If you lose your mobile, you can get it back!
Nowadays each one of us carries Hi-Fi Mobile devices and always fears that it may be stolen.
Each mobile carries a unique IMEI i.e. International Mobile Identity Number which can be used to track your mobile anywhere in the world.
This is how it works!!!
1. Dial *#06# from your mobile.
2. Your mobile shows a unique 15 digit.
3. Note down this Number in a secret place as this is the Number which will help trace your mobile in case of a theft.
4. Once stolen you just have to mail this 15 digit IMEI Number to cop@vsnl.net
5. No need to go to police.
6. Your Mobile will be traced within next 24 hours via a complex system of GPRS and internet.
7. You will find where your hand set is being operated even in case your Number is being changed.
TELL OR PASS ON THIS VERY IMPORTAT MESSAGE TO ALL YOUR FRIENDS AND RELATIVES.
If you lose your mobile, send an e-mail to cop@vsnl.net with the following info:
1. Your name:
2. Address:
3. Phone model:
4. Make of the Mobile:
5. Last used (dialed/received/missed) Number:
6. E-mail for communication:
7. Missed date:
8. IMEI No.:
Monday, August 30, 2010
Wednesday, August 25, 2010
A Voice from Behind the Veil
In light of the recent bans being pushed by France, Syria etc, I felt a strong need, as a one of the women being targeted, to speak up,
Below is an article that I have compiled, and I pray to Allah Ta'ala that He use it anywhere and anyhow to enlighten whomever He wills.
A VOICE BEHIND A VEIL
By Khadijah Natalie Arbee
I am a muslim women. I wear the niqaab (face veil).
I'm one of those to whom the new law in France would apply. I'm one of the ones being discussed by politicians, human rights groups and the media.
I'm one of those whom many feel the need to liberate.
I'm one of those you may think is oppressed.
I'm one of those many of you detest the sight of...
I'm one of those whom you may believe is uneducated; one of the ones you may think has no voice.
But I do. So let me speak.
I am not Arab, Asian or even African. I am Australian. No, not 'first generation', 'second generation', or an immigrant. On my mother's side, I'm of French-Canadian descent, and on my father's side; British. I grew up as a Christian, and attended church occasionally. I was in the school swim team, and district netball team. I holidayed with my family in the summer on the Gold Coast, and I'm educated. I have a university degree.
When I was 18 years of age I was introduced to Islam. I studied it, and accepted it a year and a half later. By the time I reached 20, I was wearing the headscarf, and after I married I donned the niqaab.
Because of my husband? No.
My husband did not want me to wear it, although his mother and sister do, and out of respect for his wishes I didn't do so for two years. But I wanted to, and eventually did, and knowing it to be in line with our religion, my husband knew he had no authority to prevent me, and he now greatly admires my strength.
Then, I wore it because of my father? No. He's a catholic.
Because of my brother? Nope, haven't got one.
My uncle? He's an atheist.
Then because of my son? My eldest is only 8 years old. Then why??
Because I want to, that's why.
And seeing as though my niqaab does not hurt anyone, that should be sufficient reason for all of you liberals of a liberal society; I should be able to finish my discussion right here. But although it may be so for any other style of dress, it isn't enough when it comes to niqaab for some reason. You want more. So I will continue. What makes me want to then? Two things: Faith and experience.
Faith? Yeah, faith. Faith in my Creator , faith in His decisions, faith in Islam. A deep faith. Many wander at the faith of Muslims, at their conviction and their commitment. It's a faith, that if you are not Muslim, is hard to explain or describe. The scripture of Islam, the Qur'an has scientific miracles in it, such that have captivated scientists globally, leading many to accept Islam. Moreover, the Qur'an has not been changed in over a thousand years, since it was revealed; not one letter moved from its place. I dare say there isn't a religious scripture like it, and this lends a clue as to the root of such faith.
In the Qur'an, Allah Ta'ala tells us to cover ourselves, 'so as to be known, but not molested'. So our covering is a protection; a liberation.
Protection? you ask. Liberation? From what?
This is where I move on to my second reason for veiling. Like I said, I grew up in a Western secular society, in true Western secular style. I dressed secular, lived secular, and enjoyed all the 'liberties' of such a society. Did I feel liberated, free? Suffice to say, we were taught we were, so I never thought to think otherwise. It wasn't until I became Muslim, and started covering , that I really felt liberated, and realised , before that I wasn't.
Yet, time and time again we hear it said that we Muslim women are forced to veil, are oppressed; treated by our men folk as nothing more than 'objects.' And that niqaab, burqa, hijab; whatever term you use, is a form of 'imprisonment'.
But what about the imprisonment of anxiety and depression?
What about the imprisonment of anorexia and bulimia?
What about the imprisonment of frequent rigorous exercise routines?
What about the imprisonment of always feeling the need to look like the super-model on the cover of Cosmo, or the pop-singer in the music video?
What about the slavery to fashion?
What about the entrapment of jealousy??
How many women waste their hard-earned money, destroy their physical and mental health, expose their bodies to vulnerability, abuse and extortion in order to...... in order to what??
In order to gain approval and praise. Who's approval and praise? Men's.
And yes, it seems even other women too. So it seems non-Muslim women are not only slaves to men, but slaves to society as a whole. Before you scream your disagreement, which many of you may do as a knee-jerk reaction to being told you're also oppressed , stop and think. Look around you, contemplate society today, and its values, its aspirations, its goals, its direction, its past-times, its hobbies....
What good has it done for women to doff more and more clothing?
What good has it done for images of uncovered made-up women to be plastered on every billboard and magazine, on the TV, in the movies, and on the net?
Has it really brought any good for women?
The women in the images may aptly feel good about themselves for a while, but what does it mean for every other women?
Women who look upon these images usually become anxious, jealous, unsure and critical of themselves, or all of these things. Many men who view them will become aroused, or even unhappy, less satisfied with the partners they already have. What can, and does this lead to?
Cheating, dumping, chastisement, and even harassment of other women, and even children by, men who cannot find a legitimate outlet for their constant arousal. And yes, I can hear some of you; 'then the men must control themselves!' Frankly speaking that argument is well spent, not to mention futile, as most men are, inherently, only able to react to that, the same way a hungry lion would react if thrown a juicy piece of steak, and told not to eat it....
Do the uncovered women captured in these images and industries, or parading around, realise or even care how many young girls are starving, purging and stressing themselves trying to mirror their image? No.
It seems they even take perverse pleasure in it. One barely-dressed singer even boldly and crudely sung recently, 'Don't you wish your girlfriend was hot like me?'
What?!
What is this women and her ilk saying??
What are they implying??
What are they doing to their sisters in humanity??!
So many poor girls, eroding themselves physically and mentally as they watch with jealousy and anxiety their partners ogle singers like this. Have the same thing occur to these women, these 'idols'; have their partners swoon over another similarly attired, and witness their reaction! And when their daughters are molested by men they themselves, or women like them, have aroused, will they reflect?
Will they act?
Will society act?
Yeah, we see it reacting: ban the burqa!
It just amazes me how many women especially, despise my choice of dress. Yet, would they rather their husband's secretary to be dressed like me or otherwise?
Would they rather the waitress serving the table at their anniversary dinner, be dressed like me or otherwise?
Is it me and my sisters who are turning their husband's head, or attracting their boyfriends??
Is it me and my sisters who have led their daughters to anorexia, or their sons to pornography?
Is it me and my sisters whose bodies and faces solicit their husband's/boyfriend's attention on every corner? Is it me and my sisters who have aroused that man to rape or harass their sisters?
Whose mode of 'dress' is truly oppressive and harmful to women??
So now I've spoken, and although I am one, I speak on behalf of hundreds. I've explained to you that the majority of us have chosen this mode of dress, especially in the West. I have told you that we love it, we want it, and I've exemplified for you the inherent good in it. So to those of you who really are so concerned about 'liberating' me, then you will listen to what I have said, and let me and my sisters be.
Can Islam liberate women?
Muslim women and scholars think it does - spiritually and sexually. By Madeleine Bunting
We're sitting in a stylish club, ArRum, in Clerkenwell, central London. Firelight is flickering on the leather sofas, there is contemporary art on the walls and delicious "fusion" food on the table, but what distinguishes this club from its many neighbours is that it is Muslim, there is no alcohol on the menu and downstairs there's a prayer room. The stylish place conveys a complex ethos - modern, yet true to its Muslim identity.
A suitable setting, then, chosen by the six Muslim women who agreed to meet me to discuss Islam and the position of women. All university graduates, all in their mid-twenties in careers ranging from journalism to teaching, all have chosen in the past few years to wear the hijab (a scarf wrapped tightly around their heads to conceal every wisp of hair). Most strikingly, however, all of these women fluently and cogently articulate how they believe Islam has liberated and empowered them. The Islam they describe is a million miles away from that of the Taliban, let alone the Islam practised in many Muslim countries from Pakistan to Saudi Arabia, but they insist - and back up their points with Koranic references - that the Islam they first discovered when they were teenagers is true to the Prophet's teachings. They don't need western feminism, which, they argue, developed as a reaction against the particular expression of western patriarchy.
Within the Koranic tradition and the life of the Prophet lie the rights and inspiration a woman needs to achieve her full potential - the challenge ahead is to educate Muslim girls and women so that they have that knowledge. They justify wearing the hijab, either as a public statement of their own spiritual quest, or of their political identity in a world where Islam perceives itself as under threat, or both.
Shagufta, the 25-year-old editor of the Muslim magazine Q News, was brought up in London, in a traditional Pakistani home where the emphasis was on cultural conservatism rather than piety. A marriage to a cousin from Pakistan was arranged for her when she was about 10. Her parents had no wish for her to continue her education, and her adoption of the hijab was her rebellion against this traditional cultural background. "When I first put on hijab, my parents were shocked," she says. They would have been happier for her to wear the Pakistani shalwar kameez and a loose headscarf. "But I found liberation in Islam. It gave me the confidence to insist on a good education and reject the arranged marriage. Islam made sense to me, and I could understand it, as opposed to what I had grown up with. Plus, it was compatible with being British - being a British Muslim, rather than Pakistani."
Shagufta was influenced by her friend Soraya's decision to put on hijab. Soraya's French Catholic/Muslim liberal background could not have been more different but, like Shagufta, she found in the Koran an affirmation of herself as a woman: "The Koran says that men and women are equal in the eyes of God, and that we are like a garment for each other to protect one another."
Again and again, the women emphasise these two themes, evoked in richly poetic Koranic metaphor: first, the equality of the sexes in the eyes of God (the most meaningful equality of all, they argue), and second, the complementarity of the sexes. As the Koran puts it, "I created you from one soul, and from that soul I created its mate so that you may live in harmony and love."
It is true that there is plenty of material in the Koran that is more egalitarian than the western Christian tradition, which was heavily influenced by the misogyny of Greek thought. Perhaps the most fundamental is that the Islamic God does not have a gender. Arabic may refer to him by use of the male pronoun, but he is never described as "father" or "lord" as he is in the Judaeo-Christian tradition. Indeed, the Islamic God has characteristics that are expressly feminine; one of his most important "names" is al-Rahman (the All-Compassionate) from the Arabic rahma , which comes from the word rahim , meaning womb. In Islamic mysticism, the divinely beloved is female, unlike in Christian mysticism - for example, Bernini's famous statue in Rome of St Teresa of Avila is in love with the male Christ. As one Muslim women, Sartaz Aziz, writes, "I am deeply grateful that my first ideas of God were formed by Islam, because I was able to think of the Highest Power as one without sex or race and thus completely unpatriarchal."
Jasmin also escaped from an arranged marriage by discovering Islam. Her transition to full religious observance came after university, when she was working for a television company. "I went to Agadir on holiday, returned with a fantastic tan, but went back to work in a hijab. One week in a skimpy swimsuit, the next in a hijab. One of my colleagues couldn't understand. She was crying as she said to me, "One moment you were a sex kitten, the next you're all wrapped up. She thought I was repressing myself; I felt I had achieved liberation.
"The attention I got from the other sex changed. Instead of a sexual approach, they had to take an interest in what was in my head and in my personality, rather than my body. Sometimes, when I flick through a fashion magazine, I think of taking off the hijab, but it passes quickly. Too many women exert power through their sexuality, and that's degrading to women. It's a form of enslavement."
The importance of each of these women's decisions to wear the hijab leads quickly to a heated discussion about where and how and why one expresses one's sexuality. All the women agree that this is one of the biggest sources of misunderstanding between western feminists and Muslim women. They do not wish to express their sexuality in public, and believe that its proper place is in the privacy of an intimate relationship. Sexuality is not to be used to assert power but to express love, they add. What they hotly deny is that veiling, and modesty in public, is a form of repression. It is not about shame of the female body, as western feminists sometimes insist, but about claiming privacy over their bodies. The Moroccan writer, Fatima Mernissi, ponders on how, in the west, women reclaiming their bodies has led to the public expression of their sexuality, whereas in Islam it is about modesty. The associations with shame and repression stem from the influence of the Christian tradition's hostility to sexuality and hence women, and the legacy of confusion and guilt that has bequeathed western society. Islam, on the other hand, has a healthy honesty and acceptance of human sexuality, which is evident in a wealth of detail in Islamic jurisprudence, they argue.
Dr Tim Winter, a Muslim convert and Cambridge lecturer, probably one of the most respected Islamic scholars in Britain, corroborates the assertion that Islam does not accept the mythology of Eve seducing Adam, and thus triggering the Fall and the endless cycle of death and procreation. According to Christian thought, sex was the result of human beings' fallen state and was traditionally regarded with distaste; celibacy was promoted as a sublimation of sexual energies in pursuit of God, epitomised by Christ's celibate life.
Nothing provides a sharper contrast with that model of holiness than the life of the Prophet Mohammed, who took 12 wives after the death of his first wife, Khadija. His love for his wives and sexual relationships with them are referred to in the hadith (the sayings of the Prophet).
Back at ArRum, the women say that, for them, the affirmation of women's sexuality in Islam renders pointless many of the battles fought by western feminists. They have no need of Madonna-style exhibitionism to assert the power of female sexuality. Indeed, one woman said that the one achievement of feminism that she admired was to break down the restrictive passivity of Victorian perceptions of female sexuality.
Aisha and Khadija come out as the two top Koranic role models for these women, and both are quoted as examples of the prominence of women in the development of Islam. Khadija, the Prophet's first wife, was old (40) by the standards of the day when she proposed to the 25-year-old Mohammed. His first believer, she was his sole wife and a close adviser until her death. It was only then that the Prophet took other wives; he married several older widows, but Aisha was much younger than the Prophet, highly intelligent and assertive. There are several stories of how jealous she was of the Prophet's other wives and of how much he loved her. He died in her lap, and she became one of the first teachers of Islam after his death.
All the women I interviewed roll off a long list of hadiths and Koranic verses to support women's rights: the right to education; the right to work and their right to keep the money they earn, while men must use their earnings to look after their womenfolk; property rights; in one school of Islamic thought, women don't have to clean or cook for their husbands unless they are paid for it (wages for housework long before the 20th century thought it had invented it); the fact that the Prophet, according to Aisha, was something of a new man, and used to clean and sew when he wasn't praying; and then there is the praise lavished on the emotional qualities engendered by motherhood of nurturing and patience, with the Prophet's repeated injunctions to honour your mother.
Dr Rabia Malik, a psychotherapist, sometimes finds herself in the difficult position of having clients who want to take another wife: "Usually, the first wife doesn't satisfy them intellectually or sexually, and they start to think of taking a second wife, and I try to help them find solutions within their existing relationship."
Both Dr Malik and Humera Khan, founder of the women-run organisation An-Nisa, believe that the Koranic conditions on polygamy are so hard to meet that they virtually rule it out: only those men who can treat their wives equally are allowed more than one. But the fact remains that polygamy, though by no means the norm, is practised in all Muslim countries. Mernissi believes that this is an explicit humiliation of women, because it asserts that one woman can't satisfy a man; interestingly, Mernissi, a stout critic of certain aspects of Islam, is regarded with some suspicion by many of the women I spoke to.
Dr Winter takes a different tack, defending polygamy by arguing that it is widely practised in the west, from Bill Clinton to Prince Charles. It is, he says, simply more cruel in the west , because all the "wives" bar one are deprived of legal status and dignity. Controversially, he insists that "men are biologically designed to desire a plurality of women... and will always do so".
Such gender stereotypes (which are guaranteed to infuriate most western feminists) peppered all my interviews. The Muslim women I spoke to happily talked of women as being "more emotional" and men as "more rational". This was not the result of socialisation, but of nature, and western science was only finally catching up with Koranic insight into the profound differences and complementarity of the sexes. But they denied that this meant that women had to stay at home and men go out to work - they pointed out that many Muslim women work, both in the UK and abroad. The point was that equality did not mean the same in the two cultures, so that the preoccupation in western feminism to achieve and compete on equal terms in the public sphere was a response to the west's own history of seeing women as inferior. What the vast majority of women really want to do is to have and care for children, they said, and a genuinely equal society would be the one that honours that role and provides them with the financial resources to concentrate on it. After such responsibilities have been met (and, with the extended family, there are many to help with childcare), the woman is free to work. To Muslim women, equality means giving their femininity equal worth in the purpose of every human life - to know God. That's as possible in the domestic life of home and children as it is in the marketplace.
As Humera points out, Islam is a home-centred, family-oriented religion that, given the central role of women in both, explains the power of women in Muslim society. Part of the reason why westerners often don't grasp this, explains Dr Winter, is because this home life is private. Muslim cities don't have the grand civic spaces of European cities; they have little alleyways and the vibrant family life takes place behind high walls. The debate about the balance between the private and the public sphere has become much more acute, he says, with the development of industrialisation and the men leaving the home to work long hours. Dr Winter is sharply critical of the west's resolution of the balance between private family life and public life, arguing that the home has almost become a dormitory where the exhausted two-career couple meet briefly, rather than a setting in which children and the elderly can thrive, and where there is a range of familial relationships.
