Prepare for Ramadan: A Complete Checklist ✔️ ইনবক্স Studio Arabiya via s3.csa2.acemsb3.com ১২ জানু, ২০২২ ১০:০৭ AM (৫ দিন আগে) প্রাপক: আমি image What's new at Studio Arabiya this week? LAST CHANCE: Spring Semester 2022 Prepare For Ramadan: A Complete Checklist More Ramadan Resources! START LEARNING! image REMINDER LAST CHANCE to enroll for our Spring Semester classes! Our Spring 2022 semester has just started alhamdulillah! It's not too late to sign up though, and some classes have not even started yet. ENROLL NOW! Registration deadline: January 17 (January 16 for Sunday School) For Kids & Teens: Homeschool Program - now 3 months instead of 2! Sunday School Program - now available in FOUR levels! For Adults: Adult Group Classes - Arabic, Quran, Tajweed, 40 Hadith of Imam An-Nawawi, and our new course: The Happiest Woman SAVE YOUR SPOT NOW! image BLOG Prepare for Ramadan: A Complete Checklist Ramadan is now 80 days away insha'Allah! That's less than three months, and we all know it: it will go by so quickly. Have you already started preparing? Not sure where to start? Here is a complete checklist to start today, so you can have meaningful and intentional month of Ramadan insha'Allah! CLICK HERE TO READ MORE RAMADAN RESOURCES HERE! ABOUT STUDIO ARABIYA Since 2011, Studio Arabiya has been trusted by thousands of students, hundreds of teachers, and many schools and organizations worldwide for their source of Arabic, Quran, and Islamic Studies education. QUESTIONS OR COMMENTS? CONTACT US! Studio Arabiya Institute email : support@studioarabiya.com phone: (855) 226–2848 View this email in your browser Message from MWA Team Assalamu Alaykum dear sisters and community, This week we want to bring your attention to an important Vigil in the lead-up to an important week on the annual community calendar with regards to Domestic Violence. On International Elimination of Violence Against Women, 25th November, MWA will is supporting the 4th annual vigil, to honour the lives of women and their children who have been killed by domestic homicide. Hajjeh Maha Abdo will be speaking at this event. You can find more details about this below and we encourage you to tune in insha Allah. We’re delighted to share with you an important article – the first in a series – to look at depression. We look at why the attitude to depression in our community is affected by flawed thinking around the Islamic conception of sadness and grief. Finally, we bring to attention a two-day symposium initiated by Muslim Women Australia, supported by the University of Sydney Law School and the Sydney Policy Lab. It will be a symposium of communities and engaged researchers to explore the past, present and imagined futures for a better Sydney. A reminder that the MWA will remain accessible for all. We encourage you to let us know if there is anything at all we can do to help. We also encourage you to take a moment to yourself to realign. Taking short breaks in our busy lives (particularly as they get back to being as busy as they once were) is hugely important. Moving around, reflecting with depth and just relaxing are critical things we should incorporate into our day. You and your busy deserve this – so be sure to give yourself these chances. Please do take a look below to be across what we are doing, and we would absolutely love for you to join us. While most of our programs will remain online for now, we are hopeful for a return to normal, in-person activities as soon as possible. Is depression a sign of weak Iman? Many Muslims mistakenly believe that depression is a sign of weak Iman. In this article – the first in a series – we explore this issue and look at why it is affected by flawed thinking of the Islamic conception of sadness and grief. 💔 Depression is a real illness with real symptoms, and it’s not a sign of weakness or something you can “snap out of” by “pulling yourself together”. If you or anyone you know needs support, please do not hesitate to get in touch. 📞 02 9750 6916 📧 info@mwa.org.au Read more Lets End Domestic Violence Vigil ENOUGH IS ENOUGH. Let's stand together and put an end to Domestic Violence. On International Elimination of Violence Against Women, 25th November, MWA will is supporting the 4th annual vigil, to honour the lives of women and their children who have been killed by domestic homicide. There will be guest speakers, a reading of the names of the victims who have died and concluding with a meditation. Please join us to remember those who've died. You can do this at work or at home and stream it via Hope and Heal's Facebook | YouTube at 4pm. Read more 2022 Symposium: From Crisis to Connection A two day symposium - initiated by Muslim Women Australia, supported by the University of Sydney Law School and the Sydney Policy Lab. A symposium of communities and engaged researchers to explore the past, present and imagined futures for a better Sydney. We encourage those with community experience to submit abstracts alongside engaged researchers. Our aim is to stage a dialogue between community and researcher - in the spirit of co-designing pathways from crisis to connection. The symposium will work across three time periods - the present, the past and the future. Your paper may speak to just one of these topics or across them. Papers could consider: How do we recover? What approaches have served us before and might serve us again Documenting what has happened - we want to make sure that moving forward also honours the pain of what has been experienced Experiences, lived or researched, from history that suggest approaches, policies or strategies for how we build pathways forward The deadline for submissions is 3 December. Submit your Abstract Linking Hearts Linking Hearts is designed to support families including single parents, children or both parents with children. During this period of crisis, if you or someone you know needs help, reach out to us. We can provide support to women and families from culturally and linguistically diverse backgrounds with safe and supported crisis and transitional accommodation. Enquire or refer someone today by calling: Phone 02 9786 4404 | Mobile 0412 549 524 linkinghearts.org.au Make a Referral COVID-19 TPV Support We're here to help 💚 ☎ To anyone who is unable to receive Commonwealth Government assistance and is experiencing financial hardship due to COVID-19, please contact Muslim Women Australia on 97506916 or info@mwa.org.au. ✨ Supported by Multicultural NSW we are reaching out to asylum seekers and other vulnerable temporary visa holders to support you during these difficult times. Request Support Term 4 Activity Sheet MWA events are back this term! 😊 Whether it's spiritual, legal, psychological or even technological - our activities are here to empower all women. 💚 Register now: https://mwa.org.au/events/ 👈 আমার ছবিগুলো দয়া করে মুছে দিন: ভক্তদের বললেন জাইরা অনলাইন ডেস্ক Currently 5.00/512345 গড় রেটিং: 5.0/5 (3 টি ভোট গৃহিত হয়েছে) আমার ছবিগুলো দয়া করে মুছে দিন: ভক্তদের বললেন জাইরা অভিনেত্রী জাইরা ওয়াসিম বছরখানেক হয়ে গেল অভিনয় জগত ছেড়ে দিয়েছেন কাশ্মীরি অভিনেত্রী জাইরা ওয়াসিম। অভিনয় জগৎ ছেড়ে তিনি ধর্মে মন দেবেন বলে জানিয়েছিলেন নিজের সোশ্যাল মিডিয়ায়। তাই পুরনো সব ছবি ডিলিট করে দিয়েছিলেন নিজের অ্যাকাউন্ট থেকে। আর এবার জাইরা তার ভক্তদের কাছে অনুরোধ করলেন, তারাও যেন সোশ্যাল মিডিয়া থেকে তার ছবিগুলো মুছে দেন ‌। ২০১৯ সালে সোশ্যাল মিডিয়া পোস্টের মাধ্যমে জাতীয় পুরস্কারপ্রাপ্ত এই অভিনেত্রী জানিয়েছিলেন, অভিনয় জগৎ ছেড়ে তিনি এবার জীবনে এক নতুন অধ্যায় শুরু করতে চান। বিশেষত ধর্মীয় কাজে মন দিতে চান। সোশ্যাল মিডিয়ার পোস্টে অনুরাগীদের কৃতজ্ঞতা জানিয়ে তিনি লিখেন, “সবাইকে ধন্যবাদ জানাতে চাই, আমায় এত ভালোবাসা ও আশীর্বাদ করার জন্য। আমার জীবনের সব ভালোবাসা ও শক্তির উৎস আপনারাই ছিলেন। আর তাই আপনাদের সকলকে অসংখ্য ধন্যবাদ।” এরপরই তিনি সেই অনুরোধ করেন। জাইরা ভক্তদের কাছে অনুরোধ করে লেখেন, ‌‘আমি আপনাদের অনুরোধ করছি, আপনাদের অ্যাকাউন্ট থেকে এবং ফ্যানপেজ থেকে আমার ছবিগুলো দয়া করে মুছে দিন।” রাতারাতি তার সব ছবি যে ইন্টারনেট থেকে মুছে যাবে না, তা নিজেও জানেন দঙ্গলকন্যা খ্যাত এই অভিনেত্রী। আর তাই জাইরা লিখেছেন, “ইন্টারনেট থেকে সব ছবি মুছে ফেলা সত্যিই অসম্ভব। কিন্তু আপনাদের কাছে আমি অনুরোধ করতে পারি এটুকুই, যাতে আর আমার ছবিগুলো নতুন করে শেয়ার না করা হয়। আমি আশা করছি, আপনারা আমায় সাহায্য করবেন ঠিক যেভাবে আপনারা আমার পাশে ছিলেন।” জাইরা লিখেছেন , ‘আমি জীবনে এক নতুন অধ্যায় শুরু করার চেষ্টা করছি। আপনারা সহযোগিতা করলে সত্যিই খুব সুবিধা হয়। আমার এই যাত্রায় সঙ্গে থাকার জন্য অসংখ্য ধন্যবাদ।” প্রসঙ্গত, আমির খানের দঙ্গল ছবিতে অভিনয় করে প্রথম নজর কাড়েন জাইরা ওয়াসিম। এরপরে প্রিয়ঙ্কা চোপড়ার সঙ্গে স্কাই ইজ স্পিং ছবিতে অভিনয় করেন তিনি। সূত্র: কলকাতা২৪ বিডি প্রতিদিন/জুনাইদ আহমেদ

Human body

(Courtesy of Wikipedia, Encyclopedia)

The human body is the structure of a human being. It is composed of many different types of cells that together create tissues and subsequently organ systems.

It comprises a head, neck, trunk (which includes the thorax and abdomen), arms and hands, legs and feet.

