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In the Name of God بسم الله

Fadoo

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  1. Fadoo

    THE POEM

    Here is another poem i ws sent and i want to share with you :( In The Name Of Allah! :( THE POEM I knelt to pray but not for long, I had too much to do. I had to hurry and get to work For bills would soon be due. So I knelt and said a hurried prayer, And jumped up off my knees. My Muslim duty was now done My soul could rest at ease. All day long I had no time To spread a word of cheer. No time to speak of Allah to friends, They'd laugh at me I'd fear. No time, no time, too much to do, That was my constant cry, No time to give to souls in need But at last the time, the time to die. I went before the Lord, I came, I stood with downcast eyes. For in his hands God held a book; It was the book of life. God looked into his book and said Your name I cannot find. I once was going to write it down... But never found the time" :cry:
  2. Fadoo

    DEATH

    isalaam alaikum i am so sorry i would not take credit for something i did not write. The Art of pure priginal thought is a lost art. This poem was sent to me and it moved me so i thought i would share it. I will try and say this everytime i submit something. Although i have not seen it done in other works but ok. no problem thanks for the reminder. Salaam alaikum
  3. AWAITING FOR IMAM A.S.OR FOR SYMPTOMS AND SIGNS: Innumerable narrations contain the signs and symbols of the re-appearance of Hazrat Vali-e-Asr Imam Mahdi (A.S.) Janab Sheikh Sadooq and Allama Majlisi (May God Shower His blessing on them) the highly acclaimed Islamic Scholars have described these narrations among the signs and symbols of the re-appearance of Imam (A.S.) Here we will discuss them wholly form literary point of view. 1. Importance of signs and symbols of re-appearance of Imam (A.S.) Since long all the Muslims in general and the Shias in particular are looking forward for the re-appearance of Imam Mahdi (A.S.). It is undoubtedly an established fact like the Doomsday for which no fixed time or period is sounded. Only Allah knows, we know not. We have only to focus our attention on the indications assigned for it. To investigate, to find out and to distinguish between these signals and tokens for the re-appearance of Imam (A.S.) is of immense importance. We can assume on the basis of these indications (not for certain) that the time and period is not far away. Due to this more emphasis is given on these signs from the beginning itself. 2.There are two types of indications and signs The signals given by Ahlul-bait are not of one type. Some of the signs told by the descendants of the Holy Prophet (SAWA) are unchangeable while some of them are inconstant. Imam Jafar Sadiq (A.S.) has said that five signs before the re-appearance of Qayem (A.S.) would appear. (i) the appearance of Yemani, (ii) revolt of Sufyani, (iii) mysterious voice, (iv) murder of a pious man between Safah and Murwa; (v) sinking of Sufyani's army between Mecca and Madina at a place known as Baidaar. (Bihar-al-Anwar-254/52) According to another narration some other sure symbols are related by Imam Jafar Sadiq (A.S.) like the division of Banu Abbas in different groups; Sighting of mysterious hands form the sky (Bihar 206-23/52) while other signs are mutable. It can be concluded by keeping both the symbols together that some of them are uncertain. 3. Can any change be anticipated in the things predicted ? According to the thorough and absolute Shia teachings and tenets the answer will be in affirmative. Changeability among the Shias is an important belief founded on Quranic Signs (Suras). The Sunnis have never any vision to see things in the light of the teachings of Ahlul bait. Their mentality is unchanged and will never be changed so the change and alteration can never be digested by them. In the light of Shia tenets, the mishaps, calamities and other ugly incidents which are expected can be changed, altered and averted. Accordingly the problems of livelihood age, hunger, prestige honour, insult and disgrace, incurable diseases, earthquakes, famine, revolution and war which are about to engulf the mankind can be turned aside from or there may be increase or decrease in their severity. The glaring example of the changeability is the episode of the followers of Hazrat Yunus (A.S.) whose calamity was kept off and prevented. At two different places it is mentioned in the Holy Book that the followers of Hazrat Yunus (A.S.) ware subjected to the severe wrath of the Almighty God. So the Prophet distanced himself from them and went far away. But his followers suddenly changed their behaviour and stand. They pleaded for mercy form the Almighty God form the depth of their hearts. The calamity was averted (Sura-Yunus : 98). God can change the destiny and is not subject to any control, can set right the things, comes to the rescue of those who have lost the