the transience of existence, a precious gift~

Tuesday, November 21, 2006

judging people

Why would a good non-Muslim person go to hell when all he did in this life was good deeds? Why would God punish a Christian or a Jew if he/ she was born into his/her religion?

It is to be stressed first that it is Muslims' duty to convey to all mankind the message of Islam – the message of mercy sent through Prophet Muhammad (peace and blessings be upon him) as a confirmation of all prophetic messages. Muslims, however, are not appointed as judges. Therefore, they must be forewarned against the temptation of saying which person goes to heaven or hell.

In the Qur’an, Allah tells us Muslims that our duty is simply to convey the message; we are not appointed as judges; we have no authority to send people to heaven or hell. Allah says in Surat an-Nahl:
"Call to the path of your Lord with wisdom and kindly exhortation, reason with them in the most courteous manner. For your Lord knows best who have strayed from His path, and He knows best who are rightly-guided." (An-Nahl 16: 125)

Concerning the age-old controversy of various religious communities as to who is saved, Allah settles the dispute by saying:
"And they say: 'None shall enter the Garden unless he be a Jew or a Christian.' These are their wishes. Say: 'Bring your proof if you are truthful!' No, but whoever surrenders his face to Allah, while acting with excellence, his reward shall be with his Lord, and no fear shall come upon them, neither shall they grieve." (Al-Baqarah 2: 111-112)

Furthermore, the Qur’an emphatically states that the Prophet Muhammad is the last in the series of Prophets and Messengers; he has come to affirm the pristine truth that all Prophets and Messengers had proclaimed before him. The Qur’an confirms, guards, and preserves this pristine message free from all human tampering and alterations. The Qur’an further states unequivocally that the mission of Prophet Muhammad is addressed to all of humanity and not merely to a particular nation or tribe, and therefore, it is the duty of everyone to respond to his message:
"Say (O Muhammad): 'O Mankind! Truly I am the Messenger of Allah to you all; (the Messenger of Him) to whom belongs the sovereignty of the heavens and the earth. There is no god save Him. He gives life and He gives death. So believe in Allah and His words, and follow him that you may be rightly guided." (Al-A`raf 7: 158)

Allah also tells us elsewhere in the Qur’an that He has sent Messengers to each and every nation on the face of the earth to convey the message of truth and that these Prophets spoke the language of the people they were sent to. The reason for this has been explained by saying:
"Nor do We punish until We have sent a messenger." (Al-Israa’ 17: 15)

Therefore, if someone did not receive the message of Muhammad, he will definitely be judged by whatever message of truth he has received from Allah.

Based on what has been stated above, Muslims must be forewarned against the temptation of saying which person goes to heaven or hell. We must rather stick to our mandate to convey the message of mercy sent through Prophet Muhammad (peace and blessings be upon him) as a confirmation of all prophetic messages.

We must leave such judgments to Allah, and Allah alone.

In this regard we can do no better than repeat the words of Prophet Jesus (peace be upon him) who is quoted in the Qur’an as saying concerning those who worshipped him:
"If You punish them, they are Your slaves, and if You forgive them, You, only You, are the August, the Wise." (Al-Ma'idah 5: 118)

Sheikh Ahmad Kutty, Islamic Institute of Toronto, Ontario, Canada

Saturday, November 11, 2006

handsome man and fair lady~beauty tips ;)

why do some people become ugly?
by Shaykhul Islaam Ibn Taymiyyah

have you ever wonder why so many people who were bright and beautiful as children, however, as they grew older their innocence and beauty eluded them? well, wonder no more-- Shaykhul Islaam Ibn Taymiyyah (rahimahullaah) explains to us:

"the person who is righteous and honest, his honesty is manifest from the radiance on his face, and his honesty can be known from the glow that is on his face, likewise (opposite for the) sinful one and the liar. the older a person gets, the more this sign becomes apparent"

thus a person as a child would have a bright face, however if he becomes a sinful person, adamant on committing sins, at the older stages in his life, an ugly face would manifest which he used to internalise, and the opposite is also true. it has been narrated that Ibn 'Abbaas (radiallaahu 'anhu) said,

