Muslims celebrating at the time of Christmas

Prohibition on celebrating the festivals of the kuffaar

Is it permissible for Muslims to take part in their festivals, such as Christmas?

Praise be to Allaah.
It is not permissible for the Muslim to join the kuffaar in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the enemies of Allaah, which is forbidden, and a kind of co-operating with them in falsehood. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” And Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”[al-Maa'idah 5:2]
We advise you to refer to the book Iqtidaa’ al-Siraat al-Mustaqeem by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), for it is very useful on this topic. [Translator’s note: This book is available in English under the title “The Right Way,” published by Darussalam, Riyadh].
And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.
Standing Committee on Academic Research and Issuing Fatwas, Fatwa no. 2540.
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Attending the festivals of the mushrikeen and congratulating them

Is it permissible to attend the celebrations of Christian festivals and congratulate them?

Praise be to Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said: it is not permissible for the Muslims to attend the festivals of the mushrikeen, according to the consensus of the scholars whose words carry weight. The fuqaha’ who follow the four schools of thought have stated this clearly in their books… Al-Bayhaqi narrated with a saheeh isnaad from ‘Umar ibn al-Khattaab that he said: “Do not enter upon the mushrikeen in their churches on the day of their festival, for divine wrath is descending upon them.” And ‘Umar also said: “Avoid the enemies of Allaah on their festivals.” Al-Bayhaqi narrated with a jayyid isnaad from ‘Abd-Allaah ibn ‘Amr that he said: “Whoever settles in the land of the non-Arabs and celebrates their new year and festival and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” (Ahkaam Ahl al-Dhimmah, 1/723-724).
With regard to congratulating them on their festivals, this has already been answered in Question no. 947, which we advise you to refer to.
Sheikh Muhammed Salih Al-Munajjid
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His company gives its employees a Christmas bonus

I live in the u.s. and am employed with a retail clothing company that has two end-of-year traditions effecting its employees.
1. Issuance of a "christmas" bonus in an amount determined by salary and company sales performance.
2. An allotment of $50 to be used for, or towards a "holiday" meal of their choosing.
Are these actions considered unacceptable gifts?.

Praise be to Allaah. There is nothing wrong with a company giving its employees bonuses or gifts, whether in the form of cash, coupons or specific gifts. But if the gift is connected to Christmas and is a kind of celebration or congratulations on the occasion of that festival, it is not permissible to accept it, because it is a kind of honouring their festivals and approving of them, and helping them in their falsehood.
There is nothing wrong with the employee eating at the restaurant chosen by the company so long as there are no evils involved that the employee cannot denounce or remove, such as drinking alcohol, music, dancing and so on, in which case it is not permissible for him to go there unless he is compelled to do so.
And Allah knows best.
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Ruling on the Muslims celebrating at the time of Christmas and decorating their homes with balloons

What do you say to Muslims in the United Kingdom who celebrate at Christmas time by holding dinner parties in their houses on Christmas or afterwards, for their Muslim families, such as preparing roast turkey and the other dishes of the traditional Christmas dinner, and they adorn their houses with balloons and paper chains, and they do the “secret Santa” tradition, whereby each relative brings a gift for one of the people present and these gifts are brought to the party to be given to the one for whom he bought it, without the recipient knowing who he is. [“Secret Santa” is a new, growing custom among non-Muslims who celebrate Christmas, and is in accordance with their belief in the myth of Santa Claus].
Is this action regarded as halaal or haraam, if no one is attending this party except Muslims (relatives and family members)?.

Praise be to Allaah.
There is no doubt that what is mentioned of celebrations is haraam, because it is an imitation of the kuffaar. It is well known that the Muslims do not have any festival apart from Eid al-Fitr and Eid al-Adha, and the weekly “Eid” which is Friday (Yawm al-Jumu‘ah). Celebrating any other festival is not allowed and is either of two things: either it is an innovation (bid‘ah), if it is celebrated as a means of drawing close to Allah, such as celebrating the Prophet’s Birthday (Mawlid); or it is an imitation of the kuffaar, if it is celebrated as a tradition and not as an act of worship, because introducing innovated festivals is the action of the people of the Book who we are commanded to differ from. So how about if it is a celebration of one of their actual festivals?
Decorating the house with balloons at this time is obviously joining in with the kuffaar and celebrating their festival.
What the Muslim is required to do is not to single out these days for any kind of celebration, decorating or adornment, or special foods, otherwise he will be joining the kuffaar in their festivals, which is something that is undoubtedly haraam.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Similarly it is forbidden for the Muslims to imitate the kuffaar by holding parties on these occasions, or exchanging gifts, or distributing sweets or other foods, or taking time off work and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islam Ibn Taymiyah said in his book Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: Imitating them on some of their festivals implies that one is happy with the falsehood they are following, and that could make them (the non-Muslims) take this opportunity to mislead those who are weak in faith.
Those who do any of these things are sinning, whether they do it to go along with them, or to be friendly towards them, or because they feel too shy (to refuse to join in) or any other reason, because it is a kind of compromising the religion of Allah to please others, and it is a means of lifting the spirits of the kuffaar and making them proud of their religion,
End quote from Fataawa Ibn ‘Uthaymeen, 3/44
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a Muslim who makes the food of the Christians on Nawrooz (Persian New Year) and on all their occasions such as Epiphany and other feast days, and who sells them things to help them celebrate their festivals. Is it permissible for the Muslims to do any of these things or not?
He replied: Praise be to Allah. It is not permissible for the Muslims to imitate them in any way that is unique to their festivals, whether it be food, clothes, bathing, lighting fires or refraining from usual work or worship, and so on. And it is not permissible to give a feast or to exchange gifts or to sell things that help them to celebrate their festivals, or to let children and others play the games that are played on their festivals, or to adorn oneself or put up decorations. In general, (Muslims) are not allowed to single out the festivals of the kuffaar for any of these rituals or customs. Rather the day of their festivals is just an ordinary day for the Muslims, and they should not single it out for any activity that is part of what the kuffaar do on these days.
From al-Fataawa al-Kubra, 2/487; Majmoo‘ al-Fataawa, 25/329
And Allaah knows best.

Be aware of Jamaa'ah at-Tableegh (Tablighi Jamat)

Jamaa'ah at-Tableegh (Tablighi Jamat)

Name of group - Jamaa'ah at-Tableegh, also known as Tablighi Jamat
Adherent to group - Tableeghee, also known as Tablighi, or T.J.

The da'wah of the Jamaa'ah at-Tableegh is based upon spreading the merits of Islaam to everyone they are able to reach. This entails it's adherents to give up some of their time to go out and spread and propogate the da'wah keeping well away from political and partisan issues.

It's members are compelled into going out (khurooj) to give da'wah and mix with the Muslims in their masaajid, houses and businesses and give words of advice and encourage them to come out with them to give da'wah.

They advise that no members should get themselves involved in any quarrels with the Muslims or the government.

Foundation and major personalities

- The founder was called Shaykh Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the region of Sahaaranfoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.).

Initially, he sought knowledge in this village, then later travelled to Delhi where he completed his studies at the Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which was setup in the year 1283 A.H. (1867 C.E.).

He also sought knowledge under the guardianship of his older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-'Uloom in Sahaaranfoor.

Later, he studied under Shaykh Ashraf 'Alee Thanwee (1280 A.H. (1863 C.E.) - 1364 A.H. (1943 C.E.)), who was known to them as ((Hakeem al-Ummah)).

Likewise, he also studied under Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) - 1339 A.H. (1920 C.E.)) who was amongst the major scholars of the Madrasah Deoband and the Jamaa'ah at-Tableegh.

