Friday, December 31, 2010

CIA America's Drug Dealer


By Therese J. Borchard

I’ve become increasingly intrigued by the topic of hope because, if anything is going to help me climb out of the Black Hole of depression, it’s a sense of hope. In their book, “Hope in the Age of Anxiety,” psychology professors Anthony Scioli and Henry Biller discuss hope from a variety of different perspectives, combining psychology with philosophy, biology, anthropology as well as the literary classics.

I went straight to chapter thirteen, of course, and read “Overcoming Hopelessness: Escape from Darkness.” The authors argue that there are nine forms of hopelessness, each related to the disruption of one or more of the basic needs that comprise hope; attachment, mastery, or survival. The authors present three “pure forms” of hopelessness resulting from breakdowns in one of these three needs or “motive systems” (alienation, powerlessness, doom). There are also six “blended” forms of hopelessness which results when two needs are challenged. We can overcome hopelessness by first recognizing which of these nine types we are confronting. For each form of hopelessness, they present a mind-body-spirit treatment cocktail, involving a restructuring of thoughts, accessing the right kind of hope-sustaining relationship, and specific spiritual practices. Armed with these prescriptions we can summon the light back into our lives.
Here are the nine types of hopelessness and just some of the strategies recommended by Scioli and Biller. For the whole treatment package, consider getting your own copy of “Hope in the Age of Anxiety.

1. Alienation (Attachment)

Alienated individuals believe that they are somehow different. Moreover, they feel as if they have been cut loose, no longer deemed worthy of love, care, or support. In turn, the alienated tend to close themselves off, fearing further pain and rejection.

2. Forsakenness (Attachment and Survival)

The word “forsaken” refers to an experience of total abandonment that leaves individuals feeling alone in their time of greatest need. Recall Job in the Old Testament, crumpled over and covered with sores, pleading with a seemingly indifferent God.

3. Uninspired (Attachment and Mastery)
Feeling uninspired can be especially difficult for members of underprivileged minorities, for whom opportunities for growth and positive role models within the group may be either lacking or undervalued.

4. Powerlessness (Mastery)
Individuals of every age need to believe that they can author the story of their life. When that need is thwarted, when one feels incapable of navigating one’s way toward desired goals, a feeling of powerlessness can set in.

5. Oppression (Mastery and Attachment)

Oppression involves the subjugation of a person or group…. The word “oppressed” comes from Latin, to “press down,” and its synonym, “down-trodden,” suggests a sense of being “crushed under” or “flattened.”

6. Limitedness (Mastery and Survival)

When the struggle for survival is combined with a sense of failed mastery, individuals feel limited. They experience themselves as deficient, lacking in the right stuff to make it in the world. This form of hopelessness is all too common among the poor as well as those struggling with severe physical handicaps or crippling learning disabilities.

7. Doom (Survival)
Individuals weighed down by this form of despair presume that their life is over, that their death is imminent. The ones most vulnerable to sinking into this particular circle of hell are those diagnosed with a serious, life-threatening illness as well as those who see themselves worn out by age or infirmity. Such individuals feel doomed, trapped in a fog of irreversible decline.

8. Captivity (Survival and Attachment)
Two forms of hopelessness can result from captivity. The first consists of physical or emotional captivity enforced by an individual or a group. Prisoners fall into this category as well as those help captive in a controlling, abusive relationship. We refer to this as “other-imprisonment.”…An equally insidious form of entrapment is “self-imprisonment. This occurs when individuals cannot leave a bad relationship because their sense of self will not allow it.

9. Helplessness (Survival and Mastery)
Helpless individuals no longer believe that they can live safely in the world. They feel exposed and vulnerable, like a cat after being declawed or a bird grounded by a broken wing. Trauma or repeated exposure to uncontrolled stressors can produce an ingrained sense of helplessness. In the words of one trauma survivor, “I was terrified to go anywhere on my own … I felt so defenseless and afraid that I just stopped doing anything.”

Overcoming Alienation and its offshoots (Alienation, Forsakenness, Uninspired)

[Pure Alienation] This form of hopelessness may be fueled by cognitive distortions such as mind reading, overgeneralization, or all-or-nothing thinking. … Many who feel alienated assume (wrongly) that absolutely no one is, or ever will be, in their corner. The antidote for mind reading is to examine the emotional evidence. This requires courage in the form of trust and openness to survey how others actually experience you.
If you feel forsaken, it is important to get outside of your head to see if your inner reality is an accurate reflection of the outside world. Most people who feel forsaken are overgeneralizing from a relatively small sample of experiences. With more extensive sampling, it is highly likely that they will encounter more hope-promoting responses from others. The antidote to all-or-nothing thinking is thinking in shades of gray–opening oneself up to the continuum of possibilities for one’s life.

Overcoming Doom and its offshoots (Doom, Helplessness, Captivity)

Those who feel doomed as a result of a medical or psychiatric diagnosis may “jump to conclusions.” The best antidote for jumping to conclusions is “examining the evidence.” If you are diagnosed with a serious illness, do your homework and get the facts. For example, Harvard anthropologist Stephen Jay Gould was diagnosed with a rare abdominal cancer at the age of 40. When told that the median survival time for someone with this disease was only 8 months, he did some research. In his essay, “The Median Isn’t the Message,” Gould shared how his knowledge of statistics helped him to “examine the evidence.” He was able to tell himself, “Fine, half the people will live longer. Now what are my chances of being in that half?” After factoring in his age, his relatively healthy lifestyle, the early stage of diagnosis, and the quality of health care available, Gould arrived at a far more hopeful prognosis. In fact, he lived another 20 years before succumbing to an unrelated illness.

