatures are evidence of the superior power of the creation of Allah. Allah introduces us, through these creatures He has created, to the evidence of His endless knowledge, wisdom and might.

God, says in the Quran:

'And perform the Prayer in remembrance of Me.'
[Ta Ha, 20:14]

'Do not be one of those who are neglectful.'
[al-A'raf, 7:205]

'Do not approach the Prayer when you are intoxicated, until you know what you are saying.'
[al-Nisa', 4:43]

Some say that 'intoxicated' means inebriated by many anxieties, while others say it means drunk on the love of this world According to Wahb, the meaning is obviously a caution against worldly attachment, since the words 'until you know what you are saying' explain the underlying reason. Many are those who pray without having drunk wine, yet do not know what they are saying in their Prayers!

Prophet Muhammad said:

'If a man performs two cycles of Prayer without the distraction of any worldly thought, all his previous sins will be forgiven.' (al-Bukhari/Muslim)

'Prayer is nothing but submissiveness, humility, supplication, sighing and remorse, holding out your hands and saying: "O God! O God!" Otherwise it is fruitless.' (al-Tirmidi/al-Nasai)

In the earlier scriptures, we find these words attributed to God, Glorified is He: 'I do not accept the Prayers of everyone who prays. I accept the Prayers of none but those who are humble before My Majesty, who are not arrogant towards My servants, and who feed the poor and hungry for My sake.'

Prophet Muhammad also said:

'Ritual Prayer was made obligatory, Pilgrimage and circumambulation were ordained, and the rites of sacrifice were instituted, all for the purpose of ensuring remembrance of God, Exalted is He. If your heart is devoid of awe and reverence for the One Remembered, who is the aim and the goal, what is your remembrance worth?' (Abu Daud/al-Tirmidi)

This advice was given to someone by the Prophet, on him be peace: 'When you pray, pray like a person who is saying farewell,' (Ibn Maja/al-Hakim/al-Baihaqi) i.e. saying farewell to himself, to his passions and to his life, before setting off on the journey to his Lord.

Again God Almighty reminds us in the Quran:

'O Man, you labor towards your Lord laboriously, and you shall meet Him.'
[al-Inshiqaq, 84:6]

'Be aware of God, for it is God who teaches you.'
[al-Baqarah, 2:282]

'Be aware of God, and know that you are going to meet Him.'
[al-Baqarah, 2:223]

Prophet Muhammad reminds us: 'If a man's Prayer does not deter him from indecency and mischief, he gains nothing from God but remoteness.' (al-Tabarani)

Since Prayer is intimate communion, how can it go with heedlessness? Bakr ibn Abdullah said:

'O believers, if you wish to enter the presence of your Lord without permission, and to speak with Him without an interpreter, you have only to enter!'

When someone asked him how this could be he said:

'You do your ablution correctly and enter your prayer-niche ... There you are! You have entered your Lord's presence without permission and may now speak to Him without an interpreter.'

Said Aisha, may God be pleased with her:

'God's Mes senger would talk to us and we to him, but when it was time for Prayer it seemed as though he did not know us, nor we him.' (Azdi - mursal) This was because they were completely in awe of God the most Great and Glorious.

The Prophet said:


'God has no regard for a Prayer in which a man's heart is not present as well as his body.'

It is said that when Abraham , God's special friend, got up to pray, the throbbing of his heart could be heard from a distance.

When Said al-Tanukhi (Muslim jurist 776/854 CE) was praying, tears used to flow incessantly down his cheeks and onto his beard.

God's Messenger once saw a man playing with his beard during the Prayer, so he said: 'If this man's heart was submissive, every part of his body would also act with humility.' (al-Tirmidi - daif)

It is related that al-Hasan noticed a man playing with pebbles as he prayed: 'O God, marry me to the maidens of Paradise!.' Al-Hasan said 'A poor suitor you are. You propose to the maidens of Paradise while playing with pebbles!'

Someone asked Khalaf ibn Ayyub (Islamic scholar and poet from Al-Andalus 1013/1081 CE):

'Don't the flies bother you so much during your Prayer that you have to chase them away?'

He replied:

'I do not make a habit of anything that would spoil my Prayer.'

When asked how he had acquired such patience, he said:

'I have heard that culprits patiently endure the Sultan's whip, because this gives them a reputation for being "able to take it." They boast of their patient endur ance. Here am I, standing before my Lord in Prayer. Am I going to budge for a fly?'

It is related of Muslim ibn Yasar that, when he wanted to pray, he would say to his family:

'You may talk, for I shall not hear you'.

It is said that he was praying one day in the Great Mosque of Basra, when a corner of the building collapsed. This attracted a crowd, but he was quite unaware of what had happened until he had finished his Prayer.

Whenever the time of Prayer approached, Ali ibn Abi Talib, may God be pleased with him and ennoble his countenance, used to quake and change color. They asked him:

'What is the matter with you, Commander of the Believers?'

To this he would reply:

'The time has come for a trust which God offered to the heavens and the earth and the mountains, but they refused to carry it; they were wary of it, but I have taken it on.'

It is said of al-Husayn ibn Ali that he used to turn pale when he made his ablution. When his family asked him what came over him during his ablution, he would say: 'Do you realize before Whom I wish to stand in Prayer?'

According to Ibn Abbas, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers:

'My God, who inhabits Your House? And from whom do you accept the Prayer?'

Then God told him by inspiration:

'David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.'

It is related of Hatim al-Asamm, may God be pleased with him, that he said, in answer to a question about Prayer:

'When the time for Prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there till all my limbs and organs are in a collected state. Then I stand up to perform my Prayer, placing the Kaba between my brows, the Bridge- over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final Prayer. Then I stand between hope and fear. I carefully pronounce "Allahu Akbar!" Then I recite the Quran harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch spreading out the top of my left foot and raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my Prayer has been accepted.'

Ibn Abbas (Cousin of the Prophet), may God be pleased with him and with his father, once said:

'Two modest cycles of Prayer, performed in full awareness, are better than a whole night's vigil when the heart is inattentive.'



Abu Hamid al-Ghazali (450-505 AH / 1058-1111 AD) Also known as Imam Ghazzali is a prominent Muslim jurist and theologian of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy.