Final Momentary Pleasure


Thus ended the adventure. An adventure in vain that they should not have done. if you know the end of the adventure was only feels remorse that will never be erased in the liver. Also leaves a sense of guilt to his wife and family.
 adventure I mean is something foolish, pursuing self-indulgence, and rigging the rights and obligations to his wife and family. Yes exactly since the status of civil servants pull this earthly so strong. I'm drowning in personal pleasure that much of the value of benefits to the family. Attributes (Civil Affairs Officer) actually made me negligent. One is the presence of women dream of them is the presence of women craving other. I let him come through the door that was supposed allegiance only to his wife. Perhaps the temptation that is the starting point for the emergence of the seeds of hatred wife and family. I was driven out of the neighborhood should I ayumi. I alienated among those who should I give livelihood.
 I know that what I did was largely wrong. But, surprisingly I did not have the consciousness to leave them. I'm not strong enough to resist temptation. At first, I just defended from that temptation it is sunatullah, hand lines to live. However, when it comes to mind is indifference. Even if the household ends too, did not become a problem. After all, with my status as a (civil servant) still has a lot of possibilities to find another woman.
However, the seeds of hatred wife and family was not visited on divorce. Though by holding grudges and shame in the eyes of the community, his wife and family are still a bit da accept. It was beyond my guess. They are still patiently wait for God's mercy that I got the guidance of His. whereas, many times betrayal to his wife so clearly. Abandoned children that they should be proud to have a father. And all the family, the community until the office environment was already know. Even the "threat" mutator and stagnated promotion does not make me wary.
 Now, when my age is getting dusk still has a wife and family received me and made me more sorry. Moreover, women who stopped momentarily in my life just chasing sheer material. It's a novelty that only waste energy, time, also matter. I happened to tag includes charity here, because I'm sure this is a mistake and certainly amak kindness was reduced.
 Still in receipt wife and family, clearly shows their moral glory. Though, to be honest I admit there are fears in the age of no longer young. Old to me allotments age for me allotments age dwindle. Lives waited for his death. If they do not accept me, I do not know who is going to take care of my death someday. Moreover, I do not have relatives. if any had, it was limited to "have" but not to each matter. Because, they have been embarrassed by keburukanku. Alienate me.
 Now, I Beru awakened. What am I doing so far is only a form of bankruptcy alone. Indeed, Allah have mercy incredible. I was given the opportunity to improve themselves. Improve the quality of my relationship with God and family. While the share of the age that no longer term, "back" to God that now I think most appropriate. Begged forgiveness and to ask forgiveness for all the sins and wrong to his wife and family.
Repent. (Hamba Allah Sragen)

#source of Hadila Books

Robber repentance with a piece of verse



At the pilgrimage season, Shaykh Al Asma'i ra to the city of Mecca for the pilgrimage, then about to religious visit to madina Muhammad Saw.Nass, in the way he had been obstructed by an Arab bedouin. Large hands gripping a sword and bow hanging on his shoulder following his arrows. Bedouin was close to Him and intends to seize all that he has.With great fear, he soon say hello to him.
    "From where are you?" bedouin said while staring intently.
    "I'm from a place far, want to go to the house of God ( Baitullah) As well as a pilgrimage to the tomb of Muhammad," said Shaikh Al Asma'i
    "Where's your stuff?" Asked the bedouin again.
    "I was an indigent and do not have any valuable possessions," replied Shaykh Al Asma'i as he explained, that he was a tutor Qur'an
   "Is the Qur'an?" The bedouin asked as he frowned.
   "Qur'an is the word of Allah." Replied Al Asma'i Sayikh gently. Arab bedouin stunned for a moment. Then he again asked "Try to read it to me one his word !"
Shaykh Al Asma'i was reading verse, " And in the sky there (the causes) your sustenance and what is promised to you." (Surah AZ-Zariyat: 22).

 Unexpectedly thought, suddenly throwing the sword and bow and arrows. He looked scared. Then he said, "Oh, it was unfortunately living as robbers, depriving people. He has betrayed his food that has been set by the gods in the sky, while he searched for him in the earth," he said earnestly. Shaykh Al Asma'i participate in amazement. How quickly he changed. Regretted what he had done earlier and promised to leave the sinful deeds. With true repentance. Shaykh Al Asma'i was excited to hear the statements and promises the bedouin. He returned to Islam with sincerity and ask that Shaykh Al Asma'i taught him to pray and perform other rituals. Shaykh Al Asma'i the request was received gladly.

  In the following year, at the time of Shaykh Al Asma'i berthawaf(circle around the Ka'bah) surrounds the Kaaba, he again met with the Arab bedouin. Bedouin who first had wanted to rob it look different. He turned into a quiet figure and looks kindness.  After asking each word, and then he asks for help Shaykh Al Asma'i back to read a word of God to another. Shaykh Al Asma'i also read the word of God which says
 "Then, for God's sake the heavens and the earth, truly what promised it would happen like what you say," (Surah Az-Zariyat: 23).
Shaykh Al Asma'i see the bedouin listen with humility ', then lifted his head and said, "Sir why God to swear like that?"
Then he prayed, "O God. Forgive all sins for the servants." Finished praying, she cried. He paused long cry she fainted. Shaykh Al Asma'i was immediately greeted and lull in his lap. Not long after that, it turns out he has returned to Rahmatullah. He "returned" to God after repentance and begged forgiveness for his actions that have been passed. So God gave instructions to his servant desired.

Does Islam allow wife beating?


Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:
"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum: 21)
The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (An-Nisa’: 19)
It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.
However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.
The Qur'an is very clear on this issue. Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace, Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (An-Nisa': 34-35)
It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.
Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)
It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:
"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.
Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.
b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so commonplace that they are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."
In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”
d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."

You can also read: Islamic Guidance on Treating Wives Read also: Islam & Wife Beating (Special Folder)
Allah Almighty knows best.


The Quran on Mountains

A book entitled Earth is a basic reference textbook in many universities around the world.  One of its two authors is Professor Emeritus Frank Press.  He was the Science Advisor to former US President Jimmy Carter, and for 12 years was the President of the National Academy of Sciences, Washington, DC. His book says that mountains have underlying roots.These roots are deeply embedded in the ground, thus, mountains have a shape like a peg (see figures 1, 2, and 3).
                                           

Figure 1: Mountains have deep roots under the surface of the ground. (Earth, Press and Siever, p. 413.)


Figure 2: Schematic section.  The mountains, like pegs, have deep roots embedded in the ground. (Anatomy of the Earth, Cailleux, p. 220.)


Figure 3: Another illustration shows how the mountains are peg-like in shape, due to their deep roots. (Earth Science, Tarbuck and Lutgens, p. 158.)

This is how the Quran has described mountains.  God has said in the Quran:

“Have We not made the earth as a bed, and the mountains as pegs?” (Quran 78:6-7)

Modern earth sciences have proven that mountains have deep roots under the surface of the ground (see figure 3) and that these roots can reach several times their elevations above the surface of the ground.  So the most suitable word to describe mountains on the basis of this information is the word ‘peg,’ since most of a properly set peg is hidden under the surface of the ground.  The history of science tells us that the theory of mountains having deep roots was introduced only in the latter half of the nineteenth century.

Mountains also play an important role in stabilizing the crust of the earth.  They hinder the shaking of the earth.  God has said in the Quran:

“And He has set firm mountains in the earth so that it would not shake with you...” (Quran 16:15)

Likewise, the modern theory of plate tectonics holds that mountains work as stabilizers for the earth.  This knowledge about the role of mountains as stabilizers for the earth has just begun to be understood in the framework of plate tectonics since the late 1960’s




Could anyone during the time of the Prophet Muhammad have known of the true shape of mountains?  Could anyone imagine that the solid massive mountain which he sees before him actually extends deep into the earth and has a root, as scientists assert?  A large number of books of geology, when discussing mountains, only describe that part which is above the surface of the earth.  This is because these books were not written by specialists in geology.  However, modern geology has confirmed the truth of the Quranic verses.



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