As for Shaykh Rasheed Ahmad al-Kankoohee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave bay'ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).

He later renewed his bay'ah (oath of allegiance) to Shaykh Khaleel Ahmad as-Sahaaranfooree who was one of the scholars of the Deobandiyyah group.

- Shaykh 'Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa'ah at-Tableegh along with Muhammad Ilyaas and his son Shaykh Muhammad Yoosuf after him.

- Shaykh Ihtishaam al-Hasan al-Kaandahlawee married the sister of Muhammad Ilyaas, and spent a long time commanding the Jamaa'ah at-Tableegh whilst in the companionship of Shaykh Muhammad Ilyaas, its founder.

Thoughts and beliefs

The founder stipulated six maxims which he established as the fundamentals of his da'wah, with all members taking care to memorise them and propogate them in their da'wah efforts:

1) al-Kalimah at-Tayyibah (declaration of faith - ((Laa ilaaha il-Allaah Muhammad Rasool-Allaah))) ;

2) al-Khushoo' fis-salaah (offering prayers with full concentration);

3) al-'Ilm wadh-Dhikr (knowledge and remembrance);

4) Ikraam al-Muslimeen (honouring the Muslims);

5) al-Ikhlaas (sincerity);

6) al-Khurooj fee sabeel-Allaah (going out in the path of Allaah).

Their manner of propogating their da'wah is as follows:

A group from amongst them is designated to go to a particular area/town/country, whereby each member of the goup takes with them basic means upon which to sleep and other basic items which shall suffice.

When they arrive at their destination, they organise themselves in a manner whereby some of them begin cleaning the place where they shall be resting during their stay in the area; Whilst others amongst them will go out to the market places and the like remembering Allaah and calling the people to listen to their talk (bayaan - as they call it).

When the time for the bayaan arrives, they all gather together to listen to it. And after the bayaan has finished, they request members of the gathering to come out with them in the path of Allaah. And after Salaat al-Fajr, they divide the group of people who are present into groups where a group leader is appointed for each group. Then the group leader undertakes the responsibility of teaching his group members Soorah al-Faatihah and other small Soorah's of the Qur.aan. They continue in this way day in day out.

Before their period of stay is over, they encourage the people of the area to come out with them to spread their da'wah, such that some people volunteer to join them for three days or a week or a month. Each one according to his ability and circumstances, their giving up their time in accordance with the saying of Allaah:

{You are the best of peoples ever raised up for mankind}, [Soorah Aal-'Imraan, Aayah 110].

And the preferred time for going out is a day in a week, and three days in a month and 40 days in a year and 4 months in a lifetime.

- They refuse invitations to attend social functions made by the people of the area they have settled in for their period of da'wah; their intention being not to busy themselves with anything other than issues of da'wah and remembrance, and that their actions are soley for the sake of Allaah.

- They do not interfere in issues of forbidding the evil, believing they are at the stage of establishing an appropriate climate for Islaamic living, and that if they were to involve themselves in such issues, then this would place obstacles in their way and turn the people away from their da'wah.

- They believe that if they correct their individuals (members) one-by-one then the evil will be automatically eradicated from amongst the masses.

- That going out and propogating their da'wah da'wah to the people helps in nurturing the da'ee and cultivating his actions, such that he feels he is an example for others to follow and that he adheres to that which he is calling the people to.

- They believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the scholars of this time.

- They have been affected by the ways of the Soofiyyah, whose da'wah is widespread in the Indian sub-continent. For example:

- It is imperative for every member of the Jamaa'ah at-Tableegh to have a Shaykh to whom he makes bay'ah (oath of allegiance) to, and whoever was to die whilst not having made bay'ah, then he has died the death of those in pre-Islaam. And often is the case that the bay'ah takes place in a public gathering so as to encourage all present to do likewise and give them all an impression that they are all in this together as one group. And the same is done amongst the women also.

- Excessive love and respect is shown to the Shaykh to whom bay'ah has been given, as is excessive love shown to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet (sal-Allaahu `alayhe wa sallam).

- Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.

- Their being taught the names of the major personalities of the Soofiyyah such as 'Abdul-Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H., who wrote the book al-Mathnawee.

- They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.

- There are some members who claim to have adopted the thoughts of the Jamaa'ah an-Noor of Turkey.

- Their da'wah is based upon the arousal of interest and intimidation combined, and thereby causing emotive and affective feelings. They have, thereby managed to enlist in the name of eemaan, many who have immersed themselves into sins and desires, and have directed them to worship and remembrance.

- They do not speak about political issues, and discourage their members from getting involved in these problematic issues, criticising those who do get involved. They say that politics is to leave politics.

- They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and give da'wah, this being to such an extent that their members quite possibly have forgotten about the real meaning of jihaad in the path of Allaah.

- They are very lenient when it comes to narrating weak ahaadeeth.

- Their main points of reference appear to be the Qur.aan and the Sunnah, however, in terms of 'aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-continent, and that being the 'aqeedah of the Maatureediyyah upon the Hanafee madhhab.

- In the Arab lands they make a point of referring to Imaam an-Nawawee's Riyaadh as-Saaliheen, whereas in non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat Al-Sahabah), and this being full of incorrect information and weak ahaadeeth.

Their da'wah began in India, and then spread to Pakistan and Bangladesh, then later spreading to the rest of the Islaamic world, even in Arabia - such that they now have followers in Syria, Jordan, Palestine, Lebanon, Egypt, Sudan, Iraq and Saudi Arabia.

They also have followers in Europe, America, Asia and Africa.

Their worldwide headquarters is in Nizaamuddeen in Delhi, where they administer their da'wah affairs worldwide. Their headquarters in the western world is in Dewsbury, West Yorkshire, UK.

Further reading
al-Mawsoo'ah al-Harakiyyah - Fat.hee Yakun;
Jamaa'ah at-Tableegh, aqeedatuhaa wa afkaar mashaayikhihaa - Mian Muhammad Aslam al-Pakistaanee (research paper submitted to the Faculty of Sharee'ah at the Islaamic University of Madeenah in 1976 C.E.);
at-Tareeq ilaa Jamaa'ah al-Muslimeen - Husayn ibn Muhsin ibn 'Alee ibn Jaabir;
Mushkilaat ad-Da'wah wad-Daa'iyah - Fat.hee Yakun;
as-SIraaj al-Muneer - Dr. Taqqee ad-Deen al-Hilaalee;
ad-Da'wah al-Islaamiyyah fareedah Shar'iyyah wa daroorah bashariyyah - Dr. Saadiq Ameen;
Haqeeqatud-Da'wah ilaa Allaah Ta'aala wa maa ikhtassat bihi Jazeeratul-'Arab - Sa'd ibn 'Abdur-Rahmaan al-Husayn (introduction by Shaykh Saalih ibn Fowzaan);
Ra.yu aakhar fee Jamaa'ah at-Tableegh - Sa'd al-Husayn.

Indeed in the Messenger of Allâh, you have a good example to follow [033:021]

Gibbon in 'The Decline and Fall of the Roman Empire' 1823

The good sense of Muhammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort of vanity the abstemious diet of an Arab.

Mahatma Gandhi, statement published in 'Young India,'1924.

I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind.... I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was not more for me to read of that great life.

Sir George Bernard Shaw in 'The Genuine Islam,' Vol. 1, No. 8, 1936.

"If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam."

“I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion for from being an anti-Christ, he must be called the Savior of Humanity."
"I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”

Michael Hart in 'The 100, A Ranking of the Most Influential Persons In History,' New York, 1978.

My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level. ...It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. ...It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.

Dr. William Draper in 'History of Intellectual Development of Europe'

Four years after the death of Justinian, A.D. 569, was born in Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race... To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a Messenger of God.

Arthur Glyn Leonard in 'Islam, Her Moral and Spiritual Values'

It was the genius of Muhammad, the spirit that he breathed into the Arabs through the soul of Islam that exalted them. That raised them out of the lethargy and low level of tribal stagnation up to the high watermark of national unity and empire. It was in the sublimity of Muhammad's deism, the simplicity, the sobriety and purity it inculcated the fidelity of its founder to his own tenets, that acted on their moral and intellectual fiber with all the magnetism of true inspiration.

Philip K. Hitti in 'History of the Arabs'

Within a brief span of mortal life, Muhammad called forth of unpromising material, a nation, never welded before; in a country that was hitherto but a geographical expression he established a religion which in vast areas suppressed Christianity and Judaism, and laid the basis of an empire that was soon to embrace within its far flung boundaries the fairest provinces the then civilized world.

K. S. Ramakrishna Rao in 'Mohammed: The Prophet of Islam,' 1989

My problem to write this monograph is easier, because we are not generally fed now on that (distorted) kind of history and much time need not be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth the name. The principle of Islam that “there is no compulsion in religion” is well known.

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“And truly this (the Qur’ân) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” [Soorah ash-Shura: 192-195]

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Depression

Depression is a state of low mood and aversion to activity. Depressed people may feel sad, anxious, empty, hopeless, helpless, worthless, guilty, irritable or restless. They may lose interest in activities that once were pleasurable, experience loss of appetite or overeating, or problems concentrating, remembering details or making decisions; and may contemplate or attempt suicide. Insomnia, waking early, excessive sleeping, fatigue, loss of energy, or aches, pains or digestive problems that are resistant to treatment may be present.


Physiology
Depression is associated with changes in substances in the brain (neurotransmitters) that help nerve cells communicate, such as serotonin, dopamine and norepinephrine. The levels of these neurotransmitters can be influenced by genetics, hormonal changes, responses to medications, aging, brain injuries, seasonal/light cycle changes, and other medical conditions.


Cure
1. Seeking refuge in prayer

Allaah says (interpretation of the meaning): “And seek help in patience and al-salaat (the prayer)…” [al-Baqarah 2:45].
Hudhayfah said: “Whenever the Prophet (peace and blessings of Allaah be upon him) was grieved by something, he used to pray.” When Ibn ‘Abbaas (may Allaah be pleased with him) heard about the death of his brother, he stopped at the side of the road – as he was on a journey – and prayed, following the command of Allaah.

Supplication for anxiety and sorrow



2. Understanding the reality of this world
The believer knows that this world is only temporary, that its luxuries are few, and that whatever pleasures exist here are always imperfect. If it causes a little laughter, it gives many reasons to weep; if it gives a little, it withholds far more. The believer is only detained here, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said

“This world is the prison of the believer and the paradise of the kaafir.”

3. Making the Hereafter one’s main concernThe concerns of this world overwhelm and confuse people, but if the slave makes the Hereafter his main concern, Allaah will help him to focus and be determined, as was narrated by Anas (may Allaah be pleased with him):

“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever has the Hereafter as his main concern, Allaah will fill his heart with a feeling of richness and independence; he will be focused and feel content, and this world will come to him in spite of it. Whoever has this world as his main concern, Allaah will cause him to feel constant fear of poverty; he will be distracted and unfocused, and he will have nothing of this world except what was already predestined for him.’”

4. Relying upon Allaah and entrusting matters to Him

When a person relies upon Allaah and puts his trust in Him, he is not controlled by bad illusions. He trusts in Allaah and hopes for bounty from Him, which protects him from distress and worry, as well as many psychological and physical diseases. Thus his heart gains indescribable strength, relaxation and joy. The one who is truly free from problems is the one whom Allaah has freed and helped to strive against his/her own-self (jihaad al-nafs) by seeking beneficial means of strengthening his heart and dispelling anxiety. Allaah says (interpretation of the meaning):

“… And whosoever puts his trust in Allaah, then He will suffice him…”[al-Talaaq 65:3]

i.e., He will take care of everything that is of concern to him, whether it has to do with his religion or his worldly affairs.


5. Constantly anticipating and being prepared for all possibilitiesIf a person is prepared for the possibility of the loss of a loved one, the sickness of a relative, incurring a debt, being overpowered by an enemy, or any other unpleasant possibility that has not yet happened – whilst seeking refuge with Allaah and hoping to be safe from it – then if his fears materialize, their impact will not be so great because he has already anticipated them and prepared himself to deal with them.

One important point that we should make is the fact that many ambitious people are prepared to deal with major calamities in a calm and patient manner, but they are unduly worried and stressed by trivial problems. The reason for this is that they prepare themselves to face major problems, but forget to prepare themselves to cope with minor troubles, which consequently cause them harm. The prudent person prepares himself to deal with both major and minor problems, and asks Allaah to help him and not leave him to deal with it by himself for even the blink of an eye. Thus both major and minor troubles become easier to bear, and he remains calm and serene.



6. The person who is distressed or worried should know that after hardship comes easeSo he should think positively and realize that Allaah will make a way out for him. The more intense his stress and depression is, the closer he is to relief and a way out.
Allaah says in Soorat al-Sharh (interpretation of the meaning):

“So verily, with the hardship, there is relief, verily, with the hardship, there is relief.” [al-Sharh 94:5-6].The Prophet (peace and blessings of Allaah be upon him) advised Ibn ‘Abbaas (may Allaah be pleased with him and his father): “Know that victory (or achievement) comes through patience, and that ease comes through hardship…”

Reference

Dealing with Worries and Stress; English Translation; Book by Sheikh Muhammed Salih Al-Munajjid

Wikipedia, the free encyclopedia

Hisnul Muslim

See Also

Fortress of the Muslim (Hisnul-Muslim)

Dealing with Worries and Stress

DEATH IS BETTER THAN ALLAH'S PUNISHMENT

A very rich businessman was once relaxing in his home when he heard someone knock on his door. When he opened the door, there standing before him was the most beautiful girl he had ever seen in his entire life. He yearned for her and invited her to come inside. But it was not to fulfill his desires that she came; rather, she came because she was extremely poor and was forced to go around begging for money. He ignored her plea for help and instead insisted that she come inside. She answered him in a clear and dignified tone, "Death is better than disobeying my Lord."

She left but then returned after a number of days. Her situation had become more desperate and again she asked him to help her. The businessman answered her as he did the first time.

With tears flowing down her cheeks, the girl entered his house. Again she pleaded, "Please! Feed me for the Countenance of Allah!"

"Not unless you allow me to satisfy my desires with you," said the man, both coldly and hungrily.

"Death is better than the punishment of Allah," proclaimed the girl.

As she was leaving, her sincere words echoed in the mind of the businessman, and after a long life of sinning, sincere tears of remorse flowed from his eyes for the very first time. He repented to Allah and then fed the girl. He later married her and they enjoyed a happy marriage together.


[So, in the end, he got what he wanted, except that he got it in a lawful manner. And that is what made all the difference].

How much the Salaf read Qur'an during Ramadan

It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him).

It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51).

Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276).

It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh.

It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983).

Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36). [One completion during the day, one completion during the night.]

Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562).

http://ahlalhdeeth.com/vbe/showpost.php?p=37346&postcount=5

New Solar Energy Conversion Process Could Compete With Oil As An Energy Source

Stanford engineers have figured out how to simultaneously use the light and heat of the sun to generate electricity in a way that could make solar power production more than twice as efficient as existing methods and potentially cheap enough to compete with oil.

Unlike photovoltaic technology currently used in solar panels -- which becomes less efficient as the temperature rises -- the new process excels at higher temperatures.

Called "photon enhanced thermionic emission," or PETE, the process promises to surpass the efficiency of existing photovoltaic and thermal conversion technologies.

"This is really a conceptual breakthrough, a new energy conversion process, not just a new material or a slightly different tweak," said Nick Melosh, an assistant professor of materials science and engineering, who led the research group. "It is actually something fundamentally different about how you can harvest energy."

And the materials needed to build a device to make the process work are cheap and easily available, meaning the power that comes from it will be affordable.

Melosh is senior author of a paper describing the tests the researchers conducted. It was published this week in Nature Materials.

"Just demonstrating that the process worked was a big deal," Melosh said. "And we showed this physical mechanism does exist, it works as advertised."

Most photovoltaic cells, such as those used in rooftop solar panels, use the semiconducting material silicon to convert the energy from photons of light to electricity. But the cells can only use a portion of the light spectrum, with the rest just generating heat.

This heat from unused sunlight and inefficiencies in the cells themselves account for a loss of more than 50 percent of the initial solar energy reaching the cell.

If this wasted heat energy could somehow be harvested, solar cells could be much more efficient. The problem has been that high temperatures are necessary to power heat-based conversion systems, yet solar cell efficiency rapidly decreases at higher temperatures.

Until now, no one had come up with a way to wed thermal and solar cell conversion technologies.

Melosh's group figured out that by coating a piece of semiconducting material with a thin layer of the metal cesium, it made the material able to use both light and heat to generate electricity.

"What we've demonstrated is a new physical process that is not based on standard photovoltaic mechanisms, but can give you a photovoltaic-like response at very high temperatures," Melosh said. "In fact, it works better at higher temperatures. The higher the better."

While most silicon solar cells have been rendered inert by the time the temperature reaches 100 degrees Celsius, the PETE device doesn't hit peak efficiency until it is well over 200 degrees C.

Because PETE performs best at temperatures well in excess of what a rooftop solar panel would reach, the devices will work best in solar concentrators such as parabolic dishes, which can get as hot as 800 degrees C. Dishes are used in large solar farms similar to those proposed for the Mojave Desert in Southern California and usually include a thermal conversion mechanism as part of their design, which offers another opportunity for PETE to help generate electricity, as well as minimizing costs by meshing with existing technology.

"The light would come in and hit our PETE device first, where we would take advantage of both the incident light and the heat that it produces, and then we would dump the waste heat to their existing thermal conversion systems," Melosh said. "So the PETE process has two really big benefits in energy production over normal technology."

Photovoltaic systems never get hot enough for their waste heat to be useful in thermal energy conversion, but the high temperatures at which PETE performs are perfect for generating usable high temperature waste heat. Melosh calculates the PETE process can get to 50 percent efficiency or more under solar concentration, but if combined with a thermal conversion cycle, could reach 55 or even 60 percent -- almost triple the efficiency of existing systems.

The team would like to design the devices so they could be easily bolted on to existing systems, making conversion relatively inexpensive.

The researchers used a gallium nitride semiconductor in the "proof of concept" tests. The efficiency they achieved in their testing was well below what they have calculated PETE's potential efficiency to be, which they had anticipated. But they used gallium nitride because it was the only material that had shown indications of being able to withstand the high temperature range they were interested in and still have the PETE process occur.

With the right material -- most likely a semiconductor such as gallium arsenide, which is used in a host of common household electronics -- the actual efficiency of the process could reach up to the 50 or 60 percent the researchers have calculated. They are already exploring other materials that might work.

Another advantage of the PETE system is that by using it in solar concentrators, the amount of semiconductor material needed for a device is quite small.

"For each device, we are figuring something like a six-inch wafer of actual material is all that is needed," Melosh said. "So the material cost in this is not really an issue for us, unlike the way it is for large solar panels of silicon."

The cost of materials has been one of the limiting factors in the development of the solar power industry, so reducing the amount of investment capital needed to build a solar farm is a big advance.

"The PETE process could really give the feasibility of solar power a big boost," Melosh said. "Even if we don't achieve perfect efficiency, let's say we give a 10 percent boost to the efficiency of solar conversion, going from 20 percent efficiency to 30 percent, that is still a 50 percent increase overall."

And that is still a big enough increase that it could make solar energy competitive with oil.

The research was largely funded by the Global Climate and Energy Project at Stanford and the Stanford Institute for Materials Energy Systems, which is a joint venture of Stanford and SLAC National Accelerator Laboratory, with additional support from the Department of Energy and DARPA.