The way in which the traditional segregation is breaking down is one of the most problematic issues in current Islamic thinking. Dr Winter believes that some form of segregation would benefit women in the way that single-sex schooling helps girls develop more confidence, and would help prevent the problems of marriage breakdown experienced in the west: "Segregation has proved a spur in Iran to employing more women, for example," he says. "They now have quotas in the universities so women can be taught by women." But he goes on to acknowledge that "the practice of early Islam did not mean strict segregation, and the historic record is of a more relaxed and open society".
Many Muslims argue that the Prophet's injunction that no one address his wives except through a veil is the model for relations between the sexes. Strict segregation with women confined to the private sphere has been the rule in most Muslim cultures, though rarely as extreme as under the Taliban in Afghanistan. Dr Winter admits that total segregation in the workplace is not practicable, so that leaves devout Muslims with a dilemma of balancing the woman's right to work and be educated with the need to keep to Koranic tradition. The women I met at ArRum all live with their families or relatives, yet they work in mixed environments and travel to attend study courses (they claim they are allowed to travel more than 50 miles from home without a male companion if they are studying Islam). They say they naturally prefer a degree of segregation, enjoying deeper female friendships, rather than the confusing ambiguities of friendships with men. But the result is intense pressure on the women themselves.
All the women I spoke to, without a moment's hesitation, dismiss the restrictions in the many Islamic countries that oppress women as unIslamic "cultural practices", for example women not being allowed to drive or travel alone in Saudi Arabia. Blaming Islam for practices such as female circumcision, they claim, is the equivalent of blaming feminism for domestic violence - it is linking totally unrelated phenomena. Again, the absence of a critical analysis of the tradition is striking, and there is no answer to the question of why, if Islam offers women a bill of rights, it has not liberated more women. The point, they reply, is that male chauvinism and its bid to control women exists the world over; it simply takes different forms, and when women are educated and know what Islam really means, they can fight back.
They refuse to accept that some of the provisions of Sharia law seem to institutionalise inequality, such as the rule that a woman's evidence must be backed up by another woman. Shagufta admitted that she could see how an outsider might find the idea of stoning adulterers to death, the punishment prescribed in Sharia, as horrific, but, as her friends quickly pointed out, it requires four witnesses to the act of sexual penetration to convict an adulterer - a standard of proof so exacting, they claim, that it would be virtually impossible to achieve.
What women such as Shagufta, Maha, Soraya, Fareena and Jasmin want is to return to the freedoms that Islam brought women in the 7th century and beyond, when women became prominent Islamic scholars, poets and thinkers."We need a reformation in this global community," said Fareena. "We need to go back to the Islam of the golden age from the 7th to the 13th century." Soraya recognises that this desire to return to the 7th century is paradoxically close to the avowed aims of the Taliban and other fundamentalist groups, but the struggle is over interpretations of what is the true Islam, and British Muslim women are all too well aware of how fragile their position is, defending themselves against criticism from all sides - both from the westerners who accuse them of being oppressed and from the traditional Muslim cultures shocked by their independence and "westernisation".
The biggest danger is of a backlash in which the position of women is politicised as it was under the Taliban, where women were not allowed to work or be educated. In such a context, Dr Winter says, women are repressed to salve the sense of Islamic pride wounded by western hegemony and the savage poverty of many Muslim countries. Women are the traditional symbol of honour, and find themselves subjected to restrictions to safeguard their (and the next generation's) contamination from western culture.
So there is a striking bravery in these British Muslim women in their struggle to understand what they see as timeless truths and apply them to 21st-century life. They assiduously attend home-study circles, travel to California and the Middle East for special courses, take up correspondence courses with Islamic scholars and read to deepen their knowledge of Islam, and they believe they are pioneering a spiritual renewal and a rediscovery of their faith that empowers women
In light of the recent bans being pushed by France, Syria etc, I felt a strong need, as a one of the women being targeted, to speak up,
Below is an article that I have compiled, and I pray to Allah Ta'ala that He use it anywhere and anyhow to enlighten whomever He wills.
A VOICE BEHIND A VEIL
By Khadijah Natalie Arbee
I am a muslim women. I wear the niqaab (face veil).
I'm one of those to whom the new law in France would apply. I'm one of the ones being discussed by politicians, human rights groups and the media.
I'm one of those whom many feel the need to liberate.
I'm one of those you may think is oppressed.
I'm one of those many of you detest the sight of...
I'm one of those whom you may believe is uneducated; one of the ones you may think has no voice.
But I do. So let me speak.
I am not Arab, Asian or even African. I am Australian. No, not 'first generation', 'second generation', or an immigrant. On my mother's side, I'm of French-Canadian descent, and on my father's side; British. I grew up as a Christian, and attended church occasionally. I was in the school swim team, and district netball team. I holidayed with my family in the summer on the Gold Coast, and I'm educated. I have a university degree.
When I was 18 years of age I was introduced to Islam. I studied it, and accepted it a year and a half later. By the time I reached 20, I was wearing the headscarf, and after I married I donned the niqaab.
Because of my husband? No.
My husband did not want me to wear it, although his mother and sister do, and out of respect for his wishes I didn't do so for two years. But I wanted to, and eventually did, and knowing it to be in line with our religion, my husband knew he had no authority to prevent me, and he now greatly admires my strength.
Then, I wore it because of my father? No. He's a catholic.
Because of my brother? Nope, haven't got one.
My uncle? He's an atheist.
Then because of my son? My eldest is only 8 years old. Then why??
Because I want to, that's why.
And seeing as though my niqaab does not hurt anyone, that should be sufficient reason for all of you liberals of a liberal society; I should be able to finish my discussion right here. But although it may be so for any other style of dress, it isn't enough when it comes to niqaab for some reason. You want more. So I will continue. What makes me want to then? Two things: Faith and experience.
Faith? Yeah, faith. Faith in my Creator , faith in His decisions, faith in Islam. A deep faith. Many wander at the faith of Muslims, at their conviction and their commitment. It's a faith, that if you are not Muslim, is hard to explain or describe. The scripture of Islam, the Qur'an has scientific miracles in it, such that have captivated scientists globally, leading many to accept Islam. Moreover, the Qur'an has not been changed in over a thousand years, since it was revealed; not one letter moved from its place. I dare say there isn't a religious scripture like it, and this lends a clue as to the root of such faith.
In the Qur'an, Allah Ta'ala tells us to cover ourselves, 'so as to be known, but not molested'. So our covering is a protection; a liberation.
Protection? you ask. Liberation? From what?
This is where I move on to my second reason for veiling. Like I said, I grew up in a Western secular society, in true Western secular style. I dressed secular, lived secular, and enjoyed all the 'liberties' of such a society. Did I feel liberated, free? Suffice to say, we were taught we were, so I never thought to think otherwise. It wasn't until I became Muslim, and started covering , that I really felt liberated, and realised , before that I wasn't.
Yet, time and time again we hear it said that we Muslim women are forced to veil, are oppressed; treated by our men folk as nothing more than 'objects.' And that niqaab, burqa, hijab; whatever term you use, is a form of 'imprisonment'.
But what about the imprisonment of anxiety and depression?
What about the imprisonment of anorexia and bulimia?
What about the imprisonment of frequent rigorous exercise routines?
What about the imprisonment of always feeling the need to look like the super-model on the cover of Cosmo, or the pop-singer in the music video?
What about the slavery to fashion?
What about the entrapment of jealousy??
How many women waste their hard-earned money, destroy their physical and mental health, expose their bodies to vulnerability, abuse and extortion in order to...... in order to what??
In order to gain approval and praise. Who's approval and praise? Men's.
And yes, it seems even other women too. So it seems non-Muslim women are not only slaves to men, but slaves to society as a whole. Before you scream your disagreement, which many of you may do as a knee-jerk reaction to being told you're also oppressed , stop and think. Look around you, contemplate society today, and its values, its aspirations, its goals, its direction, its past-times, its hobbies....
What good has it done for women to doff more and more clothing?
What good has it done for images of uncovered made-up women to be plastered on every billboard and magazine, on the TV, in the movies, and on the net?
Has it really brought any good for women?
The women in the images may aptly feel good about themselves for a while, but what does it mean for every other women?
Women who look upon these images usually become anxious, jealous, unsure and critical of themselves, or all of these things. Many men who view them will become aroused, or even unhappy, less satisfied with the partners they already have. What can, and does this lead to?
Cheating, dumping, chastisement, and even harassment of other women, and even children by, men who cannot find a legitimate outlet for their constant arousal. And yes, I can hear some of you; 'then the men must control themselves!' Frankly speaking that argument is well spent, not to mention futile, as most men are, inherently, only able to react to that, the same way a hungry lion would react if thrown a juicy piece of steak, and told not to eat it....
Do the uncovered women captured in these images and industries, or parading around, realise or even care how many young girls are starving, purging and stressing themselves trying to mirror their image? No.
It seems they even take perverse pleasure in it. One barely-dressed singer even boldly and crudely sung recently, 'Don't you wish your girlfriend was hot like me?'
What?!
What is this women and her ilk saying??
What are they implying??
What are they doing to their sisters in humanity??!
So many poor girls, eroding themselves physically and mentally as they watch with jealousy and anxiety their partners ogle singers like this. Have the same thing occur to these women, these 'idols'; have their partners swoon over another similarly attired, and witness their reaction! And when their daughters are molested by men they themselves, or women like them, have aroused, will they reflect?
Will they act?
Will society act?
Yeah, we see it reacting: ban the burqa!
It just amazes me how many women especially, despise my choice of dress. Yet, would they rather their husband's secretary to be dressed like me or otherwise?
Would they rather the waitress serving the table at their anniversary dinner, be dressed like me or otherwise?
Is it me and my sisters who are turning their husband's head, or attracting their boyfriends??
Is it me and my sisters who have led their daughters to anorexia, or their sons to pornography?
Is it me and my sisters whose bodies and faces solicit their husband's/boyfriend's attention on every corner? Is it me and my sisters who have aroused that man to rape or harass their sisters?
Whose mode of 'dress' is truly oppressive and harmful to women??
So now I've spoken, and although I am one, I speak on behalf of hundreds. I've explained to you that the majority of us have chosen this mode of dress, especially in the West. I have told you that we love it, we want it, and I've exemplified for you the inherent good in it. So to those of you who really are so concerned about 'liberating' me, then you will listen to what I have said, and let me and my sisters be.
Can Islam liberate women?
Muslim women and scholars think it does - spiritually and sexually. By Madeleine Bunting
We're sitting in a stylish club, ArRum, in Clerkenwell, central London. Firelight is flickering on the leather sofas, there is contemporary art on the walls and delicious "fusion" food on the table, but what distinguishes this club from its many neighbours is that it is Muslim, there is no alcohol on the menu and downstairs there's a prayer room. The stylish place conveys a complex ethos - modern, yet true to its Muslim identity.
A suitable setting, then, chosen by the six Muslim women who agreed to meet me to discuss Islam and the position of women. All university graduates, all in their mid-twenties in careers ranging from journalism to teaching, all have chosen in the past few years to wear the hijab (a scarf wrapped tightly around their heads to conceal every wisp of hair). Most strikingly, however, all of these women fluently and cogently articulate how they believe Islam has liberated and empowered them. The Islam they describe is a million miles away from that of the Taliban, let alone the Islam practised in many Muslim countries from Pakistan to Saudi Arabia, but they insist - and back up their points with Koranic references - that the Islam they first discovered when they were teenagers is true to the Prophet's teachings. They don't need western feminism, which, they argue, developed as a reaction against the particular expression of western patriarchy.
Within the Koranic tradition and the life of the Prophet lie the rights and inspiration a woman needs to achieve her full potential - the challenge ahead is to educate Muslim girls and women so that they have that knowledge. They justify wearing the hijab, either as a public statement of their own spiritual quest, or of their political identity in a world where Islam perceives itself as under threat, or both.
Shagufta, the 25-year-old editor of the Muslim magazine Q News, was brought up in London, in a traditional Pakistani home where the emphasis was on cultural conservatism rather than piety. A marriage to a cousin from Pakistan was arranged for her when she was about 10. Her parents had no wish for her to continue her education, and her adoption of the hijab was her rebellion against this traditional cultural background. "When I first put on hijab, my parents were shocked," she says. They would have been happier for her to wear the Pakistani shalwar kameez and a loose headscarf. "But I found liberation in Islam. It gave me the confidence to insist on a good education and reject the arranged marriage. Islam made sense to me, and I could understand it, as opposed to what I had grown up with. Plus, it was compatible with being British - being a British Muslim, rather than Pakistani."
Shagufta was influenced by her friend Soraya's decision to put on hijab. Soraya's French Catholic/Muslim liberal background could not have been more different but, like Shagufta, she found in the Koran an affirmation of herself as a woman: "The Koran says that men and women are equal in the eyes of God, and that we are like a garment for each other to protect one another."
Again and again, the women emphasise these two themes, evoked in richly poetic Koranic metaphor: first, the equality of the sexes in the eyes of God (the most meaningful equality of all, they argue), and second, the complementarity of the sexes. As the Koran puts it, "I created you from one soul, and from that soul I created its mate so that you may live in harmony and love."
It is true that there is plenty of material in the Koran that is more egalitarian than the western Christian tradition, which was heavily influenced by the misogyny of Greek thought. Perhaps the most fundamental is that the Islamic God does not have a gender. Arabic may refer to him by use of the male pronoun, but he is never described as "father" or "lord" as he is in the Judaeo-Christian tradition. Indeed, the Islamic God has characteristics that are expressly feminine; one of his most important "names" is al-Rahman (the All-Compassionate) from the Arabic rahma , which comes from the word rahim , meaning womb. In Islamic mysticism, the divinely beloved is female, unlike in Christian mysticism - for example, Bernini's famous statue in Rome of St Teresa of Avila is in love with the male Christ. As one Muslim women, Sartaz Aziz, writes, "I am deeply grateful that my first ideas of God were formed by Islam, because I was able to think of the Highest Power as one without sex or race and thus completely unpatriarchal."
Jasmin also escaped from an arranged marriage by discovering Islam. Her transition to full religious observance came after university, when she was working for a television company. "I went to Agadir on holiday, returned with a fantastic tan, but went back to work in a hijab. One week in a skimpy swimsuit, the next in a hijab. One of my colleagues couldn't understand. She was crying as she said to me, "One moment you were a sex kitten, the next you're all wrapped up. She thought I was repressing myself; I felt I had achieved liberation.
"The attention I got from the other sex changed. Instead of a sexual approach, they had to take an interest in what was in my head and in my personality, rather than my body. Sometimes, when I flick through a fashion magazine, I think of taking off the hijab, but it passes quickly. Too many women exert power through their sexuality, and that's degrading to women. It's a form of enslavement."
The importance of each of these women's decisions to wear the hijab leads quickly to a heated discussion about where and how and why one expresses one's sexuality. All the women agree that this is one of the biggest sources of misunderstanding between western feminists and Muslim women. They do not wish to express their sexuality in public, and believe that its proper place is in the privacy of an intimate relationship. Sexuality is not to be used to assert power but to express love, they add. What they hotly deny is that veiling, and modesty in public, is a form of repression. It is not about shame of the female body, as western feminists sometimes insist, but about claiming privacy over their bodies. The Moroccan writer, Fatima Mernissi, ponders on how, in the west, women reclaiming their bodies has led to the public expression of their sexuality, whereas in Islam it is about modesty. The associations with shame and repression stem from the influence of the Christian tradition's hostility to sexuality and hence women, and the legacy of confusion and guilt that has bequeathed western society. Islam, on the other hand, has a healthy honesty and acceptance of human sexuality, which is evident in a wealth of detail in Islamic jurisprudence, they argue.
Dr Tim Winter, a Muslim convert and Cambridge lecturer, probably one of the most respected Islamic scholars in Britain, corroborates the assertion that Islam does not accept the mythology of Eve seducing Adam, and thus triggering the Fall and the endless cycle of death and procreation. According to Christian thought, sex was the result of human beings' fallen state and was traditionally regarded with distaste; celibacy was promoted as a sublimation of sexual energies in pursuit of God, epitomised by Christ's celibate life.
Nothing provides a sharper contrast with that model of holiness than the life of the Prophet Mohammed, who took 12 wives after the death of his first wife, Khadija. His love for his wives and sexual relationships with them are referred to in the hadith (the sayings of the Prophet).
Back at ArRum, the women say that, for them, the affirmation of women's sexuality in Islam renders pointless many of the battles fought by western feminists. They have no need of Madonna-style exhibitionism to assert the power of female sexuality. Indeed, one woman said that the one achievement of feminism that she admired was to break down the restrictive passivity of Victorian perceptions of female sexuality.
Aisha and Khadija come out as the two top Koranic role models for these women, and both are quoted as examples of the prominence of women in the development of Islam. Khadija, the Prophet's first wife, was old (40) by the standards of the day when she proposed to the 25-year-old Mohammed. His first believer, she was his sole wife and a close adviser until her death. It was only then that the Prophet took other wives; he married several older widows, but Aisha was much younger than the Prophet, highly intelligent and assertive. There are several stories of how jealous she was of the Prophet's other wives and of how much he loved her. He died in her lap, and she became one of the first teachers of Islam after his death.
All the women I interviewed roll off a long list of hadiths and Koranic verses to support women's rights: the right to education; the right to work and their right to keep the money they earn, while men must use their earnings to look after their womenfolk; property rights; in one school of Islamic thought, women don't have to clean or cook for their husbands unless they are paid for it (wages for housework long before the 20th century thought it had invented it); the fact that the Prophet, according to Aisha, was something of a new man, and used to clean and sew when he wasn't praying; and then there is the praise lavished on the emotional qualities engendered by motherhood of nurturing and patience, with the Prophet's repeated injunctions to honour your mother.
Dr Rabia Malik, a psychotherapist, sometimes finds herself in the difficult position of having clients who want to take another wife: "Usually, the first wife doesn't satisfy them intellectually or sexually, and they start to think of taking a second wife, and I try to help them find solutions within their existing relationship."
Both Dr Malik and Humera Khan, founder of the women-run organisation An-Nisa, believe that the Koranic conditions on polygamy are so hard to meet that they virtually rule it out: only those men who can treat their wives equally are allowed more than one. But the fact remains that polygamy, though by no means the norm, is practised in all Muslim countries. Mernissi believes that this is an explicit humiliation of women, because it asserts that one woman can't satisfy a man; interestingly, Mernissi, a stout critic of certain aspects of Islam, is regarded with some suspicion by many of the women I spoke to.
Dr Winter takes a different tack, defending polygamy by arguing that it is widely practised in the west, from Bill Clinton to Prince Charles. It is, he says, simply more cruel in the west , because all the "wives" bar one are deprived of legal status and dignity. Controversially, he insists that "men are biologically designed to desire a plurality of women... and will always do so".
Such gender stereotypes (which are guaranteed to infuriate most western feminists) peppered all my interviews. The Muslim women I spoke to happily talked of women as being "more emotional" and men as "more rational". This was not the result of socialisation, but of nature, and western science was only finally catching up with Koranic insight into the profound differences and complementarity of the sexes. But they denied that this meant that women had to stay at home and men go out to work - they pointed out that many Muslim women work, both in the UK and abroad. The point was that equality did not mean the same in the two cultures, so that the preoccupation in western feminism to achieve and compete on equal terms in the public sphere was a response to the west's own history of seeing women as inferior. What the vast majority of women really want to do is to have and care for children, they said, and a genuinely equal society would be the one that honours that role and provides them with the financial resources to concentrate on it. After such responsibilities have been met (and, with the extended family, there are many to help with childcare), the woman is free to work. To Muslim women, equality means giving their femininity equal worth in the purpose of every human life - to know God. That's as possible in the domestic life of home and children as it is in the marketplace.
As Humera points out, Islam is a home-centred, family-oriented religion that, given the central role of women in both, explains the power of women in Muslim society. Part of the reason why westerners often don't grasp this, explains Dr Winter, is because this home life is private. Muslim cities don't have the grand civic spaces of European cities; they have little alleyways and the vibrant family life takes place behind high walls. The debate about the balance between the private and the public sphere has become much more acute, he says, with the development of industrialisation and the men leaving the home to work long hours. Dr Winter is sharply critical of the west's resolution of the balance between private family life and public life, arguing that the home has almost become a dormitory where the exhausted two-career couple meet briefly, rather than a setting in which children and the elderly can thrive, and where there is a range of familial relationships.
The way in which the traditional segregation is breaking down is one of the most problematic issues in current Islamic thinking. Dr Winter believes that some form of segregation would benefit women in the way that single-sex schooling helps girls develop more confidence, and would help prevent the problems of marriage breakdown experienced in the west: "Segregation has proved a spur in Iran to employing more women, for example," he says. "They now have quotas in the universities so women can be taught by women." But he goes on to acknowledge that "the practice of early Islam did not mean strict segregation, and the historic record is of a more relaxed and open society".
Many Muslims argue that the Prophet's injunction that no one address his wives except through a veil is the model for relations between the sexes. Strict segregation with women confined to the private sphere has been the rule in most Muslim cultures, though rarely as extreme as under the Taliban in Afghanistan. Dr Winter admits that total segregation in the workplace is not practicable, so that leaves devout Muslims with a dilemma of balancing the woman's right to work and be educated with the need to keep to Koranic tradition. The women I met at ArRum all live with their families or relatives, yet they work in mixed environments and travel to attend study courses (they claim they are allowed to travel more than 50 miles from home without a male companion if they are studying Islam). They say they naturally prefer a degree of segregation, enjoying deeper female friendships, rather than the confusing ambiguities of friendships with men. But the result is intense pressure on the women themselves.
All the women I spoke to, without a moment's hesitation, dismiss the restrictions in the many Islamic countries that oppress women as unIslamic "cultural practices", for example women not being allowed to drive or travel alone in Saudi Arabia. Blaming Islam for practices such as female circumcision, they claim, is the equivalent of blaming feminism for domestic violence - it is linking totally unrelated phenomena. Again, the absence of a critical analysis of the tradition is striking, and there is no answer to the question of why, if Islam offers women a bill of rights, it has not liberated more women. The point, they reply, is that male chauvinism and its bid to control women exists the world over; it simply takes different forms, and when women are educated and know what Islam really means, they can fight back.
They refuse to accept that some of the provisions of Sharia law seem to institutionalise inequality, such as the rule that a woman's evidence must be backed up by another woman. Shagufta admitted that she could see how an outsider might find the idea of stoning adulterers to death, the punishment prescribed in Sharia, as horrific, but, as her friends quickly pointed out, it requires four witnesses to the act of sexual penetration to convict an adulterer - a standard of proof so exacting, they claim, that it would be virtually impossible to achieve.
What women such as Shagufta, Maha, Soraya, Fareena and Jasmin want is to return to the freedoms that Islam brought women in the 7th century and beyond, when women became prominent Islamic scholars, poets and thinkers."We need a reformation in this global community," said Fareena. "We need to go back to the Islam of the golden age from the 7th to the 13th century." Soraya recognises that this desire to return to the 7th century is paradoxically close to the avowed aims of the Taliban and other fundamentalist groups, but the struggle is over interpretations of what is the true Islam, and British Muslim women are all too well aware of how fragile their position is, defending themselves against criticism from all sides - both from the westerners who accuse them of being oppressed and from the traditional Muslim cultures shocked by their independence and "westernisation".
The biggest danger is of a backlash in which the position of women is politicised as it was under the Taliban, where women were not allowed to work or be educated. In such a context, Dr Winter says, women are repressed to salve the sense of Islamic pride wounded by western hegemony and the savage poverty of many Muslim countries. Women are the traditional symbol of honour, and find themselves subjected to restrictions to safeguard their (and the next generation's) contamination from western culture.
So there is a striking bravery in these British Muslim women in their struggle to understand what they see as timeless truths and apply them to 21st-century life. They assiduously attend home-study circles, travel to California and the Middle East for special courses, take up correspondence courses with Islamic scholars and read to deepen their knowledge of Islam, and they believe they are pioneering a spiritual renewal and a rediscovery of their faith that empowers women
Hoaxes: No, Sunita Williams did not convert to Islam. Picture: www.efesbev.com
Mahmood Sanglay
CAPE TOWN
Saturday, October 20, 2007
ARE you among the sundry souls who received this message via SMS or email?
"Dear All, Assalamu alaikum...! An important message to all Muslim brothers and sisters: Sunita Williams (First Indian woman who went on a space journey few months back) accepted 'ISLAM' Masha Allah, bcoz when they were on the moon, they saw towards EARTH, the entire EARTH looked dark, but 2 places on the EARTH GLITERING & looked like SPARKS (Roshni). They were shocked to see that and saw them with the help of telescope and came to know that those two places were 'MAKKAH' and 'MADINAH' Masha Allah! Then they decided that after reaching to earth they'll accept 'ISLAM'. Thats y they reached safely following this glitering light. So be proud to a Muslim and forward it to all like fire. Allah Hafiz...!"
"bcoz when they were.." Now isn't that cute? Humbug! Over the past few months this hoax traversed the planet like a rampant virus on Prozac and elevated the spirits of countless gullible Muslim folk who lapped up the sweet nugget of untruth like a juicy date at iftar.
Sunita Williams is an American astronaut of Indian origin. She holds three records for female space travelers: days in space flight (129), number of space walks (4) and total time spent on space walks (29 hours). And let's not forget, she's also served as a helicopter combatant in Operation Desert Shield in 1990 for the USA in Kuwait, at the invitation of the Saudi regime. These are the facts gathered from actual interviews with Williams and can be further verified by visiting authoritative and reliable sites like Nasa.
Of course, Nasa's not going be generous with the truth about the American government satellites' intelligence missions, but we can reasonably expect them to tell the truth about their astronauts' religious beliefs, especially if it can be corroborated by other conventional sources such as the world's leading media, even if we have reason to be suspicious of CNN and BBC.
The important point, though, is that no remotely credible media has reported her reversion to Islam. If it were true, such an event would certainly be newsworthy. But the world media completely ignored it. So shall we now leap to the equally asinine conclusion that the world media have conspired not to report this auspicious event? Or shall we simply be reasonable and conclude that it is a hoax?
Some nut has concocted this hoax with the glee of a mischievous boy who tears off a fly's wings, and waits, and watches in anticipation. Equally nutty bloggers, and sms senders join the line of fools and spread the virus, some yelling "Is it true, mashallah, may she be blessed" as they go along.
This is one of the many problems with the information explosion associated with the Internet, the digital age and multimedia. The average citizen is amidst this mass of information like a traveler moving at high speed through an incredibly vast and dense forest. The trunks, branches and leaves flit past as you successfully negotiate your way through, or they hit you in the face if you don't. To succeed you need the tools and the ability to navigate effectively. Of course, to be hit by a leaf or two could be embarrassing. To be hit by a trunk could be fatal.
And then there are a myriad lies and misinformation in this wilderness. Add to that countless agents who fabricate these lies for various reasons, some harmless pranksters, others agents of misinformation with more serious agendas like provocation to incite violence. They're the ones setting up trunks.
And then, finally, we have the information consumer. There are many types here too, but the above is a typical one to Muslim communities globally. It is the average faithful believer with a fair measure of access to email and a cell phone. This Muslim can be the target audience of the harmless prankster or the serious agent provocateur.
What really matters here is how we navigate through the dense forest of information and misinformation. And there is no rocket science to this. You don't need a university degree to use common sense, even when it comes to popular hoaxes — or, rather, full-fledged forgeries — like the book The Protocols of the Elders of Zion.
You don't need an anti-Semitic book, discredited by credible anti-Zionist scholars like Ilan Pappe, to prove that Israel is a racist occupier perpetrating gross human rights violations with the backing of the USA. And it has done the advocates of justice for the Palestinians a disservice, yet some Muslim scholars have endorsed it mainly because it advocates a conspiracy theory of Jews undermining civilisation to take control of the world.
There is nothing more foolish than to be led like sheep by falsehood in the service of the truth. Take the boycott of Coke. This product should be boycotted because of its substantial investments in Israel, its labour practices in Colombia and Turkey and its environmental record in India. In India, Coke's water-intensive plants threaten to deplete and contaminate groundwater resources in communities that struggle to meet even local drinking water and agricultural needs.
However, there are detractors who imagine that a mirror image of the Coca-Cola Spencerian script designed in 1886 reads La Muhammad, La Makkah ("No Muhammad, no Mekah"). Although the conservative Egyptian Grand Mufti Nasser Farid Wassel in 2000 dismissed the alleged conspiracy as nonsensical, the damage done to the credibility of true opponents of Coke's aggressive capitalist enterprise is not easily undone.
So whether it is Sunita seeing the light of Islam or Coke attempting to eclipse to the light of Islam, the ordinary Muslim must bring some discretion to bear when negotiating the jungle of misinformation.
The writer is a Cape Town media activist. His email is mahmood@mviews.co.za.The Brunei Times
Mahmood Sanglay
CAPE TOWN
Saturday, October 20, 2007
ARE you among the sundry souls who received this message via SMS or email?
"Dear All, Assalamu alaikum...! An important message to all Muslim brothers and sisters: Sunita Williams (First Indian woman who went on a space journey few months back) accepted 'ISLAM' Masha Allah, bcoz when they were on the moon, they saw towards EARTH, the entire EARTH looked dark, but 2 places on the EARTH GLITERING & looked like SPARKS (Roshni). They were shocked to see that and saw them with the help of telescope and came to know that those two places were 'MAKKAH' and 'MADINAH' Masha Allah! Then they decided that after reaching to earth they'll accept 'ISLAM'. Thats y they reached safely following this glitering light. So be proud to a Muslim and forward it to all like fire. Allah Hafiz...!"
"bcoz when they were.." Now isn't that cute? Humbug! Over the past few months this hoax traversed the planet like a rampant virus on Prozac and elevated the spirits of countless gullible Muslim folk who lapped up the sweet nugget of untruth like a juicy date at iftar.
Sunita Williams is an American astronaut of Indian origin. She holds three records for female space travelers: days in space flight (129), number of space walks (4) and total time spent on space walks (29 hours). And let's not forget, she's also served as a helicopter combatant in Operation Desert Shield in 1990 for the USA in Kuwait, at the invitation of the Saudi regime. These are the facts gathered from actual interviews with Williams and can be further verified by visiting authoritative and reliable sites like Nasa.
Of course, Nasa's not going be generous with the truth about the American government satellites' intelligence missions, but we can reasonably expect them to tell the truth about their astronauts' religious beliefs, especially if it can be corroborated by other conventional sources such as the world's leading media, even if we have reason to be suspicious of CNN and BBC.
The important point, though, is that no remotely credible media has reported her reversion to Islam. If it were true, such an event would certainly be newsworthy. But the world media completely ignored it. So shall we now leap to the equally asinine conclusion that the world media have conspired not to report this auspicious event? Or shall we simply be reasonable and conclude that it is a hoax?
Some nut has concocted this hoax with the glee of a mischievous boy who tears off a fly's wings, and waits, and watches in anticipation. Equally nutty bloggers, and sms senders join the line of fools and spread the virus, some yelling "Is it true, mashallah, may she be blessed" as they go along.
This is one of the many problems with the information explosion associated with the Internet, the digital age and multimedia. The average citizen is amidst this mass of information like a traveler moving at high speed through an incredibly vast and dense forest. The trunks, branches and leaves flit past as you successfully negotiate your way through, or they hit you in the face if you don't. To succeed you need the tools and the ability to navigate effectively. Of course, to be hit by a leaf or two could be embarrassing. To be hit by a trunk could be fatal.
And then there are a myriad lies and misinformation in this wilderness. Add to that countless agents who fabricate these lies for various reasons, some harmless pranksters, others agents of misinformation with more serious agendas like provocation to incite violence. They're the ones setting up trunks.
And then, finally, we have the information consumer. There are many types here too, but the above is a typical one to Muslim communities globally. It is the average faithful believer with a fair measure of access to email and a cell phone. This Muslim can be the target audience of the harmless prankster or the serious agent provocateur.
What really matters here is how we navigate through the dense forest of information and misinformation. And there is no rocket science to this. You don't need a university degree to use common sense, even when it comes to popular hoaxes — or, rather, full-fledged forgeries — like the book The Protocols of the Elders of Zion.
You don't need an anti-Semitic book, discredited by credible anti-Zionist scholars like Ilan Pappe, to prove that Israel is a racist occupier perpetrating gross human rights violations with the backing of the USA. And it has done the advocates of justice for the Palestinians a disservice, yet some Muslim scholars have endorsed it mainly because it advocates a conspiracy theory of Jews undermining civilisation to take control of the world.
There is nothing more foolish than to be led like sheep by falsehood in the service of the truth. Take the boycott of Coke. This product should be boycotted because of its substantial investments in Israel, its labour practices in Colombia and Turkey and its environmental record in India. In India, Coke's water-intensive plants threaten to deplete and contaminate groundwater resources in communities that struggle to meet even local drinking water and agricultural needs.
However, there are detractors who imagine that a mirror image of the Coca-Cola Spencerian script designed in 1886 reads La Muhammad, La Makkah ("No Muhammad, no Mekah"). Although the conservative Egyptian Grand Mufti Nasser Farid Wassel in 2000 dismissed the alleged conspiracy as nonsensical, the damage done to the credibility of true opponents of Coke's aggressive capitalist enterprise is not easily undone.
So whether it is Sunita seeing the light of Islam or Coke attempting to eclipse to the light of Islam, the ordinary Muslim must bring some discretion to bear when negotiating the jungle of misinformation.
The writer is a Cape Town media activist. His email is mahmood@mviews.co.za.The Brunei Times
Tuesday, August 24, 2010
Every person is responsible for all the good within the scope of his abilities, and for no more, and none can tell whose sphere is the largest.
Believe there is a great power silently working all things for good, behave yourself and never mind the rest.
Good Morning!
A raindrop may look too small but somewhere a thirsty flower awaits its fall. A sms seems too small but a sending heart remembers you always....!!!
Beautiful things happen to beautiful people with beautiful hearts in beautiful places. I pray this day adds more beauty to your beautiful life... Enjoy today!
Have A Cheerful Face and Make Everybody Happy!
There is no nourishment like happiness - it's an elixir. There is no sickness like sorrow - it's a poison. The experience of true happiness cures the sickness of sorrow. A cheerful face goes a long way towards making everything better!
Each morning sees some task begin, each evening sees it close; something attempted, something done, has earned a night's repose - Deepak B
Believe there is a great power silently working all things for good, behave yourself and never mind the rest.
Good Morning!
A raindrop may look too small but somewhere a thirsty flower awaits its fall. A sms seems too small but a sending heart remembers you always....!!!
Beautiful things happen to beautiful people with beautiful hearts in beautiful places. I pray this day adds more beauty to your beautiful life... Enjoy today!
Have A Cheerful Face and Make Everybody Happy!
There is no nourishment like happiness - it's an elixir. There is no sickness like sorrow - it's a poison. The experience of true happiness cures the sickness of sorrow. A cheerful face goes a long way towards making everything better!
Each morning sees some task begin, each evening sees it close; something attempted, something done, has earned a night's repose - Deepak B
Sunday, August 22, 2010
A prudent man will think more important what fate has conceded to him, than what it has denied.
Do not be too timid and squeamish about your actions. All life is an experiment.
To be alive, to be able to see, to walk...it's all a miracle
Good Morning!
Great is the person who has not lost his childlike heart.
A man must live in the world and make the best of it, such as it is.
Have The Consciousness Of Being A Master And Be Free From Inner Conflict And Struggle!
To have the awareness of being a master is to use inner powers accurately. The one who is a master of the self is able to keep everything under control. He is able to understand the situation and act accordingly. He never reacts to situations, so he doesn't allow situations to influence him. On the other hand, he becomes a source of influence on everything around. When we have the consciousness of being a master, we are free from inner conflict and struggle. We are not under anyone or anything's control but are able to give an order in a second. We find that our mind, our sense organs everything is ready to obey these orders. Our life thus moves in the right direction.