Overcoming Powerlessness and its Offshoots (Powerlessness, Oppression, Limitedness)
Three cognitive distortions frequently underlie feelings of powerlessness: discounting the positive, personalization, and labeling. When individuals cannot appreciate their talents and gifts, they are prone to discount any evidence of personal success or effectiveness. Examining the evidence is a good strategy for dealing with discounting the positive. One way to do this is to make a list of successes, particularly in the general domain you are discounting. For example, if you are prone to discounting a good grade on an exam, write down any past successes of an intellectual nature. If you tend to discount a work or social achievement, reflect on past occupational or group-related achievements.

It is common for those who are oppressed to engage in personalization and self-blame. A strategy for counteracting self-blame is re-attribution. This involves considering all the likely causes of negative emotions.
When individuals feel limited because of a perceived physical or intellectual disability, they may fall prey to labeling. To attack harmful labels, “define your terms.” For example, if you feel or are labeled “stupid,” reflect on the actual definition of the term. Are you always “making bad decisions”? Are you always “careless” and “unable to learn”? Unless this description, taken directly from the “American Heritage Dictionary,” applies to you, then you are not “stupid.”

Reprinted from Hope in the Age of Anxiety: A Guide to Understanding and Strengthening Our Most Important Virtue by Anthony Scioli and Henry B. Biller (Oxford University Press). © 2009 by Oxford University Press.

The Hidden History - The Khazar Empire


Today is Jumah and the house is so quite with the men gone to pray, even my grandson now 6 went to the Masjid.  I never get much time alone at home and Alhumdulilah this time is precious to me. I reflect on my life and where I am going, what changes I need to make and what new knowledge I have learned to put to use.

Sometimes I just want a bubble bath and soak for an hour with no noise or comments, no "What are you cooking, Ma?" Just the hum of silence, aw only those that have experienced the much to noisy chatter of daily life can appreciate the hummm of silence. I thank my Lord for this moment; I better go and enjoy, may your day be blessed and full of barakat, Ameen.

Will Israeli Attack on Iran Provoke the appearance of yet Another False Mehdi?

Signs of Last Days
by Islamic Scholar Imran Hosein
Tuesday, 22 Sha'ban 1431
Prophet Muhammad prophesied the advent of an Imām who would emerge by Divine decree to lead the world of Islam at that time when the true Messiah, Jesus the son of Mary (peace and blessings of Allah Most High be upon them all), was about to return.  The Prophet declared of that end-time Imām that he would arise from within the ranks of the Muslims: “How would you be”, he said, “when the son of Mary descends amongst you and your Imām would be from your own ranks!” (Sahīh Bukhāri).
An Imām in the religion of Islam is both a religious as well as a political leader; hence the office of the Imām is synonymous with that of Amīr or Khalīfa (Caliph).  The Hadīth therefore prophesied that one (Islamic) government would eventually rule over the entire world of Islam, and that the Imām would be both the political as well as the religious head of that government. 

This prophecy anticipated the present sorry status quo in which the Islamic Khilāfah (Caliphate) has been replaced by republican so-called Islamic States based on petty tribal nationalisms – Egyptian, Saudi, Pakistani, Arab, Malay, Punjabi, Bengali, Persian (Iranian) etc. African-American Muslims have even embraced Louis Farrakhan’s ‘black Muslim nationalism’. Some of them, such as Turkey and Bangladesh have even imposed secular constitutional bans preventing Islam from playing any political role in the affairs of the State.

In addition, these so-called Islamic republican States are all required to be members of international organizations such as the United Nations Organization, and to submit to the authority of those (non-Muslims) who control power in these organizations.  Hence Muslims now live in a state of submission to non-Muslim authority. The political authority which ultimately controls the affairs of Muslims is no longer located within their own ranks. Rather, that political authority is located in secular governments which themselves are subservient to the authority of the Security Council of the UN and the governing board of the IMF, etc. But the prophecy also gave the assurance of an end-time restoration of that Islamic Khilāfah (Caliphate). This is a matter of supreme importance for contemporary international affairs since the Islamic Khilāfah (Caliphate) represents Islam’s conception of a State which recognizes Allah’s Sovereignty, in contrast to Europe’s secular model of a State which recognizes (blasphemously so) the people to be sovereign. The Islamic Khilāfah is also located at the very heart of Islam’s conception of an international order which respects religious freedom and recognizes tribal diversity while tolerating no oppression on Allah’s earth. The present European system of secular nation-States based on territorial sovereignty, national citizenship, etc. which has effectively destroyed the unity of the Muslim world, would therefore have to come to an end and Dār al-Islām would have to be restored with the advent of Imām al-Mahdi.

It is far-fetched to presume that such a momentous transformation of the world of Islam which would extricate Muslims from the paralyzing grip of the United Nations Organization, the International Monetary Fund, the World Bank, etc., and which would restore the Gold Dinār and silver Dirham as money, can be achieved without an armed struggle for liberation. That armed struggle is confirmed in a Hadīth narrated by Ali (radiallahu ‘anhu) in which the Prophet declared that the Imām, who would be his descendent, and hence an Arab, would emerge not only to restore the Islamic Khilāfah but also to restore peace and justice to a world that would at that time be filled with injustice and oppression. He would therefore defeat all the forces of injustice and oppression prevalent in the world at that time:
“Even if only a day remains for Qiyāmah to come, yet Allah will surely send a man from my family who will fill this world with such justice and fairness, just as it initially was filled with oppression.”
(Abu Dawud)
The advent of Imām al-Mahdi will herald the restoration of the Islamic Khilāfah (Caliphate) and a Pax Islamica in which power in the world would rest on foundations of faith (in Islam) and would be used to punish the oppressor and come to the aid of the oppressed. The sunlight of freedom and justice, peace and happiness will therefore reach the Holy Land, as well as Kashmir, Singapura, Haiti, and elsewhere. It would also herald a new dawn in which the entire world of Islam would have to submit to the rule of an Arab who would be a resident of the city of Madinah in Arabia where Prophet Muhammad (sallalahu ‘alaihi wa sallam) is buried and where Jesus would eventually be buried (next to him).

Even though Jesus has not as yet returned, and indeed cannot return until Dajjāl the false Messiah or Anti-Christ has completed his mission of impersonation of the true Messiah, there have already been several claimants to the office of Imām al-Mahdi. The last of these false Mahdis made his appearance in Sudan, and prior to that in Qadian in India, more than 100 years ago.  The false Qadiani Mahdi went on to make the ludicrous claim that he fulfilled in his person the prophecy concerning the return of the true Messiah, Jesus the son of Mary. Mirza Ghulam Ahmed Qadiyani established a mysterious sect known as the Ahmadiyyah Movement which has consistently found favor with those who have been waging war of Islam ever since a European Pope launched the European Crusades.

This essay suggests that an Israeli attack on Iran (and Pakistan), expected at any time now, is likely to provoke the emergence of yet another such person who would claim to be the Imām al-Mahdi. This is a matter of much more than passing importance for the followers of Prophet Muhammad (sallalahu ‘alaihi wa sallam) since the advent of Imām al-Mahdi occupies a position of supreme importance in Islamic eschatology – both Shia as well as Sunni.

Since the mysterious emergence from within Europe’s bosom of Pax Britanica, and its successor Pax Americana, the world has experienced unprecedented political economic cultural racial and military oppression and injustice. While Muslims have always remained the primary target of these awesomely powerful forces of oppression, they have not been their exclusive target. The primitive peoples of the world, resident in particular in such “ethnically-cleansed” lands as USA, Canada, many parts of South and Central America, Australia, New Zealand and elsewhere have been literally wiped out like cockroaches. Muslims are now preparing themselves for the greatest oppression of all which they expect from the Pax Judaica that is about to replace Pax Americana. Indeed this writer recognizes Israel’s Pax Judaica to be the Daabatul Ard (or beast of the land) which is one of the major Signs of the Last Day prophesied by Prophet Muhammad (sallalahu ‘alahi wa sallam).

This writer is of the view that anyone who claims at this time to be the Imām al-Mahdi, would have made a false claim, and this essay attempts to explain why this is so. The Imām al-Mahdi will emerge only at that time, and not a moment before, when Allah Most High ordains that he emerge.  And so the question we need to answer is, when will Allah Most High ordain that the Imām should emerge? The advent of the Imām cannot occur randomly but rather, must fit into a Divine plan. What can be that plan?

Since Allah Most High created Dajjāl the false Messiah or Anti-Christ and programmed him to impersonate the true Messiah, it follows that Dajjāl would not successfully complete his mission of impersonation until he rules the world in person from Jerusalem. It is only at that time when he has successfully completed his mission of impersonation that he can make a declaration to the effect that he is the true Messiah, and only then can he hope that members of the Zionist Judeo-Christian alliance would accept his fraudulent claim. It is only at that time - and not a moment before - that Jesus will return. And since Prophet Muhammad has informed us that that the advent of Imam al-Mahdi will be contemporaneous with the return of Jesus it follows that the Imam can emerge only shortly before the return of Jesus.

(For an explanation of this subject readers should kindly see my book entitled Jerusalem in the Qur’an, available on my website).

In addition, the members of the Zionist Judeo-Christian alliance are well aware about the prophecy concerning Imām al-Mahdi. Hence if the Imām were to emerge before Dajjāl makes his claim to be the true Messiah, the implication would be that such Jews and Christians could experience such a crisis of faith as could deter them from embracing Dajjāl as the true Messiah.

It follows therefore that the Divine wisdom would ordain the advent of the Imām only at that time when such an event would not jeopardize Dajjāl’s effort to successfully complete his mission.
Those like the present Iranian President who expect the Imām’s imminent emergence should know that he cannot emerge until Dajjāl has established his rule (from Jerusalem) over the world, and has declared himself the true Messiah. The fact is that Dajjāl has not as yet even emerged as ruler of Israel, and that Pax Judaica has not as yet replaced Pax Americana. The world may still have to wait for another two or three decades for these events to occur.

When Israel does launch an attack on Iran’s and Pakistan’s nuclear plants, it is certain that the Judeo-Christian Zionists would respond by placing unbearable pressure on USA, UK and NATO to join in the war in support of Israel. That war, as well as other possible wars to follow, would ultimately realize for Israel the status of ruling state in the world. Israel will then attempt to impose Pax Judaica upon mankind. Only when that has been achieved - and it does seem possible that it can be achieved, can we expect Dajjāl to appear in person in our world of space and time.

This essay warns of the possible loss of faith by many Muslims if and when Israel does launch an attack on Iran and Pakistan, and either Sunnis or Shia are subsequently deceived into embracing a false Imām al-Mahdi. That traumatic loss of faith can occur when the false Imām is eventually killed or assassinated, or he becomes a willing client (Saudi-style) of those now waging war on Islam.