ވޮލެންޓިއަރުންނާމެދު ސަމާލުވެލައްވާ

ހިލޭސާބަހަށް މަސައްކަތް ކުރުން ނުވަތަ ވޮލެންޓިއަރ ކުރުމަކީ ވަކި ފަރުދުން ނުވަތަ ޖަމާއަތަކުން މުޖުތަމަޢުގެ ހައްގުގައި އެއްވެސް އަގަކާއި ނުލައި ޚިދުމަތް ކޮށްދިނުމެވެ. ދީލަތި ކަމާއި އެކު މުޖުތަމަޢުގެ ހާލަތު ރަނގަޅު ކުރުމަށެވެ. އަމިއްލަ އެދުމަކާއި ނުލައެވެ. ނަމަވެސް ބައެއްފަހަރު އެމީހުންގެ އަމިއްލަ ހުނަރުތައް އިތުރުކޮށް، އެހުނަރުތަށް ތަރައްޤީކުރުމާއި، ތަފާތު މުޖުތަމަޢު ތަކުގައި މަސަޢްކަތްކުރުމުން ލިބޭ ހިތަހަމަޖެހުމާއި އުފާ ލިބިގަތުން އަދި މިނޫންވެސް އެތަށް މަޤުޞަދެއްގައި ހިލޭސާބަހަށް މަސްއްކަތްކުރާމީހުން ހަރަކާތްތެރި ވެއެވެ. ޞިއްޙީ ދާއިރާ، ތަޢުލީމީ ދާއިރާ، ކުއްލިހާލަތް ތަކުގައި އެހީވެދިނުން އަދި މިނޫންވެސް އެތަށް ދާއިރާއިކުން މިބައިމީހުން އާއްމު ގޮތެއްގައި އެހީތެރިކަން ފޯރުވައިދެއެވެ.
އާއެކެވެ. މިހާރު އަޅުގަނޑުމެންގެ މި ކުޑަކުޑަ މުޖުތަމަޢަށްވެސް މިވަނީ ހިލޭސާބަހަށް މަސައްކަތްކުރާ މީހުންގެ” ދީލަތި” އެހީތެރިކަން ފޯރުކޮށްދޭން ފަށާފައެވެ. އާއްމުކޮށް ހުރިހާ ދާއިރާއަކުންނެވެ. ހާއްސަކޮށް ތަޢުލީމީ ނިޒާމުގެ ތެރެއިންނެވެ. މުޖުތަމައެއް ބައްޓަންކުރުމަށާއި ހެޔޮ ޖީލެއް ބިނާކުރުމުގައި އެންމެ އިސް ދައުރެއް އަދާކުރާނީ އެތަނެއްގެ ތަޢުލީމީ ނިޒާމުކަމީ އެވެސް ޝައްކެއް އޮތްކަމެއް ނޫނެވެ. އެހެންކަމުން މުޖުތަމަޢުގެ ހާލަތު ރަނގަޅު ކުރުމަށް ބަޔަކު އެހީތެރިކަމެއް ވަނީކަމުގައި ވާނަމަ އެންމެ އިސްކަމެއް ދޭން ޖެހޭނީ އެތަނެއްގެ ތަޢުލީމީ ނިޒާމް އިސްލާހުކުރުމަށެވެ. ވީމާ އަޅުގަނޑުމެންގެ ތަޢުލީމީ ދާއިރާއަށް ބޭރުގެ ހިލޭސާބަހަށް މަސައްކަތްކުރާ މީހުން ވައްދާއިރު ލިބޭނެ ފައިދާއެއްގެ އިތުރުން ކޮށްފާނެ ނޭދެވޭ އަސަރުތަކަށްވެސް ވިސްނަން ވާނެއެވެ.
ވޮލެންޓިއަރުންގެ ގޮތުގައި ދިވެހިރާއްޖޭގައި މަސައްކަތްކުރާ ގިނަ މީހުންނަކީ ކްރިސްޓިއަނުންނެވެ. ތިހީވަނީ މުޅިން ރަނގަޅަށެވެ. އަޅުގަނޑު މިހާރު ދައްކަން މި އުޅެނީ ކްރިސްޓިއަން މިޝަނަރީގެ ވާހަކައެވެ. ކްރިސްޓިއަން މިޝަނަރީއަކީ އިއްޔެއްކު މިއަދަކު ފެށުނު ކަމެއް ނޫނެވެ. އެމީހުން ގަބޫލުކުރާގޮތުގައި އީސާ އަލައިހިއް ސަލާމް އެބައިމީހުންނަށް ވަނީ މުޅިދުނިޔޭގައި ކްރިސްޓިއަން ދީން ފެތުރުމަށް އަމުރުކުރެއްވިފައެވެ. އަޅަގަނޑަށް ހީވާގޮތުން ތީގެތެރެއިން ގިނަބޭކަލުންނަކީ އިނގިރޭސި ލިޔަން ކިޔަން ދަންނަ ބޭކަލުންނެވެ. އެހެންކަމުން ބައިބަލްގައި ވާގޮތަށް ނަކަލުކޮށްލާނަމެވެ.
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Matthew 28:19-20).
ކްރިސްޓިއަން މިޝަނަރީތައް ހިންގަނީ ދުނިޔޭގެ އެކި ކަންކޮޅުތަކަށް އެމީހުންގެ މަންދޫބުން ފޮނުވައިގެންނެވެ. ވަކި ވަކި ފަރުދުންގެ ގޮތުގަޔާއި ޖަމާއްތަތަކުގެ ގޮތުގައެވެ. މިބައިމީހުންނަށް ކިޔާ އުޅެނީ “މިޝަނަރީސް” އެވެ. އާއްމު ގޮތެއްގައި އެމީހުން ދީން ފަތުރަނީ ފުރަތަމަ ގޮސް ދީނީ ދަރުސްތަކެއް ދީގެނެއް ނޫނެވެ. ނަމަވެސް އިންސާނީ ޚިދުމަތްތަކުގެ ތެރެއިނަނެވެ. ހާއްސަކޮށް ފަޤީރުންނަށް އެހީވެދިނުމުގެ ތެރެއިންނެވެ. މިބައިމީހުން އިޤްތިޞާދީ ހަލަބޮލިކަމުން އެގައުމެއް ސަލާމަތްވުމަށް އެހީތެރިވެދެއެވެ. ލިޔަންކިޔަން ނޭނގުން ނައްތާލާ، ތަޢުލީމީ ހާލަތު ރަނގަޅުކުރުމަށް އެހީތެރިވެދީ، ޞިއްޙީ ހިދުމަތްތަށް ފޯރުކޮށްދިނުމަށް އެހީތެރިވެދީ، ޔަތީމުހާނާތަށް ބަލަހައްޓާ އަދި މިނޫންވެސް އެތަށް ކަމަކުން އެޤައުމެއްގެ ރައްޔިތުންގެ ހިތްތަށް މަޑުމަޑުން ދަމައިގަނެއެވެ. އަދި އެއަށްފަހު އެމީހުންގެ އަސްލު މަގުސަދު ހާސިލް ކުރެއެވެ.
ދެން އަޅުގަނޑުމެންގެ މި ކުޑަ ދިވެހިރާއްޖެއަށް ބަލާލަމާތޯއެވެ. 1998ވަނަ އަހަރު އޭރުގެ ސަރުކާރުން ވަނީ ކްރިސްޓިއަން މިޝަނަރީސް ކަމަށް ޝައްކުކުރެވޭ އެތަށް ބޭރުމީހުންތަކެއް ދިވެހިރާއްޖެއިން ބޭރުކޮށްލާފައެވެ. އަދި އެކަމާ ގުޅުންހުރިކަމަށް ބެލެވޭ ދިވެހިންތަކެއްވެސް ވަނީ ހައްޔަރުކޮށްފައެވެ. 29 ނޮވެމްބަރ 2008 ގައި އިސްލާމިކް އެފެއާޒް މިނިސްޓަރީއިން ވަނީ ދިވެހިރާއްގޭގައި ކްރިސްޓިއަން ދީން ފެތުރުމަށް ހަދައިފައިވާ އިނގިރޭސި އަދި ދިވެހި ވެބްސައިޓްތަށް ބްލޮކް ކުރާނެކަމަށް އިޢުލާންކޮށް އެކަންތަށް ޢަމަލީގޮތުން ފަށާފައެވެ. ނަމަވެސް މިޝަނަރީސްގެ މަސައްކަތް ދިޔައީ ކުރިއަށެވެ. 27 އޮކްޓޯބަރ 2009 ވީ އަންގާރަ ދުވަހު ކަމާބެހޭ ފަރާތްތަކުން ވަނީ ދިވެހިބަހުންވާ ކްރިސްޓިއަން ދީނުގެ 6ވީޑިއޯ ސީޑީ އާއި 17ލީފްލެޓާއި، 6ފޮތް އަދި 1 ބައިބަލް އާއި އެކު އަތުލައިގަތް ދެކުނުއެފްރިކާގެ ރައްޔިތެއް ކިމުގައިވާ ރޮބަރޓް ވިލިއަމް ޑީޕޯރޓް ކޮށްލާފައެވެ. ސުނާމީގައި ހާލުގައި ޖެހުނު ބައެއް ދިވެހީންނަށް އެހީތެރިވެދޭން އައި ވޮލެންޓިއަރުން ބައިބަލްގެ ދިވެހި ތަރުޖަމާ ބެހިކަމީ އަދި އަޅުގަނޑުމެން ހަނދާން ނެތޭނެހައި ދުރު ހަނދާނެއް ނޫނެވެ. 15 އޭޕްރީލް 2010 ވީ ބުރާސްފަތިދުވަހު ދިވެހިރާއްޖޭގައި ކްރިސްޓިއަން މިޝަނަރީސްގެ ފޮތްތަކެއް ބަހަން އުޅުނު ދެކުނުކޮރެޔާގެ 4 ރައްޔިތަކުވެސް ވަނީ ހައްޔަރު ކޮށްފައެވެ. މިހެންގޮސް ކިތަންމެ ކަންތައް ތަކެކެވެ.
ޔަހޫދީންނާއި ނަޞާރާއިންނަކީ އަހަރުމެންނަށް ހެވެއް ލާބައެއް އެދިގެން އުޅޭބައެއް ނޫންކަން ޤުރުއާނާއި ސުންނަތުންވެސް ސާބިތުވެއެވެ. الله سبحانه وتعالى ކީރިތި ޤުރުއާނުގައި ވަޙީީ ކުރައްވައި އަންގަވާފައި ވެއެވެ:

"وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلا نَصِيرٍ" (البقرة:120)