Keep Me In Your Mind
Deepak B
Do not be too timid and squeamish about your actions. All life is an experiment.
To be alive, to be able to see, to walk...it's all a miracle
Good Morning!
Great is the person who has not lost his childlike heart.
A man must live in the world and make the best of it, such as it is.
Have The Consciousness Of Being A Master And Be Free From Inner Conflict And Struggle!
To have the awareness of being a master is to use inner powers accurately. The one who is a master of the self is able to keep everything under control. He is able to understand the situation and act accordingly. He never reacts to situations, so he doesn't allow situations to influence him. On the other hand, he becomes a source of influence on everything around. When we have the consciousness of being a master, we are free from inner conflict and struggle. We are not under anyone or anything's control but are able to give an order in a second. We find that our mind, our sense organs everything is ready to obey these orders. Our life thus moves in the right direction.
Keep Me In Your Mind
Deepak B
Thursday, August 19, 2010
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2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
1. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ மேறà¯à®•à®¾à®£à¯à®®à¯ விதம௠அபிவிரà¯à®¤à¯à®¤à®¿ à®à®±à¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¤à¯.
2. தரà¯à®®à®®à¯ செயà¯à®¤à®¤à®±à¯à®•à®¾à®© நனà¯à®®à¯ˆà®•à®³à¯ எழà¯à®¤à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®©.
மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அறிவிதà¯à®¤à®¾à®°à¯.
இனà¯à®±à¯ நமà¯à®®à®¿à®²à¯ பலர௠கை வசம௠எதà¯à®µà¯à®®à¯ இரà¯à®¨à¯à®¤à®¾à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவà¯à®•à®¿à®±à¯‹à®®à¯,
கை வசம௠எதà¯à®µà¯à®®à¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ இலà¯à®²à¯ˆ எனà¯à®±à¯à®•à¯ கூறி ஒதà¯à®™à¯à®•à®¿ விடà¯à®•à®¿à®±à¯‹à®®à¯,
நமà¯à®®à®¿à®Ÿà®®à¯ இரà¯à®ªà¯à®ªà¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯à®®à¯ உதவிக௠கோரி வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ நமà¯à®®à¯à®Ÿà¯ˆà®¯ நணà¯à®ªà®°à¯à®•à®³à®¿à®Ÿà®®à¯, உறவினரà¯à®•à®³à®¿à®Ÿà®®à¯, அலà¯à®²à®¤à¯ உதவி செயà¯à®¯à¯à®®à¯ மனபà¯à®ªà®¾à®©à¯à®®à¯ˆ உளà¯à®³à®µà®°à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯, அவரà¯à®•à®³à®¿à®Ÿà®®à¯à®®à¯ எதà¯à®µà¯à®®à¯ கிடைகà¯à®• விலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ தொணà¯à®Ÿà¯ நிரà¯à®µà®©à®™à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯;ய வேணà¯à®Ÿà¯à®®à¯. இவà¯à®µà®¾à®±à®¾à®© எலà¯à®²à®¾ வழிகளிலà¯à®®à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯. இதà¯à®µà¯‡ நபி வழி.
இவà¯à®µà®³à®µà¯ தான௠எனà¯à®± வறையரை.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ எனà¯à®±à¯ வறையரà¯à®¤à¯à®¤à¯à®•à¯ கொடà¯à®ªà¯à®ªà®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ நமà¯à®®à¯à®Ÿà¯ˆà®¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ à®à®±à¯à®ªà®Ÿà¯à®®à¯ அபிவிரà¯à®¤à¯à®¤à®¿à®•à¯à®•à¯ à®®à¯à®Ÿà¯à®Ÿà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯ˆà®¯à®¾à®• அமையà¯à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ எனà¯à®©à®¿à®Ÿà®®à¯ நீ (தரà¯à®®à®®à¯ செயà¯à®¯à®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®¾à®¤à¯‡! அவà¯à®µà®¾à®±à¯ செயà¯à®¤à®¾à®²à¯ (இறைவனின௠கொடை) உனகà¯à®•à¯ (வழஙà¯à®•à®ªà¯à®ªà®Ÿà®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®ªà¯à®ªà®Ÿà¯à®®à¯! எனக௠கூறினாரà¯à®•à®³à¯. 'அபà¯à®¤à®¾à®µà®¿à®©à¯ அறிவிபà¯à®ªà®¿à®²à¯, 'நீ (இவà¯à®µà®³à®µà¯à®¤à®¾à®©à¯ எனà¯à®±à¯) வரையறà¯à®¤à¯à®¤à¯ (தரà¯à®®à®®à¯) செயà¯à®¯à®¾à®¤à¯‡! அலà¯à®²à®¾à®¹à¯ (உன௠மீத௠பொழியà¯à®®à¯ à®…à®°à¯à®³à¯ˆ) வரையறà¯à®¤à¯à®¤à¯ விடà¯à®µà®¾à®©à¯ எனக௠கூறியதாக அஸà¯à®®à®¾(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯ நூல௠பà¯à®•à®¾à®°à®¿ 1433.
தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ ?
கஞà¯à®šà®©à¯à®•à¯à®•à¯à®®à¯ தரà¯à®®à®®à¯ செயà¯à®ªà®µà®©à¯à®•à¯à®•à¯à®®à¯ உதாரணமாவதà¯, மாரà¯à®ªà®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ கழà¯à®¤à¯à®¤à¯à®µà®°à¯ˆ இரà¯à®®à¯à®ªà®¾à®²à®¾à®© à®…à®™à¯à®•à®¿à®•à®³à®£à®¿à®¨à¯à®¤ இரணà¯à®Ÿà¯ மனிதரà¯à®•à®³à¯ˆà®ªà¯ போனà¯à®±à®¤à®¾à®•à¯à®®à¯. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à¯, தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ பொழà¯à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவரின௠அஙà¯à®•à®¿ விரிநà¯à®¤à¯, விரலà¯à®•à®³à¯ˆ மறைதà¯à®¤à¯à®•à¯ காலà¯à®•à®³à¯ˆ மூடித௠தரையில௠இழà¯à®ªà®Ÿà¯à®®à¯ அளவà¯à®•à¯à®•à¯ விரிவடையà¯à®®à¯. கஞà¯à®šà®©à¯ செலவ௠செயà¯à®¯à®•à¯à®•à¯‚டாத௠எனà¯à®±à¯ எணà¯à®£à¯à®®à¯à®ªà¯‹à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவà¯à®µà®™à¯à®•à®¿à®¯à®¿à®©à¯ ஒவà¯à®µà¯Šà®°à¯ வளையமà¯à®®à¯ அதறà¯à®•à¯à®°à®¿à®¯ இடதà¯à®¤à¯ˆ நெரà¯à®•à¯à®•à¯à®®à¯. அவன௠அதை விரிகà¯à®• à®®à¯à®¯à®©à¯à®±à®¾à®²à¯à®®à¯ அத௠விரியாதà¯. 1444 எனà¯à®±à¯ இறைதà¯à®¤à¯‚தரà¯(ஸலà¯) அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
படிபà¯à®ªà®¿à®©à¯ˆà®•à®³à¯
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இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ இதறà¯à®•à¯ மேல௠மà¯à®Ÿà®¿à®¯à®¾à®¤à¯ எனà¯à®±à¯ சிறயளவில௠வழஙà¯à®•à®¿à®©à®¾à®²à¯à®®à¯, அதே அளவே அலà¯à®²à®¾à®¹à¯à®µà¯à®®à¯ வழஙà¯à®•à¯à®µà®¾à®©à¯. கூடà¯à®¤à®²à¯ அபிவிரà¯à®¤à¯à®¤à®¯à¯ˆ எதிர௠பாரà¯à®•à¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯.
கொடà¯;கà¯à®•à®¾à®®à®²à¯ தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ நெரà¯à®•à¯à®•à®Ÿà®¿ à®à®±à¯à®ªà®Ÿà¯à®®à¯.
நோனà¯à®ªà¯ அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à¯à®°à®¿à®¯à®¤à¯ எனà¯à®±à¯ அலà¯à®²à®¾à®¹à¯ கூறà¯à®µà®¤à®¾à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®±à¯à®•à®¾à®• நோனà¯à®ªà¯ நோறà¯à®±à®¿à®°à¯à®•à¯à®•à¯à®®à¯ பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®®à¯ தியாகப௠பணியில௠ஈடà¯à®ªà®Ÿà¯à®Ÿà®¾à®²à¯ அவறà¯à®±à®¿à®±à¯à®•à®¾à®• அலà¯à®²à®¾à®¹à¯ ரபà¯à®ªà¯à®²à¯ ஆலமீன௠எணà¯à®£à®¿à®²à®Ÿà®™à¯à®•à®¾à®¤ நனà¯à®®à¯ˆà®•à®³à¯ˆ வாரி வழஙà¯à®•à¯à®µà®¾à®©à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à®¾à®°à¯ அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ பினà¯à®ªà®±à¯à®±à®¿ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®± அளவ௠தரà¯à®®à®®à¯ செயà¯à®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பேரரà¯à®³à¯ˆ அடைநà¯à®¤à¯ கொளà¯à®µà®¤à®±à¯à®•à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®µà¯‹à®®à¯.
وَلْتَكÙÙ† Ù…ÙّنكÙمْ Ø£Ùمَّةٌ يَدْعÙونَ Ø¥ÙÙ„ÙŽÙ‰ الْخَيْر٠وَيَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَيَنْهَوْنَ عَن٠الْمÙنكَر٠وَأÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØÙونَ
3:104. நனà¯à®®à¯ˆà®¯à¯ˆ à®à®µà®¿ தீமையைத௠தடà¯à®¤à¯à®¤à¯ நல௠வழியை நோகà¯à®•à®¿ அழைகà¯à®•à¯à®®à¯ சமà¯à®¤à®¾à®¯à®®à¯ உஙà¯à®•à®³à®¿à®Ÿà®®à¯ இரà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯. அவரà¯à®•à®³à¯‡ வெறà¯à®±à®¿ பெறà¯à®±à¯‹à®°à¯.
à®à®•à®‡à®±à¯ˆà®µà®©à®¿à®©à¯ திரà¯à®ªà¯à®ªà¯†à®¯à®°à®¾à®²à¯....
مَّثَل٠الَّذÙينَ ÙŠÙÙ†ÙÙÙ‚Ùونَ أَمْوَالَهÙمْ ÙÙÙŠ سَبÙيل٠اللّه٠كَمَثَل٠Øَبَّة٠أَنبَتَتْ سَبْعَ سَنَابÙÙ„ÙŽ ÙÙÙŠ ÙƒÙÙ„ÙÙ‘ سÙنبÙÙ„ÙŽØ©Ù Ù…Ùّئَة٠Øَبَّة٠وَاللّه٠يÙضَاعÙÙÙ Ù„ÙÙ…ÙŽÙ† يَشَاء وَاللّه٠وَاسÙعٌ عَلÙيمٌ {261}
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
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மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அ�
مَّثَل٠الَّذÙينَ ÙŠÙÙ†ÙÙÙ‚Ùونَ أَمْوَالَهÙمْ ÙÙÙŠ سَبÙيل٠اللّه٠كَمَثَل٠Øَبَّة٠أَنبَتَتْ سَبْعَ سَنَابÙÙ„ÙŽ ÙÙÙŠ ÙƒÙÙ„ÙÙ‘ سÙنبÙÙ„ÙŽØ©Ù Ù…Ùّئَة٠Øَبَّة٠وَاللّه٠يÙضَاعÙÙÙ Ù„ÙÙ…ÙŽÙ† يَشَاء وَاللّه٠وَاسÙعٌ عَلÙيمٌ {261}
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
1. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ மேறà¯à®•à®¾à®£à¯à®®à¯ விதம௠அபிவிரà¯à®¤à¯à®¤à®¿ à®à®±à¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¤à¯.
2. தரà¯à®®à®®à¯ செயà¯à®¤à®¤à®±à¯à®•à®¾à®© நனà¯à®®à¯ˆà®•à®³à¯ எழà¯à®¤à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®©.
மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அறிவிதà¯à®¤à®¾à®°à¯.
இனà¯à®±à¯ நமà¯à®®à®¿à®²à¯ பலர௠கை வசம௠எதà¯à®µà¯à®®à¯ இரà¯à®¨à¯à®¤à®¾à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவà¯à®•à®¿à®±à¯‹à®®à¯,
கை வசம௠எதà¯à®µà¯à®®à¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ இலà¯à®²à¯ˆ எனà¯à®±à¯à®•à¯ கூறி ஒதà¯à®™à¯à®•à®¿ விடà¯à®•à®¿à®±à¯‹à®®à¯,
நமà¯à®®à®¿à®Ÿà®®à¯ இரà¯à®ªà¯à®ªà¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯à®®à¯ உதவிக௠கோரி வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ நமà¯à®®à¯à®Ÿà¯ˆà®¯ நணà¯à®ªà®°à¯à®•à®³à®¿à®Ÿà®®à¯, உறவினரà¯à®•à®³à®¿à®Ÿà®®à¯, அலà¯à®²à®¤à¯ உதவி செயà¯à®¯à¯à®®à¯ மனபà¯à®ªà®¾à®©à¯à®®à¯ˆ உளà¯à®³à®µà®°à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯, அவரà¯à®•à®³à®¿à®Ÿà®®à¯à®®à¯ எதà¯à®µà¯à®®à¯ கிடைகà¯à®• விலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ தொணà¯à®Ÿà¯ நிரà¯à®µà®©à®™à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯;ய வேணà¯à®Ÿà¯à®®à¯. இவà¯à®µà®¾à®±à®¾à®© எலà¯à®²à®¾ வழிகளிலà¯à®®à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯. இதà¯à®µà¯‡ நபி வழி.
இவà¯à®µà®³à®µà¯ தான௠எனà¯à®± வறையரை.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ எனà¯à®±à¯ வறையரà¯à®¤à¯à®¤à¯à®•à¯ கொடà¯à®ªà¯à®ªà®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ நமà¯à®®à¯à®Ÿà¯ˆà®¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ à®à®±à¯à®ªà®Ÿà¯à®®à¯ அபிவிரà¯à®¤à¯à®¤à®¿à®•à¯à®•à¯ à®®à¯à®Ÿà¯à®Ÿà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯ˆà®¯à®¾à®• அமையà¯à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ எனà¯à®©à®¿à®Ÿà®®à¯ நீ (தரà¯à®®à®®à¯ செயà¯à®¯à®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®¾à®¤à¯‡! அவà¯à®µà®¾à®±à¯ செயà¯à®¤à®¾à®²à¯ (இறைவனின௠கொடை) உனகà¯à®•à¯ (வழஙà¯à®•à®ªà¯à®ªà®Ÿà®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®ªà¯à®ªà®Ÿà¯à®®à¯! எனக௠கூறினாரà¯à®•à®³à¯. 'அபà¯à®¤à®¾à®µà®¿à®©à¯ அறிவிபà¯à®ªà®¿à®²à¯, 'நீ (இவà¯à®µà®³à®µà¯à®¤à®¾à®©à¯ எனà¯à®±à¯) வரையறà¯à®¤à¯à®¤à¯ (தரà¯à®®à®®à¯) செயà¯à®¯à®¾à®¤à¯‡! அலà¯à®²à®¾à®¹à¯ (உன௠மீத௠பொழியà¯à®®à¯ à®…à®°à¯à®³à¯ˆ) வரையறà¯à®¤à¯à®¤à¯ விடà¯à®µà®¾à®©à¯ எனக௠கூறியதாக அஸà¯à®®à®¾(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯ நூல௠பà¯à®•à®¾à®°à®¿ 1433.
தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ ?
கஞà¯à®šà®©à¯à®•à¯à®•à¯à®®à¯ தரà¯à®®à®®à¯ செயà¯à®ªà®µà®©à¯à®•à¯à®•à¯à®®à¯ உதாரணமாவதà¯, மாரà¯à®ªà®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ கழà¯à®¤à¯à®¤à¯à®µà®°à¯ˆ இரà¯à®®à¯à®ªà®¾à®²à®¾à®© à®…à®™à¯à®•à®¿à®•à®³à®£à®¿à®¨à¯à®¤ இரணà¯à®Ÿà¯ மனிதரà¯à®•à®³à¯ˆà®ªà¯ போனà¯à®±à®¤à®¾à®•à¯à®®à¯. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à¯, தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ பொழà¯à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவரின௠அஙà¯à®•à®¿ விரிநà¯à®¤à¯, விரலà¯à®•à®³à¯ˆ மறைதà¯à®¤à¯à®•à¯ காலà¯à®•à®³à¯ˆ மூடித௠தரையில௠இழà¯à®ªà®Ÿà¯à®®à¯ அளவà¯à®•à¯à®•à¯ விரிவடையà¯à®®à¯. கஞà¯à®šà®©à¯ செலவ௠செயà¯à®¯à®•à¯à®•à¯‚டாத௠எனà¯à®±à¯ எணà¯à®£à¯à®®à¯à®ªà¯‹à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவà¯à®µà®™à¯à®•à®¿à®¯à®¿à®©à¯ ஒவà¯à®µà¯Šà®°à¯ வளையமà¯à®®à¯ அதறà¯à®•à¯à®°à®¿à®¯ இடதà¯à®¤à¯ˆ நெரà¯à®•à¯à®•à¯à®®à¯. அவன௠அதை விரிகà¯à®• à®®à¯à®¯à®©à¯à®±à®¾à®²à¯à®®à¯ அத௠விரியாதà¯. 1444 எனà¯à®±à¯ இறைதà¯à®¤à¯‚தரà¯(ஸலà¯) அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
படிபà¯à®ªà®¿à®©à¯ˆà®•à®³à¯
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®•à®µà¯†à®©à¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தானதரà¯à®®à®®à¯, மறà¯à®±à¯à®®à¯ தஃவாப௠பணிகளà¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à®¿à®©à®¾à®²à¯ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿à®ªà¯ பெரà¯à®•à®šà¯ செயà¯à®µà®¾à®©à¯.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ இதறà¯à®•à¯ மேல௠மà¯à®Ÿà®¿à®¯à®¾à®¤à¯ எனà¯à®±à¯ சிறயளவில௠வழஙà¯à®•à®¿à®©à®¾à®²à¯à®®à¯, அதே அளவே அலà¯à®²à®¾à®¹à¯à®µà¯à®®à¯ வழஙà¯à®•à¯à®µà®¾à®©à¯. கூடà¯à®¤à®²à¯ அபிவிரà¯à®¤à¯à®¤à®¯à¯ˆ எதிர௠பாரà¯à®•à¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯.
கொடà¯;கà¯à®•à®¾à®®à®²à¯ தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ நெரà¯à®•à¯à®•à®Ÿà®¿ à®à®±à¯à®ªà®Ÿà¯à®®à¯.
நோனà¯à®ªà¯ அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à¯à®°à®¿à®¯à®¤à¯ எனà¯à®±à¯ அலà¯à®²à®¾à®¹à¯ கூறà¯à®µà®¤à®¾à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®±à¯à®•à®¾à®• நோனà¯à®ªà¯ நோறà¯à®±à®¿à®°à¯à®•à¯à®•à¯à®®à¯ பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®®à¯ தியாகப௠பணியில௠ஈடà¯à®ªà®Ÿà¯à®Ÿà®¾à®²à¯ அவறà¯à®±à®¿à®±à¯à®•à®¾à®• அலà¯à®²à®¾à®¹à¯ ரபà¯à®ªà¯à®²à¯ ஆலமீன௠எணà¯à®£à®¿à®²à®Ÿà®™à¯à®•à®¾à®¤ நனà¯à®®à¯ˆà®•à®³à¯ˆ வாரி வழஙà¯à®•à¯à®µà®¾à®©à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à®¾à®°à¯ அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ பினà¯à®ªà®±à¯à®±à®¿ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®± அளவ௠தரà¯à®®à®®à¯ செயà¯à®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பேரரà¯à®³à¯ˆ அடைநà¯à®¤à¯ கொளà¯à®µà®¤à®±à¯à®•à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®µà¯‹à®®à¯.
وَلْتَكÙÙ† Ù…ÙّنكÙمْ Ø£Ùمَّةٌ يَدْعÙونَ Ø¥ÙÙ„ÙŽÙ‰ الْخَيْر٠وَيَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَيَنْهَوْنَ عَن٠الْمÙنكَر٠وَأÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØÙونَ
3:104. நனà¯à®®à¯ˆà®¯à¯ˆ à®à®µà®¿ தீமையைத௠தடà¯à®¤à¯à®¤à¯ நல௠வழியை நோகà¯à®•à®¿ அழைகà¯à®•à¯à®®à¯ சமà¯à®¤à®¾à®¯à®®à¯ உஙà¯à®•à®³à®¿à®Ÿà®®à¯ இரà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯. அவரà¯à®•à®³à¯‡ வெறà¯à®±à®¿ பெறà¯à®±à¯‹à®°à¯.
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مَّثَل٠الَّذÙينَ ÙŠÙÙ†ÙÙÙ‚Ùونَ أَمْوَالَهÙمْ ÙÙÙŠ سَبÙيل٠اللّه٠كَمَثَل٠Øَبَّة٠أَنبَتَتْ سَبْعَ سَنَابÙÙ„ÙŽ ÙÙÙŠ ÙƒÙÙ„ÙÙ‘ سÙنبÙÙ„ÙŽØ©Ù Ù…Ùّئَة٠Øَبَّة٠وَاللّه٠يÙضَاعÙÙÙ Ù„ÙÙ…ÙŽÙ† يَشَاء وَاللّه٠وَاسÙعٌ عَلÙيمٌ {261}
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
1. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ மேறà¯à®•à®¾à®£à¯à®®à¯ விதம௠அபிவிரà¯à®¤à¯à®¤à®¿ à®à®±à¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¤à¯.
2. தரà¯à®®à®®à¯ செயà¯à®¤à®¤à®±à¯à®•à®¾à®© நனà¯à®®à¯ˆà®•à®³à¯ எழà¯à®¤à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®©.
மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அ�
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مَّثَل٠الَّذÙينَ ÙŠÙÙ†ÙÙÙ‚Ùونَ أَمْوَالَهÙمْ ÙÙÙŠ سَبÙيل٠اللّه٠كَمَثَل٠Øَبَّة٠أَنبَتَتْ سَبْعَ سَنَابÙÙ„ÙŽ ÙÙÙŠ ÙƒÙÙ„ÙÙ‘ سÙنبÙÙ„ÙŽØ©Ù Ù…Ùّئَة٠Øَبَّة٠وَاللّه٠يÙضَاعÙÙÙ Ù„ÙÙ…ÙŽÙ† يَشَاء وَاللّه٠وَاسÙعٌ عَلÙيمٌ {261}
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
1. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ மேறà¯à®•à®¾à®£à¯à®®à¯ விதம௠அபிவிரà¯à®¤à¯à®¤à®¿ à®à®±à¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¤à¯.
2. தரà¯à®®à®®à¯ செயà¯à®¤à®¤à®±à¯à®•à®¾à®© நனà¯à®®à¯ˆà®•à®³à¯ எழà¯à®¤à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®©.
மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அறிவிதà¯à®¤à®¾à®°à¯.
இனà¯à®±à¯ நமà¯à®®à®¿à®²à¯ பலர௠கை வசம௠எதà¯à®µà¯à®®à¯ இரà¯à®¨à¯à®¤à®¾à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவà¯à®•à®¿à®±à¯‹à®®à¯,
கை வசம௠எதà¯à®µà¯à®®à¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ இலà¯à®²à¯ˆ எனà¯à®±à¯à®•à¯ கூறி ஒதà¯à®™à¯à®•à®¿ விடà¯à®•à®¿à®±à¯‹à®®à¯,
நமà¯à®®à®¿à®Ÿà®®à¯ இரà¯à®ªà¯à®ªà¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯à®®à¯ உதவிக௠கோரி வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ நமà¯à®®à¯à®Ÿà¯ˆà®¯ நணà¯à®ªà®°à¯à®•à®³à®¿à®Ÿà®®à¯, உறவினரà¯à®•à®³à®¿à®Ÿà®®à¯, அலà¯à®²à®¤à¯ உதவி செயà¯à®¯à¯à®®à¯ மனபà¯à®ªà®¾à®©à¯à®®à¯ˆ உளà¯à®³à®µà®°à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯, அவரà¯à®•à®³à®¿à®Ÿà®®à¯à®®à¯ எதà¯à®µà¯à®®à¯ கிடைகà¯à®• விலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ தொணà¯à®Ÿà¯ நிரà¯à®µà®©à®™à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯;ய வேணà¯à®Ÿà¯à®®à¯. இவà¯à®µà®¾à®±à®¾à®© எலà¯à®²à®¾ வழிகளிலà¯à®®à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯. இதà¯à®µà¯‡ நபி வழி.
இவà¯à®µà®³à®µà¯ தான௠எனà¯à®± வறையரை.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ எனà¯à®±à¯ வறையரà¯à®¤à¯à®¤à¯à®•à¯ கொடà¯à®ªà¯à®ªà®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ நமà¯à®®à¯à®Ÿà¯ˆà®¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ à®à®±à¯à®ªà®Ÿà¯à®®à¯ அபிவிரà¯à®¤à¯à®¤à®¿à®•à¯à®•à¯ à®®à¯à®Ÿà¯à®Ÿà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯ˆà®¯à®¾à®• அமையà¯à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ எனà¯à®©à®¿à®Ÿà®®à¯ நீ (தரà¯à®®à®®à¯ செயà¯à®¯à®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®¾à®¤à¯‡! அவà¯à®µà®¾à®±à¯ செயà¯à®¤à®¾à®²à¯ (இறைவனின௠கொடை) உனகà¯à®•à¯ (வழஙà¯à®•à®ªà¯à®ªà®Ÿà®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®ªà¯à®ªà®Ÿà¯à®®à¯! எனக௠கூறினாரà¯à®•à®³à¯. 'அபà¯à®¤à®¾à®µà®¿à®©à¯ அறிவிபà¯à®ªà®¿à®²à¯, 'நீ (இவà¯à®µà®³à®µà¯à®¤à®¾à®©à¯ எனà¯à®±à¯) வரையறà¯à®¤à¯à®¤à¯ (தரà¯à®®à®®à¯) செயà¯à®¯à®¾à®¤à¯‡! அலà¯à®²à®¾à®¹à¯ (உன௠மீத௠பொழியà¯à®®à¯ à®…à®°à¯à®³à¯ˆ) வரையறà¯à®¤à¯à®¤à¯ விடà¯à®µà®¾à®©à¯ எனக௠கூறியதாக அஸà¯à®®à®¾(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯ நூல௠பà¯à®•à®¾à®°à®¿ 1433.
தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ ?
கஞà¯à®šà®©à¯à®•à¯à®•à¯à®®à¯ தரà¯à®®à®®à¯ செயà¯à®ªà®µà®©à¯à®•à¯à®•à¯à®®à¯ உதாரணமாவதà¯, மாரà¯à®ªà®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ கழà¯à®¤à¯à®¤à¯à®µà®°à¯ˆ இரà¯à®®à¯à®ªà®¾à®²à®¾à®© à®…à®™à¯à®•à®¿à®•à®³à®£à®¿à®¨à¯à®¤ இரணà¯à®Ÿà¯ மனிதரà¯à®•à®³à¯ˆà®ªà¯ போனà¯à®±à®¤à®¾à®•à¯à®®à¯. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à¯, தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ பொழà¯à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவரின௠அஙà¯à®•à®¿ விரிநà¯à®¤à¯, விரலà¯à®•à®³à¯ˆ மறைதà¯à®¤à¯à®•à¯ காலà¯à®•à®³à¯ˆ மூடித௠தரையில௠இழà¯à®ªà®Ÿà¯à®®à¯ அளவà¯à®•à¯à®•à¯ விரிவடையà¯à®®à¯. கஞà¯à®šà®©à¯ செலவ௠செயà¯à®¯à®•à¯à®•à¯‚டாத௠எனà¯à®±à¯ எணà¯à®£à¯à®®à¯à®ªà¯‹à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவà¯à®µà®™à¯à®•à®¿à®¯à®¿à®©à¯ ஒவà¯à®µà¯Šà®°à¯ வளையமà¯à®®à¯ அதறà¯à®•à¯à®°à®¿à®¯ இடதà¯à®¤à¯ˆ நெரà¯à®•à¯à®•à¯à®®à¯. அவன௠அதை விரிகà¯à®• à®®à¯à®¯à®©à¯à®±à®¾à®²à¯à®®à¯ அத௠விரியாதà¯. 1444 எனà¯à®±à¯ இறைதà¯à®¤à¯‚தரà¯(ஸலà¯) அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
படிபà¯à®ªà®¿à®©à¯ˆà®•à®³à¯
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®•à®µà¯†à®©à¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தானதரà¯à®®à®®à¯, மறà¯à®±à¯à®®à¯ தஃவாப௠பணிகளà¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à®¿à®©à®¾à®²à¯ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿à®ªà¯ பெரà¯à®•à®šà¯ செயà¯à®µà®¾à®©à¯.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ இதறà¯à®•à¯ மேல௠மà¯à®Ÿà®¿à®¯à®¾à®¤à¯ எனà¯à®±à¯ சிறயளவில௠வழஙà¯à®•à®¿à®©à®¾à®²à¯à®®à¯, அதே அளவே அலà¯à®²à®¾à®¹à¯à®µà¯à®®à¯ வழஙà¯à®•à¯à®µà®¾à®©à¯. கூடà¯à®¤à®²à¯ அபிவிரà¯à®¤à¯à®¤à®¯à¯ˆ எதிர௠பாரà¯à®•à¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯.
கொடà¯;கà¯à®•à®¾à®®à®²à¯ தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ நெரà¯à®•à¯à®•à®Ÿà®¿ à®à®±à¯à®ªà®Ÿà¯à®®à¯.
நோனà¯à®ªà¯ அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à¯à®°à®¿à®¯à®¤à¯ எனà¯à®±à¯ அலà¯à®²à®¾à®¹à¯ கூறà¯à®µà®¤à®¾à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®±à¯à®•à®¾à®• நோனà¯à®ªà¯ நோறà¯à®±à®¿à®°à¯à®•à¯à®•à¯à®®à¯ பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®®à¯ தியாகப௠பணியில௠ஈடà¯à®ªà®Ÿà¯à®Ÿà®¾à®²à¯ அவறà¯à®±à®¿à®±à¯à®•à®¾à®• அலà¯à®²à®¾à®¹à¯ ரபà¯à®ªà¯à®²à¯ ஆலமீன௠எணà¯à®£à®¿à®²à®Ÿà®™à¯à®•à®¾à®¤ நனà¯à®®à¯ˆà®•à®³à¯ˆ வாரி வழஙà¯à®•à¯à®µà®¾à®©à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à®¾à®°à¯ அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ பினà¯à®ªà®±à¯à®±à®¿ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®± அளவ௠தரà¯à®®à®®à¯ செயà¯à®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பேரரà¯à®³à¯ˆ அடைநà¯à®¤à¯ கொளà¯à®µà®¤à®±à¯à®•à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®µà¯‹à®®à¯.
وَلْتَكÙÙ† Ù…ÙّنكÙمْ Ø£Ùمَّةٌ يَدْعÙونَ Ø¥ÙÙ„ÙŽÙ‰ الْخَيْر٠وَيَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَيَنْهَوْنَ عَن٠الْمÙنكَر٠وَأÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØÙونَ
3:104. நனà¯à®®à¯ˆà®¯à¯ˆ à®à®µà®¿ தீமையைத௠தடà¯à®¤à¯à®¤à¯ நல௠வழியை நோகà¯à®•à®¿ அழைகà¯à®•à¯à®®à¯ சமà¯à®¤à®¾à®¯à®®à¯ உஙà¯à®•à®³à®¿à®Ÿà®®à¯ இரà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯. அவரà¯à®•à®³à¯‡ வெறà¯à®±à®¿ பெறà¯à®±à¯‹à®°à¯.
مَّثَل٠الَّذÙينَ ÙŠÙÙ†ÙÙÙ‚Ùونَ أَمْوَالَهÙمْ ÙÙÙŠ سَبÙيل٠اللّه٠كَمَثَل٠Øَبَّة٠أَنبَتَتْ سَبْعَ سَنَابÙÙ„ÙŽ ÙÙÙŠ ÙƒÙÙ„ÙÙ‘ سÙنبÙÙ„ÙŽØ©Ù Ù…Ùّئَة٠Øَبَّة٠وَاللّه٠يÙضَاعÙÙÙ Ù„ÙÙ…ÙŽÙ† يَشَاء وَاللّه٠وَاسÙعٌ عَلÙيمٌ {261}
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
வாரி வழஙà¯à®•à¯à®µà¯‹à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ நலà¯à®²à®¤à¯ˆ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®©à®°à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) ரமலான௠மாததà¯à®¤à®¿à®²à¯ நபி(ஸலà¯)அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯ வேளையில௠நபி(ஸலà¯) அதிகமதிகம௠வாரி, வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை)ரமலானின௠ஒவà¯à®µà¯Šà®°à¯ இரவà¯à®®à¯ -ரமலான௠மà¯à®Ÿà®¿à®¯à¯à®®à¯à®µà®°à¯ˆ நபி(ஸலà¯) அவரà¯à®•à®³à¯ˆà®šà¯ சநà¯à®¤à®¿à®ªà¯à®ªà®¾à®°à¯. நபி(ஸலà¯) அவரà¯à®•à®³à¯ ஜிபà¯à®°à¯€à®²à®¿à®Ÿà®®à¯ கà¯à®°à¯à®†à®©à¯ˆ ஓதிகà¯à®•à®¾à®Ÿà¯à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯. ஜிபà¯à®°à¯€à®²à¯(அலை) தமà¯à®®à¯ˆà®šà¯ சநà¯à®¤à®¿à®•à¯à®•à¯à®®à¯à®ªà¯‹à®¤à¯ மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட அதிகமாக நபி(ஸலà¯) அவரà¯à®•à®³à¯ வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯. எனà¯à®±à¯ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯. நூல௠பà¯à®•à®¾à®°à®¿. 1902
ரமளான௠மாததà¯à®¤à®¿à®²à¯ பெரà¯à®®à®¾à®©à®¾à®°à¯(ஸலà¯) அவரà¯à®•à®³à¯ சடைவடையாமல௠தரà¯à®®à®®à¯ செயà¯à®¯à®•à¯ கூடியவரà¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à¯à®³à¯à®³à®¾à®°à¯à®•à®³à¯ எனà¯à®ªà®¤à®¾à®²à¯ தான௠மழைகà¯à®•à®¾à®±à¯à®±à¯ˆ விட வேகமாக வாரி வழஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ எனà¯à®± உதாரணதà¯à®¤à¯ˆ இபà¯à®©à¯ அபà¯à®ªà®¾à®¸à¯(ரலி) அவரà¯à®•à®³à¯ வரà¯à®£à®¿à®¤à¯à®¤à¯à®•à¯ கூறி இரà¯à®•à¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à¯ நபி (ஸலà¯) அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®±à®³à®µà¯ பின௠பறà¯à®±à®¿ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®• à®®à¯à®©à¯ வரவேணà¯à®Ÿà¯à®®à¯.
அவà¯à®µà®¾à®±à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®µà®¤à®¾à®²à¯ நம௠பொரà¯à®³à®¾à®¤à®¾à®°à®®à¯ à®’à®°à¯à®ªà¯à®ªà¯‹à®¤à¯à®®à¯ கà¯à®±à¯ˆà®µà®¤à®¿à®²à¯à®²à¯ˆ மாறாக அவறà¯à®±à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿ பெரà¯à®•à®šà¯à®šà¯†à®¯à¯à®µà®¤à®¾à®• கீழà¯à®•à®¾à®£à¯à®®à¯ திரà¯à®®à®±à¯ˆ வசனதà¯à®¤à®¿à®²à¯ கூறà¯à®•à®¿à®©à¯à®±à®¾à®©à¯.
2:261. தமத௠செலà¯à®µà®™à¯à®•à®³à¯ˆ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பாதையில௠செலவிடà¯à®µà¯‹à®°à¯à®•à¯à®•à¯ உதாரணம௠ஒர௠தானியமà¯. அத௠à®à®´à¯ கதிரà¯à®•à®³à¯ˆ à®®à¯à®³à¯ˆà®•à¯à®•à®šà¯ செயà¯à®•à®¿à®±à®¤à¯. ஒவà¯à®µà¯Šà®°à¯ கதிரிலà¯à®®à¯ நூற௠தானியஙà¯à®•à®³à¯ உளà¯à®³à®©. தான௠நாடியோரà¯à®•à¯à®•à¯ அலà¯à®²à®¾à®¹à¯ இனà¯à®©à¯à®®à¯ பன௠மடஙà¯à®•à®¾à®•à®•à¯ கொடà¯à®•à¯à®•à®¿à®±à®¾à®©à¯. அலà¯à®²à®¾à®¹à¯ தாராளமானவனà¯; அறிநà¯à®¤à®µà®©à¯.
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®• எனà¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தரà¯à®®à®®à¯ செயà¯à®µà®¤à®¾à®²à¯ இரணà¯à®Ÿà¯ நனà¯à®®à¯ˆà®•à®³à¯ கிடைகà¯à®•à®¿à®±à®¤à¯,
1. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ மேறà¯à®•à®¾à®£à¯à®®à¯ விதம௠அபிவிரà¯à®¤à¯à®¤à®¿ à®à®±à¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¤à¯.
2. தரà¯à®®à®®à¯ செயà¯à®¤à®¤à®±à¯à®•à®¾à®© நனà¯à®®à¯ˆà®•à®³à¯ எழà¯à®¤à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®©.
மேறà¯à®•à®¾à®£à¯à®®à¯ இரணà¯à®Ÿà¯ நறà¯à®ªà®¾à®•à¯à®•à®¿à®¯à®™à¯à®•à®³à¯à®®à¯ கà¯à®±à¯ˆà®µà®¿à®©à¯à®±à®¿ நமகà¯à®•à¯ கிடைகà¯à®• வேணà¯à®Ÿà¯à®®à¯†à®©à¯à®±à®¾à®²à¯, கீழà¯à®•à®¾à®£à¯à®®à¯ விதம௠அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ விஷயதà¯à®¤à®¿à®²à¯ à®à®µà®¿à®¯à®µà¯ˆà®•à®³à¯ˆ செயà¯à®¯à®µà¯‡à®£à¯à®Ÿà¯à®®à¯, தடà¯à®¤à¯à®¤à®µà¯ˆà®•à®³à¯ˆ தடà¯à®¤à¯à®¤à¯à®•à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
ரமளான௠மாததà¯à®¤à®¿à®²à¯ சடைவடையாமல௠வாரி வழஙà¯à®•à¯à®®à¯ வளà¯à®³à®²à®¾à®•à®¤à¯ திகழà¯à®¨à¯à®¤ அணà¯à®£à®²à¯ நபி(ஸலà¯) அவரà¯à®•à®³à¯ தஙà¯à®•à®³à®¿à®Ÿà®®à¯ உதவிக௠கேடà¯à®Ÿà¯ வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ எதாவத௠ஒரà¯à®•à¯ காரணதà¯à®¤à¯ˆà®•à¯ கூறி திரà¯à®ªà¯à®ªà®¿ அனà¯à®ªà¯à®ªà®¿à®¯à®¤à®¿à®²à¯à®²à¯ˆ.
உதவி கோரியவரà¯à®•à®³à¯à®•à¯à®•à¯ தஙà¯à®•à®³à®¾à®²à¯ இயனà¯à®± உதவிகளை செயà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவ à®à®¤à¯à®®à®¿à®²à¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ உதவிக௠கோரியவரà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯à®•à¯ கொணà¯à®Ÿà¯ தஙà¯à®•à®³à¯ தோழரà¯à®•à®³à®¿à®Ÿà®¤à¯à®¤à®¿à®²à¯ செனà¯à®±à¯ இவரà¯à®•à®³à¯à®•à¯à®•à¯ இயனà¯à®±à®³à®µà¯ உதவி செயà¯à®¯à¯à®™à¯à®•à®³à¯ எனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®µà®¾à®°à¯à®•à®³à¯.
à®’à®°à¯à®•à¯ கà¯à®´à¯à®µà®¾à®• உதவி கேடà¯à®Ÿà¯ வநà¯à®¤à®¾à®²à¯ மிமà¯à®ªà®°à®¿à®²à¯ à®à®±à®¿ நினà¯à®±à¯ மகà¯à®•à®³à¯ˆ அழைதà¯à®¤à¯ தான தரà¯à®®à®®à¯ செயà¯à®µà®¤à®±à¯à®•à¯ ஆரà¯à®µà®®à¯‚டà¯à®Ÿà¯à®®à¯ திரà¯à®®à®±à¯ˆà®•à¯ கà¯à®°à¯à®†à®©à¯ வசனஙà¯à®•à®³à¯ˆ எடà¯à®¤à¯à®¤à¯à®•à¯à®•à¯‚றி உரà¯à®•à¯à®•à®®à®¾à®• உரை நிகழà¯à®¤à®¤à®¿ மகà¯;களின௠உளà¯à®³à®™à¯à®•à®³à¯ˆ அநà¯à®¤ à®à®´à¯ˆà®•à®³à®¿à®©à¯ மீத௠ஈரà¯à®•à¯à®•à®šà¯ செயà¯à®¤à¯ விடà¯à®µà®¾à®°à¯à®•à®³à¯.
சிறித௠நேரதà¯à®¤à®¿à®²à¯ மகà¯à®•à®³à¯ தஙà¯à®•à®³à¯ வீடà¯à®•à®³à®¿à®²à¯ உளà¯à®³à®¤à¯ˆ கொணà¯à®Ÿà¯ வநà¯à®¤à¯ கொடà¯à®Ÿà®¿ அவரà¯à®•à®³à®¿à®©à¯ பையை நிறைதà¯à®¤à¯ அனà¯à®ªà¯à®ªà¯à®µà®¾à®°à¯à®•à®³à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à®¿à®Ÿà®®à¯ எவரேனà¯à®®à¯ யாசிதà¯à®¤à¯ வநà¯à®¤à®¾à®²à¯ அலà¯à®²à®¤à¯ தேவையை à®®à¯à®±à¯ˆà®¯à®¿à®Ÿà¯à®Ÿà®¾à®²à¯ உடனே அவரà¯à®•à®³à¯ (பிறரிடமà¯), '(உஙà¯à®•à®³à®¾à®²à¯ இவர௠போனà¯à®±à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ உதவ à®®à¯à®Ÿà®¿à®¯à®¾à®µà®¿à®Ÿà¯à®Ÿà®¾à®²à¯à®®à¯ அவரà¯à®•à®³à¯à®•à¯à®•à¯ உதவà¯à®®à¯à®ªà®Ÿà®¿) பரிநà¯à®¤à¯à®°à¯ˆ(யாவதà¯) செயà¯à®¯à¯à®™à¯à®•à®³à¯ (இவà¯à®µà®¿à®¤à®®à¯ பரிநà¯à®¤à¯à®°à¯ˆà®¤à¯à®¤à®¤à®±à¯à®•à®¾à®•) நீஙà¯à®•à®³à¯ (நறà¯)கூலி கொடà¯à®•à¯à®•à®ªà¯à®ªà®Ÿà¯à®µà¯€à®°à¯à®•à®³à¯. அலà¯à®²à®¾à®¹à¯, தான௠(அவரà¯à®•à¯à®•à¯à®•à¯ கொடà¯à®•à¯à®•) நாடியதை, தன௠தூதரà¯à®Ÿà¯ˆà®¯ (எனà¯à®©à¯à®Ÿà¯ˆà®¯)நாவினால௠நிறைவேறà¯à®±à®¿à®¤à¯ தரà¯à®µà®¾à®©à¯ எனகà¯à®•à¯‚றினாரà¯à®•à®³à¯. 1432. அபூமூஸா(ரலி) அறிவிதà¯à®¤à®¾à®°à¯.
இனà¯à®±à¯ நமà¯à®®à®¿à®²à¯ பலர௠கை வசம௠எதà¯à®µà¯à®®à¯ இரà¯à®¨à¯à®¤à®¾à®²à¯ கொடà¯à®¤à¯à®¤à¯ உதவà¯à®•à®¿à®±à¯‹à®®à¯,
கை வசம௠எதà¯à®µà¯à®®à¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ இலà¯à®²à¯ˆ எனà¯à®±à¯à®•à¯ கூறி ஒதà¯à®™à¯à®•à®¿ விடà¯à®•à®¿à®±à¯‹à®®à¯,
நமà¯à®®à®¿à®Ÿà®®à¯ இரà¯à®ªà¯à®ªà¯ இலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯à®®à¯ உதவிக௠கோரி வநà¯à®¤à®µà®°à¯à®•à®³à¯ˆ நமà¯à®®à¯à®Ÿà¯ˆà®¯ நணà¯à®ªà®°à¯à®•à®³à®¿à®Ÿà®®à¯, உறவினரà¯à®•à®³à®¿à®Ÿà®®à¯, அலà¯à®²à®¤à¯ உதவி செயà¯à®¯à¯à®®à¯ மனபà¯à®ªà®¾à®©à¯à®®à¯ˆ உளà¯à®³à®µà®°à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯, அவரà¯à®•à®³à®¿à®Ÿà®®à¯à®®à¯ எதà¯à®µà¯à®®à¯ கிடைகà¯à®• விலà¯à®²à¯ˆ எனà¯à®±à®¾à®²à¯ தொணà¯à®Ÿà¯ நிரà¯à®µà®©à®™à¯à®•à®³à®¿à®Ÿà®®à¯ அழைதà¯à®¤à¯à®šà¯ செனà¯à®±à¯ பரிநà¯à®¤à¯à®°à¯ˆ செயà¯;ய வேணà¯à®Ÿà¯à®®à¯. இவà¯à®µà®¾à®±à®¾à®© எலà¯à®²à®¾ வழிகளிலà¯à®®à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®¯ வேணà¯à®Ÿà¯à®®à¯. இதà¯à®µà¯‡ நபி வழி.
இவà¯à®µà®³à®µà¯ தான௠எனà¯à®± வறையரை.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ எனà¯à®±à¯ வறையரà¯à®¤à¯à®¤à¯à®•à¯ கொடà¯à®ªà¯à®ªà®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பà¯à®±à®¤à¯à®¤à®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ நமà¯à®®à¯à®Ÿà¯ˆà®¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ à®à®±à¯à®ªà®Ÿà¯à®®à¯ அபிவிரà¯à®¤à¯à®¤à®¿à®•à¯à®•à¯ à®®à¯à®Ÿà¯à®Ÿà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯ˆà®¯à®¾à®• அமையà¯à®®à¯.
நபி(ஸலà¯)அவரà¯à®•à®³à¯ எனà¯à®©à®¿à®Ÿà®®à¯ நீ (தரà¯à®®à®®à¯ செயà¯à®¯à®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®¾à®¤à¯‡! அவà¯à®µà®¾à®±à¯ செயà¯à®¤à®¾à®²à¯ (இறைவனின௠கொடை) உனகà¯à®•à¯ (வழஙà¯à®•à®ªà¯à®ªà®Ÿà®¾à®®à®²à¯) à®®à¯à®Ÿà®¿à®¨à¯à®¤à¯ வைதà¯à®¤à¯à®•à¯ கொளà¯à®³à®ªà¯à®ªà®Ÿà¯à®®à¯! எனக௠கூறினாரà¯à®•à®³à¯. 'அபà¯à®¤à®¾à®µà®¿à®©à¯ அறிவிபà¯à®ªà®¿à®²à¯, 'நீ (இவà¯à®µà®³à®µà¯à®¤à®¾à®©à¯ எனà¯à®±à¯) வரையறà¯à®¤à¯à®¤à¯ (தரà¯à®®à®®à¯) செயà¯à®¯à®¾à®¤à¯‡! அலà¯à®²à®¾à®¹à¯ (உன௠மீத௠பொழியà¯à®®à¯ à®…à®°à¯à®³à¯ˆ) வரையறà¯à®¤à¯à®¤à¯ விடà¯à®µà®¾à®©à¯ எனக௠கூறியதாக அஸà¯à®®à®¾(ரலி) அறிவிதà¯à®¤à®¾à®°à¯à®•à®³à¯ நூல௠பà¯à®•à®¾à®°à®¿ 1433.
தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ ?
கஞà¯à®šà®©à¯à®•à¯à®•à¯à®®à¯ தரà¯à®®à®®à¯ செயà¯à®ªà®µà®©à¯à®•à¯à®•à¯à®®à¯ உதாரணமாவதà¯, மாரà¯à®ªà®¿à®²à®¿à®°à¯à®¨à¯à®¤à¯ கழà¯à®¤à¯à®¤à¯à®µà®°à¯ˆ இரà¯à®®à¯à®ªà®¾à®²à®¾à®© à®…à®™à¯à®•à®¿à®•à®³à®£à®¿à®¨à¯à®¤ இரணà¯à®Ÿà¯ மனிதரà¯à®•à®³à¯ˆà®ªà¯ போனà¯à®±à®¤à®¾à®•à¯à®®à¯. தரà¯à®®à®®à¯ செயà¯à®ªà®µà®°à¯, தரà¯à®®à®®à¯ செயà¯à®¯à¯à®®à¯ பொழà¯à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவரின௠அஙà¯à®•à®¿ விரிநà¯à®¤à¯, விரலà¯à®•à®³à¯ˆ மறைதà¯à®¤à¯à®•à¯ காலà¯à®•à®³à¯ˆ மூடித௠தரையில௠இழà¯à®ªà®Ÿà¯à®®à¯ அளவà¯à®•à¯à®•à¯ விரிவடையà¯à®®à¯. கஞà¯à®šà®©à¯ செலவ௠செயà¯à®¯à®•à¯à®•à¯‚டாத௠எனà¯à®±à¯ எணà¯à®£à¯à®®à¯à®ªà¯‹à®¤à¯†à®²à¯à®²à®¾à®®à¯ அவà¯à®µà®™à¯à®•à®¿à®¯à®¿à®©à¯ ஒவà¯à®µà¯Šà®°à¯ வளையமà¯à®®à¯ அதறà¯à®•à¯à®°à®¿à®¯ இடதà¯à®¤à¯ˆ நெரà¯à®•à¯à®•à¯à®®à¯. அவன௠அதை விரிகà¯à®• à®®à¯à®¯à®©à¯à®±à®¾à®²à¯à®®à¯ அத௠விரியாதà¯. 1444 எனà¯à®±à¯ இறைதà¯à®¤à¯‚தரà¯(ஸலà¯) அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
படிபà¯à®ªà®¿à®©à¯ˆà®•à®³à¯
அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à®¾à®•à®µà¯†à®©à¯à®± சிநà¯à®¤à®©à¯ˆà®¯à®¿à®²à¯ தானதரà¯à®®à®®à¯, மறà¯à®±à¯à®®à¯ தஃவாப௠பணிகளà¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à®¿à®©à®¾à®²à¯ வாரி வழஙà¯à®•à¯à®ªà®µà®°à¯à®•à®³à®¿à®©à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à¯ˆ அலà¯à®²à®¾à®¹à¯ பலà¯à®•à®¿à®ªà¯ பெரà¯à®•à®šà¯ செயà¯à®µà®¾à®©à¯.
இவà¯à®µà®³à®µà¯ தான௠கொடà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯ இதறà¯à®•à¯ மேல௠மà¯à®Ÿà®¿à®¯à®¾à®¤à¯ எனà¯à®±à¯ சிறயளவில௠வழஙà¯à®•à®¿à®©à®¾à®²à¯à®®à¯, அதே அளவே அலà¯à®²à®¾à®¹à¯à®µà¯à®®à¯ வழஙà¯à®•à¯à®µà®¾à®©à¯. கூடà¯à®¤à®²à¯ அபிவிரà¯à®¤à¯à®¤à®¯à¯ˆ எதிர௠பாரà¯à®•à¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯.
கொடà¯;கà¯à®•à®¾à®®à®²à¯ தடà¯à®¤à¯à®¤à¯à®•à¯ கொணà¯à®Ÿà®¾à®²à¯ பொரà¯à®³à®¾à®¤à®¾à®°à®¤à¯à®¤à®¿à®²à¯ நெரà¯à®•à¯à®•à®Ÿà®¿ à®à®±à¯à®ªà®Ÿà¯à®®à¯.
நோனà¯à®ªà¯ அலà¯à®²à®¾à®¹à¯à®µà¯à®•à¯à®•à¯à®°à®¿à®¯à®¤à¯ எனà¯à®±à¯ அலà¯à®²à®¾à®¹à¯ கூறà¯à®µà®¤à®¾à®²à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®±à¯à®•à®¾à®• நோனà¯à®ªà¯ நோறà¯à®±à®¿à®°à¯à®•à¯à®•à¯à®®à¯ பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ தேவையà¯à®Ÿà¯ˆà®¯ மகà¯à®•à®³à¯à®•à¯à®•à¯ வாரி வழஙà¯à®•à¯à®®à¯ தியாகப௠பணியில௠ஈடà¯à®ªà®Ÿà¯à®Ÿà®¾à®²à¯ அவறà¯à®±à®¿à®±à¯à®•à®¾à®• அலà¯à®²à®¾à®¹à¯ ரபà¯à®ªà¯à®²à¯ ஆலமீன௠எணà¯à®£à®¿à®²à®Ÿà®™à¯à®•à®¾à®¤ நனà¯à®®à¯ˆà®•à®³à¯ˆ வாரி வழஙà¯à®•à¯à®µà®¾à®©à¯.
பà¯à®©à®¿à®¤ ரமளான௠மாததà¯à®¤à®¿à®²à¯ அணà¯à®£à®²à®¾à®°à¯ அவரà¯à®•à®³à®¿à®©à¯ அழகிய வழிமà¯à®±à¯ˆà®¯à¯ˆ பினà¯à®ªà®±à¯à®±à®¿ நாமà¯à®®à¯ நமà¯à®®à®¾à®²à¯ இயனà¯à®± அளவ௠தரà¯à®®à®®à¯ செயà¯à®¤à¯ அலà¯à®²à®¾à®¹à¯à®µà®¿à®©à¯ பேரரà¯à®³à¯ˆ அடைநà¯à®¤à¯ கொளà¯à®µà®¤à®±à¯à®•à¯ à®®à¯à®¯à®±à¯à®šà®¿ செயà¯à®µà¯‹à®®à¯.
وَلْتَكÙÙ† Ù…ÙّنكÙمْ Ø£Ùمَّةٌ يَدْعÙونَ Ø¥ÙÙ„ÙŽÙ‰ الْخَيْر٠وَيَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَيَنْهَوْنَ عَن٠الْمÙنكَر٠وَأÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØÙونَ
3:104. நனà¯à®®à¯ˆà®¯à¯ˆ à®à®µà®¿ தீமையைத௠தடà¯à®¤à¯à®¤à¯ நல௠வழியை நோகà¯à®•à®¿ அழைகà¯à®•à¯à®®à¯ சமà¯à®¤à®¾à®¯à®®à¯ உஙà¯à®•à®³à®¿à®Ÿà®®à¯ இரà¯à®•à¯à®• வேணà¯à®Ÿà¯à®®à¯. அவரà¯à®•à®³à¯‡ வெறà¯à®±à®¿ பெறà¯à®±à¯‹à®°à¯.
Assalamu Alaikum
Following link, a Speech and Q&A by Dr. Abdullah (Ex Periyar Dasan) about bringing up children:
http://ping.fm/d3Zpq
Very informative. Please watch and recommend to others.
Regards
Following link, a Speech and Q&A by Dr. Abdullah (Ex Periyar Dasan) about bringing up children:
http://ping.fm/d3Zpq
Very informative. Please watch and recommend to others.
Regards
Tuesday, August 17, 2010
Some Common Mistakes in Ramadaan
Lets Strive Not to Repeat the Same
By Asma bint Shameem
1 : Taking Ramadaan as a ritual
For many of us Ramadaan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting too. We forget that its a time to purify our hearts and our souls from all evil....we forget to make dua, forget to beseech Allaah to forgive us and ask Him to save us from the Fire. Sure we stay away from food and drink but that's about all.
Although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "'Jibreel said to me, May Allaah rub his nose in the dust, that person to who Ramadaan comes and his sins are not forgiven, and I said, Ameen.
Then he said, May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, Ameen.
Then he said, May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you, and I said, Ameen.'" (Tirmidhi, Ahmad, others. Saheeh by al-Albaani)
2 : Too much stress on food and drink
For some people, the entire month of Ramadaan revolves around food. They spend the ENTIRE day planning, cooking, shopping and thinking about only food, instead of concentrating on Salaah, Quraan and other acts of worship. All they can think of is FOOD. So much so that they turn the month of fasting into the month of feasting. Come Iftaar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks. They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. It is also a kind of waste & extravagance.
".....and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) " [al-Araaf :31]
3 : Spending all day cooking
Some of the sisters (either by their own choice or forced by their husbands) are cooking ALL day and ALL night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read Quraan. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!
4 : Eating too much
Some people stuff themselves at Suhoor until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to make up for the food missed. However, this is completely against the Sunnah. Moderation is the key to everything.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air." (Tirmidhi, Ibn Maajah. saheeh by al-Albaani).
Too much food distracts a person from many deeds of obedience and worship, makes him lazy and also makes the heart heedless.
It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.
5 : Sleeping all day
Some people spend their entire day (or a major part of it) sleeping away their fast. Is this what is really required of us during this noble month? These people also are missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot bear to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but, negligence on his part.
6 : Wasting time
The month of Ramadaan is a precious, precious time, so much so that Allaah calls this month "Ayyamum Madoodaat" (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allaah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music. Subhaan Allaah! Trying to obey Allaah by DISOBEYING him!
7 : Fasting but not giving up evil
Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam, buying lotto tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah.
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)" [al-Baqarah 2:183]
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink." (Bukhaari)
8 : Smoking
Smoking is forbidden in Islam whether during Ramadaan or outside of it, as it is one of al-Khabaaith (evil things). And this includes ALL kinds of smoking material eg.cigars, cigarettes, pipes, sheesha, hookah etc.
"he allows them as lawful At Tayyibaat (all good and lawful things), and prohibits them as unlawful Al Khabaa'ith (all evil and unlawful things) [al-Araaf :157]
It is harmful, not only to the one smoking, but also to the ones around him. It is also a means of wasting ones wealth.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "There should be no harming or reciprocating harm."
This is especially true during fasting and it invalidates the fast. (Fatwa -Ibn Uthaymeen)
9 : Skipping Suhoor
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Eat suhoor for in suhoor there is blessing."(Bukhaari, Muslim).
And he (Sal Allaahu Alaiyhi wa Sallam) said: "The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor." (Muslim)
10 : Stopping Suhoor at Imsaak
Some people stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe Imsaak.
Shaykh Ibn Uthaymeen said: This is a kind of bidah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite. Allaah allows us to eat until dawn: "and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)" [al-Baqarah 2:187]
And the Prophet (pbuh) said: "….eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes."
This imsaak which some of the people do is an addition to what Allaah has prescribed, so it is false. It is a kind of extremism in religion, and the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
"Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed." (Muslim)
11 : Not fasting if they missed Suhoor
Some people are too scared to fast if they miss Suhoor. However, this is a kind of cowardice and love of ease. What is the big deal if you missed a few morsels of food? Its not like you will die. Remember, obedience to Allaah overcomes everything.
12 : Saying the intention to fast out loud or saying a specific dua to start fasting
The intention is an action of the heart. We should resolve in our heart that we are going to fast tomorrow. That is all we need. It is not prescribed by the Shariah for us to say out loud, "I intend to fast", "I will fast tomorrow" or other phrases that have been innovated by some people. Also, there is no specific dua to be recited at the time of starting the fast in the correct Sunnah. Whatever dua you may see on some papers or Ramadaan calendars, etc. is a Bidah.
13 : Delaying breaking fast
Some people wait until the adhaan finishes or even several minutes after that, just to be on the safe side. However, the Sunnah is to hasten to break the fast, which means breaking fast whenever the adhaan starts, right after the sun has set. Aaishah (RA) said: This is what the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) used to do. (Muslim)
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The people will continue to do well so long as they hasten to break the fast." (Bukhaari, Muslim)
Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have tawakkul on Allaah and break your fast exactly on time.
14 : Eating continuously until the time for Maghrib is up
Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss Maghrib. That is obviously not right. The Sunnah of the Prophet (pbuh) was that once he broke his fast with some dates, them he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.
15 : Missing the golden chance of having your Dua accepted
The prayer of the fasting person is guaranteed to be accepted at the time of breaking fast.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler." (al-Bayhaqi, saheeh by al-Albaani).
Instead of sitting down and making Dua at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it....Is food more important than the chance to have your sins forgiven or the fulfillment of your Duas.
16 : Fasting but not praying
The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Between a man and shirk and kufr there stands his giving up prayer." (Muslim)
In fact, NONE of his good deeds will be accepted; rather, they are all annulled.
"Whoever does not pray Asr, his good deeds will be annulled." (Bukhaari)
17 : Fasting and not wearing Hijaab
Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing hijaab certainly takes away enormously from the rewards of fasting, even if does not invalidate it.
18 : Not fasting because of exams or work
Exams or work is NOT one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do that during the day. Also remember that pleasing and obeying Allaah is much more important than good grades. Besides, if you will fulfil your obligation to fast, even if you have to study, Allaah will make it easy for you and help you in everything you do.
"Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him." (Surah at-Talaaq 2-3)
19 : Mixing fasting and dieting
DO NOT make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (esp. sisters). Fasting is an act of worship and can only be for the sake of Allah alone.
Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.
20 : Fighting over the number of Rakaah of Taraweeh
There is no specific number of rakahs for Taraweeh prayer, rather it is permissible to do a little or a lot. Both 8 and 20 are okay. Shaykh Ibn Uthaymeen said: "No one should be denounced for praying eleven or twenty-three (rakaah), because the matter is broader in scope than that, praise be to Allaah."
21 : Praying ONLY on the night of the 27th
Some people pray ONLY on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan." (Bukhaari, Muslim).
22 : Wasting the last part of Ramadaan preparing for Eid
Some people waste the entire last 10 days of Ramadaan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. although, the Prophet (Sal Allaahu Alaiyhi wa Sallam) used to strive the hardest during the last ten days of Ramadaan in worship (Ahmad, Muslim) and not in shopping. Buy whatever you need for Eid before Ramadaan so that you can utilize the time in Ramadaan to the max.
Aaishah (RA) said: "When the (last) ten nights began, the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam)) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family." (Bukhaari and Muslim).
23 : Iftaar parties
Although inviting each other for breaking fast is something good and encouraged, some people go to extremes with lavish Iftaar parties with all sorts of disobedience to Allaah, from flirting, mixing of the sexes and hijaab-less women, to show-off and extravagance, to heedlessness to Salaah, and Taraweeh.
~ Please join ~
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Lets Strive Not to Repeat the Same
By Asma bint Shameem
1 : Taking Ramadaan as a ritual
For many of us Ramadaan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting too. We forget that its a time to purify our hearts and our souls from all evil....we forget to make dua, forget to beseech Allaah to forgive us and ask Him to save us from the Fire. Sure we stay away from food and drink but that's about all.
Although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "'Jibreel said to me, May Allaah rub his nose in the dust, that person to who Ramadaan comes and his sins are not forgiven, and I said, Ameen.
Then he said, May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, Ameen.
Then he said, May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you, and I said, Ameen.'" (Tirmidhi, Ahmad, others. Saheeh by al-Albaani)
2 : Too much stress on food and drink
For some people, the entire month of Ramadaan revolves around food. They spend the ENTIRE day planning, cooking, shopping and thinking about only food, instead of concentrating on Salaah, Quraan and other acts of worship. All they can think of is FOOD. So much so that they turn the month of fasting into the month of feasting. Come Iftaar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks. They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. It is also a kind of waste & extravagance.
".....and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) " [al-Araaf :31]
3 : Spending all day cooking
Some of the sisters (either by their own choice or forced by their husbands) are cooking ALL day and ALL night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read Quraan. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!
4 : Eating too much
Some people stuff themselves at Suhoor until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to make up for the food missed. However, this is completely against the Sunnah. Moderation is the key to everything.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air." (Tirmidhi, Ibn Maajah. saheeh by al-Albaani).
Too much food distracts a person from many deeds of obedience and worship, makes him lazy and also makes the heart heedless.
It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.
5 : Sleeping all day
Some people spend their entire day (or a major part of it) sleeping away their fast. Is this what is really required of us during this noble month? These people also are missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot bear to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but, negligence on his part.
6 : Wasting time
The month of Ramadaan is a precious, precious time, so much so that Allaah calls this month "Ayyamum Madoodaat" (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allaah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music. Subhaan Allaah! Trying to obey Allaah by DISOBEYING him!
7 : Fasting but not giving up evil
Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam, buying lotto tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah.
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)" [al-Baqarah 2:183]
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink." (Bukhaari)
8 : Smoking
Smoking is forbidden in Islam whether during Ramadaan or outside of it, as it is one of al-Khabaaith (evil things). And this includes ALL kinds of smoking material eg.cigars, cigarettes, pipes, sheesha, hookah etc.
"he allows them as lawful At Tayyibaat (all good and lawful things), and prohibits them as unlawful Al Khabaa'ith (all evil and unlawful things) [al-Araaf :157]
It is harmful, not only to the one smoking, but also to the ones around him. It is also a means of wasting ones wealth.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "There should be no harming or reciprocating harm."
This is especially true during fasting and it invalidates the fast. (Fatwa -Ibn Uthaymeen)
9 : Skipping Suhoor
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Eat suhoor for in suhoor there is blessing."(Bukhaari, Muslim).
And he (Sal Allaahu Alaiyhi wa Sallam) said: "The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor." (Muslim)
10 : Stopping Suhoor at Imsaak
Some people stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe Imsaak.
Shaykh Ibn Uthaymeen said: This is a kind of bidah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite. Allaah allows us to eat until dawn: "and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)" [al-Baqarah 2:187]
And the Prophet (pbuh) said: "….eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes."
This imsaak which some of the people do is an addition to what Allaah has prescribed, so it is false. It is a kind of extremism in religion, and the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
"Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed." (Muslim)
11 : Not fasting if they missed Suhoor
Some people are too scared to fast if they miss Suhoor. However, this is a kind of cowardice and love of ease. What is the big deal if you missed a few morsels of food? Its not like you will die. Remember, obedience to Allaah overcomes everything.
12 : Saying the intention to fast out loud or saying a specific dua to start fasting
The intention is an action of the heart. We should resolve in our heart that we are going to fast tomorrow. That is all we need. It is not prescribed by the Shariah for us to say out loud, "I intend to fast", "I will fast tomorrow" or other phrases that have been innovated by some people. Also, there is no specific dua to be recited at the time of starting the fast in the correct Sunnah. Whatever dua you may see on some papers or Ramadaan calendars, etc. is a Bidah.
13 : Delaying breaking fast
Some people wait until the adhaan finishes or even several minutes after that, just to be on the safe side. However, the Sunnah is to hasten to break the fast, which means breaking fast whenever the adhaan starts, right after the sun has set. Aaishah (RA) said: This is what the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) used to do. (Muslim)
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The people will continue to do well so long as they hasten to break the fast." (Bukhaari, Muslim)
Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have tawakkul on Allaah and break your fast exactly on time.
14 : Eating continuously until the time for Maghrib is up
Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss Maghrib. That is obviously not right. The Sunnah of the Prophet (pbuh) was that once he broke his fast with some dates, them he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.
15 : Missing the golden chance of having your Dua accepted
The prayer of the fasting person is guaranteed to be accepted at the time of breaking fast.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler." (al-Bayhaqi, saheeh by al-Albaani).
Instead of sitting down and making Dua at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it....Is food more important than the chance to have your sins forgiven or the fulfillment of your Duas.
16 : Fasting but not praying
The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Between a man and shirk and kufr there stands his giving up prayer." (Muslim)
In fact, NONE of his good deeds will be accepted; rather, they are all annulled.
"Whoever does not pray Asr, his good deeds will be annulled." (Bukhaari)
17 : Fasting and not wearing Hijaab
Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing hijaab certainly takes away enormously from the rewards of fasting, even if does not invalidate it.
18 : Not fasting because of exams or work
Exams or work is NOT one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do that during the day. Also remember that pleasing and obeying Allaah is much more important than good grades. Besides, if you will fulfil your obligation to fast, even if you have to study, Allaah will make it easy for you and help you in everything you do.
"Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him." (Surah at-Talaaq 2-3)
19 : Mixing fasting and dieting
DO NOT make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (esp. sisters). Fasting is an act of worship and can only be for the sake of Allah alone.
Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.
20 : Fighting over the number of Rakaah of Taraweeh
There is no specific number of rakahs for Taraweeh prayer, rather it is permissible to do a little or a lot. Both 8 and 20 are okay. Shaykh Ibn Uthaymeen said: "No one should be denounced for praying eleven or twenty-three (rakaah), because the matter is broader in scope than that, praise be to Allaah."
21 : Praying ONLY on the night of the 27th
Some people pray ONLY on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan." (Bukhaari, Muslim).
22 : Wasting the last part of Ramadaan preparing for Eid
Some people waste the entire last 10 days of Ramadaan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. although, the Prophet (Sal Allaahu Alaiyhi wa Sallam) used to strive the hardest during the last ten days of Ramadaan in worship (Ahmad, Muslim) and not in shopping. Buy whatever you need for Eid before Ramadaan so that you can utilize the time in Ramadaan to the max.
Aaishah (RA) said: "When the (last) ten nights began, the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam)) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family." (Bukhaari and Muslim).
23 : Iftaar parties
Although inviting each other for breaking fast is something good and encouraged, some people go to extremes with lavish Iftaar parties with all sorts of disobedience to Allaah, from flirting, mixing of the sexes and hijaab-less women, to show-off and extravagance, to heedlessness to Salaah, and Taraweeh.
~ Please join ~
~Precious_Teachings_Of_Islam~
http://ping.fm/1poRB
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http://ping.fm/l8POo
~And learn more about Islam~
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Things a Naked Man Does Not Want to Hear
August 15th, 2010
1. I’ve smoked fatter joints than that.
2. Ahh, it’s cute.
3. Who circumcised you?
4. Why don’t we just cuddle?
5. You know they have surgery to fix that.
6. It’s more fun to look at.
7. Make it dance.
8. You know, there’s a tower in Italy like that.
9. Can I paint a smiley face on that?
10. It looks like a night crawler.
11. Wow, and your feet are so big.
12. My last boyfriend was 4†bigger.
13. It’s ok, we’ll work around it.
14. Is this a mild or a spicy Slim Jim?
15. Eww, there’s an inch worm on your thigh.
16. Will it squeak if I squeeze it?
17. Oh no, a flash headache.
18. (giggle and point)
19. Can I be honest with you?
20. My 8-year-old brother has one like that.
21. Let me go get my tweezers.
22. How sweet, you brought incense.
23. This explains your car.
24. You must be a growing boy.
25. Maybe if we water it, it’ll grow.
26. Thanks, I needed a toothpick.
27. Are you one of those pygmies?
28. Have you ever thought of working in a sideshow?
29. Every heard of clearasil?
30. All right, a treasure hunt!
31. I didn’t know they came that small.
32. Why is God punishing you?
33. At least this won’t take long.
34. I never saw one like that before.
35. What do you call this?
36. But it still works, right?
37. ####, I hate baby-sitting.
