Date: April 2, 2015
Social media is a paradise and it can take anyone to a scene of paradise. If I put something interesting on social networking site, even if my account is unknown, it reaches the whole world. If it’s a good item, it will revolve the universe and at the same time, if it’s bad, you are multiplying your sins. Mufti Menk reminds us about the usage and bad usage of social networking sites and applications. Now a days there are a number of platforms available for chatting and communication. Whether it’s Viber, Whatsapp, Facebook, Telegram or whatever, we have to keep a good deal in communication. In the current scenario of information super highway, it’s very easy to dig up your chat or communication history. Whenever you use your mobile or other social accounts, use it for a drop of goodness, use it for making a good friendship and use it for a moral cherishing activity. Then only the almighty, Allah can take care of you and to lead you to a powerful future.
"The best of what a man leaves behind are three: a righteous child who supplicates for him, ongoing charity the reward of which reaches him, and knowledge that is acted upon after him."
Sunan Ibn Mājah
"Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.'"
Sahih Bukhari
You look so gorgeous on your profile pic! So funny and dangerous the caption is. This is a problem of crisis. If a person tells you such words in internet or any social networking sites, you just ignore it and think now on. Allah doesn&8217;t like to expose his servant&8217;s body. So please don&8217;t expose your body parts or never publish your photos in social networking sites. To keep the family life risk free and peaceful, please avoid using snaps in social networking sites. You must teach your kids to do the same for their best future.
Read MorePart I Salah (Prayer) is one of the Five Pillars in the faith of Islam and an obligatory religious duty for every Muslim. It is a physical, mental, and spiritual act of devotion that is to be performed five times every day at prescribed times. In this ritual, the believer starts stand-up, bows, prostrates themselves, and completes while sitting in the prayer platform. At the time of each posture, the believer delivers or recites certain sections, phrases and prayers. The term salah is generally translated as "prayer" but this definition is little unclear. Muslims use the words "dua" or "prayer" when mentioning to the common description of prayers which is "reverent requests made to God". Many scientific studies are done on belief and worshiping approaches. A team of scholars from Malaysia recently answered this query by learning how Muslim prayer affects alpha waves in the brain, and their results show a profound connection between mind and body. The study was completed using brain scanning technology, such as magnetic-resonance imaging and electroencephalograms (EEG), to know how the brain responds to spiritual or divine practice. Islamic prayer, or salat, needs the believer to go through more than a few distinct bodily postures while performing specific supplications. The sequence of positions is fixed, and it’s repeated many times for each act of prayer. Believers start out standing, then bow at the waist till their upper bodies are corresponding with the ground, with their hands pressed against the knees. Then, they come back to a standing posture before bowing down to the fully prostrate posture and touching the foreheads on to the ground. After bowing, believers sit up on their knees temporarily before coming back to a final bowing position. The same cycle will start again. Each of the stage in this prayer cycle will last for a few seconds, and the total prayer cycle lasts around 30 seconds and a full minute. During the study, the researchers studied brain waves at variety of postures with and without vocal prayers. To learn more into this and understand how these different postures mark brain waves, they fitted the helpers with EEG monitors around the frontal, central, temporal, parietal, and occipital regions and told the volunteers to complete a series of prayer cycle. Consequently, they found substantial increases in alpha movement in volunteers’ parietal and occipital but, amazingly, only during the bowing stage of the salat. In contrast, alpha wave stages didn’t vary much at all amid inactive state and prayer in the standing, bowing, or kneeling positions. This following study dig through the effect of Islamic prayer (salat) on a relative power (RPα) of electroencephalography (EEG) and autonomic nervous movement and the connection between them by means of spectral scrutiny of EEG and heart rate variability (HRV). !(/img/equation.png) where fmax=95 Hz, fl=8 Hz, fh=13 H During the prayer salat, a remarkable increase (p
Read MoreHere is a wonderful and heart touching post from a disabled US Navy Veteran. Once he was admitted in the hospital in Washington DC, where he needs to undergo for some checkups and follow ups. In between he stepped up and down first floor and third floor for a long time. In the meantime, on the third floor, he could see the hospital chapel just outside the elevator doors. The chapel, including ten to fifteen members was getting ready for the Jumuah prayer. As he entered the hospital chapel, he was offered a seat in the front by considering the disability to his knees. It was too difficult for him to sit and pray. But they found a bench that he shared with two other gentlemen to pray. During the khutbah, the imam said that “Let us also make du&8217;a for our brothers and sisters that are too sick to join us in this room today.” Imam’s words hit him hard and he got in a mood of agony. That was a Ramadan season. And he thought like whether other disabled brothers sat next to him thought the same sad way. When he started to pray and make sujud the man in the wheelchair next to him caught his eyes. He was an old gentleman. When they first sat for the khutbah, he noticed that he had to struggle sitting up on his wheelchair, that he was missing both his legs. But, as they made sujud, he too did his prayers and Sujud. Here, the narrator doesn’t have any idea about how this man lost his legs. Maybe he lost his legs while serving the United States military. The very fact, the narrator coining here is that, he has done his Sujud. The narrator is feeling very sick due to his bad knees. At the same time, this old man is doing his Sujud without two legs. This made the veteran man to open his eyes. He was quickly reminded of the quote from Helen Keller “I cried because I had no shoes until I met a man who had no feet.”. He concludes the narration by remembering the words from the messenger of Allah” “Every Muslim has five rights over another Muslim: to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer.
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