Tuesday, June 30, 2015

Prophets Methods of Correcting Mistakes- Explaining to the person who is making a mistake how to put things right


The Prophet (SAW) did this in a number of ways, including the following:
Drawing an individual’s attention to his mistake so that he could put it right himself.
An example of this is the report narrated by Abu Sa‘eed al- Khudri, who said that he was with the Messenger of Allah, and the Prophet entered and saw a man sitting in the middle of ‘he mosque, clasping his fingers together and talking to 
himself. The Prophet (SAW) gestured towards him, but he did not notice. So he turned to Abu Sa'eed and said,
‘If one of you is praying, he should not clasp his fingers together, because this clasping comes from the Shaytan, and you are in a state of prayer so long as you are in the mosque, until you go out.’”
—            Asking the person to do something again correctly, if this is possible.
Abu Hurayrah (RA) reported that a man entered the mosque whilst the Messenger of Allah was sitting in a far comer. He prayed, then he came and greeted him with salam. The Messenger of Allah said,
“wa 'alaykas-salam, go back and pray, because you have not prayed.” So he went back and prayed, then he came back and greeted the Prophet, who said, “Wa ‘alaykas-salarn, go back and pray, because you have not prayed (correctly).” On the second occasion, or subsequently, the man said, “Teach me, O’ Messenger of Allah.” He said, “When you stand up to pray, do wudoo ’ properly, then face the Qiblah aud say Takbeer (Alla.hu Akbar']. Then recite whatever is easy for you of the Qur’an, then bow until you are at ease in rukoo ‘ (bowing), then stand up until your back is completely straight. Then prostrate until you are at ease in sujood. (prostration), then sit up until you are at ease in your sitting, then
prostrate again until you are at ease in your sujood, then sit up again until you are at ease in your sitting.
Do this in all your prayers.”
We should note that the Prophet (SAW) used to pay attention to the actions of the people around him so that he could teach them. According to a report narrated by an-Nasa’i:
“A man entered the mosque and prayed, whilst the Messenger of Allah was watching him. When he finished, he turned and greeted the Messenger of Allah, who told him, ‘Go back and pray, for you have not prayed (correctly)’...”
Among the qualities of the educator is that he should be aware of the actions of those who are with him,
—            It is a part of educational wisdom to ask a person who has made a mistake to re-do his action, so that he can notice his mistake and put it right himself, especially when it is an obvious mistake that does not befit him. He may have done it out of forgetfulness, so this will remind him.
—            If the person who has made a mistake does not realize it, it must be pointed out and explained to him.
—            Giving information to a person who is interested and has asked about it himself is more effective and is more likely to be remembered than handing it out to someone who has not made any such inquiries.
The methods of teaching are many, and the educator can choose whichever are best suited in any given circumstances.
Another example of asking a person to repeat his action correctly is given by Muslim in his Saheeh, where he reports that Jabir said: ““Umar ibn al-Khattab  told me that,
‘A man did wudoo  but missed an area on his foot in the size of a fingernail. The Prophet saw him and said, 'Go back and do your wudoo’ properly.’ So he went and did it again, then he prayed.’”
A third example was narrated by at-Tirmidhi in his Sunan from Kildah ibn Kanbal, who said that Safwan ibn Umayyah sent him with some milk, yoghurt and daghabees (cucumbers) to the Prophet, when the Prophet was at the top of the valley. He said,
“I went near him, and I did not greet him with salam or ask permission to enter, so the Prophet said, "Go out and say, ‘as-salamu ‘alaykum,’ may 1 enter?’ ”'
—            Asking the person who has made the mistake to correct it as much as he can.
Bukhari reported from Ibn 'Abbas that the Prophet said,
“No man should be alone with a woman unless he is a mahram (close blood relative to whom marriage is permanently forbidden).” A man stood up and said,
‘O’ Messenger of Allah, my wife has gone out for
Hajj and I have signed up for such-and-such a military campaign.’ He said, ‘Go back and do Hajj with your wife.’ ”
—            Putting right the consequences of the mistake.
An-Nasa’i reported in his Sunan from ‘Abdullah ibn ‘Amr that a man came to the Prophet (SAW) and said,
“I have come to pledge allegiance to you and to make hijrah (migration). I have left my parents weeping.”
He said, “Go back to them and make them smile as you made them weep.”
Offering kaffarah (expiation) for the mistake.
If some mistakes cannot be corrected or reversed, then there are other ways offered by Islam for wiping out their effects. One of these ways is kaffarat or acts of expiation, of which there are many types, such as kaffarat al-yameen (expiation for swearing an unfulfilled oath), and expiation for dhihar (a jahili form of divorce in which one says to his wife “You are to me as my mother’s back”), and expiation for manslaughter, having intercourse during the day in Ramadan, and so on.