Post Script:
When Imam al-Mahdi does emerge, and proclaims himself to be the Mahdi, Muslims would be required to pledge their allegiance to him (Baiyah) and join him even if they have to crawl over ice to do so. A refusal to pledge allegiance to the Imam would entail dire consequences in this world as well as the next. But Muslims have to beware that that do not pledge their allegiance to a false Mahdi since the consequences of such a mistake will also be severe.
Note: The terms Pax Britanica, Pax Americana and Pax Judaica refer to world orders over which Britain, USA and Israel ruled.Pax Islamica on the other hand is comprised of Dar al-Islam or the world which submits to Allah’s sovereignty and which is ruled in accordance with Allah final law as revealed in the Qur’an. It is also comprised of Dar al-Ahd or the world which lives in a state of contractual peace and non-aggression with Dar al-Islam, and Dar al-Harb or the world of injustice and oppression which must eventually be liberated from oppression.

The Size of Africa
Africa remains the least developed continent, and the most plagued by disease, poverty and malnutrition. The ‘dark continent’ also largely remains off the news radar in the developed world, although it’s not clear to me whether that is a consequence or a cause of the troubles it suffers.

Christian Preacher Says STOP EATING PORK

The Arrivals Series 1 / 46

Thursday, December 30, 2010

The Meaning of Light (Nur) in the Islamic Traditions

Nur is the Arabic word for light, An Nur (the light) is one of the many names for Allah.  This name Allah has no gender nor has it a plural form. Allah is not used to refer to anything or anyone but, The Lord and sustainer of the Universe.  Anwar is the Arabic plural of Nur meaning lights.

                    Nuri has been referred to "The light of Muhammad"      

     Light is that which is evident or manifest in it's self and makes other things evident.  In every seeking soul there is a portion, be it small or great, of the light of God.  Darkness is simply an expression for the lack of light.  Light is divided into light of itself and in its self and light of it's self but in another.  When the commanding light departs from the human fortress it is darkened and desirous of darkness.  Wicked states become fixed in it and it is drawn to the brute fortresses of other animals and darkness beckons to it.

     No one finds salvation unless his greatest desire is for the afterlife and most of his thoughts are directed toward the world of light.

     Every person is in need of God at every instant of life.  From the air we breathe, to food we eat, from the ability to use our hands to the faculty of speech, from being sheltered to being in a joyful spirit, we live completely in need of what God creates and grants us.

     In The Glorious Quran Allah has revealed that the unbelievers will constantly revert to various means and mobilize all their forces to prevent people from believing in Him, adhering to His path and remembering Him.  Those who disbelieve spend their wealth barring access to the way Allah.


Lo! Those who disbelieve spend their wealth in order that they may debar (men) from the way of Allah.  They will spend it, then it will become anguish for them, then they will be conquered.  And those who disbelieve will be gathered unto hell, (36)

This labor of opposition may sometimes be carried out using open methods and means and at other times by use of secret tactics.  Yet the objective is always the same; to prevent the remembrance of the name of Allah and thus turn people away from religious moral values.

The deeper secrets and laws of our being are self protected; to learn them requires an adaptation of character and purpose.  It requires humility of mind and spirit inconsistent with those displayed by the perverse or merely curious enquirer.  Allah has revealed in detail the kind of moral values people should have and the kind of lives they should lead, if they choose not to follow this divine "Light of Guidance", they will be in darkness.  The Qur'an, contains all the previous revelations sent to man, the books of Abraham, Moses, David, Jesus and Lastly Muhammad (May God's peace and blessings be on them all)


Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah setteth forth for mankind similitudes, for Allah is Knower of all things. (35)


I sit in my prayer room, contemplating on the mercy of my Lord. I am in awe of His gifts and previsions to our family.  While much sadness has hit us recently, Allah has always followed it with some type of Joy, Alhumdullilah.  We are but travelers in this world of illusions , passing through this life to our finale destination in the next life, of this i have no doubt. I pray that all who read these words have a blessed day and also contemplate the many gifts God has bestowed upon them and give thanks, Ameen. 

"Which of the favors of my Lord will ye dare deny" 
non of the favors of my Lord will I deny, for thee is all Praise

Wednesday, December 29, 2010

The Origin of Human Belief

“O mankind!  Be conscious of your Lord, who has created you from one soul (Adam), and out of it created its mate (Eve), and out of the two spread many men and women.  And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship.  Verily, God is ever watchful over you!” (Quran 4:1)
Tawhid was the norm from the days of Adam until shirk emerged.  Allah says in the Qur'an:

Sahih International
Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.
Muhsin Khan
Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.
"Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings...(al Baqarah 2:213)

Thus a noble civilization is one which creates a suitable environment- political, social, economic, cultural and material-that will enable man to direct himself toward the worship of  God alone and to adhere strictly to His commandments in all his activities, unimpeded by the institutions of the society.
No matter how advanced a civilization may be in sciences, literature and arts; no matter how colorful its achievements in architecture, furniture, clothing and cuisine; no matter how far a civilization has advanced in material progress; in the Islamic View, it still remains "backward" and "deficient" so long as it falls short of creating an environment appropriate to the worship of God and the observance of His commandments as embodied in the Shari'ah.

Dates: Relief of Pain

It is a long-established custom among Muslim parents to put a piece of well-chewed date (or other available sweet fruit) in the mouth of a newborn baby.  Muslims do this following the practice of the Prophet Muhammad, may the mercy and blessings of God be upon him, believing him to bee, as the Quran says, sent as a healing and a mercy to mankind.  We may infer from the way this custom originated that there is a virtue in it.  There is - complimentary to the virtue and pleasure of following the Sunnah (the practice of the Prophet) - placing a `sugary substance’ inside the mouth of a new-born baby dramatically reduces pain sensation and heart rate.
An interesting scientific medical study, published in the British Medical Journal (No. 6993, 10 June 1995), proved beyond any doubt the benefit of giving a new-born child sugar, in order to reduce the feeling of any painful procedure like heel pricking for a blood sample or before circumcision.
The study, entitled `The analgesic (pain killing) effect of sucrose in full term infants: a randomized controlled trial’, was done by Nora Haouari, Christopher Wood, Gillian Griffiths and Malcolm Levene in the post-natal ward in the Leeds General Infirmary in England.
60 healthy infants of gestational age 37-42 weeks and postnatal age of 1-6 days, were randomized to receive 2ml of one of the four solutions: 12.5% sucrose, 25% sucrose, 50% sucrose, and sterile water (control).
The first group of 30 babies received sugar syrup before a routine blood test (heel pricking, which is usually painful) done to detect jaundice.  The other 30 babies were given only sterile water as a control group.
Placing 2ml of a 25% or 50% sucrose solution on the tongue before pricking the heel significantly reduced the crying time, compared to babies who got water.  Also, their heart rate returned to normal more quickly.  The stronger sugar solution had the greater effect, crying being reduced further with increasing concentration of sucrose.  From which we may conclude that sucrose (sugar) placed on the tongue may bee a useful and safe form of analgesia for use with newborn infants.
Blass and Hoffmeyer also showed that 12% solution of inter-oral sucrose significantly reduced the duration of crying in new-born babies subjected to heel pricking or circumcision.  This study was reported in The Independent newspaper (Friday 9 June 1995) as well as in the British Medical Journal article.
The practice of the Prophet, upon him b piece, is recorded in the collections of his sayings and reports about him, of which the most revered are the two authentic collections of Al-Bukhari and Muslim:
Abu Buradah reported from Abu Musa, who said:
“I had a new-born baby; I took him to the Prophet Muhammad, who called him Ibrahim.  The Prophet chewed a date then he took it and rubbed the inside of the baby’s mouth with it.”
There are many other reported incidents like this one.
The date contains a very high percentage of sugar (70-80%); it has both fructose and glucose which have high calorific values, it is easily and quickly digestible, and very helpful to the brain.  The date contains 2.2% protein, vitamin A, vitamins B1, B2 ad nicotruic acid (against Pellagra); it has traces of minerals needed for the body such as potassium, sodium, calcium, iron, manganese, copper.  Potassium, of which percentage is very high, has been found to be very effective for cases of haemorrhage, such as the occasions of birth or circumcision.
We may note that the Sunnah also commends dates for the breaking of the fast in Ramadan.  Dates should be eaten, if available, before the sunset prayer - this is medically and nutritionally the best way and the Sunnah.
The great worth of dates is also indicated in a famous and beautiful passage of the Quran, in chapter named Maryam, verses 25-6:
“And shake towards you the trunk of the palm-tree and it will drop on you fresh ripe dates.  So eat and drink and be comforted.”
This was the prescription of God, the Creator, for the blessed Virgin Mary at the time of the birth of Jesus, the blessed Prophet of God.  It was a prescription to make the delivery easy and comfortable.
As the authors of the medical study referred to intend trying new sugary or sweet substances, we shall recommend that they try dates for the newborn for the relief of pain.
“We shall show them our signs on he furthest horizons and within themselves until it becomes clear to them that it is the truth.  Is it not sufficient that your Lord is witness over all things?” (Quran 41:53)

Monday, December 27, 2010


Believers recognises that knowledge of God and worship are medicinal and that ignorance and sin are deadly poisons for the soul!

Ya Allah, increase us in Iman and let us not die except as Muslim, Ameen

Sunday, December 26, 2010


The definition as in webster's dictionary:
any powerful or compelling emotion or feeling, as love or hate.
strong amorous feeling or desire; love; ardor.
strong sexual desire; lust.
an instance or experience of strong love or sexual desire.
a person toward whom one feels strong love or sexual desire.
a strong or extravagant fondness, enthusiasm, or desire for anything: a passion for music.
the object of such a fondness or desire: Accuracy became a passion with him.
an outburst of strong emotion or feeling: He suddenly broke into a passion of bitter words.
violent anger.
the state of being acted upon or affected by something external, esp. something alien to one's nature or one's customary behavior ( contrasted with action).
( often initial capital letter ) Theology .
the sufferings of Christ on the cross or His sufferings subsequent to the Last Supper.
the narrative of Christ's sufferings as recorded in the Gospels.
Archaic . the sufferings of a martyr.
So what is the Islamic perspective on passion? Arabic; Mufasa
شغف spelled ( shaghaf)

Robust sexuality, profound spirituality and elaborate legalism are, at first glance, strange bedfellows. The conventional Western wisdom has long conceived of these several modes as comprising an antagonistic trichotomy, in which each component is opposed to the others. Classical Islam, on the other hand, envisioned a unique system of cooperation between the sensual, the ethereal and the forensic.
This study employs the vast and hitherto neglected literature of Islamic purity law as a looking glass through which to examine early Muslim attitudes to the romantic and erotic. Probing Qur'ān, Ḥadīth, Tafsīr and Fiqh, it opens a window on a world of unexpectedly explicit and unrestrainedly joyful sexual expression -- a world located squarely within the confines of God's sacred law and its elucidation.
Virtues of the Flesh;

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚإِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

[Quran ar-Rum 30:21]
Marriage in Islam: Considered from a Legal Point of View
by Dr. Ahmad Shafaat (1984)


From a legal point of view Islam views marriage as an 'aqd or contract. Like any other contract the marriage contract requires full and free consent of the parties concerned. The parents or guardian of any of the parties may give advice, choose a marriage partner or use persuasion, but the final decision to enter into a marriage must be the result of a free choice on the part of each partner, even though this freely made choice may consist of nothing but accepting the choice of one's parents or guardian. This right of free choice is fairly well recognized in the case of men but (unfortunately) not in the case of women. In the Holy Qur'an we read:
"Do not inherit women against their will" (4:19)
And in Hadith we find traditions like the following:
"Khansa bint Khidhan who had a previous marriage, related that when her father married her and she disapproved of that, she went to the Messenger of God and he revoked her marriage." (Bukhari, Ibn Majah) "A [girl who was not married] came to the Messenger of God and mentioned that her father had married her against her will, so the Prophet allowed her to exercise her choice." (Abu Da'ud, on the authority of Ibn 'Abbas)

Islamic Wedding Photography:

Healing the Mind , Body and Soul

A lot has been said about the Mediterranean diet and its health benefits. The common denominator is olive oil,which is a table fixture in the Mediterranean cuisine.