hope, has authority to control the things when they are uncontrollable and manages the affairs when they are unmanageable. The changes and alterations should not be amounted to the repentance of God for the decision given previously. Such types of change would be called to have its base on ignorance and can be presumed that the decision when first given was due to lack of knowledge but after having gained the complete knowledge the change was taken place. actually this change is not linked with divination and for-knowledge. This has the direct connection as per the narrations of descendants of Holy Prophet (with the knowledge of the unseen) where the fore-knowledge is treasured. From this treasure all the angels, the Prophets and the spiritual leaders(Imams) are adorned with the fore-knowledge and inspirations. Nothing has thus found place regarding change in the Commandments of God in (Qur’an)in the unseen treasure of knowledge. On the basis of the fore-knowledge Hazrat Yunus (A.S.) went far away from his followers. When he returned, was flabbergasted to find that the calamity was averted. It is clear that the calamity was mentioned but the change was not mentioned so Hazrat Yunus (A.S.) was taken aback to see the change. The descendents of Prophet (A.S.) were embellished with divine knowledge written in the knowledge of the unseen. Whatever symbols were described in that were all told by the spiritual leaders (Imam). Regarding the change in symbols nothing was predicted so was not told by the Imam but due to the faith in alteration there is a possibility of change in symbols also. 4. Can the symbols and signs be changed and subjected to alteration ? It is a complex problem which requires literary discussion and arguments. The scholars of high reputation and arguments. The scholars of high reputation have different views. According to the highly placed narrator Mirza Hasan Noori author of the book Mustadrak-ul-wasael there can be change in these symbols also like the change in rest of the things. (Najmus-Saqib, chap.11). The eminent scholar Ayatullah Syed Mohammad Taqi Isfahani has expressed altogether different views as any change is not acceptable to him in these symbols. Further discussions and arguments in this article will prove that narrator Noori was right in his conclusion and the correctness of his views can easily be established. Two types of signs and indications are narrated by the Imam (A.S.). Some of them are certain while others are un-certain. If there would not have been uncertain signs there was no point in treating some signs as certain and unchangeable. So it amounts to the change in the symbols. There can be change at least in uncertain signs and signals. Later on it would also be proved that even certain signs could also be changed. 5. Is alteration not possible in the time of re-appearance of Imam (A.S.) ? Regarding the change both these narrations can be put as a proof in which the re-appearance is predicted early or late. The conditions of period and time of re-appearance are described in some narrations. If it will be proved that re-appearance is alterable can occur late or early then it will be implied that the signs can also be changed. The following narrations can be quoted regarding the change in re-appearance : A narrator writes that he inquired from Imam Jafar Sadiq (A.S.) whether there is any remedy to this replied, "Yes but it is only you people who have disclosed this secret so the re-appearance is delayed by God." (Bihar - 52 - 117 105). It can be explained in this way in detail that the Imams (A.S.) used to hint to their followers (Shias) about the re-appearance without fixing any period. That secret was passed on to the enemies by some mentally weak Shias which averse God and thus the re-appearance was delayed. In other narration Imam Jafar Sadiq (A.S.) said that re-appearance was delayed twice (Bihar 52/117) while it was actually delayed thrice according to another narrating (Bihar 52/289-291). The following sayings of Imam (A.S.) can be put forward as a third example which proves that delay or haste can possibly occur in re-appearance. The words are follows: "Pay for early re-appearance as it would be for your god. It would be a means to make you free from hardship". (Bihar -53). Hazrat Imam Jafar Sadiq (A.S.) relates that "the wrath of God, on Bani Israel was prolonged, they prayed to God to pardon their sins from the depth of their hearts continuously for a fortnight. God then commanded Janab Hazrat Musa (A.S.) and Janab Hazrat Haroon (A.S.) through heavenly message to protect them from the tyranny of Firoun. Thus hundred and seventy years of their calamity and hardships were reduced. So they were freed early from God's displeasure. Imam (A.S.) further added that you can also pray to God to help you pardon your sins. Like Bani Israel you will also be freed early from hardships. If you will not act like them God would continue to carry it upto the last stage". It has now become clear that the early re-appearance of Imam (A.S.) so to say depends very much how we reciprocate. If we will pray to God sincerely to pardon us we will find a sea of change in ourselves and will abstain from sins by being faithful to God. Only then we can hope for quick and early re-appearance of Imam Mahdi (A.S.). When it is evident that alterations are possible in re-appearance so also the change is possible in the signs described for the time and period of re-appearance. 