The study of the human body involves anatomy, physiology, histology and embryology. The body varies anatomically in known ways. Physiology focuses on the systems and organs of the human body and their functions. Many systems and mechanisms interact in order to maintain homeostasis, with safe levels of substances such as sugar and oxygen in the blood.

Composition

Elements of the human body by mass. Trace elements are less than 1% combined (and each less than 0.1%).

The human body is composed of elements including hydrogen, oxygen, carbon, calcium and phosphorus.^[1] These elements reside in trillions of cells and non-cellular components of the body.

The adult male body is about 60% water for a total water content of some 42 litres (9.2 imp gal; 11 US gal). This is made up of about 19 litres (4.2 imp gal; 5.0 US gal) of extracellular fluid including about 3.2 litres (0.70 imp gal; 0.85 US gal) of blood plasma and about 8.4 litres (1.8 imp gal; 2.2 US gal) of interstitial fluid, and about 23 litres (5.1 imp gal; 6.1 US gal) of fluid inside cells.^[2] The content, acidity and composition of the water inside and outside cells is carefully maintained. The main electrolytes in body water outside cells are sodium and chloride, whereas within cells it is potassium and other phosphates.^[3]

Cells

The body contains trillions of cells, the fundamental unit of life.^[4] At maturity, there are roughly 30^[5]–37^[6] trillion cells in the body, an estimate arrived at by totaling the cell numbers of all the organs of the body and cell types. The body is also host to about the same number of non-human cells^[5] as well as multicellular organisms which reside in the gastrointestinal tract and on the skin.^[7] Not all parts of the body are made from cells. Cells sit in an extracellular matrix that consists of proteins such as collagen, surrounded by extracellular fluids. Of the 70 kg (150 lb) weight of an average human body, nearly 25 kg (55 lb) is non-human cells or non-cellular material such as bone and connective tissue.

Genome

Cells in the body function because of DNA. DNA sits within the nucleus of a cell. Here, parts of DNA are copied and sent to the body of the cell via RNA.^[8] The RNA is then used to create proteins which form the basis for cells, their activity, and their products. Proteins dictate cell function and gene expression, a cell is able to self-regulate by the amount of proteins produced.^[9] However, not all cells have DNA; some cells such as mature red blood cells lose their nucleus as they mature.

Tissues

The body consists of many different types of tissue, defined as cells that act with a specialised function.^[10] The study of tissues is called histology and often occurs with a microscope. The body consists of four main types of tissues – lining cells (epithelia), connective tissue, nerve tissue and muscle tissue.^[11]

Cells that lie on surfaces exposed to the outside world or gastrointestinal tract (epithelia) or internal cavities (endothelium) come in numerous shapes and forms – from single layers of flat cells, to cells with small beating hair-like cilia in the lungs, to column-like cells that line the stomach. Endothelial cells are cells that line internal cavities including blood vessels and glands. Lining cells regulate what can and can't pass through them, protect internal structures, and function as sensory surfaces.^[11]

Organs

Organs, structured collections of cells with a specific function,^[12] mostly sit within the body, with the exception of skin. Examples include the heart, lungs and liver. Many organs reside within cavities within the body. These cavities include the abdomen (which contains the stomach, for example) and pleura, which contains the lungs.

Systems

Circulatory system

The circulatory system consists of the heart and blood vessels (arteries, veins and capillaries). The heart propels the circulation of the blood, which serves as a "transportation system" to transfer oxygen, fuel, nutrients, waste products, immune cells and signalling molecules (i.e. hormones) from one part of the body to another. Paths of blood circulation within the human body can be divided into two circuits: the pulmonary circuit, which pumps blood to the lungs to receive oxygen and leave carbon dioxide, and the systemic circuit, which carries blood from the heart off to the rest of the body. The blood consists of fluid that carries cells in the circulation, including some that move from tissue to blood vessels and back, as well as the spleen and bone marrow.^[13]^[14]^[15]^[16]

Digestive system

The digestive system consists of the mouth including the tongue and teeth, esophagus, stomach, (gastrointestinal tract, small and large intestines, and rectum), as well as the liver, pancreas, gallbladder, and salivary glands. It converts food into small, nutritional, non-toxic molecules for distribution and absorption into the body. These molecules take the form of proteins (which are broken down into amino acids), fats, vitamins and minerals (the last of which are mainly ionic rather than molecular). After being swallowed, food moves through the gastrointestinal tract by means of peristalsis: the systematic expansion and contraction of muscles to push food from one area to the next.^[17]^[18]

Digestion begins in the mouth, which chews food into smaller pieces for easier digestion. Then it is swallowed, and moves through the esophagus to the stomach. In the stomach, food is mixed with gastric acids to allow the extraction of nutrients. What is left is called chyme; this then moves into the small intestine, which absorbs the nutrients and water from the chyme. What remains passes on to the large intestine, where it is dried to form feces; these are then stored in the rectum until they are expelled through the anus.^[18]

Endocrine system

The endocrine system consists of the principal endocrine glands: the pituitary, thyroid, adrenals, pancreas, parathyroids, and gonads, but nearly all organs and tissues produce specific endocrine hormones as well. The endocrine hormones serve as signals from one body system to another regarding an enormous array of conditions, and resulting in variety of changes of function.^[19]

Immune system

The immune system consists of the white blood cells, the thymus, lymph nodes and lymph channels, which are also part of the lymphatic system. The immune system provides a mechanism for the body to distinguish its own cells and tissues from outside cells and substances and to neutralize or destroy the latter by using specialized proteins such as antibodies, cytokines, and toll-like receptors, among many others.^[20]

Integumentary system

The integumentary system consists of the covering of the body (the skin), including hair and nails as well as other functionally important structures such as the sweat glands and sebaceous glands. The skin provides containment, structure, and protection for other organs, and serves as a major sensory interface with the outside world.^[21]^[22]

Lymphatic system

The lymphatic system extracts, transports and metabolizes lymph, the fluid found in between cells. The lymphatic system is similar to the circulatory system in terms of both its structure and its most basic function, to carry a body fluid.^[23]

Musculoskeletal system

The musculoskeletal system consists of the human skeleton (which includes bones, ligaments, tendons, and cartilage) and attached muscles. It gives the body basic structure and the ability for movement. In addition to their structural role, the larger bones in the body contain bone marrow, the site of production of blood cells. Also, all bones are major storage sites for calcium and phosphate. This system can be split up into the muscular system and the skeletal system.^[24]

Nervous system

The nervous system consists of the body's neurons, which together form the nerves and ganglia which in turn form the brain and related structures. The brain is the organ of thought, emotion, memory, and sensory processing; it serves many aspects of communication and controls various systems and functions. The special senses consist of vision, hearing, taste, and smell. The eyes, ears, tongue, and nose gather information about the body's environment.^[25]

From a structural perspective, the nervous system is typically subdivided into two component parts: the central nervous system (CNS), composed of the brain and the spinal cord; and the peripheral nervous system (PNS), composed of the nerves and ganglia outside the brain and spinal cord. The CNS is mostly responsible for organizing motion, processing sensory information, thought, memory, cognition and other such functions.^[26] It remains a matter of some debate whether the CNS directly gives rise to consciousness.^[27] The peripheral nervous system (PNS) is mostly responsible for gathering information with sensory neurons and directing body movements with motor neurons.^[26]

Reproductive system

The reproductive system consists of the gonads and the internal and external sex organs. The reproductive system produces gametes in each sex, a mechanism for their combination, and in the female a nurturing environment for the first 9 months of development of the infant.^[29]

Respiratory system

The respiratory system consists of the nose, nasopharynx, trachea, and lungs. It brings oxygen from the air and excretes carbon dioxide and water back into the air. First, air is pulled through the trachea into the lungs by the diaphragm pushing down, which creates a vacuum. Air is briefly stored inside small sacs known as alveoli (sing.: alveolus) before being expelled from the lungs when the diaphragm contracts again. Each alveolus is surrounded by capillaries carrying deoxygenated blood, which absorbs oxygen out of the air and into the bloodstream.^[30]^[31]

For the respiratory system to function properly, there need to be as few impediments as possible to the movement of air within the lungs. Inflammation of the lungs and excess mucus are common sources of breathing difficulties.^[31] In asthma, the respiratory system is persistently inflamed, causing wheezing and/or shortness of breath. Pneumonia occurs through infection of the alveoli, and may be caused by tuberculosis. Emphysema, commonly a result of smoking, is caused by damage to connections between the alveoli.^[32]

Urinary system

The urinary system consists of the kidneys, ureters, bladder, and urethra. It removes toxic materials from the blood to produce urine, which carries a variety of waste molecules and excess ions and water out of the body.^[33]

Mind

(Courtesy of Wikipedia, Encyclopedia)

A phrenological mapping ^[1] of the brain. Phrenology was among the first attempts to correlate mental functions with specific parts of the Brain

René Descartes' illustration of mind/body dualism. Descartes believed inputs are passed on by the Sensory organs to the epiphysis in the brain and from there to the immaterial spirit.^[2]

The mind is the set of thinking faculties including cognitive aspects suchas consciousness, imagination, perception, thinking, judgement, language and memory, as well as non-cognitive aspects such as emotion. Under the scientific physicalist interpretation, the mind is housed at least in part in the brain. The primary competitors to the physicalist interpretations of the mind are idealism, substance dualism, and types of property dualism, and by some lights eliminative materialism and anomalous monism. ^[3] There is a lengthy tradition in philosophy, religion, psychology, and cognitive science about what constitutes a mind and what are its distinguishing properties.

Etymology

The meaning of "memory" is shared with Old Norse, which has munr. The word is originally from a PIE verbal root *men-, meaning "to think, remember", whence also Latin mens "mind", Sanskrit manas "mind" and Greek μένος "mind, courage, anger".

The generalization of mind to include all mental faculties, thought, volition, feeling and memory, gradually develops over the 14th and 15th centuries.^[12]

Definitions

The attributes that make up the mind are debated. Some psychologists argue that only the "higher" intellectual functions constitute mind, particularly reason and memory.^[13] In this view the emotions — love, hate, fear, and joy — are more primitive or subjective in nature and should be seen as different from the mind as such. In popular usage, mind is frequently synonymous with thought: the private conversation with ourselves that we carry on "inside our heads."^[14] Thus we "make up our minds," "change our minds" or are "of two minds" about something.

Mind/body perspectives[edit source]

Monism is the position that mind and body are not physiologically and ontologically distinct kinds of entities. This view was first advocated in Western Philosophy by Parmenides in the 5th Century BC and was later espoused by the 17th Century rationalist Baruch Spinoza.^[46] According to Spinoza's dual-aspect theory, mind and body are two aspects of an underlying reality which he variously described as "Nature" or "God/Allah.

Scientific study[edit source]

Simplified diagram of Spaun, a 2.5-million-neuron computational model of the brain. (A) The corresponding physical regions and connections of the human brain. (B) The mental architecture of Spaun.^[61]

Neuroscience[edit source]

Neuroscience studies the nervous system, the physical basis of the mind. At the systems level, neuroscientists investigate how biological neural networks form and physiologically interact to produce mental functions and content such as reflexes, multisensory integration, motor coordination, circadian rhythms, emotional responses, learning, and memory. The underlying physical basis of learning and memory is likely dynamic changes in gene expression that occur in brain neurons. Such expression changes are introduced by epigenetic mechanisms. Epigenetic regulation of gene expression ordinarily involves chemical modification of DNA or DNA-associated histone proteins. Such chemical modifications can cause long-lasting changes in gene expression. Epigenetic mechanisms employed in learning and memory include the methylation and demethylation of neuronal DNA as well as methylation, acetylation and deacetylation of neuronal histone proteins.

Psychology

Psychology is the scientific study of human behavior, mental functioning, and experience. As both an academic and applied discipline, Psychology involves the scientific study of mental processes such as perception, cognition, emotion, personality, as well as environmental influences, such as social and cultural influences, and interpersonal relationships, in order to devise theories of human behavior. Psychological patterns can be understood as low cost ways of information processing.^[64] Psychology also refers to the application of such knowledge to various spheres of human activity, including problems of individuals' daily lives and the treatment of mental health problems.

Psychology differs from the other social sciences (e.g. anthropology, economics, political science, and sociology) due to its focus on experimentation at the scale of the individual, or individuals in small groups as opposed to large groups, institutions or societies. Historically, psychology differed from biology and neuroscience in that it was primarily concerned with mind rather than brain. Modern psychological science incorporates physiological and neurological processes into its conceptions of perception, cognition, behaviour, and mental disorders.

Mental health

By analogy with the health of the body, one can speak metaphorically of a state of health of the mind, or mental health. Merriam-Webster defines mental health as "A state of emotional and psychological well-being in which an individual is able to use his or her cognitive and emotional capabilities, function in society, and meet the ordinary demands of everyday life." According to the World Health Organization (WHO), there is no one "official" definition of mental health. Cultural differences, subjective assessments, and competing professional theories all affect how "mental health" is defined. In general, most experts agree that "mental health" and "mental disorder" are not opposites. In other words, the absence of a recognized mental disorder is not necessarily an indicator of mental health.

One way to think about mental health is by looking at how effectively and successfully a person functions. Feeling capable and competent; being able to handle normal levels of stress, maintaining satisfying relationships, and leading an independent life; and being able to "bounce back," or recover from difficult situations, are all signs of mental health.

Psychotherapy is an interpersonal, relational intervention used by trained psychotherapists to aid clients in problems of living. This usually includes increasing individual sense of well-being and reducing subjective discomforting experience. Psychotherapists employ a range of techniques based on experiential relationship building, dialogue, communication and behavior change and that are designed to improve the mental health of a client or patient, or to improve group relationships (such as in a family). Most forms of psychotherapy use only spoken conversation, though some also use various other forms of communication such as the written word, art, drama, narrative story, or therapeutic touch. Psychotherapy occurs within a structured encounter between a trained therapist and client(s). Purposeful, theoretically based psychotherapy began in the 19th century with psychoanalysis; since then, scores of other approaches have been developed and continue to be created.

Soul

(Courtesy of Wikipedia, Encyclopedia)

The soul, in many religious, philosophical, and mythological traditions, is the incorporeal essence of a living being.^[1] Soul or psyche (Ancient Greek: ψυχή psykhḗ, of ψύχειν psýkhein, "to breathe") comprises the mental abilities of a living being: reason, character, feeling, consciousness, memory, perception, thinking, etc. Depending on the philosophical system, a soul can either be mortal or immortal.^[2]

Greek philosophers, such as Socrates, Plato, and Aristotle, understood that the soul (ψυχή psūchê) must have a logical faculty, the exercise of which was the most divine of human actions. At his defense trial, Socrates even summarized his teaching as nothing other than an exhortation for his fellow Athenians to excel in matters of the psyche since all bodily goods are dependent on such excellence (Apology 30a–b).

The Modern English word "soul", derived from Old English sáwol, sáwel, was first attested in the 8th century poem Beowulf v. 2820 and in the Vespasian Psalter 77.50 . It is cognate with other German and Baltic terms for the same idea, including Gothic saiwala, Old High German sêula, sêla, Old Saxon sêola, Old Low Franconian sêla, sîla, Old Norse sála and Lithuanian siela. Deeper etymology of the Germanic word is unclear.

The original concept behind the Germanic root is thought to mean “coming from or belonging to the sea (or lake)”, because of the Germanic and pre-Celtic belief in souls emerging from and returning to sacred lakes, Old Saxon sêola (soul) compared to Old Saxon sêo (sea).

Synonyms

The Koine Greek Septuagint uses ψυχή (psyche) to translate Hebrew נפש (nephesh), meaning "life, vital breath", and specifically refers to a mortal, physical life, but in English it is variously translated as "soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion";^[^{citation
needed}^] an example can be found in Genesis 1:21:

Hebrew – וַיִּבְרָא אֱלֹהִים, אֶת-הַתַּנִּינִם הַגְּדֹלִים; וְאֵת כָּל-נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת^[^{citation
needed}^]

Septuagint – καὶ ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν.

Vulgate – Creavitque Deus cete grandia, et omnem animam viventem atque motabilem.

Authorized King James Version – "And God created great whales, and every living creature that moveth."

The Koine Greek word ψυχή (psychē), "life, spirit, consciousness", is derived from a verb meaning "to cool, to blow", and hence refers to the breath, as opposed to σῶμα (soma), meaning "body".^[^{citation
needed}^] Psychē occurs juxtaposed to σῶμα, as seen in Matthew 10:28:

Greek – καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.

Vulgate – et nolite timere eos qui occidunt corpus animam autem non-possunt occidere sed potius eum timete qui potest et animam et corpus perdere in gehennam.

Authorized King James Version (KJV) – "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."

Paul the Apostle used ψυχή (psychē) and πνεῦμα (pneuma) specifically to distinguish between the Jewish notions of נפש (nephesh) and רוח ruah (spirit)^[^{citation
needed}^] (also in the Septuagint, e.g. Genesis 1:2 רוּחַ אֱלֹהִים = πνεῦμα θεοῦ = spiritus Dei = "the Spirit of God").

Religious views

Islam

Main articles: Rūḥ and Nafs

The Quran, the holy book of Islam, distinguishes between the immortal Rūḥ (translated as spirit, consciousness, pneuma or "soul") and the mortal Nafs (translated as self, ego, psyche or "soul").^[67]^[68] The immortal Rūḥ "drives" the mortal Nafs, which comprises temporal desires and perceptions necessary for living.^[69] One of the passages in the Quran that mention Rûh occur in chapter 17 ("The Night Journey"),and in Chapter 39 ("The Troops"):

And they ask you, [O Muhammad], about the Rûh. Say, "The Rûh is of the affair of my Lord. And mankind has not been given of knowledge except a little.

— Quran 17:85

Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought..

— Qur'an 39:42

Ruh in the Islam

Islam hold different positions regarding the abode after the deceased. In the common Semitic view, man is a union of body and soul, and spirit not as a separate entity distinct from the body. The Quran itself refers to ruh, later used to designate human's immortal self, not to the soul,^[16] but only to nafs. According to a hadith from Sahih Muslim, Muhammad said: 'When the ruh (soul) is taken out, the eyesight follows it'."^[13]

The Quran itself gives only brief references about the period between death and the resurrection. However it mentions that certain individuals such as martyrs are alive and not dead in 2:154 and also indicates, that some are already in hell in 71:25.^[19] The term Barzakh indicates that the deceased and the living are entirely separated and can not interact with each other.^[19] Otherwise the Barzakh refers to the whole period between the Day of Resurrection and death and is used synonymously for "grave".^[20] Despite the brief mentionings of the Quran, Islamic tradition discusses elaborately, almost in graphic detail, as to what exactly happens before, during, and after death.

After the burial each person is interrogated in the grave by two angels, called Munkar and Nakir, appointed by God to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue.^[21]^[22] In the life of Barzakh, the souls of the sinners and disbelievers are kept and punished in a place called Sijjin which is said to be located at the lowest level of the earth (traditionally hell, before the Day of resurrection or underworld).^[23] The books containing the full records of their deeds are also kept here. On the other hand, the souls of the righteous believers are kept in a place called Illiyin. Their books of deeds are also kept here. According to some account, Illiyin is located in the highest heaven.^[23]

After the questioning, depending on the state of the soul, the deceased will undergo different journeys. The sinner's or disbelievers will meet the harsh angels or even the Zabaniyya to take position in front of him. Thereupon they tell the soul to come out to the wrath of God. Being terrified, the soul desperately tries to hide itself in the body. Thereupon, the angels of death starts beating the soul and extracts it from the body in a most painful way. The painful process of taking out a sinner's soul has been compared with "the dragging of an iron skewer through moist wool, tearing the veins and sinews."^[21] The soul of the sinner is then wrapped in a dirty cloth which emits bad smell. Carrying the soul, the angels head towards the heaven. On the way, other angels inquire about this wicked soul. They are told that this is the soul of that and that sinner person. The angels then arrive at the upper heaven, but its doors are not opened for the evil soul. Consequently, the soul is then thrown into hell or underworld, where it is punished until the Day of Judgment.^[24]

On the other hand, when a righteous believer dies, bright-faced angels from heaven descends with divine perfume and shroud. Then the angels of death comes, and tells the soul to come out to the pleasure and mercy of Allah. The soul is then extracted as easily as water comes out from the pitcher. The soul is then wrapped in the perfumed shroud and is taken up to the seventh heaven where God declares: 'write down his name in 'Illiyin' and take him back to earth. I created him from earth, and I will raise him second time from this very earth.' The soul is then pushed back into the body and is interrogated by two angels called Munkar and Nakir. He succeeds in answering the questions, and is blessed with heavenly rewards.^[21]^[25]

Barzakh also holds some resemblance to the Christian idea of limbo, that contains the souls, which go neither to heaven or to hell and remain in the grave.^[26] It is said that the martyrs – persons who die on the way of God – always skip Barzakh and the trial of the deathangels and go to paradise directly.^[27]

Death

· (Courtesy of Wikipedia, Encyclopedia)

· Death is the cessation of all biological functions that sustain a living organism.^[1] Phenomena which commonly bring about death include aging, predation, poisoning, malnutrition, disease, suicide, homicide, drug intoxication, starvation, dehydration, and accidents or major trauma resulting in fatal injury.^[2] The remains of a living organism begin to decompose shortly after death.^[3] It is an inevitable process eventually occurring in all living organisms.

· As of the early 21st century, over 150,000 humans die each day.^[4]^[5]

· Death, particularly of humans, has commonly been considered a sad or unpleasant occasion, due to the affection for the deceased and the termination of social and familial bonds. Other concerns include fear of death, necrophobia, anxiety, sorrow, grief, emotional pain, depression, sympathy, compassion, solitude,CoronaVirus-Covid-19 or saudade.

· Many cultures and religions have the idea of an afterlife, and also hold the idea of judgement and reward for good deeds or punishment for sin.

Islamic view of death

(Courtesy of Wikipedia, Encyclopedia)

Death in Islam is the termination of worldly life and the beginning of afterlife. Death is seen as the separation of the soul from the body, and its transfer from this world to the afterlife.^[1]^[2]

Islamic tradition discusses elaborately, almost in graphic detail, as what happens before, during, and after the death, although what exactly happens is not clear and different schools of thought may end up with different conclusions. However, a continuity between all these ideas derived from the basic sources from the Quran and Islamic narratives. One canonical idea is, that the angel of death (Arabic: Malak al-Maut) appears to the dying to take out their souls. The sinners' souls are extracted in the most painful way while the righteous are treated easily.

Another common idea, although appearing relatively late in Islamic traditions,^[3] adds that, after the burial, two angels – Munkar and Nakir – come to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue. The time period or stage between death and the end of the world ^[4] is called the life of barzakh. Suicide, euthanasia, and unjust murder as means of death are all prohibited in Islam, and are considered major sins. Muslims believe life is God's gift, it is not given by man.^[5]^[6]

Believing in an afterlife is one of the six articles of faith in Islam. Yet, the abode of the deceased is up to debate. They may either be in heaven/hell, in an intermediary state, or "sleep" until a great resurrection.

Significance

Death is seen not as the termination of life, rather the continuation of life in another form. In Islamic belief, God has made this worldly life as a test and a preparation ground for the afterlife; and with death, this worldly life comes to an end.^[7] Thus, every person has only one chance to prepare themselves for the life to come where God will resurrect and judge every individual and will entitle them to rewards or punishment, based on their good or bad deeds.^[7]^[8] And death is seen as the gateway to the beginning of the afterlife. In Islamic belief, death is predetermined by God, and the exact time of a person's death is known only to God. Muslims expect that their last word in this world would be their profession of faith (which reads "I testify that there is no god but Allah, and Muhammad is the messenger of Allah"). That's why, those near a dying person encourage him to pronounce these words.^[9] Sometimes, it is whispered into the ear of the dying. Basically death is accepted as wholly natural. It merely marks a transition between the material realm and the unseen world.^[10] Death in the world of Islam is recognised as a part of the plan. In ancient times, those of the Islamic community firmly believed that life was the ultimate test for eternal life with God. Now, this is illuminated through modern Islamic times.

Suffering

Death often appears as a painful experience in Islamic tradition. After the soul has departed from the body, seeing one's relatives weeping and watching one's burial as a disembodied spirit is thought of as rather agonizing than pleasing.^[11] Further the process of dying, extraction of one's soul from the body, is considered as painful.^[12]^[13] Based on a hadith narrated in Sahih al-Bukhari that at the time of death, Islamic prophet Muhammad dipped his hands in water and wiped his face with them saying, "There is no God but Allah; indeed death has its stupour."^[13]

Nevertheless, a common belief holds that true believers and the righteous, will welcome death, when it arrives.^[14] Especially many modern writers assure that death is merely a transitional stage and do not adhere to the traditional depiction of death as painful or fearsome.^[15]

Life After Death in Islam

By World Assembly of Muslim Youth^(WAMY)

How Do Muslims View Death?

Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies, he or she is washed and wrapped in a clean, white cloth (usually by a family member) and buried after a special prayer, preferably the same day. Muslims consider this a final service that they can do for their relatives and an opportunity to remember that their own existence here on earth is brief.

The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since time immemorial.
All the Prophets of Allah called their people to worship Allah and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying Allah and made all other beliefs meaningless.

The very fact that all the Prophets of Allah have dealt with this metaphysical question of life after death so confidently and so uniformly - the gap between their ages in some cases, being thousands of years - goes to prove that the source of their knowledge of life after death as proclaimed by them all, was the same, i.e. Divine revelation.

We also know that these Prophets of Allah were greatly opposed by their people, mainly on the issue of life after death, as their people thought it impossible. But in spite of opposition, the Prophets won many sincere followers.

The question arises: what made those followers forsake the established beliefs, traditions and customs of their forefathers, notwithstanding the risk of being totally alienated from their own community? The simple answer is: they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through perceptual consciousness? They couldn’t, as perceptual experience of life after death is impossible. Allah has given man besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the Prophets of Allah while calling people to believe in Allah and life after death, appeal to the aesthetic, moral and rational consciousness of man.

For example, when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it:

And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of death) and forgets his [own] creation. He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first time; and He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire, and then from it you ignite. Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.

(Quran, 36:78-81)

On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:

And they say, “There is not but our worldly life; we die and live (i.e. some people die and others live, replacing them) and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.” Say, “Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt,” but most of the people do not know. (Quran, 45:24-26)

Surely Allah will raise all the dead. But Allah has His own plan of things. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before Allah. That day will be the beginning of a life that will never end, and on that day every person will be rewarded by Allah according to his or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands. Actually, if there is no life after death, the very belief in Allah becomes meaningless or even if one believes in Allah, it would be n unjust and indifferent Allah, having once created man and now not being concerned with his fate.

Surely, Allah is just. He will punish the tyrants, whose crimes are beyond count - having tortured and killed hundreds or thousands of innocent people, created great corruption in society, enslaved numerous persons to serve their whims, etc., because man has a very short life span in this world and because numerous individuals are affected by one’s actions, adequate punishments and rewards are not possible in this life. The Quran very emphatically states that the Day of Judgment must come and that Allah will decide the fate of each soul according to his or her record of deeds:

But those who disbelieve say, “The Hour (i.e. the Day of Judgment) will not come to us.” Say, “Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen.” Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register - That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision. But those who strive against Our verses [seeking] to cause failure (i.e. to undermine their credibility) - for them will be a painful punishment of foul nature.

(Quran, 34:3-5)

The Day of Resurrection will be the Day when Allah’s attributes of Justice and Mercy will be in full manifestation. Allah will shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of Allah, caring nothing for the life to come, will be in the most miserable state. Drawing a comparison between them, the Quran says:

Then is he whom We have promised a good promise which he will meet [i.e. obtain] like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]? (Quran, 28:61)

The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves of their passions and desires, making fun of virtuous and Allah-conscious persons.

Such persons realize their folly only at the time of their death and wish to be given a further chance in the world but in vain. Their miserable state at the time of death and the horror of the Day of Judgment, and the eternal bliss guaranteed to the sincere believers are very clearly and beautifully mentioned in the following verses of the Quran:

[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back that I might do righteousness in that which I left behind (i.e. in that which I neglected).” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected. So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another. And those whose scales are heavy [with good deeds] - it is they who are the successful. But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally. The Fire will sear their faces, and they therein will have taut smiles (i.e. their lips having been contracted by scorching until the teeth are exposed).

(Quran, 23:99-104)

The belief in life after death not only guarantees success in the Hereafter but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Think of the people of Arabia before the arrival of the Prophet Muhammad

. Gambling, wine, tribal feuds, plundering and murdering were their main traits when they had no belief in life after death. But as soon as they accepted the belief in the One Allah and life after death they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly the denial of life after death has its consequences not only in the Hereafter but also in this world. When a nation as a whole denies it, all kinds of evils and corruption become rampant in that society and ultimately it is destroyed.

Religious views

Qobor/Gorstan/Cemetery/Graveyard

(Courtesy of Wikipedia, Encyclopedia)

A cemetery or graveyard is a place where the remains of dead people are buried or otherwise interred. The word cemetery (from Greek κοιμητήριον, "sleeping place")^[1]^[2] implies that the land is specifically designated as a burial ground and originally applied to the Roman catacombs.^[3]

The intact or cremated remains of people may be interred in a grave, commonly referred to as burial, or in a tomb, an "above-ground grave" (resembling a sarcophagus), a mausoleum, columbarium, niche, or other edifice.

In the Holy Quran

The Quran at its several places discusses the issue of death. Death is inevitable. No matter how much people try to escape death, it will reach everyone (50:19). Again, those who deny resurrection and afterlife, and thus challenge Allah, almighty, the Quran challenges them by saying that why these people then do not put back the soul which has reached the throat (of the dying person) and is about to escape the body? (56:83–84). It also says that when death approaches the sinners and disbelievers, and they sense the upcoming chastisement, they pray to God to go back to life to do some good deeds; but this will never be granted (23:99–100). Probably the most-frequently quoted verse of the Quran about death is: "Every soul shall taste death, and only on the Day of Judgment will you be paid your full recompense." At another place, the Quran urges mankind: "And die not except in a state of Islam" (3:102) because "Truly, the religion in the sight of Allah is Islam" (3:19). Other verses related with this issue are: "He (Allah) who created death and life, so that He may test you as to which of you is better in deeds. And He is the All-Mighty, the Most-Forgiving" (67:2); "Certainly, they see it (resurrection) as distant, but We see it as near" (70:6–7).

Suicide Death: the greatest sins in Islam

Islam, as with other Abrahamic religions, views suicide as one of the greatest sins and utterly detrimental to one's spiritual journey. The Islamic view is that life and death are given by Allah, almighty. Life is sacred, and a gift from Allah; and it is only Allah, and not the human beings, who has the right to take it back. This willful taking of one's own life is considered a major sin in Islam.^[5]^[6]^[28] Committing suicide to save oneself from suffering is discouraged.^[6] Islam teaches that in the face of hardship, one should not directly pray for death. Instead, one should say: "Oh Allah! Let me live as long as life is good for me, and let me die if death is good for me."^[6] Euthanasia is considered one form of suicide and has the same ruling as that of suicide.^[6]^[29] Unjust killing of any human being is one of the most heinous and the cardinal sins in Islam.^[30]

Shahidi Death: the greatest death in Islam

Status Of Shaheed In Islam

The shaheed holds a lofty status in the hereafter. According to ahadith, they’re promised the highest stations in Jannah.

Narrated Al-Mughira:
Our Prophet has informed us our Lord’s Message that whoever of us is martyred, will go to Paradise.

Sahih al-Bukhari

All of the sins of a shaheed are forgiven, except debt.

It has been reported on the authority of ‘Amr b. al-‘As that the Messenger of Allah (ﷺ) said:
All the sins of a Shahid (martyr) are forgiven except debt.

Sahih Muslim

Paradise is guaranteed for those who fight in the cause of Allah.
One who asks Allah for martyrdom sincerely will be given the reward of a shaheed.
Whoever is wounded in the cause of Allah will have a great reward on the Day of Resurrection.

Mu’adh bin Jabal said that he heard the Prophet (ﷺ) say:
“Whoever fights in the cause of Allah, the Mighty and Sublime, for the length of time between two milkings of a she-camel, Paradise is guaranteed for him. Whoever asks Allah to be killed (in Jihad) sincerely, from his heart, then he dies or is killed, he will have the reward of a martyr. Whoever is wounded or injured in the cause of Allah, it will come on the Day of Resurrection bleeding the most it ever bled, but its color will be like saffron, and its fragrance will be like musk. Whoever is wounded in the cause of Allah, upon him is the seal of the martyrs.”

Sunan an-Nasa’i.

Lofty Status Of The Martyr

The martyr is:

Forgiven from the first drop of his blood that is shed
Shown his place in Paradise
Spared the torment of the grave
Kept safe from the Great Fright
Adorned with a garment of faith
Married to wives from among the wide-eyed houris
Is permitted to intercede for seventy of his relatives

It was narrated from Miqdam bin Ma’dikarib that the Messenger of Allah (ﷺ) said:
“The martyr has six things (in store) with Allah: He is forgiven from the first drop of his blood that is shed; he is shown his place in Paradise; he is spared the torment of the grave; he is kept safe from the Great Fright; he is adorned with a garment of faith; he is married to (wives) from among the wide-eyed houris; and he is permitted to intercede for seventy of his relatives.”

Sunan Ibn Majah

A shaheed only feels the effect of being killed as someone would feel being bitten by a bug. They’re spared from the usual amount of pain that people experience when dying.

It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “The martyr does not feel the pain of being killed, except as any one of you feels a pinch.”

Sunan an-Nasa’i.

The Prophet’s (ﷺ) Desire For Martyrdom

Dying in a just war is highly praised in Islam.

The Prophet (ﷺ) said that he would’ve loved to have been martyred in Allah’s cause and then come to life. Not only once, but a total of three times. Then, he would like to have died a martyr once more.

Narrated Abu Huraira:
I heard Allah’s Messenger (ﷺ) saying, “By Him in Whose Hands my life is! Were it not for some men who dislike to be left behind and for whom I do not have means of conveyance, I would not stay away (from any Holy Battle). I would love to be martyred in Allah’s Cause and come to life and then get, martyred and then come to life and then get martyred and then get resurrected and then get martyred.

Sahih al-Bukhari

The Wish Of The Mujahid To Return To The World

Only the martyrs of Jannah would like to go back to the world, just to be martyred again. All because of the dignity they receive from Allah as they’re martyred.

Narrated Anas bin Malik:
The Prophet (ﷺ) said, “Nobody who enters Paradise likes to go back to the world even if he got everything on the earth, except a Mujahid who wishes to return to the world so that he may be martyred ten times because of the dignity he receives (from Allah).”

16 Signs Of A Shaheed Death In Islam

In this post, I cover 16 signs of a shaheed death. Shaheed is the Arabic word for martyr. Types of shaheed in Islam vary.

In Islam, martyrdom isn’t achieved just by fighting alone. Martyrdom doesn’t equate with terrorism or killing innocent people either. It’s achieved through defending or dying for a noble cause.

A shaheed holds a very high status in the hereafter.

To learn more about martyrdom in Islam according to ahadith, keep on reading.

Shaheed Meaning In English

The definition of a shaheed, according to The Oxford Dictionary of Islam, is as follows:

Martyr
Arabic shahid. One who suffers or loses his or her life in the process of carrying out religious duty. Death during pilgrimage, from a particularly virulent or painful disease, or in childbirth is also considered an act of martyrdom. A martyr is believed to have been rendered free from sin by virtue of the meritorious act. Due to their purity, martyrs are buried in the clothes in which they died and are not washed prior to burial. They are entitled to immediate entry to paradise and enjoy special status there, since their faith has been sufficiently tested.

Abu Hurairah narrated that:
The Messenger of Allah said: “The martyrs are five: Those who die of the plague, stomach illness, drowning, being crushed, and the martyr in the cause of Allah”

Jami` at-Tirmidhi

Coronavirus: Safety Precautions from the Quran and Sunnah

Islam has a unique way of dealing with the outbreak of diseases in two stages; i.e. before and after the outbreak of the disease.

Before the Outbreak of the Disease

Islam calls its followers to protect themselves against diseases through the following guidelines:

1- One of the objectives of the Shariah is the preservation of the soul. Therefore, everyone must take all necessary measures to protect themselves against any harm.

2- Islam emphasizes the importance of cleanliness. Prophet Muhammad (peace be upon him) said:

“Purification is half of faith.” (Muslim)

Islam made ablution a pre-requisite for the validity of prayer. Prophet Muhammad said:

“If there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?” They replied, “No soiling would left on him.” The Prophet said, “That is the five obligatory prayer. Allah obliterates all sins as a result of performing them.” (Al-Bukhari and Muslim)

Purification includes washing the mouth. Prophet Muhammad said:

“Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every prayer.” (Al-Bukhari and Muslim)

Therefore, ablution and using tooth-stick are one of the means of protecting our bodies from diseases and viruses.

3- Islam urges Muslims to observe the characteristics of fitrah. Prophet Muhammad (Sw) said:

“Five practices are the inborn characteristics of man; circumcision, shaving the pubes, plucking out hair under the armpit, paring the nails and clipping the moustaches. (Abu Dawud)

A close look at these rituals would reveal that they play a great role in protecting the body from diseases.

Sahih al-Bukhari

The Martyr In The Grave

The trial of the grave is eased for the Muslim shaheed.

It was narrated from Rashid bin Sa’d, that a man among the Companions of the Prophet said:
“O Messenger of Allah, why will the believers be tested in their graves except the martyr?” He said: “The flashing of the swords above his head is trial enough.”

Sunan an-Nasa’i

Akhirah

(Courtesy of Wikipedia, Encyclopedia)

ʾĀkhirah (Arabic: الآخرة‎) is an Islamic term referring to the afterlife.[1] It is repeatedly referenced in chapters of the Quran concerning the Last Judgment, an important part of Islamic eschatology. Traditionally, it is considered to be one of the six main beliefs of Muslims, the others including: Tawhid (unitarianism), belief in the angels, belief in the Revealed Books (Scrolls of Abraham, Tawrat, Zabur, Injil and Quran), belief in the prophets and messengers, and belief in predestination.

According to the Islamic beliefs, God will play the role of the qadi, weighing the deeds of each individual. He will decide whether that person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another. The judgment doesn't depend upon the amount of deeds, deeds are judged on the basis of the will behind it.

According to the Islamic beliefs, Allah will play the role of the qadi, weighing the deeds of each individual. He will decide whether that person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another. The judgment doesn't depend upon the amount of deeds, deeds are judged on the basis of the will behind it.

Jannah and Jahannam both have various levels. The placement of a person may depend upon the extent of his or her good deeds. It is also said that Allah may forgive a sin against Himself but not against another.

According to Islam, death is not the end of the life, but it is a transferral from this world to everlasting world.^[2] With the withdrawal of the spirit from the body, the soul's life in the Barzakh begins until the Day of Resurrection. According to the deeds of the believer and disbeliever, their Barzakh differs.^[3]

Events of the Day of Judgment

Allah almighty states in the Quran about the events of the Day of Judgment:

Then when the Horn is blown with one blast, and the earth and the mountains are lifted and leveled with one blow [i.e. stroke] - Then on that Day, the Occurrence [i.e. Resurrection] will occur, And the heaven will split [open], for that Day it is infirm (i.e. weak, enfeebled and unstable). And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them]. That Day, you will be exhibited [for judgment]; not hidden among you is anything concealed (i.e. any person or any secret you might attempt to conceal). So as for he who is given his record in his right hand, he will say, “Here, read my record! Indeed, I was certain that I would be meeting my account.” So he will be in a pleasant life - In an elevated Garden, Its [fruit] to be picked hanging near. [They will be told], “Eat and drink in satisfaction for what you put forth (i.e. literally, advanced in anticipation of reward in the Hereafter) in the days past.” But as for he who is given his record in his left hand, he will say, “Oh, I wish I had not been given my record, and had not known what is my account. I wish it [i.e. my death] had been the decisive one (i.e. ending life rather than being the gateway to eternal life). My wealth has not availed me. Gone from me is my authority.” [Allah will say], “Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is seventy cubits insert him.” Indeed, he did not used to believe in Allah, the Most Great.

(Quran, 69:13-33)

The Prophet Muhammad

taught that three things continue to benefit a [believing] person even after death - charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child (Narrated by Saheeh Muslim).

Thus, there are very convincing reasons to believe in life after death:

1) All the Prophets of Allah have called their people to believe in it.

2) Whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.

3) History bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of the Prophet, the group as a whole has been punished by Allah even in this world.

4) Moral, aesthetic and rational faculties of man endorse the possibility of the life after death.

5) Allah’s attributes of Justice and Mercy have no meaning if there is no life after death.

Islamic eschatology

(Courtesy of Wikipedia, Encyclopedia)

· Day of Resurrection

Islam

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Islamic eschatology is the aspect of Islamic theology concerning ideas of life after death, matters of the soul, and the "Day of Judgement," known as Yawm al-Qiyāmah (Arabic: يوم القيامة‎, IPA: [jawmu‿l.qijaːma], "the Day of Resurrection") or Yawm ad-Dīn (يوم الدين, Arabic pronunciation: [jawmu‿d.diːn], "the Day of Judgment"). The Day of Judgement is characterized by the annihilation of all life, which will then be followed by the resurrection and judgment by Allah. Multiple verses in the Quran mention the Last Judgment.^[1]^[2]

Surat al-Qiyama of the holy Quran is resurrection based Surah. The Great Tribulation is described in the hadith and commentaries of the ulama, including al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah.^[2] The Day of Judgment is also known as the Day of Reckoning, the Last Day, and the Hour (al-sā'ah).

Unlike the Quran, the hadith contains several events, happening before the Day of Judgment, which are described as several minor signs and twelve major signs. During this period, terrible corruption and chaos would rule the earth, caused by the Masih ad-Dajjal (the Antichrist in Islam), then Isa (Jesus) will appear, defeating the Dajjal and establish a period of peace, liberating the world from cruelty. These events will be followed by a time of serenity when people live according to religious values.^[3]

Similar to other Abrahamic religions, Islam teaches that there will be a resurrection of the dead that will be followed by a final tribulation and eternal division of the righteous and wicked.^[4] Islamic apocalyptic literature describing Armageddon is often known as fitna, Al-Malhama Al-Kubra (The Great Massacre) or ghaybah in Shī'a Islam. The righteous are rewarded with the pleasures of Jannah (Paradise), while the unrighteous are punished in Jahannam (Hell).

A 2012 poll by Pew research found that 50% or more respondents in several Muslim-majority countries (Turkey, Malaysia, Afghanistan, Pakistan, Iraq, Tunisia, Lebanon, Morocco) expected the Mahdi to return in their lifetime.^[5]^[6]

Signs of the End Times

In Sunni Islam, a number of greater and lesser signs foretell the end of days.

Greater signs

1. Sexual immorality appears among people to such an extent that they commit it openly, except that they will be afflicted by plagues and diseases unknown to their forefathers;

2. People cheat in weights and measures (business, trades, etc.) and are stricken with famine, calamity, and oppression as a result;

3. They withhold charity and hoard their wealth, and rain is withheld from the sky from them; there is rain only for animals;

4. They break their covenant with God and His Messenger and God enables their enemies to overpower them and take some of what is in their hands;

5. God causes those who do not live according to His book to fight among themselves.^{[note 1]}

Lesser signs

1. The coming of fitna (tribulations) and removal of khushoo' (fearfulness of Allah, taqwah, reverence, etc.)^{[note 2]}

2. The coming of Dajjal, presuming himself as an apostle of Allah.^{[note 3]}^[^jargon^]

3. A person passing by a grave might say to another the following: "I wish it were my abode."^{[note 4]}

4. The loss of honesty, as well as authority put in the hands of those who do not deserve it.^{[note 5]}

5. The loss of knowledge and the prevalence of religious ignorance.^{[note 6]}

6. Frequent, sudden, and unexpected deaths.^{[note 7]}

7. Increase in pointless killings.^{[note 8]}

8. Acceleration of time.^{[note 9]}

9. Rejection of Hadith.^{[note 10]}

10. The spread of riba (usury, interest), zina (adultery, fornication), and the drinking of alcohol.^{[note 11]}

11. Widespread acceptance of music.^{[note 12]}

12. Pride and competition in the decoration of mosques.^{[note 13]}

13. Women will increase in number and men will decrease in number so much so that fifty women will be looked after by one man.^{[note 14]}

14. Abundance of earthquakes.^{[note 15]}

15. Frequent occurrences of disgrace, distortion, and defamation.^{[note 16]}

16. When people wish to die because of the severe trials and tribulations that they are suffering.^{[note 17]}

17. Jews fighting Muslims.^{[note 18]}

18. When paying charity becomes a burden.^{[note 19]}

19. Nomads will compete in the construction of very tall buildings.^{[note 20]}

20. Women will appear naked despite their being dressed.^{[note 21]}

21. People will seek knowledge from misguided and straying scholars.^{[note 22]}

22. Liars will be believed, honest people disbelieved, and faithful people called traitors.^{[note 23]}

23. The death of righteous, knowledgeable people.^{[note 24]}

24. The emergence of indecency (obscenity) and enmity among relatives and neighbours.^{[note 25]}

25. The rise of idolatry and polytheists in the community.^{[note 26]}

26. The Euphrates will uncover a mountain of gold.^{[note 27]}

27. The land of the Arabs will return to being a land of rivers and fields.^{[note 28]}

28. People will increasingly earn money by unlawful (Haram) ways.^{[note 29]}

29. There will be much rain but little vegetation.^{[note 30]}

30. Evil people will be expelled from Al-Madinah.^{[note 31]}

31. Wild animals will communicate with humans, and humans will communicate with objects.^{[note 32]}

32. Lightning and thunder will become more prevalent.^{[note 33]}

33. There will be a special greeting for people of distinction.^{[note 34]}

34. Trade will become so widespread that a woman will help her husband in business.^{[note 35]}

35. No truly honest man will remain and no one will be trusted.^{[note 36]}

36. Only the worst people will be left; they will not know any good nor forbid any evil (i.e. No one will say there is no Ilah but Allah).^{[note 37]}

37. Nations will call each other to destroy Islam by any and every means.^{[note 38]}

38. Islamic knowledge will be passed on, but no one will follow it correctly.^{[note 39]}

39. Muslim rulers will come who do not follow the guidance and tradition of the Sunnah. Some of their men will have the hearts of devils in a human body.^{[note 40]}

40. Stinginess will become more widespread and honorable people will perish.^{[note 41]}

41. A man will obey his wife and disobey his mother, and treat his friend kindly while shunning his father.^{[note 42]}

42. Voices will be raised in the mosques.^{[note 43]}

43. The leader of a people will be the worst of them.^{[note 44]}

44. People will treat a man with respect because they fear the evil he could do.^{[note 45]}

45. Much wine will be drunk.^{[note 46]}

46. Muslims shall fight against a nation who wear shoes made of hair and with faces like hammered shields, with red complexions and small eyes.^{[note 47]}

47. The emergence of the Sufyani within the Syria region.^{[note 48]}

48. The truce and joint Roman-Muslim campaign against a common enemy, followed by al-Malhama al-Kubra (Armageddon), a Roman vs. Muslim war.^{[note 49]}

49. The Black Standard will come from Khorasan, (see Hadith of black flags) nothing shall turn them back until it is planted in Jerusalem.^{[note 50]}

50. Mecca will be attacked and the Kaaba will be destroyed.^{[note 51]}

51. Emergence of an army, from Yemen, that will make Islam dominant.^{[note 52]}^[16]

52. There will be disagreement concerning succession. Then a man will emerge from Madina. He will hurry to Makkah, and the people of Makkah will come out to him and urge him and try to force him to accept the Bai'aa.^{[note 53]} One of the last of the lesser signs, and which will signal the coming of the 10 major signs is the appearance of the Mahdi.^[17]^[18]^[19]^[20]

The Mahdi

Mahdi (Arabic: مهدي‎) meaning "guided one," is a messianic figure in Islamic tradition. He makes his first appearance in the hadiths and is thought as the first sign of the third period.^[21] Hadith reports state that he will be a descendant of Muhammad through Muhammad's daughter Fatimah and cousin Ali. The Mahdi will be looked upon to kill al-Dajjal,^{[citation needed]} to end the disintegration of the Muslim community, and to prepare for the reign of Jesus, who will rule for a time thereafter. The Mahdi will fulfill his prophetic mission, a vision of justice and peace, before submitting to Jesus' rule.^[22] The physical features of Mahdi are described in the hadith—he will be of Arab complexion, of average height, with a big forehead, large eyes, and a sharp nose. He will have a mole on his cheek, the sign of the prophet on his shoulder, and be recognized by the caliphate while he sits in his own home. As written by Abu Dawud, "Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with justice as it is filled with injustice and tyranny. He will rule for seven years."^[23] In some accounts, after the seven years of peace, God will send a cold wind causing everyone with the smallest measure of human-kindness or faith, to die and carry them straight to heaven. Therefore, only the wicked will remain and be victims of terrible animals and Satan, until the day of resurrection.^[24] Otherwise, the Mahdi will kill Satan before the last day, in most Shia accounts.