 In the Quran:

”And a tree that grows on mount Saini,which provides oil and enjoyment for those who  eat it”.
"A blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh  luminous.." [surah 24: 35].
"By the Fig and the Olive, and the Mount of Sinai..." [surah at-Teen; 95: 1-2]

[6:141] "It is He Who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters"

In the Sunnah:

Allah's Messenger saws said, "Eat olive oil and anoint yourselves with it, for it comes from a blessed tree." Tirmidhi, Ibn Majah.
Saied al-Ansari narrates that the Prophet said, "Eat the olive oil and massage it over your bodies since it is a blessed tree."
[at-Tirmidhi, ibn Maja]

Olives are rich in monounsaturated fats, vitamin E, antioxidants, and they prevent heart disease by reducing the LDL (bad cholesterol) and increasing the HDL (good cholesterol] levels. The Vitamin E contained in Olives is the body's primary fat-soluble antioxidant. Anti-oxidants help to strengthen the body's immune system; reducing the severity of asthma, cancer, osteoarthritis, and rheumatoid arthritis, premature ageing, as well as delaying the effects of ageing. Olives contain compounds called poly phenols that appear to have significant anti-inflammatory properties. Key benefits of olives:Used as a balm, it fortifies the hair keeps it shiny and prevents dandruff Used as a balm, it fortifies and moisturizes the skin, combating dry skin and softening it. It also combats against acne.
Massaged onto the body, Olives fortify the limbs, combat against inflammation, and sooth away aches and pains from worked out muscles.Help against wrinkles and delaying the effects of old age. Help combat against strokes, heart-disease, High blood pressure, diabetes. It aids digestion, and strengthens the bowels, as well as the stomach.
Drinking tea from Olive leaves helps against High blood pressure. Recent scientific research have proved the health benefits of olive leaves in treating high blood pressure and hypertension.

The Pomegranate a Fruit from Paradise 

Nowadays, there are plenty of ways for a person to get their daily intake of vitamins, proteins, and nutrients. You can just pop a pill, or stuff yourself with different “healthy” foods. So many choices out there, which puts us in a dilemma when trying to make a decision about food.
Hence, the “Godly food” section is designed to help us make the right choices when it comes to food. A right choice indeed, since it is a revelation from God.

In the Quran:

And it is He Who produces gardens trellised and untrellised,
And date-palms, and crops of different shape and taste and olives, and pomegranates, similar (in kind) and different (in taste).
Eat of their fruits when they ripen, but pay the due thereof on the day of its harvest,
And waste not by extravagance.
Verily, He likes not those who waste by extravagance.

It is HE Who sends down rain from the skies; with it WE produce vegetation of all kinds: from some WE produce green (crops), out of which WE produce grain, heaped up (at harvest); out of the date palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes, and olives, and pomegranates, each similar (in kind) yet different (in variety): when they begin to bear fruit, feast your eyes with the fruit and the ripeness thereof. Behold! in these things there are Signs for people who believe. (Al-Aníaam - 99)

In them will be Fruits, and dates, and pomegranates: Then which of the favors of your Lord will you deny? (Ar-Rahman - 68-69)

In the Sunnah:

Anas bin Malik, radiya ALLAHu anhu, narrated that the Prophet, salla ALLAHu alaihi wa sallam, said: "There is not a pomegranate which does not have a pip from one of the pomegranates of the Garden (of Jannah) in it."
Ali bin Abi Talib, radiya ALLAHu anhu, narrated that the Prophet, salla ALLAHu alaihi wa sallam, said: "Pomegranate and its rind strengthen digestion (stomach).”

Pomegranates are rich in antioxidants, and are a good source of vitamin B5,  and potassium. “In preliminary laboratory research and human pilot studies, juice of the pomegranate has been found effective in reducing heart disease risk factors, including LDL oxidation, macrophage oxidative status, and foam cell formation, all of which are steps in atherosclerosis and cardiovascular disease. Tannins such as punicalagins have been identified as the primary components responsible for the reduction of oxidative stress which led to these risk factors. Pomegranate has been shown to reduce systolic blood pressure by inhibiting serum angiotensin-converting enzyme (ACE).
Containing polyphenols which inhibit estrogen synthesis, pomegranate seed oil was effective against proliferation of breast cancer cells in vitro.
The juice may also have antiviral and antibacterial effects against dental plaque.” by wikipedia.


1 . Body Cleanliness: Islam recommends bathing for' twenty three reasons. Seven of them are compulsory and sixteen are preferable.
2. Hands Cleanliness: Prophet Muhammad (PBUH) Says 'Wash thy hands before and after eating", Readds "Wash thy hands after awakening. No one knows where his hands lay during his sleep."
3. Islam recommends clothing cleanliness and elegance "Ameliorate thy clothing and thy mount".
4. Food and drink cleanliness: Orders for protecting food from dust and insects, the prophet says "Cover thy vessels and drinks"
5. Residence cleanliness: "Clean thy courtyards and thy residence" as well as street cleanliness "It is charitable to remove harms from the road."
6. Cleanliness of water sources such as wells, rivers and shores. Therefore, urinating and defecating are forbidden in any of them---"Avoid three evils; defecation in water sources, shades and in the road.