"indeed righteousness illuminates the heart, radiates the face, strengthens the body, increases provision, and produces a love in the hearts of the creation for that person.
whereas sinfulness darkens the heart, greys the face, weakens the body, and produces hatred in the hearts of the creation for that person"

it is possible that a person may not intentionally lie; he may even be a person who makes great efforts in ibaadah and has zuhd (abstains from pleasures of this life that are lawful). however he has false, incorrect 'aqeedah regarding either Allaah, His deen or His messenger (sallallaahu 'alaihi wa sallam) or His righteous servants. and what is on the inside affects what is on the outside. thus, this false, incorrect 'aqidah that he thought was true and correct reflects on his face, and his face would be dark in accordance with the level of falsehood he possesses. as it has been narrated that 'Uthmaan Ibn 'Affaan (radiyallaahu 'anhu) said,

"no one ever hides evil within themselves except that Allaah makes it manifest from his facial outlook and the statements his toungue utters."

hence some of the salaf used to say,

"if a person of innovation were to dye his beard every day, the dye of innovation would remain on his face."

on the day of judgement this would be very clear as Allaah says, Ibn 'Abbas and other have said regarding this verse,

"the bright faces will be ahlus-sunnah, and the dark faces will be the people of bid'ah and division." 'Aj-jawab as-saheeh' (Vol.4, pg. 306-307)

"And the Day of Resurrection you will see those who lied against Allaah their faces will be black. is there not in Hell an abode for the arrogant ones?" [soorah az-Zumar]

"on the Day when some faces will become white and some faces will become black; as for those whose faces will become dark (to them will be said): "did you reject Faith after accepting it? Then taste the torment for rejecting Faith." [soorah Aali-'Imraan, 3:106]

p/s; everytime you look at the mirror, say "Alhamdulillah." because Allah has made you a beautiful person, far even more than what you can be grateful of. He gave you what you need and which that is best for you, not what you desire for =)

Monday, November 06, 2006

the Qur'an mentions man's origin and then tells the reader, "Research it!"

A scientist's interpretations of reference to embryology in the Qur'anReference to embryology in the Qur'an
By Keith L. Moore, Ph.D., F.I.A.C.

Statements referring to human reproduction and development are scattered throughout the Qur'ân. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses correctly resulted mainly from inaccurate translations and commentaries and from a lack of awareness of scientific knowledge.

Interest in explanations of the verses of the Qur'ân is not new. People used to ask the prophet Muhammad all sorts of questions about the meaning of verses referring to human reproduction. The Apostle's answers form the basis of the Ahaadeeth literature.

The translations of the verses from the Qur'ân which are interpreted in this paper were provided by Sheik Abdul Majid Zendani, a Professor of Islamic Studies in King Abdulaziz University in Jeddah, Saudi Arabia.

"He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness."

This statement is from Surah. We do not know when it was realized that human beings underwent development in the uterus (womb), but the first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci in the 15th century. In the 2nd century A. D., Galen described the placenta and fetal membranes in his book "On The Formation of the Fetus." Consequently, doctors in the 7th century A. D. likely knew that the human embryo developed in the uterus. It is unlikely that they knew that it developed in stages, even though Aristotle had described the stages of development of the chick embryo in the 4th century B. C. The realization that the human embryo develops in stages was not discussed and illustrated until the 15th century.

After the microscope was discovered in the 17th century by Leeuwenhoek descriptions were made of the early stages of the chick embryo. The staging of human embryos was not described until the 20th century. Streeter (1941) developed the first system of staging which has now been replaced by a more accurate system proposed by O'Rahilly (1972).

Although there are other interpretations of this statement, the one presented here seems the most logical from an embryological point of view.

The "veils of darkness" are:
the anterior abdominal wall;
the uterine wall, and
the amniochorionic membrane.