މިއާޔަތުގެ މާނައަކީ: "އަދި ހަމަކަށަވަރުން ޔަހޫދީންނާއި ނަޞާރާއިންވެސް، އެއުރެންގެ މިއްލަތަށް (އެބަހީ އެއުރެންގެ ދީނަށް) ކަލޭގެފާނު ތަބާވެއްޖައުމަށް ދާންދެން ދުވަހަކުވެސް ކަލޭގެފާނަކަށް ނުރުހޭނެތެވެ. ކަލޭގެފާނު ވިދާޅުވާށެވެ. ހަމަކަށަވަރުން ތެދުމަގަކީ ހަމައެކަނި الله سبحانه وتعالىގެ މަގެވެ. އަދި ކަލޭގެފާނަށް الله تعالىގެ ކިބައިން ޢިލްމު އައުމަށްފަހު އެއުރެންގެ ހަވާ ނަފްސުގެ ހެއްލުންތަކަށް ތަބާވެއްޖެނަމަ، الله تعالىގެ ޙަޟްރަތުން ކަލޭގެފާނަށް އެއްވެސް އެހީތެރިއަކު އަދި ނަޞްރުދޭނޭ މީހަކުވެސް ނުވެއެވެ." (ސޫރަތުލް ބަޤަރާ:120).

أبو سعيد الخدري رضي الله عنه ރަސޫލު الله صلى الله عليه وسلم ކިބައިން ޙަދީޘްފުޅު ކުރައްވާފައިވެެއެވެ. "قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ حَتَّى لَوْ دَخَلُوا فِي جُحْرِ ضَبٍّ لاَتَّبَعْتُمُوهُمْ ‏"‏ ‏.‏ قُلْنَا يَا رَسُولَ اللَّهِ آلْيَهُودَ وَالنَّصَارَى قَالَ ‏"‏ فَمَنْ ؟!" (رواه البخاري 8/151 . ومسلم 4/2054)

މާނަ: "ހަމަކަށަވަރުން ތިޔަބައިމީހުން، ތިޔަބައިމީހުންގެ ކުރިން އައިމީހުންގެ ގޮތްތަކަށް ތަބާވާނެއެވެ. މުށަކަށްފަހު މުށެކެވެ. ކައިވަތަކަށްފަހު ކައިވަތެކެވެ. އެބައިމީހުން ضبّއެއްގެ (ސަހަރާތެރޭ އުޅޭ ބޮނޑެއްގެ) ހޮރަށް ވަންކަމުގައި ވިޔަސް ތިޔަބައިމީހުން އެމީހުންގެ ފަހަތުން ގޮސް އެހޮރަށް ވަންނާނެއެވެ. އެހިނދު ތިމަންބޭކަލުން ދެންނެވީމެއެވެ. އޭ اللهގެ ރަސޫލާއެވެ. އެއީ ޔަހޫދީންނާއި ނަޞާރާއިން ހެއްޔެވެ؟ އެކަލޭގެފާނު ޙަދީޘްފުޅު ކުރެއްވެވިއެވެ. "ފަހެ އެނޫން ދެން ކޮންބައެއް ހެއްޔެވެ؟". (ބުޚާރީީ: 8/151، މުސްލިމް 4/2054)
އެހެންކަމުން ނިންމާލުމުގެ ކުރިންވެސް ބުނެލަން އޮތީ ވޮލެންޓިއަރުންނާއިމެދު ސަމާލުވެލައްވާށެވެ. އެމީހުންގެ ތެރެއިން ބަޔަކު ހެޔޮނިޔަތުގައި މަސައްކަތް ކުރިކަމުގައި ވިޔަސް ގިނަބައެއްގެ ފަހަތުގައި ފޮރުވިފައިވާ މިޝަންއެއް ވާނެއެވެ. އެމީހުން އަޅުގަނޑުމެންގެ ޅަދަރީންގެ ސިކުނޑިތަކާއި އަދި ހިތްތަކާ ކުޅެމުން ދާއިރު ވަގުތު ފާއިތުވުމުގެކުރިން މިކަމާ ވިސްނާށެވެ.

= ނިމުނީ =

Trials of Cell Phone Microscope to Begin in Africa

A functioning prototype of a cell phone microscope has been developed.

The telemedicine microscope captures an image with a lensless system. This means that the microscope can be miniaturized (it weighs approximately 43 g) to the point where it fits on most cell phones, while remaining inexpensive enough for widespread use in developing countries, costing only about US$10 each.

Images are captured through a process called diffraction, or shadow-based, imaging. An ordinary light-emitting diode (LED) from the top illuminates the sample, and the detector array already installed in cell phone cameras captures the image, recording the patterns created by the shadows resulting from the LED light scattering off the cells in the sample. Because cells are semi-transparent, enough information is obtained from this type of imaging to detect subcellular elements, and to produce holographic images. By using an inexpensive LED light instead of the laser as typically required for holographic imaging, the size and cost are further reduced.

The cell phone microscope is easy to use and versatile. Samples (blood smears or saliva) are loaded into single-use chips that easily slide into the side of the microscope. Because the microscope uses the entire detector array to capture an image and has a relatively large aperture, it has a wide imaging field-of-view. Samples do not need to be precisely aligned for images to be captured, and the chance of debris clogging the light source is lessened.

"Cell phones present a tremendous opportunity in Global healthcare," remarked Aydogan Ozcan, assistant professor of electrical engineering at the University of California Los Angeles (UCLA) Henry Samueli School of Engineering and Applied Science (Los Angeles, CA, USA) and investigator at UCLA's California NanoSystems Institute, "We can leverage the fact that 80 % of the world's population lives in areas covered by cell phone networks to bridge the gaps left by a lack of health care infrastructure in developing countries."

The lensless imaging platform behind the cell phone microscope will be tested in real world trials. It received awards from the Bill & Melinda Gates Foundation, National Geographic, and the [U.S.] National Science Foundation (NSF).

The cover article of the July 2010 edition of the journal Lab on a Chip features the latest creation by the Prof. Ozcan's group.

Is it permissible to put the sperm of the husband and the egg from the wife in the womb of the second wife?

“Ahmad” has two wives, the first one cannot have children and the second one can have children, praise be to Allaah. In the modern scientific age doctors can, by the grace of Allaah, put an egg from the second wife with the husband’s sperm (test-tube baby) and mix them and let them start to grow, then place (the fertilized egg) in the womb of the wife who cannot have children, so that the child can grow until he is born. Is this permissible in the light of the Qur’aan and Sunnah? Some people say that it permissible by analogy with breastfeeding, i.e., just as it is permissible to nourish a child with her milk in her lap, it should also be permissible for her to nourish him with her blood in her womb.

Praise be to Allaah.

This method of fertilization, which involves placing the egg with the husband’s sperm in the womb of the other wife, is a method that is not acceptable according to sharee’ah, and a large number of scholars are of the view that it is haraam. Statements were issued concerning it by the Islamic Fiqh Council of the Organization of the Islamic Conference (OIC) and by the Islamic Fiqh Council of the Muslim World League. Those who initially said that this method was permissible later retracted their view. There follows some of what was said in those statements.

1 – Statement of the Islamic Fiqh Council of the Organization of the Islamic Conference (OIC).

The meeting of the Islamic Fiqh Council held on 8 – 13 Safar 1407 AH (11–16 October 1986).