If these instructions are followed accurately in the twentieth century, we can put an end to all gastrointestinal infections and exterminate harmful insects such as flies, cockroaches and others.


Psychological and Mental Health
Prof. Dr. Omar Hasan Kasule, Sr.

Psychological or mental health can be defined in both positive and negative terms. Positively it can be viewed as a state of being in which an individual is stable and balanced. Human beings function at three levels: the personal (within the self), inter-personal (with others) and trans-personal (beyond the personal). Hence the balance is 3-dimensional and involves being in harmony with oneself, the human society around you, and fulfilling the orders and commands of the Creator to attain His pleasure.

Negatively it can be looked at as the presence of mental or psychological problems. Unlike physical health, mental and psychological health is difficult to define exactly because of inability to define and measure in a concrete way as is done in physical sciences.

The Qur’an has used the term inshirah al sadr to refer to a state of psychological well being as is indicated in the following verses: 6:125, 10:57, 16:106, 20:25, 94:1.

The Qur’an has used the term dhaiq al sadr to refer to states of psychological imbalance as shown in the following verses: 6:125, 11:12, 15:97, 26:13, 29:33.

Psychological stress (dhaiq nafsi) has also been mentioned in the Qur’an in several verses: 6:125, 9:25, 9:118, 11:12, 11:77, 15:97, 16:12, 18:6, 26:3, 26:13, 27:70, 29:33, 35:8, 65:6).

The term hayatan dhanqah has been used to refer to a life that has psychological stress 20:124.

Throughout the Qur’an psychological well-being is associated with taqwa whereas psychological or mental imbalance are associated with ma’siyat. The implication is that those who live according to Allah’s guidance will live a balanced life.

Psychological imbalances are of two types.

The first type, which is the overwhelming majority, is due to physical causes that are either known today or will be known for sure at some time in the future through scientific research.

The second type is due to moral causes.

The Qur’an has concentrated on the latter. Whereas the first type will respond easily to chemical and other physical methods of treatment, the second type requires spiritual approaches involving strengthening îmân, taqwah, and ibadat as well as avoiding ma’siyat. Our discussion today will be confined solely to the second type.


Mental and psychological well-being are affected to a large extent by the underlying personality. Personality is the totality of behavior of an individual with a given tendency system interacting with a sequence of situations (tendency means there is consistency).

People’s personalities differ (Bukhari 4:461 hadith # 699).

Some are good some are not. Most people are average; the exceptionally strong are rare (Bukhari 8:3341 hadith #505).

There is a model personality for a community that is considered the ideal for that community. There is however a universal ideal that is described by the Qur’an and the sunnah of the Prophet (PBUH) (Hayat 3:459-460)

The Quran expounds in very clear terms a distinct concept of individual growth and development. A human being is both, body and soul, matter and spirit. It is the unique balance between the two contrasts that makes humans what they are, the highest creation. The original condition of the human being is that of fitrah which is uprightness. A human being is born in a natural state of purity (fitrat al Islam). The potential to do good or bad exists. It is the early environment that determines how those potentials are enhanced. If the environment is good, the good potentials are promoted. If it is bad the bad ones are.

The essence of a person is the nafs and not the physical body. Thus personality and behavior are referred to as the nafs. The Qur’an has described several states of nafs, [maraatib al nafs (12:53, 89:27-28, 75:2, 89:27)]:
  • nafs ammarah (tendency to evil, 12:53),
  • nafs lawamah (conscience and concern with moral rectitude, 75:2),
  • nafs mulhamah (inspired to piety and taqwa),
  • nafs qanu’ah (satisfied with what it has),
  • nafs mutma’inna (calm, 89:27),
  • nafs radhiyah (appreciative, 89:27-28),
  • nafs mardhiyyat (appreciated, 89:27-28), and
  • nafs kamilah (perfect).
The nafs can be purified by acts of ibadat, avoiding the forbidden, generally being conscious of the creator, and constant meditation about the creation. An individual may not succeed alone. Living in a righteous community surrounded by others is necessary to motivate and encourage purification.

The factors that determine the development of personality are: biological inheritance, the physical environment, the culture, socialization, group experience, and unique individual experiences. With the exception of biological inheritance, all these factors can be manipulated for good or for bad.

Personality is set quite early in life. It can change during life but these changes are minor. A person has the capacity to overcome many disabilities in the basic personality. Thus behavior does not always reflect the underlying personality. It is this capacity for self-improvement, taking charge, and striving for the best that makes humans morally responsible.

It is a matter of disagreement whether personality once set is permanent or is changeable. The moderate view is that personality is fairly constant and only minor modifications can be made to it in later life. This emphasizes the importance of education and training early in life when the personality is still malleable and can be modified in the desired way.

Thus early childhood upbringing is the main determinant of psychological health. Societies that neglect this stage pay a heavy price in terms of psychological imbalances later on.