Thursday, June 25, 2015

Prophets Methods of Correcting Mistakes - Helping a Muslim to correct his mistake


Abu Hurayrah (RA) said: “Whilst we were sitting with the Prophet, (SAW), a man came to him and said,
‘O’ Messenger of Allah, I am doomed!’ He said,
‘What is the matter with you?’ He said. ‘I had intercourse with my wife whilst I was fasting/ The Messenger of Allah said, ‘Are you able to set a slave free?’ He said, ‘No.’ He asked, ‘Can you fast for two consecutive months?’ He said, ‘No.’ He said, ‘Can you feed sixty poor persons?’ He said, ‘No.’ The Prophet said nothing more about the matter for a while, and whilst we were sitting there like that, the Prophet was brought a large vessel full of dates. He said, ‘Where is the one who was asking just now?’
The man said, ‘Here I am.’ He said, ‘Take this and give it in charity.’ The man said, ‘O’ Messenger of Allah, is there anyone poorer between al-Harratayn (i.e., in Madeenah) than my family?’ The Prophet smiled so broadly that his teeth could be seen, then he said, ‘Feed it to your family.’”
According to a report narrated by Ahmad from ‘A’ishah  whilst the Messenger of Allah was sitting in the shade of a large tree, a man came to him and said,
“I am burnt, O’ Messenger of Allah! ” He said, “What is the matter with you?” He said, “I had intercourse with my wife whilst I was fasting.” ‘A’ishah said:
‘This was in Ramadan ’ The Messenger of Allah said to him, “Sit down.” So he sat down at the edge of the group of people. Then a man brought a donkey on which was a vessel of dates, and said, “This is my Sadaqah (charity), O’ Messenger of Allah. ” The Messenger of Allah said, “Where is the burnt one who was here just now?” The man said, “Here I am,
O’ Messenger of Allah.” He said, “Take this and give it in charity.” He said, “To whom should I give it except myself? By the One Who sent you with the truth, I do not have anything for myself and my children.” He said, “Then take it,” so he took it.

UNRWA Pleased by Kuwait’s Generous Donation to Help Palestine Refugees across Middle East

The United Nations Relief and Works Agency (UNRWA) was very much pleased to inform in a press release about the generous donation made by Kuwait government to help the refugees from Palestine across the Middle East. Kuwait donated a sum of $15 million for the human development team of UNRWA.

The Permanent Representative of the State of Kuwait, Mansour Al-Otaib announced at a ceremony held at Geneva on June 11 about the country’s contribution to UNRWA. The funds were finally given at a UN meet held in New York by the Representative himself.

UNRWA Commissioner General Pierre Krähenbühl was pleased by this act of Kuwait and thanked the Amir of Kuwait and its people for its generosity. He also added that these funds are to be used for the many refugees who unwantedly were caught up in war in Syria. This will help to fulfil their daily needs and provide them with basic necessities of life who are meanwhile living under the blockade and occupation in Gaza and the West Bank.

Kuwait has donating selflessly to the UNRWA and has been their consistent donors whenever there were times of crisis. In 2014, UNRWA was helped with $14 million by Kuwait. Also, in 2013, $29 million was funded to the UNRWA.