Though the predictions of the duration of his rule differ, hadith are consistent in describing that God will perfect him in a single night, imbuing him with inspiration and wisdom, and his name will be announced from the sky. The Mahdi will bring back worship of true Islamic values, and bring the Ark of the Covenant to light. He will conquer Istanbul and Mount Daylam and will regard Jerusalem and the Dome as his home. His banner will be that of the prophet Muhammad: black and unstitched, with a halo. Furled since the death of Muhammad, the banner will unfurl when the Mahdi appears. He will be helped by angels and others that will prepare the way for him. He will understand the secrets of abjad.^[3]

Hashor wikipedia: Al-Hashr

From Wikipedia, the free encyclopedia

Sura 59 of the Quran
الحشر Al-Ḥashr The Exile, The Banishment

Quran

Jannah

From Wikipedia, the free encyclopedia

In Islam, Jannah (Arabic: جنّة‎ Jannah; plural: Jannat Turkish: Cennet), lit. "paradise, garden", is the final abode of the righteous^[1] and the Islamic believers, but also the Garden of Eden, where Adam and Hawa dwelt is called Jannah. Firdaus (Arabic: فردوس) is the literal term meaning paradise which was borrowed from Persian پردیس, but the Quran generally uses the term Jannah symbolically referring to paradise. However "Firdaus" also designates the highest layer of heaven.^[2]

In contrast to Jannah, the words Jahannam and Nār are used to refer to the concept of hell. There are many words in the Arabic language for both Heaven and Hell and those words also appear in the Quran and hadith. Most of them have become part of the Islamic traditions.^[3]

Jannah is often compared to Christian concepts of Heaven.

Heaven and Jannah

While Jannah in the Quran is often translated as "Heaven" in the sense of an abode where believers are rewarded in afterlife, سماء samāʾ (usually pl. samāwāt) is the word for heaven in the sense of firmament or celestial sphere,^[4] as "seven heavens"^[4] (2:29, 78:12).^[5]^[6]

Some sources connect the two in some way. According to Sufi cosmology, Paradise is often depicted as being above the seven heavens^[7] or between the sixth and seventh heaven. In some modern interpretations, based on Surah 21:30 and 67:5, the lowest heaven is also interpreted as the observable universe, with the other six beyond, once were a mess together^{[clarification needed]} with the earths and later expanded.^[8]^[7]

Shahid

A shahid (witness or martyr) is considered one whose place in Jannah is promised. Sunni sources such as Ibn Kathir, as well as Shia sources cite Quran At-Tawbah 9:111^[32] in support of this view.^[33]^[34]

Quranic names

Layers of Jannah

· Firdaws – The Highest Gardens of Paradise (al-Kahf,^[48] Al-Mu’minoon ^[49])

· Dār al-maqāmah – The Home (Fāṭir^[50])

· Jannatul Aliyah (suras Haqqah, Ghashiyah)

· Dār al-salām – Home of Peace (Yūnus,^[51] Al-An'am ^[52])

· Dār al-Ākhirah – The Home in the Hereafter (al-‘Ankabūt ^[53])

· al-Jannah – This is the most commonly used term in the Quran and Hadith. (al-Baqarah,^[54] Āl ‘Imran,}},^[55]^[56])

· Jannat al-ʿadn – Gardens of Everlasting Bliss (al-Tawbah:^[57] 72, al-Ra‘d^[58])

· Jannat al-Khuld – The Eternal Gardens (al-Furqān ^[59])

· Jannat al-Ma’wā – Garden of Abode (al-Najm ^[60])

· Jannat al-Na‘īm – The Gardens of Delight (al-Mā’idah,^[61] Yūnus,^[62] al-Ḥajj ^[63])

· Maq‘ad al-Ṣidq – Assembly of Truth (al-Qamar ^[64])

· al-Maqām al-Amīn – The House of Security (al-Dukhān ^[65])

Doors of Jannah

According to hadith, there are eight doors of Jannah. Their names are as following:

1. Bāb al-Ṣalāh: For those who were punctual in prayer

2. Bāb al-Jihād: For those who took part in jihad

3. Bāb al-Ṣadaqah: For those who gave charity more often

4. Bāb al-Rayyān: For those who fasted (siyam)

5. Bāb al-Ḥajj: For those participated in the annual pilgrimage

6. Bāb al-Kāẓimīn al-Ghayẓ wa-al-‘Āfīn ‘an al-Nās: For those who withheld their anger and forgave others

7. Bāb al-Aymān: For those who by virtue of their faith are saved from reckoning and chastisement

8. Bāb al-Dhikr: For those who showed zeal in remembering Allah

Jahannam

(Courtesy of Wikipedia, Encyclopedia)

· Islam portal

Jahannam (Arabic: جهنم‎, Bengali: জাহান্নাম, Malayalam: Naraka,^[1] Turkish: Cehennem) in Islam refers to an afterlife place of punishment for evildoers. The punishments are carried in accordance with the degree of evil one has done during his life.^[2] In the Quran, Jahannam is also referred as al-Nar النار‎ ('The Fire'^[3]), Jaheem جحيم‎ ('Blazing Fire'^[4]), Hutamah حطمة‎ ('That which Breaks to Pieces'^[5]), Haawiyah هاوية‎ ('The Abyss'^[6]), Ladthaa لظى‎, Sa’eer سعير‎ ('The Blaze'^[7]), Saqar سقر‎, also the names of different gates to hell.^[8] Just like the Islamic heavens, the common belief holds that Jahannam coexists with the temporary world.^[9]

Suffering in hell is both physical and spiritual,^[10] and varies according to the sins of the condemned.^[11] As described in the Quran, Hell has many levels (each one more severe than the one above it^[10]); each for a specific group of sinners^[12]); a blazing fire, boiling water, and the Tree of Zaqqum.^[13] Not all Muslims and scholars agree whether hell is an eternal destination or whether some or even all of the condemned will eventually be forgiven and allowed to enter paradise.^[10]^[11]^[14]

Al Quran

The Quran uses a number of different terms and phrases to refer to hell. Al-nar (the fire) is used 125 times, jahannam 77 times, jaheem (blazing flames) 26 times.^[18] One collection^[19] of Quranic descriptions of hell include "rather specific indications of the tortures of the Fire": flames that crackle and roar;^[20] fierce, boiling waters ^[21] scorching wind, and black smoke,^[22] roaring and boiling as if it would burst with rage.^[23] Its wretched inhabitants sigh and wail,^[24] their scorched skins are constantly exchanged for new ones so that they can taste the torment anew,^[25] drink festering water and though death appears on all sides they cannot die.^[26] They are linked together in chains of 70 cubits,^[27] wearing pitch for clothing and fire on their faces,^[28] have boiling water that will be poured over their heads, melting their insides as well as their skins, and hooks of iron to drag them back should they try to escape,^[29] their remorseful admissions of wrongdoing and pleading for forgiveness are in vain.^[30]^[31]^[32]

The description of Jahannam as a place of blazing fire appears in almost every verse in the Quran describing hell.^[33] Jahannam is described as being located below heaven,^[34]^[35] having seven gates, each for a specific group^[8] or at least a different "portion" or "party"^[36] of sinners. The Quran also mentions wrongdoers having "degrees (or ranks) according to their deeds"^[37] which some scholars believe refers to the seven gates.^[18] The one mention of levels of hell is that hypocrites will be found in its very bottom.^[18]^[38]

The Quran mentions three different sources of food in hell:

1. Ḍari‘, a dry desert plant that is full of thorns and fails to relieve hunger or sustain a person (88:6);^[39]^[40]^[41]

2. ghislin, which is only mentioned once (in 69:36, which states that it is the only nourishment in hell);^[41]^[42]

3. zaqqum is mentioned three times.^[41]

Al Hadith

Hadith literature give expanded details and descriptions of Jahannam. For example, it is perceived to be so deep that if a stone were thrown into it, it would fall for 70 years before reaching the bottom.^[43] The breadth of each of Hell's walls is equivalent to a distance covered by a walking journey of 40 years.^[43] Malik in Hadith quotes Mohammed (Sw) as saying that the fire of Jahannam was seventy times greater than fire on earth.^[44] He also described that fire as "blacker than tar".^[45]

In book 87 Hadith 155, "Interpretation of Dreams" of Sahih al-Bukhari, Muhammad talked of angels each with "a mace of iron" who guarded hell, and then expanded on the Quran's discourse describing Jahannam by recounting it as a place that

"was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish".^[46]

Some prominent people in, or destined to arrive in, hell mentioned in the Hadith and Quran are: Fir'awn (viz., the pharaoh of The Exodus, mentioned in Surah Yunus (specifically Q10:90-92), the wives of Nuh and Lut (mentioned in Surah At-Tahrim, specifically Q:66-10), and Abu Lahab and his wife (who were contemporaries and enemies of Muhammad (Sw) and mentioned in Surah Al-Masadd, specifically Q:111).^[^{citation
needed}^]