This statement is from Surah. The drop or Nutfah has been interpreted as the sperm or spermatozoon, but a more meaningful interpretation would be the zygote which divides to form a blastocyst which is implanted in the uterus ("a place of rest"). This interpretation is supported by another verse in the Qur'ân which states that "a human being is created from a mixed drop." The zygote forms by the union of a mixture of the sperm and the ovum ("The mixed drop").

"Then We made the drop into a leech-like structure."

This statement is from Surah. The word "Alaqah" refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech. As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat.

"Then of that leech-like structure, We made a chewed lump."

This statement is also from Surah 23:14. The Arabic word "Mudghah" means "chewed substance or chewed lump." Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh

The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae.

"Then We made out of the chewed lump, bones, and clothed the bones in flesh."

This continuation of Surah 23:14 indicates that out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm.

"Then We developed out of it another creature."

This next part of Surah 23:14 implies that the bones and muscles result in the formation of another creature. This may refer to the human-like embryo that forms by the end of the eighth week. At this stage it has distinctive human characteristics and possesses the primordia of all the internal and external organs and parts. After the eighth week, the human embryo is called a fetus. This may be the new creature to which the verse refers.

"And He gave you hearing and sight and feeling and understanding."

This part of Surah 32:9 indicates that the special senses of hearing, seeing, and feeling develop in this order, which is true. The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last.

"Then out of a piece of chewed flesh, partly formed and partly unformed."

This part of Surah 22:5 seems to indicate that the embryo is composed of both differentiated and undifferentiated tissues. For example, when the cartilage bones are differentiated, the embryonic connective tissue or mesenchyme around them is undifferentiated. It later differentiates into the muscles and ligaments attached to the bones.

"And We cause whom We will to rest in the wombs for an appointed term."

This next part of Surah 22:5 seems to imply that God determines which embryos will remain in the uterus until full term. It is well known that many embryos abort during the first month of development, and that only about 30% of zygotes that form, develop into fetuses that survive until birth. This verse has also been interpreted to mean that God determines whether the embryo will develop into a boy or girl.

The interpretation of the verses in the Qur'ân referring to human development would not have been possible in the 7th century A. D., or even a hundred years ago. We can interpret them now because the science of modern Embryology affords us new understanding. Undoubtedly there are other verses in the Qur'ân related to human development that will be understood in the future as our knowledge increases.

**as a matter of fact, one newspaper reporter asked Professor Moore, "Don't you think that the Arabs might have known about these things--the description of the embryo, its appearance and how it changes and grows? Maybe they were not scientists, but maybe they did something crude dissections on their own--carved up people and examined these things."

the professor immediately pointed out to him that he (i.e., the reporter-lah) had missed a very important point--all of the slides of the embryo that have been shown and had been projected in the film had come from pictures taken through a microscope.

"It does not matter if someone had tried to discover embryology fourteen centuries ago, they could not have seen it!!!" (i.e., where is your brain actually?)

"THIS BOOK IS DIVINE REVELATION; IF YOU DO NOT BELIEVE THAT, THEN WHAT IS IT?" fact, all alternatives have been exhausted. here is a book made of paper and ink. where did it come from? it says it is a divine revelation; if it is not, then what is it source?

Keith L. Moore is Professor of Anatomy and Associate Dean Basic Sciences, Faculty of Medicine, University of Toronto, Toronto, Ont. M55 IAB, Canada Source: The Journal of the Islamic Medical Association, Vol. 18, Jan- June 1986, pp. 15-16

p/s: masyaAllah! go-go dr moore~ by the way, he was invited by a group of men to Riyadh for the translation in 'the growth of the human being in the womb' (according to the verses in the Qur'an), by the advice: "Ask the men who know." indeed, he had included some material found in the Qur'an into the next edition (the 2nd) of 'Before We are Born'.

looking forward to his clinical anatomy on systemic approach.. huhu~ cepatlaa publish. 30 dinar pun 30 laa..