6. Can the re-appearance be subjected to alterations? The changes and alterations are linked with appointed and certified things. The commandments of God are not wavering and inconstant. God declares in the Holy Book". No doubt the words of God are never vacuous". Whatever can be said and written in the light of the teachings of Ahlul bait is only this that the re-appearance of Imam (A.S.) either be delayed or altered or occurs early but is not immutable. The re-appearance is the commandment of God that never changed. God in His Holy Book "God has promised his pious and faithful beings to appoint a vicegerent on earth and endow him with authority to popularise the ways of choicest religion of Allah and the peace will prevail everywhere instead of fear and terror (Sura-Noor). The promise of God is never in vain an void. A person came to Imam Taqi (A.S.) and expressed his fear regarding the possibility of change and alteration in the re-appearance of Imam (A.S.). He was told by Imam Mohammad Taqi (A.S.) that re-appearance of Imam Mahdi (A.S.) is a commandment of God which is not in-expressive". (Bihar 251/52) 7. Can there be any change in authentic and established signs of re-appearance of Imam (A.S.)? Positive indications mean those which are willed by God so un-changeable and will never be changed while the rest can be categorised as vague so liable to be changed. There is no commandment of God regarding them only their quality and characteristics is mentioned. The appearance of Yamani. The revolt of Sufyani an sinking of army, murder of a pious man and sounding of a voice from the heaven are stamped and thus not subject to alterations. Expressive and inexpressive signs and indications whether the certain or uncertain are not visible in the outside world the possibility of change can not be ruled out. Both are liable to be changed. The revolt of Sufyani was related in presence of Imam Taqi (A.S.) as an unchangeable sign. Accordingly an individual enquired from Imam (A.S.)whether a change is possible even in this stable sign? The Imam replied in the affirmative. (Bihar -151-250/52) Keeping the above in mind there is no apparent distinction between vacuous and secure signs as both are changeable. 8. What is the meaning of change in the signs? We have already described this point above in detail in part No.3 of this article that the change in precious signs occur under peculiar circumstances. The Prophets, messengers of God and spiritual Leaders (Imams) acquire Knowledge from divine source in which early and preliminary decisions with their signs and symbols are mentioned. Sometimes due to some particular reasons changes and alterations are brought about in previous decision and amendments are made in them. So whatever indications are given by the Imam (A.S.) regarding the incidents which are to occur including the re-appearance are totally based on the previous decisions mentioned therein. It does not in any way mean that signs should be ignored and should be considered as insignificant "You should not be taken aback if the other day that incident is changed or altered for which you were told before hand" as was told by Imam (A.S.). We should have faith in the utterances of Imam (A.S.) and should not doubt authenticity. Instead we should try to find out whether or not that incident was from amongst them which were changeable. A true follower is he who has faith in changes and alterations and not carried away by inconstant and constant signs. If predicted incidents have not base it on ignorance and it should be treated as a previous decision which was changed by God's will as such thoughts would have double and manifold advantages (Kafi-2/269). He who was faith in narrations would never be taken aback if the Imam (A.S.) re-appears before the sighting of the signs as one is awaiting for the Imam (A.S.) and not looking forward for the signs. 9. What is the purpose and object of symbols and signs? The discussions about the tokens and signals have it own advantages and benefits. It kindles the hearts of Shias with the ray of hope, vanishes the anxiety and worries and protects them from negative thinking that crowd their minds. The facts of re-appearance are known only to God as we have described in this article in detail. The material which were possibly being collected about the re-appearance are wholly based on tokens and signals. The sighting of any of those tokens strengthens our faith in re-appearance of Imam (A.S.) doubles the excitement. Yaqteen, father of highly respected companion and follower Ali bin Yaqteen of Hazrat Imam Musa Kazim (A.S.) was a blind followers of Banu Abbas while his son Ali bin Yaqteen was bigoted Shia. Imam (A.S.) guaranteed heaven for him. Yaqteen once asked his son Ali in light vein that prediction of Prophet (SAWA) about the sovereignty of Banu Abbas had come true but so far Mahdi (A.S.) has not re-appeared to minimize sufferings and pains of his Shias as was predicted by the Prophet (SAWA). Ali replied that the source of narration is the same i.e. the regulations mentioned in the heavenly book with only difference that the time for the fulfilment of the promise made to you drew nigh while the time for our promise has not arrived so we are waiting for the day. If it would be told that it would occur within two or three years but would not occur majority of us would contradict the issue of re-appearance of Imam (A.S.). To keeps us on the track it is said that "the period of re-appearance is fast approaching" (Ghaibat-e-Numani page 158). Thus the tokens and signals for re-appearance serve as a source of stability and security of faith. 10. Conclusions: 1. The signs and tokens of re-appearance of Imam (A.S.) are no constant and can be altered like other things. 2. The meaning and sense of change is not the complete and actual change but the substitute in the preliminary decisions depicted in the Holy Book. God knows everything and there cannot be any change in His Commands. 3. The knowledge of the Prophets and Spiritual Leaders is acquired from the Holy Book so the secret are known to them. The change and alterations if any in the previous decision are mentioned only in unseen knowledge. 4. We should have firm faith in the teachings of Spiritual Leaders. If the things have not occurred as predicted it has no link with their teachings but have direct connection with the knowledge of the unseen. 5.The re-appearance of Imam (A.S.) may be delayed or may take place early. We are duty bound to provide means of early re-appearance of Imam (A.S.) by doing good deeds and by prayers for early occurrence. 6. Change is possible where it is not promised by God. The re-appearance is promised but there is no promise for time and period of re-appearance. 7. The signs and tokens of re-appearance have a major role to play for stability and firmness in our faith for clear dealings and unblemished character. 11. In What manner the discussions effects the awaiters ? It is advised in narrations to wait for re-appearance every morning and evening and all the times (Bihar 95-145/52). Such a piece of advice can be given only when the signs and tokens are inconstant. 1. If the tokens are unchangeable there is no point to wait all the time and every moment. It would be altered when these tokens are sighted. But under these conditions it can be argued that without sighting of those tokens how the re-appearance is possible? The mention in the narrations are contrary to that. Having a faith in change and alteration everybody would be ready and willing every morning and evening and all the time for re-appearance. 2. A person who is not believing in change in signs he would never wait all the time throughout the day and night. There is at least 15 days gap between the assassination of a pious man and the re-appearance of Imam (A.S.) (Bihar-302/52). So it is meaningless to think about the re-appearance before the murder of a pious man. We are ordered to wait all the time. To wait for re-appearance is considered a significant act. Such orders can be given only when the change in tokens are possible. 3. A person who has no faith in alteration of signs and thinks of re-appearance of Imam (A.S.) after sighting of the tokens such a person is actually waiting first for the sighting of tokens and then for re-appearance of Imam (A.S.) which the narrative has given more importance to the re-appearance of Imam (A.S.) and tokens afterwards. 12. Awaiting for re-appearance and not for tokens and symbols It is now clear that we should wait for re-appearance of Imam (A.S.) and not for change in sign. We should not consider re-appearance as impossible before witnessing the symbols and tokens. The re-appearance is the command of God. It is not ordered by God, so the Imam (A.S.) has not re-appeared. It is only at this stage the true and sincere followers are praying, waiting and begging pardon before God to hasten the re-appearance of Imam (A.S.) God is free to shower His blessings to any He likes. God can order the re-appearance even before the sighting of signs and not bound by symbols. The symbols can be changed and Imam (A.S.) can be ordered to re-appear early. So we should wait for re-appearance of Imam (A.S.). and should not wait for the signs to appear. Oh! God of Husain (A.S.) we beg you to administer justice to Husain (A.S.) and bring forth the re-appearance of Imam (A.S.) for consolation of Imam Husain (A.S.).
  4. Fadoo

    DEATH

    Salaam alaiakum wa rahamtullahi wa baraaktuh i am sure some of you have read these poems before. As i just found it it was new to me and i wanted to share it with you. i did not mean to bore you. for give me . For those that had not read it i pray it is an inspiration. May Allah have mercy on us all, I am new to this site and i hope to become an active partisipant. Salaam alaiakum
  5. Medical Aspects Of Islamic Fasting Dr. Shahid Athar Muslims world wide observe total fasting (no food or water) between dawn to sunset in the month of Ramadan. They do so not for losing weight or any medical benefit, but as it is ordained in Qur’an which says. "O you who believe! Fasting is prescribed to you, as it was prescribed for those before you (i.e. Jews, & Christians) so that you may (learn) self-restraint."( 2:183 ) According to Islamic Laws, children below the age of 12, sick patients, travellers, and women who are menstruating or nursing a baby are exempt from fasting. In addition to staying away from food or water for the whole day, they are asked to stay away from sex, smoking or misconduct during the period of fast. In addition, they are encouraged to do more acts of piety i.e. prayer, charity, or reading Qur’an during this month. Food is needed by the body to provide energy for immediate use by burning up carbohydrates, that is, sugar. Excess of carbohydrates which cannot be used is stored up as fat tissue in muscles, and as glycogen in liver for future use. Insulin, a hormone from the pancreas, lowers blood sugar and diverts it to other forms of energy storage, that is, glycogen. To be effective, insulin has to be bound to binding sites called receptor. Obese people lack receptor; therefore, they cannot utilize their insulin. This leads to Insulin Resistance and Glucose Intolerance.. When one fasts (or decreases carbohydrate intake drastically), it lowers his blood glucose and insulin level. This causes breakdown of glycogen from liver to provide glucose for energy need and breakdown of fat from adipose tissue to provide for energy needs. On the basis of human physiology described above, semi-starvation (ketogenic) diets have been devised for effective weight control. These diets provide calculated amount of protein in divided doses with plenty of water, multi-vitamins, etc. These effectively lower weight, blood sugar, but because of their side effects, should be used only under supervision of physicians. Total fasting reduces or eliminates hunger and causes rapid weight loss. In 1975, Allan Cott in his "Fasting as a Way of life" noted that "fasting brings a wholesome physiological rest for the digestive tract and central nervous system and normalizes metabolism." It must be pointed out, however, that there are also many adverse effects of total fasting. That includes hypokalemia and cardiac arrhythmia associated with low calorie starvation diets used in unsupervised manner. Studies On Islamic Fasting There have been many studies on Ramadan Fasting. In 1996 , an international conference was held in Casablanca , Morocco , under King Hasan Foundation for Health in Ramadan and about 50 papers Were presented including those from Dr. Soliman ( Jordan ), Azizi ( Iran ) , Naomani ( USA) and Athar (USA). The conclusions of these presentations were that Ramadan Fasting had beneficial effects on health especially on blood Glucose , blood pressure , lipid profile and weight. No serious adverse effects were noted ( ref 7-10 ) Why Islamic Fasting Is Different Than Other Types of Fasting (ref. 7) As compared to other diet plans, in fasting during Ramadan, there is no malnutrition or inadequate calorie intake since there is no restriction on the type or amount of food intake during Iftaar or Sahar. This was confirmed by M.M.Hussaini (ref. 6) during Ramadan 1974 when he conducted dietary analysis of Muslim students at the University of North Dakota State University at Fargo. He concluded that calorie intake of Muslim students during fasting was at two thirds of NCR- RDA. Fasting, in Ramadan is voluntarily undertaken. It is not a prescribed imposition from a physician. In the hypothalamus part of the brain there is a center called "lipostat" which controls the body mass. When severe and rapid weight loss is achieved by starvation diet, the center does not recognize this as normal and, therefore re-programs itself to cause weight gain rapidly once the person goes off the starvation diet. So the only effective way of losing weight is slow, self-controlled, and gradual weight loss by modifying our behavior, and the attitude about eating while eliminating excess food. Ramadan is a month of self-regulation and self-training in terms of food intake thereby causing hopefully, a permanent change in lipostat reading. In Islamic fasting, we are not subjected to a diet of selective food only (i.e. protein only, fruits only etc). An early breakfast, before dawn is taken and then at sunset fast is broken with something sweet i.e. dates, fruits, juices to warrant any hypoglycemia followed by a regular dinner later on. Additional prayers are