According to Muhammad(Sw), the majority of the inhabitants of hell will be women, due to an inclination for gossip, conjecture and idle chatter.^[47]^[48]^[49]^[50] However, other hadith imply that the majority of people in paradise will be women.^[51] Al-Qurtubi reconciled the hadith that stated that the majority of the inhabitants of Jahannam would be women by suggesting that many of the women that will form the majority in Hell will be among the sinners that would stay there merely temporarily and would then be brought out of Hell into Paradise; thereafter the majority of the people of Paradise would be women.^[52]

Other people mentioned in Hadith include, but are not limited to, the mighty, the proud and the haughty.^[53]

According to one hadith, out of every one thousand people entering into the afterlife, nine hundred and ninety-nine of them will end up in the fire.^[54]^[55]^[56] There are a few scholarly interpretations of this Hadith. One view is that the idea of these Hadiths is to, rather than state a particular number, convey the notion that there will be a large disparity between the number of nonbelivers and believers who enter Jahannam.^[57]

Sahih Muslim quotes Muhammad as saying that suicides would reside in Jahannam forever.^[58] According to Hadith collector Muwatta Imam Malik (Imam Malik), Muhammad said: "Truly a man utters words to which he attaches no importance, and by them he falls into the fire of Jahannam."^[59]

https://yt3.ggpht.com/a/AATXAJy8bCVovO49jvHoP2dTvkJZUQvehM16wglJ-A=s88-c-k-c0x00ffffff-no-rj

Al-Bukhari in book 72:834 added to the list of dwellers in Jahannam: "The people who will receive the severest punishment from Allah will be the picture makers".^[60]^[61] Use of utensils made of precious metals could also land its users in Jahannam: "A person who drinks from a silver vessel brings the fire of Jahannam into his belly".^[62] As could starving a cat to death: "A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger."^[63]^[64]

At least one hadith indicates the importance of faith in avoiding hell, stating: "... no one will enter Hell in whose heart is an atom's weight of faith.”^{[Note 1]}

The Hadiths (the corpus of the reports of the teachings, deeds and sayings of the Islamic prophet Muhammad) introduce punishments, reasons and revelations not mentioned in the Quran. In both Quranic verses and hadiths, "the Fire" (Jahannam) is "a gruesome place of punishment that is always contrasted with Jannah, "the Garden" (paradise). Whatever characteristic "the Garden offered, the Fire usually offered the opposite conditions."^[66] Several hadith describes a part of hell that is extremely cold rather than hot, known as Zamhareer.^[67]

According to Bukhari, lips are cut by scissors. Other traditions added flogging. A Uighur manuscript also mentions drowning, stoning and falling from heights.^[68] Based on hadiths, the sinners are thought to carry signs in accordance with their sins.^[69]

Amol Sey Boni Hay Zannat Aor Zahannamvi

Heaven or Hell depends on good works or wrong works

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Staying Safe: On Caring, Being Social, Keeping Distant

Aidiladha and the spirit of sacrifice

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Aidiladha and the spirit of sacrifice

Dear Seeker of Knowledge

Prophet Ibrahim a.s. loved his son deeply. When Allah s.w.t. commanded him to sacrifice Prophet Ismail a.s, we can understand how difficult that would be for a father. However, when he consulted his son, Prophet Ismail a.s. immediately told him to do what he was asked.

Both Prophet Ibrahim a.s. and Prophet Ismail a.s. believed in the divine wisdom of Allah s.w.t, the Most Loving and Most Benevolent. Eventually, by His Mercy, Allah did not allow Prophet Ismail a.s. to be sacrificed. Acknowledging that Prophet Ibrahim a.s. was willing to sacrifice what was dear to him, an animal was sacrificed instead.

Prophet Ibrahim a.s. and his family showed us the true meaning of sacrifice for the sake of Allah. In these blessed days of Zulhijjah, let us ask ourselves this question - what are we willing to give up for Allah s.w.t?

We pray that Allah grants us the guidance and the steadfastness in observing all his commands and include us among His obedient and righteous servants.

Get your daily dose of spirituality

Step-by-step guide to Aidiladha prayer

Read the full guide here.

Takbir Raya

As we approach Hari Raya Aidiladha, it is part of the Sunnah to recite the Takbir in expressing our gratitude to Allah s.w.t.

We can start to recite takbir from Subuh prayer tomorrow till Asar prayer on Monday.

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Food for the soul

Quote

The pinnacle of the first 10 days of Zulhijjah is the day of Arafah.

Today marks the day of Arafah that we have all been waiting for. It is a day filled with forgiveness. There is no day on which Allah s.w.t. frees people from the Fire more so than on the Day of Arafah.

What is recommended on this beautiful day is to make lots of Dua, fast and recite lots of Zikir (remembrance). May Allah s.w.t. grant us His assistance and acceptance.

Dua

Our Prophet s.a.w said, "The best supplication is the one made on the Day of Arafah, and the best supplication of which I and the Prophets before me have made was, “There is no god but Allah, He is One, without partner, to Him belongs the dominion and all praises, and He is Omnipotent over all things"
(At-Tirmidzi)

It is encouraged to devote ourselves to supplicating on the day of Arafah, seeking Allah’s help and guidance. Dedicate the supplication for ourselves, our parents, family, loved ones and community persistently, sincerely putting our full trust upon Him.

Have you checked out our dua collection?

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Ramzan.. Islamic info that you requested

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Ramzan

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The Islamic information that you requested can be found on the links included in this E-mail below. (See links for Dua Below)

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Finally, here is a DUA book that packs many DUAs that you will need for your life's various situations. These include DUAs that ask Allah for the ease of one's difficulties, blessings for self and family, increase in Rizq (life's provisions), relief from anxiety and calmness in hearts and many more. This book contains specially selected DUAs (invocations and supplications to Allah) that are suitable for asking Allah for relief from burdens and difficulties and asking for success and happiness in this life and the hereafter. These DUAs are taken both from the Quran and Hadith of the Prophet (sallal-lahu Alaihi wasallam).

A collection of more than 100 Duas that are not commonly documented are taken from Sahih Bukhari, Muslim, Abi Dawood, Tirmidhi, and other authentic books.

The final chapter at the end includes Duas from the Quran with an explanation of when various prophets made those Duas to Allah.

This Dua book should be carried by every person to help with the day to day affairs and burdens of life.

DUAs in this book are suitable for asking Allah for:

Relief from debts
Increase in Rizq (provisions)
Relief from anxiety and calmness in hearts
Ease of difficulties
Blessings for self and family
Asking for righteous children
Forgiveness of sins
Staying firm in faith
Asking for a sound character
Asking for security for family
High status in this life and the hereafter
Refuge from calamities
High status in Jannah
Tawakkul (trust) in Allah
Success in this life and the hereafter
Health and wealth
Asking for lawful provisions
Protection from persecution
Refuge from laziness and old age
Relief from poverty
Protection from Satan and other evils
and 100+ more Duas both from Quran and Hadith

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Assalamu Alaykum,

MWA Victoria presents an online forum that will explore the importance of looking after yourself and others you care about, the effects of isolation on mental wellbeing, and how to keep social while staying safe.

Speakers:
Monique Toohey – Psychologist, Nasihah Consulting
Sheikh Alaa El Zokm – Imam, Heidelberg Mosque
Mohamed Mohideen - President, Islamic Council of Victoria
Professor John Catford – Senior Medical Advisor, Department of Health and Human Services
Maha Sukkar - Leading Senior Constable, Victoria Police
Maria Dimopoulos AM, Deputy Chairperson, Harmony Alliance

Facilitator: Hajeh Maha Krayem Abdo OAM

When: 7pm Thursday 2nd July 2020

Where: Online via Webex and Facebook Live

https://bit.ly/stayingsafemwa
Click on this link to access the event. The link will open from 6.50pm.

মন্তব্যসমূহ

wealthy stars৭ নভেম্বর, ২০২৫ এ ১১:০১ PM
This inspiring message reminds us of faith, renewal, and self-reflection — values deeply emphasized in surah kahf in roman english, which teaches believers to stay steadfast, purify intentions, and seek closeness to Allah during every stage of life, especially before Ramadan.
উত্তরমুছুন
উত্তরগুলি

মন্তব্য যুক্ত করুন

THE WORLD MUSLIM WOMEN REVIEW

Composition

Cells

Genome

Tissues

Organs

Systems

Circulatory system

Digestive system

Endocrine system

Immune system

Integumentary system

Lymphatic system

Musculoskeletal system

Nervous system

Reproductive system

Respiratory system

Urinary system

Definitions

Mind/body perspectives[edit source]

Scientific study[edit source]

Neuroscience[edit source]

Psychology

Mental health

Synonyms

Religious views

Islam

Islamic view of death

Significance

Suffering

Life After Death in Islam

How Do Muslims View Death?

Religious views

In the Holy Quran

Suicide Death: the greatest sins in Islam

Status Of Shaheed In Islam

Lofty Status Of The Martyr

The Prophet’s (ﷺ) Desire For Martyrdom

The Wish Of The Mujahid To Return To The World

16 Signs Of A Shaheed Death In Islam

Shaheed Meaning In English

Coronavirus: Safety Precautions from the Quran and Sunnah

Before the Outbreak of the Disease

The Martyr In The Grave

Akhirah

Events of the Day of Judgment

Islamic eschatology

Signs of the End Times

Greater signs

Lesser signs

The Mahdi

Hashor wikipedia: Al-Hashr

Jannah

Heaven and Jannah

Shahid

Quranic names

Layers of Jannah

Doors of Jannah

Jahannam

Al Quran

Al Hadith

Staying Safe: On Caring, Being Social, Keeping Distant

Aidiladha and the spirit of sacrifice

Aidiladha and the spirit of sacrifice

Dear Seeker of Knowledge

Step-by-step guide to Aidiladha prayer

Takbir Raya

Articles just for you

The Value of Sacrifice in Islam

What to Do on the Day of Arafah

How to perform Aidiladha prayer at home

Food for the soul

Quote

Dua

Ramzan.. Islamic info that you requested

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