Tuesday, June 23, 2015

The keys to hearts


Every door has a key.  The key to open people's hearts is to know their personalities, solve their problems, reconcile between them, benefit from their good and keep safe from their evil.  One will become an expert in all these skills if he knows their personalities.
Suppose an argument took place between a father and son due to which the father ordered the son to leave the house.  The son then tried. to return but the father persistently refused.  You then get involved in order to reconcile between the two and remind the father of the religious texts pertaining to this issue and warn him about the sin of breaking the ties of kinship.  However, he does not accept your advice, so you decide to use a different approach.  You know that he has a very emotional personality and therefore go to him and say,"Won't you have mercy on your son? He sleeps on the floor without any roof to cover him.  You eat and drink whist he remains hungry and thirsty.  Do you not think of him each time you raise a morsel of food to put into your mouth? Do you not think about how he has to walk in the heat of the sun? Do you remember when he was small how you would hug and kiss him? Do you not think for a second that he might be living on handouts whilst his father is alive?"
        You would find that the father will be moved by these words and come closer to considering reconciliation.
If his father was miserly, you could say to him, "Be careful and do not entangle yourself in further problems.  Bring your son back so that he is under your supervision.  You never know, he may steal or harm someone, due to which the court may order you to pay for the damage.  You are, after all, his father, so be careful!"
You would find that the miser.  would reconsider due to his fear of loss of finances!
If you were speaking to the son and he loved wealth, you could say, "You need your father.  Tomorrow, you would want to get married.  Who would pay for the dowry? If your car breaks down, who will pay to get it fixed? If you fall ill, who will pay your medical fees? Your brothers are no doubt taking advantage of the situation as they are receiving their stipends and gifts whilst you sit here with nothing.  Surely, you can change your situation by kissing your father on his forehead or saying sorry to him?"
Similarly, if you were called to reconcile between a husband and wife, you could do the same and open up their hearts to­       wards each other by using the appropriate skills.  Likewise, if you
wanted leave from work and knew that your boss does not give much consideration to emotional or social factors and his only concern is work, you might say to him, "I need a break for about three days in order to regain strength and vigor.  I feel that the enormous workload has resulted in me being temporarily inefficient.  Please allow me to rest my head for three days so I may return to work invigorated:'If he is someone who has consideration for social factors, you may realize that he gives great importance to family matters.  You could therefore say to him, "I need a vacation to visit my father and children.  I have been feeling distant from them for a while:'

Perfect these skills and very soon you will hear people saying about you, "We have not seen anyone as skillful as this person in convincing others:'

The result. . .

Every man has a key to his heart, and knowing his personality assists in identifying the right key to open it.

Monday, June 22, 2015

Islam as an Ideology


In order to understand the relationship between science and Islam, it is necessary first to explain Islam, as it was Islam that provided the driving force of change and research in science. It is the Islamic ideology that deserves the credit and not just the individuals only.
            The word 'Islam', in Arabic, linguistically means submission. As a term, 'Islam' refers to the Message that was revealed to Muhammad SAW by Allah, the One Creator, and a 'Muslim' is the one who believes in Allah, and accepts Muhammad SAW as the last and final Prophet and Messenger Of Allah. Consequently, a Muslim believes in Islam in its entirety.
            In sharp contrast to Christianity and Judaism, Islam is not merely a religion. Rather, Islam is a unique and comprehensive ideology that guides the life of the human being. The Islamic ideology, by the definition of an ideology, consists of both the 'Aqeedah (creed, doctrine) and Systems, to regulate the practical life of human beings.
            The Islamic 'Aqeedah provides the correct and comprehensive answers to the fundamental questions regarding humanity's existence and that of th universe. It addresses the issue of the human being's purpose in life, and links it with what preceded life and what will come after it, thereby settling humanity's core problem and providing the basis for systems and rules to properly Organize human affairs. This 'Aqeedah also provides the basi s for a means to implement Islam in reality, thus transferring it from 'theory' to 'practice'. This means of implementing Islam is through the State. The State is an integral part of the ideology and distinguishes it from a philosophy, which provides hypothetical ideas but no means to implement them.
Islam provide a comprehensive structure to govern the affairs of human
beings. It correctly establishes:
I) The relationship between the human being and his Creator
2) The personal affairs of individuals
3) The various relationships (social, political, economic, and international)
that exist in the society
            Thus , Islam constitutes a Creed and Systems. What distinguishes Islam from the ideologies of Capitalism and Communism is that Islam is built on the correct idea, whereas the others are founded on a shallow and unenlightened view of the life of the human being and the world in which he exists. Because Islam establishes the correct understanding of life and places humanity in the correct context, the systems and culture emanating from the Islamic creed would correctly address the human nature and provide the correct solutions. In this context, Islam is compatible with the human being. Islam does not ignore a human being's instincts or desires, but organizes them in the proper context, including the survival instinct that prompts man to seek material progress through the acquisition of science and technology.
            Islam is an ideology that was revealed to the world. The spread of Islam is neither confined to time or place, nor dependent upon science and technology. Although science and technology has changed the living conditions of the people around the globe, the needs and instincts of humanity have not changed. Therefore, Islam, which came to organize the needs and instincts through its implementation upon society, is applicable and valid for all time.