prescribed after the dinner, which helps metabolize the food. Using a calorie counter, I counted the amount of calories burnt during extra prayer called Traveeh. It amounted to 200 calories. Islamic prayer called Salat uses all the muscles and joints and can be placed in the category of a mild exercise in terms of caloric out put. Ramadan fasting is actually an exercise in self discipline. For those who are a chain smoker, or nibble food constantly, or drink coffee every hour, it is a good way to break the habit, hoping that the effect will continue after the month is over. Psychological effect of Ramadan fasting are also well observed by the description of people who fast. They describe a feeling of inner peace and tranquility. The prophet has advised them "If one slanders you or aggresses against you, tell them I am fasting". Thus personal hostility during the month is minimal. It is my personal experience that within the first few days of Ramadan, I begin to feel better even before losing, a single pound. I work more and pray more; physical stamina and mental alertness improve. As I have my own lab in the office, I usually check my chemistry, that is, blood glucose, cholesterol, triglyceride before the commencement of Ramadan and at its end. I note marked improvement at the end. As I am not overweight, thank God, weight loss is minimal. The few pounds I lose, I regain soon after. Fasting in Ramadan will be a great blessing for the overweight whether with or without mild diabetes (type II). It benefits those also who are given to smoking or nibbling. They can rid themselves of these addictions in this month. Fasting For Medical Patients: Suggested Guide-line (ref. 10) As mentioned earlier, patients are exempt from fasting. But some do decide to fast. For physicians treating Muslim patients, the following guidelines are suggested. Diabetic Patients: Diabetics who are controlled by diet alone can fast and hopefully with weight reduction, their diabetes may even be cured or at least improved. Diabetics who are taking oral hypoglycemia agents along with the diet should exercise extreme caution if they decide to fast. They should reduce their dose to one-third, and take the drug not in the morning, but with Iftar in the evening. If they develop low blood sugar symptoms in the daytime, they should break the fast immediately. Diabetics taking insulin should not fast. If they do, at their own risk, they should do so under close supervision and make drastic changes in the insulin dose. For example, eliminate short acting Insulin altogether and take only NPH or Lantus in after Iftar or before Sahoor. Diabetics, if they fast, should still take a diabetic diet during Iftar, Sahoor and dinner. The sweet snacks common in Ramadan are not good for their diseas e. They should check their blood sugar before breakfast and after ending their fast. Hypertensive or Cardiac Patients: Those who have mild to moderate high blood pressure along with being overweight should be encouraged to fast, since fasting may help to lower their blood pressure. They should see their physician to adjust medicines. For example, the dose of water pill (diuretic) should be reduced for fear of dehydration and long acting agents like Inderal LA or Tenormin can be given once a day before Sahar. Those with severe hypertension or heart diseases should not fast at all. Those with Migraine Headache: Even in tension headache, dehydration, or low blood sugar will aggravate the symptoms, but in migraine during fasting, there is an increase in blood free fatty acids, which will directly affect the severity or precipitation of migraine through release of Catecholamines. Patients with migraines are advised not to fast. Pregnant Women (Normal Pregnancy): This is not an easy situation. Pregnancy is not a medical illness, therefore, the same exemption does not apply. There is no mention of such exemption in Qur’an. However, the Prophet said the pregnant and nursing women do not fast. This is in line with God not wanting anyone, even a small fetus, to suffer. There is no way of knowing, the damage to the unborn child until the delivery, and that might be too late. In my humble opinion, during the first and third trimester (three months) women should not fast. If however, Ramadan happens to come during the second trimester (4th-6th months) of pregnancy, women may elect to fast provided that (1) her own health is good, and (2) it is done with the permission of her obstetrician and under close supervision. The possible damage to the fetus may not be from malnutrition provided the Iftar and Sahoor are adequate, but from dehydration, from prolonged (10-14 hours) absti nence from water. Therefore it is recommended that Muslim patients if they do fast. do so under medical supervision. -------------------------------------------------------------------------------- References: 1. Bistrian,B.R.,"Semi-starvation Diet Recent Development", Diabetic Care, November 1978. 2. Blackbum, G.L., et el, "Metabolic Changes On PSMF diet" diabetes, June 1976. 3. Cott, A., "Fasting Is A Way Of Life", New York: Bantam Books, 1977. 