After examining the subject of artificial fertilization –“test-tube babies” – by studying the research presented and listening to comments of experts and doctors, and after discussion, the Council reached the following conclusions:

The methods of artificial fertilization that are known nowadays are seven:

i. Where fertilization occurs between the sperm taken from the husband and an egg taken from a woman who is not his wife, then the embryo is implanted in his wife’s uterus.

ii. Where fertilization occurs between the sperm of a man other than the husband and the wife’s egg, then the embryo is implanted in the wife’s uterus.

iii. Where fertilization occurs between the sperm and egg of the couple, and the embryo is implanted in the uterus of a woman who volunteers to carry it (surrogate motherhood).

iv. Where fertilization occurs outside the womb between the sperm and egg of strangers, then the embryo is implanted in the wife’s uterus.

v. Where fertilization occurs outside the womb between the sperm and egg of the couple, then the embryo is implanted in the uterus of the other wife.

vi. Where sperm is taken from the husband and an egg is taken from the wife, and fertilization occurs outside the womb, then the embryo is implanted in the wife’s uterus.

vii. Where sperm is taken from the husband and placed in the wife’s vagina or uterus so that fertilization may take place inside her body.

It was determined that the first five methods are all haraam according to sharee’ah and are forbidden completely in and of themselves, or because of the results to which they will lead, such as mixing of lineages, loss of motherhood and other things that are forbidden according to sharee’ah.

With regard to the sixth and seventh methods, the committee thinks that there is nothing wrong with resorting to them in cases of need, after emphasizing that it is essential to take all necessary precautions. End quote.

Majallat al-Majma’ (3/1/423).

2 –Statement issued by the Islamic Fiqh Council of the Muslim World League:

Praise be to Allaah and blessings and peace be upon our Master and Prophet Muhammad and his family and companions.

The Islamic Fiqh Council, in its eighth session held at the headquarters of the Muslim World League in Makkah al-Mukarramah, from Saturday 18 Rabee’ al-Aakhir until Monday 7 Jumaada al-Oola 1405 AH (19-28 January 1985), examined the remarks submitted by some of its members concerning what the Council had declared permissible … with regard to artificial fertilization and test-tube babies, which was issued in its seventh session, held between 11-16 Rabee’ al-Aakhir 1404 AH, where it says:

“The seventh method, in which the sperm and egg are taken from the couple and, after fertilization in a laboratory vessel, the embryo is implanted in the womb of another wife of the same man, as she volunteers to carry this pregnancy of behalf of her co-wife whose womb has been removed – it seems to the committee that this is permissible in cases of need and subject to the general conditions mentioned previously.”

The remarks may be summed up as follows:

The other wife in whose womb the embryo from the egg of the first wife is implanted may become pregnant with a second child before the embryo becomes established in her womb, as the result of relations with her husband around the time of the implanting of the embryo, then she may give birth to twins and it may not be known which child resulted from the (implanted) embryo and which resulted from relations with the husband, and it may not be known which wife is the mother of the child who resulted from the (implanted) embryo and which is the mother of the child who resulted from relations with the husband. Similarly, one of the two embryos may die at the ‘alaqah or mudghah stage but not be expelled from the uterus until the other child is born, and it may also not be known whether he is the child that resulted from the (implanted) embryo or from relations with the husband. This means that there is confusion as to who the real mother is and there is mixing of lineages which affects a number of rulings. All of this means that the Council must retract their rulings in the case mentioned.

The Council has also listened to the opinions presented by doctors and obstetricians who attended the meeting and who pointed to the possibility of the other pregnancy being miscarried as the result of marital relations with the woman who is carrying the embryo, and confusion of lineages as mentioned above.

After a discussion of the matter and an exchange of opinions, the Council decided to retract the view that the third type mentioned is permissible, and in the seventh session, 1404 AH.

Qaraaraat al-Majma’ al-Fiqhi (pp. 159-161).

Based on that:

It is not permissible to take the husband’s sperm and the wife’s egg and put the mixture in the womb of another wife of the husband.

And Allaah knows best.

source: Islam Question and Answer

Molecular Biology Technique Detects the 2009 H1N1 Virus

A new polymerase chain reaction (PCR) diagnostic test can detect human infections with 2009 H1N1 virus with sensitivity and specificity greater than 96% for upper respiratory specimens.

The test is used to isolate and amplify viral genetic material present in secretions taken from a patient's upper or lower respiratory tract. Upper respiratory specimens are easily obtainable in a doctor's office, and lower respiratory specimens are typically obtained from severely ill patients in a hospital setting.

Amplified viral genetic material generates a fluorescent signal, which is then detected and analyzed by a diagnostic instrument called the Applied Biosystems 7500 Fast DX Realtime PCR Instrument. The test panel and diagnostic system can provide results within four hours, and multiple samples can be tested at the same time.

The new test was developed by the [U.S.] Centers for Control and Prevention of Disease (CDC; Atlanta, GA, USA). It is called the "CDC Influenza 2009 A (H1N1) pdm Real-Time RT-PCR Panel (IVD)," and it will help ensure the accuracy of influenza testing results among the different qualified laboratories that conduct influenza subtype testing in the United States and abroad. The test was authorized for use by the U.S. Food and Drug Administration.

The test will replace the previous real-time RT-PCR diagnostic test used during the 2009 H1N1 pandemic, called the "Swine Influenza Virus Real-time RT-PCR Detection Panel (rRT-PCR Swine Flu Panel)," which received an emergency use authorization by the U.S. Food and Health Administration (FDA; Silver Spring, MD, USA) in April 2009.

The earlier test was developed based on the limited number of 2009 H1N1 specimens available at the start of the 2009 H1N1 pandemic in April 2009. The new test has been optimized using the vast amount of 2009 H1N1 genetic information CDC received throughout the pandemic.

Negligence in the Matter of Salah is Kufr (Infidelity)

The prophet (S.A.W) said:

"The covenant which is between us and them (i-e the disbelievers) is Salah, and whoever abandoned it has disbelieved" [1]

And he (S.A.W) said:

"Between a man and disbelief and Shirk is forsaking Salah" [2]

One day companions of prophet (S.A.W) mentioned Salah to his Companions, saying:

"Whoever guards it strictly will have light, evidence (of his faith) and deliverance on the Day of Resurrection. And whoever does not guard it strictly will have neither light, nor evidence (of his faith) nor deliverance; and he will be gathered on the Day of Resurrection with Pharaoh, Haman, Qaroon and Ubayy bin Khalf" [3]

Some of the scholars said in explanation of this Hadith that whoever neglects Salah will be, on the Day of Resurrection with these disbelievers, for if he neglects them out of pride because he is king or leader, then he resembles Pharaoh. And if he neglects then put of pride of holding a powerful position, then he will be resembles Haman, the Minister of Pharaoh and so he will be gathered with him on the Day of Resurrection and taken to the Hell-Fire. Whoever neglects them because he is distracted by his wealth or desires, then he resembles Qaroon, whom Allah caused the earth to swallow up, and he will also be gathered with him and taken to the Hell-Fire. Whoever neglects because he is distracted by his business and other kinds if dealings, then he resembles Ubayy bin Khalaf, the Makkan trader, and he will be gathered and taken with him to the Fire on the Day of Judgement. We ask Allah to save us from being in their situation.

[1] Tirmidhi, Faith, what is said about abandoning the prayer, Hadith 2621
[2] Muslim, Faith, Chapter: Generalising in the name of disbeliever over whosoever abandons Salah, Hadith: 82
[3] Musnad Ahmed: 6576, V: 2/169

"No! One at a time! One at a time!"

Shaikh Muhammad al-Arifi’ says;



He (a poor man) went on making tawaaf around the Ka'aba saying "Oh Allah forgive us and tajaawaz anna (??)" And so the poor man was supplicating. [Eventually] He became very hot and had a heat stroke and collapsed on the ground.

So they (people) picked him up and took him to the Ajyaad Hospital, opposite the Haram. They put him in the hospital - cool was the place with a white bed and bed cover and cool moist air was blown onto him.