Communities and individuals who strive to enhance the positive attributes of the nafs and qalb enjoy good mental and psychological health:

The Qur’an has described positive attributes of the nafs:
  • giving preference to others (ithaar al nafs, 59:9),
  • belief (iman al nafs, 6:158, 10:100),
  • fear of Allah (taqwa al nafs, 91:7-8),
The positive attributes of the qalb are:
  • health (salamat al qalb, 26:89, 83:41),
  • purity (taharat al qalb, 5:41, 33:53),
  • mercy (rahmat al qalb, 3:159, 57:27),
  • balance and equilibrium (tama’ininat al qalb, 2:260, 48:18),
  • softness (liin al qalb, 3:159, 39:23),
  • openness (inshiraah al qalb, 6:125, 94:1).
The nafs can undertake actions to improve or strengthen itself:
  • selling itself to Allah to get His pleasure (bai’u al nafs li llah, 2:207, 9:111),
  • purification (tazkiyat al nafs, 2:151, 92:18),
  • change to improve (taghyiir ma bi al nafs, 8:53, 13:11),
  • repentance (tawbat al nafs, 2:54, 4:64).

Good mental and psychological health can be achieved by discouraging the negative attributes of the nafs and the qalb. The negative attributes of the nafs described by the Qur’an are:
  • extravagance (israaf al nafs, 39:53),
  • jealousy (hasad al nafs, 2:109),
  • covetousness (shuhhu al nafs, 4:128, 59:5, 64:16),
  • passionate bodily desires (shahwat al nafs, 21:102…43:71),
  • transgression (dhulm al nafs, 2:54 … 65:1),
  • pride (ujb al nafs, 4:49),
  • temptation (fitnat al nafs, 57:14),
  • corruption (fujuur al nafs, 91:7-8).
  • deception (khidau al nafs 2:9)
  • treachery (khiyanat al nafs 2:187, 4:107).

The negative attributes of the qalb are:
  • thinking of the bad (dhann al qalb bi al asayi, 48:12),
  • hardness (qaswat al qalb),
  • confusion (waswasat al qalb, 2:74, 57:16, 44:5).
The qalb can be afflicted by diseases.
  • seat of diseases of a moral nature (amradh al qalb 5:52, 74:31):
  • lahw (7:43 … 59:10),
  • ghaflah (18:29),
  • ghill ( 21:3) ,
  • ghaidh (3:118-119),
  • ma’siyat, kibr (40:35 … 40:56),
  • nifaq, (2:8-10 … 3:167).
The qalb can be influenced or changed. This can be from human action or sometimes divine intervention from Allah (SWT).


Many situations or psychological imbalance are actually cases of personal failure (‘ajz) that the prophet warned about.

Personal failure can manifest in many ways. Persons may become addicted to bad habits and sins. They become socially incompetent or lazy about their basic responsibilities in the family and society. This failure is a cause of sadness and distress to the individual concerned, the family, and the whole society.


Forgetting Allah and neglecting His commands is the start of failure. There are some cases of failure that can not be attributed to any fault of the person but to unfortunate circumstances. Allah usually helps such people when they turn to Him and ask for help.

"Anas reported that Allah's Messenger ( may peace be upon him) used to make this supplication:"O Allah, I Seek refuge in you from miserliness, from sloth and from decrepitude." Muslim 3: 1421, Chapter 1129, Hadith # 6539

"O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men" Bukhari 4:92, hadith # 143

Umar b. al-Khattab said: The Prophet ( may peace be upon him ) used to seek refuge in Allah from five things; cowardliness, niggardliness, the evils of old age, evil thoughts, and punishment in the grave. Hadith 1534

Anas b. Malik said: The Apostle of Allah ( may peace be upon him ) used to say: " O Allah, I seek refuge in you from incapacity, slackness, cowardliness, niggardliness, decrepitude; and I seek refuge in you from the punishment in the grave; and I seek refuge in you from the trial of life and death." Hadith 1535

Anas b. Malik said: I used to serve the Prophet ( may peace be upon him ) and often hear him say: " O Allah, I seek refuge in you from care, grief, burden of debt and being overpowered by men." The narrator then narrated some more things which the narrator al-Taimi ( in the previous tradition ) reported. Hadith 1536

Abu Hurairah said that the Prophet ( may peace be upon him ) used to say: " O Allah, I seek refuge in you from poverty" lack and abasement, and I seek refuge in you lest I cause or suffer wrong." Hadith 1539

Abu Hurairah said: The Apostle of Allah ( may peace be upon him ) used to say: " O Allah, I seek refuge in you from four things: Knowledge which does not profit, a heart which is not submissive, a soul which has an insatiable appetite, and a supplication which is not heard." Hadith 1543

Anas b. Malik said: The Prophet ( may peace be upon him ) used to say " O Allah, I seek refuge in you from a prayer which does not profit," He also mentioned another supplication. Hadith 1544

Shutair b. Shaki ( b. Humaid ) said: I said: Apostle of Allah, teach me a supplication. He said: Say : " O Allah, I seek refuge in you from the evil of what I hear, from the evil of what I see, from the evil of what I speak, from the evil of what I think, and from the evil of my semen" ( i.e. sexual passion ). Hadith 1546

Anas said: The Prophet ( may peace be upon him ) used to say: " O Allah, I seek refuge in you from leprosy, madness, elephantiasis, and evil diseases." Hadith 1549

"Narrated Anas bin Malik: The Prophet ( may peace be upon him ) said to Abu Talha " Choose one of your boys to serve me." So Abu Talha took me ( to serve the Prophet ( may peace be upon him ) by giving me a ride behind him ( on his camel ). So I used to serve Allah's Apostle ( may peace be upon him ) whenever he stayed somewhere I used to hear him saying, " O Allah! I seek refuge with you ( Allah ) from worries and grief, from incapacity and laziness from miserliness and cowardice, from being heavily in debt and from being overpowered by other men." Bukhari 8:250, hadith # 374.

Pomegranates are fruits that grew in earth as well as in Paradise. That should be enough evidence of their high status in the food chain.