4. Hirsch, Jules, "Hypothalmic Control Of Appetite" Hospital Practices, February 1984. 5. Khurane, R.C., "Modified Ketogenic Diet For Obesity", Cancer Monthly Digest, July 1973. 6. Hussaini, N.M., Journal of Islamic Medical Association, October 1982. 7. Athar, S., "Therapeutic Benefits Of Ramadan Fasting ", Islamic Horizon May 1984. 8. Soliman, N., "Effects Of Fasting During Ramadan", Journal of Islamic Medical Association, November 1987. 9. F. Azizi et el, "Evaluation of Certain Hormones And Blood Constituents During Islamic Fasting Month", Journal of Islamic Medical Association, Nov. 1987. 10 Athar, S., "Fasting For Medical Patients - Suggested Guide-line" Islamic Horizon, May 1985 -------------------------------------------------------------------------------- Shahid Athar , MD,FACP, FACE , is Clinical Associate Professor of Medicine ( Endocrinology ) At Indiana University School of Medicine and author of “ Health Concerns For Believers” ( Kazi) Reprint Requests: Shahid Athar, MD 8424 Naab Road Suite 2D Indianapolis, IN 46260
  6. O Mosque, O Mosque! O Mosque, O Mosque, O sacred place, O Mosque, O Mosque, center of grace. Your minaret, from which light abounds, Sends forth your meaningful sounds. With a hundred counsels you invite us, To hasten towards Allah's forgiveness. Hasten for the prayer-food of sages, Time of ascension and flying through ages. Hasten in my direction the prayer, the prayer, The best work is prayer so honest and fair. O Mosque, fair guide of the human race, The sound from you is the sound of faith. A tent of light on dark, dark land, A cool canopy on hot, scorching sand. Over our heads, you, kind neighbor, Our citadel in times of danger. Holy cradle of heart, soul and faith, Of me and Allah, a meeting place
  7. Fadoo

    DEATH

    Death It was early in the morning at four, When death knocked upon a bedroom door, Who is there? The sleeping one cried. I'm Malkul Mawt, let me inside. At once, the man began to shiver, As one sweating in deadly fever, He shouted to his sleeping wife, Don't let him take away my life. Please go away, O A ngel of Death! Leave me alone; I'm not ready yet. My family on me depends, Give me a chance, O please prepense! The angel knocked again and again, Friend! I'll take your life without a pain, Tis your soul Allah requires, I come not with my own desire. The man held a gun in his right hand, Ready to defy the Angel's stand. I'll point my gun, tow ards your head, You dare come in; I'll shoot you dead. By now the Angel was in the room, Saying, O Friend! Prepare for you doom. Foolish man, Angels never die, Put down your gun and do not sigh. Why are you afraid! Tell me O man, To die according to Allah's plan? Come smile at me, do not be grim, Be Happy to return to Him. O Angel! I bow my head in shame, I had no time to take Allah's Name. From morning till dusk, I made my wealth, Not even caring for my health. Allah's command I never obeyed, Nor five times a day I ever prayed. A Ramadan came and a Ramadan went, But no time had I to repent. The Hajj was already FARD on me, But I would not part with my money. All charities I did ignore, Taking usury more and more. Sometimes I sipped my favorite wine, With flirting women I sat to dine. O Angel! I appeal to you, Spare my life for a year or two. The Laws of Quran I will obey, I'll begin SALAT this very day. My Fast and Hajj, I will complete, And keep away from self-conceit. I will refrain from usury, And give all my wealth to charity, Wine and wenches I will detest, Allah's oneness I will attest. We Angels do what Allah demands, We cannot go against His commands. Death is ordained for everyone, Father, mother, daughter or son. I'm afraid this moment is your last, Now be reminded, of your past, You lived in this world, two score and more, Never did you, your people adore. Your parents, you did not obey, Hungry beggars, you turned away. Your two ill-gotten, female offspring, In nightclubs, for livelihood they sing. Instead of making more Muslims, You made your children non-Muslims. You ignored the Mua'dhin Adhaan, Nor did you read the Holy Quran. Breaking promises all your life, Backbiting friends, and causing strife. From hoarded goods, great profits you made, And your poor workers, you underpaid. Horses and cards were your leisure, Moneymaking was your pleasure. You ate vitamins and grew more fat, With the very sick, you never sat. A pint of blood you never gave, Which could a little baby save? O Human, you have done enough wrong, You bought good properties for a song. When the farmers appealed to you, You did not have mercy, tis true. Paradise for you? I cannot tell, Undoubtedly you will dwell in hell. There is no time for you to repent, I'll take your soul for which I am sent. The ending however, is very sad, Eventually the man became mad With a cry, he jumped out of bed, And suddenly, he fell down dead. O Reader! Take moral from here, You never know, your end may be near Change your living and make amends For heaven, on your deeds depends. If this poem inspires you, It can help someone too
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