After 4-5 hours, he awoke. Upon waking up, he turned right and left only to find the room all white. He looked to the bed cover, mattress and bed only to find that they [too] where white. The poor man smelt the smell [in the room] - and of course it was the smell of dettol - but it was better than his smell, and the smell pleased him.
So he assumed that he was in Jannah! (Paradise) [To which] he exclaimed: "Allahu Akbar! Ash-hadu anna wa'ad Allahi hakun! Al JANNAH! Al Jannah! (Allah is the greatest! I bear witness that Allah's promise is true! Al Jannah! Al Jannah!")"

He then turned to his right and found 5 Filippino nurses [standing there]. When he saw them wearing all white, he said: "Allahu Akbar! Al hoor al ayn! Al hoor al ayn! Al hoor al ayn!" [the women of Paradise]

The nurses didn't understand what this man was saying. So they assumed that he was crazy. [This man then] tried to get out of his bed, he took the bed cover [off him] and threw it down, to get to the "Hoor Al Ayn"
The nurses rushed towards him to hold him. So he told them, "No, one by one, one by one!" So the poor man thought he was [in Jannah/Paradise] with the Hoor Al Ayn!


See Sheikh Mohammad Al Arifi narrating the Event in Arabic;

Stool DNA Testing Could Play Expanded Role in Colon Cancer Prevention

Research teams have demonstrated for the first time that two types of colorectal precancers can be detected through noninvasive stool DNA testing. The two studies being presented demonstrate that stool DNA testing may be useful for detection of premalignant dysplasia in patients with inflammatory bowel disease (IBD) and of a significant type of colorectal precancer called serrated polyps.

David Ahlquist, M.D., a gastroenterologist with Mayo Clinic (Rochester, MN, USA) and the senior investigator, reported that sensitive stool DNA test techniques developed at Mayo Clinic could detect common forerunners of colorectal cancer. “Detection of precursor lesions during screening is essential if cancer prevention is the goal,” Dr. Ahlquist stated.

Compared to widely used fecal blood tests, stool DNA testing has higher detection rates for curable stage colorectal cancer and for common precancerous polyps (called adenomas).

The first study, presented on May 3, 2010, at Digestive Disease Week, the annual meeting of the American Gastroenterological Association held in New Orleans, LA, USA, involved identifying both cancer and a precancerous lesion, called dysplasia, in individuals who suffer from IBD. In a blinded study with 10 cases and 10 controls conducted in conjunction with Mount Sinai Medical Center (New York, NY, USA) and the University of Chicago (IL, USA), researchers found that stool DNA testing was positive in nine out of 10 cases (five of five with cancer, and four of five with dysplasia).

“This study shows that cancer and precancer in IBD can be detected noninvasively,” said Dr. Ahlquist. “The 90% detection rate by stool DNA testing is remarkable. It’s important for people with IBD because they are at much higher risk for colorectal cancer than the general population. Given the limitations of colonoscopies in detecting these lesions, stool DNA testing could play a complementary role to improve the effectiveness of cancer surveillance.”

The second study, presented on May 4, 2010, involves detecting serrated colorectal polyps. Unlike common adenomas, which usually protrude from the colon lining and are easy to see, serrated polyps are typically flat and the same color as the colon lining. Dr. Ahlquist remarked that serrated polyps have been ignored or excluded from most screening studies to date because it was not clear they were associated with cancer. “Now they are regarded as the forerunner in roughly 30% of colon cancers,” said Dr. Ahlquist. “Most of these are located on the right side of the colon, where screening has had less impact historically.”

For this study, researchers first took tissue and identified two genetic markers that were present in serrated polyps but not in normal colon. The team assayed the markers (mutant BRAF and methylated vimentin genes) in stool samples from 14 cases and 19 control patients who had undergone screening colonoscopies. In blinded fashion, they compared the findings to fecal blood tests on the same specimens.

“We observed a 71% detection rate with stool DNA testing,” noted Dr. Ahlquist. “This was significantly higher than the 7% rate with conventional fecal blood tests. Detection of these important types of precancer by stool DNA testing offers promise in our efforts to more effectively and affordably prevent colorectal cancer. However, findings from both pilot studies need to be corroborated in larger studies.”

Scientists identified three genetic mutations that increase the number of cigarettes people smoke a day

Scientists identified three genetic mutations that increase the number of cigarettes people smoke a day.

And several genes appear to dictate how likely you are to take up smoking and how easily you can quit.

Three separate studies collected data from 140,000 people, with the results published in the journal Nature Genetics.

A previous study two years ago found a common single-letter change in the genetic code linked to nicotine addiction and lung cancer risk.

This new research confirms this discovery and also pinpoints two more genetic variants that seem to increase cigarette consumption among smokers.

Lung cancer risk

The new single-letter mutations, known as single nucleotide polymorphisms or SNPs, lie in regions of the DNA molecule containing genes believed to influence nicotine addiction.

In smokers, each copy of the variants was associated with a small increase in smoking consumption equivalent to about half a cigarette a day.

However they also conferred a 10% increase in lung cancer risk, raising questions about their effect.

It is not clear whether the variants simply drive people to smoke more, or increase susceptibility to cancer as well.

The University of North Carolina, Oxford University and Icelandic company deCODE were all involved in the research.

Dr Kari Stefansson, researcher and executive chairman of deCODE, stressed that smoking is bad for anyone's health.

"But it is even worse for some, and our discoveries continue to strengthen our ability to identify who those people are and give them a compelling reason to quit."

Amanda Sandford, research manager at ASH, a public health charity, cautioned that any potential benefits from this research were still a long way in the future.

"Smokers who want to quit should not wait for treatment tailored to their genetic make-up.

"There is an abundance of advice and treatments available already to help people stop smoking," she said.

source:- bbc

The Story Of The Bull

There were four Cows. One of them was white and the other three were black. They used to live in a dangerous area surrounded by wolves. The way they protected themselves was that they were always together, they would stick together, watch out for each other, everyone was keeping an attentative eye, and they survived, even though the area was surrounded by wild beasts.

But the three black cows had a meeting one day. And they said, “This white cow is giving us away. When we try to hide at night, because we are black no one can see us, but the enemy is able to see the white cow, so why don’t we just let him go. The three of us will be together and let’s just let the white cow go away because he is just too much trouble.” So now from that day on, the three black cows would be on one side and the poor white cow is alone. They boycotted the white cow.

Now the wolf is very intelligent. He was able to detect the disunity that was amongst these cows. So he made his move and he attacked the white cow, and while he was devouring his flesh, the three black cows were doing nothing. They were watching it, while their brother was being torn into pieces!

But the following night, the wolf attacked the three black cows, why? Because now there were one cow short. So they were not as strong as they were the day before. Because they let down their brother white cow, now the wolf attacked them and was able to snatch away one of the black cows. And now we only have two left.

So the following night, it was an even easier thing for the wolf because only two are left, so he ate one of them. And then on the final night there was only one cow left and the cow was trying frantically to run away from the wolf, but now the cow has no supporter and no helper. So the wolf is pursing it with confidence and he knows this cow will get tired and fall down, there’s nothing the cow could do. Nobody to help him, so the wolf is walking around very happily with confidence, and he pounced at the cow and grabbed him by the neck, and while he did that and the cow was pronouncing his last words, he made a very important statement, a statement that is a great lesson that we can learn from. This black cow said, (while he was dying), “I was eaten, the day the white cow was eaten. I had signed on my execution form, the day I allowed the white cow to be eaten, that’s when I died. I didn’t die now, I didn’t die today…I died when I allowed the wolf to eat the white cow”