38. It looks so unused.
39. Do you take steroids?
40. I hear excessive masturbation shrinks it.
41. Maybe it looks better in natural light.
42. Why don’t we skip right to the cigarettes?
43. Oh, I didn’t know you were in an accident.
44. Did you date Lorena Bobbitt?
45. Aww, it’s hiding.
46. Are you cold?
47. If you get me real drunk first.
48. Is that an optical illusion?
49. What is that?
50. I’ll go get the ketchup for your french fry.
51. Were you neutered?
52. It’s a good thing you have so many other talents.
53. Does it come with an air pump?
54. So this is why you’re supposed to judge people on personality.
55. Where are the puppet strings?
56. Your big gun is more like a BB gun.
57. Look, it fits my Barbie clothes.
58. Never mind, why bother.
59. Is that a second belly button?
60. Where’s the rest of it?
Things a Naked Man Does Not Want to Hear
August 15th, 2010
1. I’ve smoked fatter joints than that.
2. Ahh, it’s cute.
3. Who circumcised you?
4. Why don’t we just cuddle?
5. You know they have surgery to fix that.
6. It’s more fun to look at.
7. Make it dance.
8. You know, there’s a tower in Italy like that.
9. Can I paint a smiley face on that?
10. It looks like a night crawler.
11. Wow, and your feet are so big.
12. My last boyfriend was 4†bigger.
13. It’s ok, we’ll work around it.
14. Is this a mild or a spicy Slim Jim?
15. Eww, there’s an inch worm on your thigh.
16. Will it squeak if I squeeze it?
17. Oh no, a flash headache.
18. (giggle and point)
19. Can I be honest with you?
20. My 8-year-old brother has one like that.
21. Let me go get my tweezers.
22. How sweet, you brought incense.
23. This explains your car.
24. You must be a growing boy.
25. Maybe if we water it, it’ll grow.
26. Thanks, I needed a toothpick.
27. Are you one of those pygmies?
28. Have you ever thought of working in a sideshow?
29. Every heard of clearasil?
30. All right, a treasure hunt!
31. I didn’t know they came that small.
32. Why is God punishing you?
33. At least this won’t take long.
34. I never saw one like that before.
35. What do you call this?
36. But it still works, right?
37. ####, I hate baby-sitting.
38. It looks so unused.
39. Do you take steroids?
40. I hear excessive masturbation shrinks it.
41. Maybe it looks better in natural light.
42. Why don’t we skip right to the cigarettes?
43. Oh, I didn’t know you were in an accident.
44. Did you date Lorena Bobbitt?
45. Aww, it’s hiding.
46. Are you cold?
47. If you get me real drunk first.
48. Is that an optical illusion?
49. What is that?
50. I’ll go get the ketchup for your french fry.
51. Were you neutered?
52. It’s a good thing you have so many other talents.
53. Does it come with an air pump?
54. So this is why you’re supposed to judge people on personality.
55. Where are the puppet strings?
56. Your big gun is more like a BB gun.
57. Look, it fits my Barbie clothes.
58. Never mind, why bother.
59. Is that a second belly button?
60. Where’s the rest of it?
How to Make a Woman Happy?
I’m pretty sure this is all we need to do…
It’s not difficult to make a woman happy. A man only needs to be:
1. a friend
2. a companion
3. a lover
4. a brother
5. a father
6. a master
7. a chef
8. an electrician
9. a carpenter
10. a plumber
11. a mechanic
12. a decorator
13. a stylist
14. a sexologist
15. a gynecologist
16. a psychologist
17. a pest exterminator
18. a psychiatrist
19. a healer
20. a good listener
21. an organizer
22. a good father
23. very clean
24. sympathetic
25. athletic
26. warm
27. attentive
28. gallant
29. intelligent
30. funny
31. creative
32. tender
33. strong
34. understanding
35. tolerant
36. prudent
37. ambitious
38. capable
39. courageous
40. determined
41. true
42. dependable
43. passionate
44. compassionate
WITHOUT FORGETTING TO:
45. give her compliments regularly
46. love shopping
47. be honest
48. be very rich
49. not stress her out
50. not look at other girls
AND AT THE SAME TIME, YOU MUST ALSO:
51. give her lots of attention, but expect little yourself
52. give her lots of time, especially time for herself
53. give her lots of space, never worrying about where she goes
IT IS VERY IMPORTANT:
54. Never to forget:
* birthdays
* anniversaries
* arrangements she makes
I’m pretty sure this is all we need to do…
It’s not difficult to make a woman happy. A man only needs to be:
1. a friend
2. a companion
3. a lover
4. a brother
5. a father
6. a master
7. a chef
8. an electrician
9. a carpenter
10. a plumber
11. a mechanic
12. a decorator
13. a stylist
14. a sexologist
15. a gynecologist
16. a psychologist
17. a pest exterminator
18. a psychiatrist
19. a healer
20. a good listener
21. an organizer
22. a good father
23. very clean
24. sympathetic
25. athletic
26. warm
27. attentive
28. gallant
29. intelligent
30. funny
31. creative
32. tender
33. strong
34. understanding
35. tolerant
36. prudent
37. ambitious
38. capable
39. courageous
40. determined
41. true
42. dependable
43. passionate
44. compassionate
WITHOUT FORGETTING TO:
45. give her compliments regularly
46. love shopping
47. be honest
48. be very rich
49. not stress her out
50. not look at other girls
AND AT THE SAME TIME, YOU MUST ALSO:
51. give her lots of attention, but expect little yourself
52. give her lots of time, especially time for herself
53. give her lots of space, never worrying about where she goes
IT IS VERY IMPORTANT:
54. Never to forget:
* birthdays
* anniversaries
* arrangements she makes
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மறà¯à®ªà®•à¯à®•à®®à¯, அவரà¯à®•à®³à®¿à®²à¯ சிலர௠ரமழான௠மாததà¯à®¤à¯ˆ வரலாற௠நெடà¯à®•à®¿à®²à¯à®®à¯ எதிரà¯à®®à®±à¯ˆà®¯à®¾à®•à®µà¯à®®à¯ பாரà¯à®¤à¯à®¤à¯ வரà¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯. கà¯à®±à®¿à®ªà¯à®ªà®¾à®•, நகரà¯à®ªà¯à®ªà¯à®±à®™à¯à®•à®³à®¿à®²à¯ வாழà¯à®•à®¿à®©à¯à®± பிற சமயதà¯à®¤à®µà®°à¯à®•à®³à¯, அதாவத௠மà¯à®¸à¯à®²à®¿à®®à¯à®•à®³à¯‹à®Ÿà¯ இரணà¯à®Ÿà®±à®•à¯ கலநà¯à®¤à¯ வாழà¯à®¨à¯à®¤à¯ வரà¯à®•à®¿à®©à¯à®± à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤ மகà¯à®•à®³à¯ நோனà¯à®ªà¯ மாதம௠வரபà¯à®ªà¯‹à®•à®¿à®±à®¤à¯ எனà¯à®±à®¾à®²à¯‡ இனி à®’à®°à¯à®®à®¾à®¤ கால இரவà¯à®¤à¯ தூகà¯à®•à®®à¯ இலà¯à®²à®¾à®®à®²à¯ போயà¯à®µà®¿à®Ÿà¯à®®à¯ நிமà¯à®®à®¤à®¿à®¯à¯ˆ இழநà¯à®¤à¯à®µà®¿à®Ÿà¯à®µà¯‹à®®à¯ சிறà¯à®µà®°à¯à®•à®³à¯à®®à¯ இளைஞரà¯à®•à®³à¯à®®à¯ பாதையோரஙà¯à®•à®³à®¿à®²à¯ விளையாட ஆரமà¯à®ªà®¿à®¤à¯à®¤à¯à®µà®¿à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯, பாதையெஙà¯à®•à¯à®®à¯ ஒரே சபà¯à®¤à®®à®¾à®• இரà¯à®•à¯à®•à¯à®®à¯, கà¯à®´à®¨à¯à®¤à¯ˆà®•à®³à¯ நோயாளிகளà¯à®•à¯à®•à¯ நிமà¯à®®à®¤à®¿à®¯à®¾à®• தூஙà¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯ போகà¯à®®à¯ எனà¯à®±à¯ எணà¯à®£à®¿ கவலைபà¯à®ªà®Ÿà¯à®•à®¿à®±à®¾à®°à¯à®•à®³à¯, அதிரà¯à®ªà¯à®¤à®¿à®¯à®Ÿà¯ˆà®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
"யார௠அலà¯à®²à®¾à®¹à¯à®µà¯ˆà®¯à¯à®®à¯ அவனத௠தூதரையà¯à®®à¯ ஈமான௠கொணà¯à®Ÿà®¾à®°à¯à®•à®³à¯‹ அவர௠தனத௠அயலவரà¯à®•à¯à®•à¯ தொநà¯à®¤à®°à®µà¯ செயà¯à®¯à®¾à®®à®²à¯ இரà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯à®®à¯ " எனà¯à®±à¯à®®à¯ இனà¯à®©à¯‹à®°à¯ அறிவிபà¯à®ªà®¿à®²à¯ "யார௠அலà¯à®²à®¾à®¹à¯à®µà¯ˆà®¯à¯à®®à¯ அவனத௠தூதரையà¯à®®à¯ ஈமான௠கொணà¯à®Ÿà®¾à®°à¯à®•à®³à¯‹ அவர௠தனத௠அயலவரை கணà¯à®£à®¿à®¯à®ªà¯à®ªà®Ÿà¯à®¤à¯à®¤à®Ÿà¯à®Ÿà¯à®®à¯" என நபி ஸலà¯à®²à®²à¯à®²à®¾à®¹à¯ அலைஹி வஸலà¯à®²à®®à¯ அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
அணà¯à®Ÿà¯ˆ அயலவரோட௠நலà¯à®² à®®à¯à®±à¯ˆà®¯à®¿à®²à¯ நடநà¯à®¤à¯ கொளà¯à®µà®¤à¯, அவரà¯à®•à®³à®¿à®©à¯ உணரà¯à®µà¯à®•à®³à¯ˆ மதிபà¯à®ªà®¤à¯ ஈமானின௠பிரதிபலிபà¯à®ªà®¾à®•à¯à®®à¯. எனவே அயலவரà¯à®•à®³à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯à®•à®³à®¾à®• அலà¯à®²à®¤à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤à®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®¾à®²à¯à®®à¯ அவரà¯à®•à®³à®¿à®©à¯ உரிமைகளை மிகக௠கவனமாக பேணà¯à®®à®¾à®±à¯ நபியவரà¯à®•à®³à¯ வலியà¯à®±à¯à®¤à¯à®¤à®¿à®©à®¾à®°à¯à®•à®³à¯.
ஆனாலà¯, எமà¯à®®à®µà®°à®¿à®©à¯ நடைமà¯à®±à¯ˆ இதறà¯à®•à¯ மாறà¯à®±à®®à®¾à®• இரà¯à®ªà¯à®ªà®¤à¯ மிகவà¯à®®à¯ வேதனையளிகà¯à®•à®¿à®±à®¤à¯. சிறà¯à®µà®°à¯à®•à®³à¯ மறà¯à®±à¯à®®à¯ இளைஞரà¯à®•à®³à®¿à®©à¯ வீதியோர விளையாடà¯à®Ÿà¯à®•à¯à®•à®³à¯à®®à¯ கேளிகà¯à®•à¯ˆà®•à®³à¯à®®à¯ à®’à®°à¯à®ªà¯à®±à®®à¯ இடையூற௠விளைவிகà¯à®•, மறà¯à®ªà®•à¯à®•à®®à¯ ஸஹர௠வேளையில௠வானொலி சபà¯à®¤à®¤à¯à®¤à¯ˆ அளவà¯à®•à¯à®•à®¤à®¿à®•à®®à¯ கூடà¯à®Ÿà®¿ வைதà¯à®¤à¯à®¤à¯à®¤à¯ கிறாதà¯, உரைகளà¯, ஸஹர௠சிநà¯à®¤à®©à¯ˆ உளà¯à®³à®¿à®Ÿà¯à®Ÿ அதிகாலை ரமழான௠நிகழà¯à®šà¯à®šà®¿à®•à®³à¯ˆ செவிமடà¯à®ªà¯à®ªà®¤à®©à¯ மூலம௠அயலிலà¯à®³à¯à®³ à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤à®µà®°à¯à®•à®³à¯ பாதிகà¯à®•à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯. இத௠இஸà¯à®²à®¾à®®à®¿à®¯à®•à¯ கணà¯à®£à¯‹à®Ÿà¯à®Ÿà®¤à¯à®¤à®¿à®²à¯ கà¯à®±à¯à®±à®®à¯, பாவம௠எனà¯à®ªà®¤à¯ˆà®¯à¯à®®à¯ யாரà¯à®®à¯ உணரà¯à®¨à¯à®¤à¯ கொளà¯à®µà®¤à®¾à®•à®¤à¯ தெரியவிலà¯à®²à¯ˆ. மாறà¯à®±à®®à®¾à®• அதன௠மூலம௠ஆனà¯à®®à®¿à®• சூழலை உரà¯à®µà®¾à®•à¯à®•à¯à®µà®¤à®¾à®• பெரà¯à®®à¯ˆà®ªà¯à®ªà®Ÿà¯à®Ÿà¯à®•à¯ கொளà¯à®•à®¿à®±à®¾à®°à¯à®•à®³à¯. உணà¯à®®à¯ˆà®¯à®¿à®²à¯ இத௠இஸà¯à®²à®¾à®¤à¯à®¤à®¿à®©à¯ தாரà¯à®®à¯€à®• அடிபà¯à®ªà®Ÿà¯ˆà®•à®³à¯ˆ மீறà¯à®®à¯ செயலà¯. à®à®©à¯ˆà®¯ மததà¯à®¤à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ பெரà¯à®®à¯ தலையிடியைக௠கொடà¯à®•à¯à®•à®¿à®±à¯‹à®®à¯ அவரà¯à®•à®³à®¿à®©à¯ கோபதà¯à®¤à¯ˆà®¯à¯à®®à¯ சாபதà¯à®¤à¯ˆà®¯à¯à®®à¯ சமà¯à®ªà®¾à®¤à®¿à®¤à¯à®¤à¯à®•à¯ கொளà¯à®•à®¿à®±à¯‹à®®à¯ எனà¯à®ªà®¤à¯ˆ ஒவà¯à®µà¯Šà®°à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯à®®à¯ உணரà¯à®¨à¯à®¤à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
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எமத௠செயறà¯à®ªà®¾à®Ÿà¯à®•à®³à®¾à®²à¯ அயலவரà¯à®•à®³à¯ எமà¯à®®à¯ˆ சபிதà¯à®¤à®µà®°à¯à®•à®³à®¾à®•à®µà¯‡ தூஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®©à¯ உளக௠கà¯à®®à¯à®±à®²à¯ எமà¯à®®à¯ˆà®ªà¯ பாதிகà¯à®•à¯à®®à¯.
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மறà¯à®ªà®•à¯à®•à®®à¯, அவரà¯à®•à®³à®¿à®²à¯ சிலர௠ரமழான௠மாததà¯à®¤à¯ˆ வரலாற௠நெடà¯à®•à®¿à®²à¯à®®à¯ எதிரà¯à®®à®±à¯ˆà®¯à®¾à®•à®µà¯à®®à¯ பாரà¯à®¤à¯à®¤à¯ வரà¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯. கà¯à®±à®¿à®ªà¯à®ªà®¾à®•, நகரà¯à®ªà¯à®ªà¯à®±à®™à¯à®•à®³à®¿à®²à¯ வாழà¯à®•à®¿à®©à¯à®± பிற சமயதà¯à®¤à®µà®°à¯à®•à®³à¯, அதாவத௠மà¯à®¸à¯à®²à®¿à®®à¯à®•à®³à¯‹à®Ÿà¯ இரணà¯à®Ÿà®±à®•à¯ கலநà¯à®¤à¯ வாழà¯à®¨à¯à®¤à¯ வரà¯à®•à®¿à®©à¯à®± à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤ மகà¯à®•à®³à¯ நோனà¯à®ªà¯ மாதம௠வரபà¯à®ªà¯‹à®•à®¿à®±à®¤à¯ எனà¯à®±à®¾à®²à¯‡ இனி à®’à®°à¯à®®à®¾à®¤ கால இரவà¯à®¤à¯ தூகà¯à®•à®®à¯ இலà¯à®²à®¾à®®à®²à¯ போயà¯à®µà®¿à®Ÿà¯à®®à¯ நிமà¯à®®à®¤à®¿à®¯à¯ˆ இழநà¯à®¤à¯à®µà®¿à®Ÿà¯à®µà¯‹à®®à¯ சிறà¯à®µà®°à¯à®•à®³à¯à®®à¯ இளைஞரà¯à®•à®³à¯à®®à¯ பாதையோரஙà¯à®•à®³à®¿à®²à¯ விளையாட ஆரமà¯à®ªà®¿à®¤à¯à®¤à¯à®µà®¿à®Ÿà¯à®µà®¾à®°à¯à®•à®³à¯, பாதையெஙà¯à®•à¯à®®à¯ ஒரே சபà¯à®¤à®®à®¾à®• இரà¯à®•à¯à®•à¯à®®à¯, கà¯à®´à®¨à¯à®¤à¯ˆà®•à®³à¯ நோயாளிகளà¯à®•à¯à®•à¯ நிமà¯à®®à®¤à®¿à®¯à®¾à®• தூஙà¯à®• à®®à¯à®Ÿà®¿à®¯à®¾à®¤à¯ போகà¯à®®à¯ எனà¯à®±à¯ எணà¯à®£à®¿ கவலைபà¯à®ªà®Ÿà¯à®•à®¿à®±à®¾à®°à¯à®•à®³à¯, அதிரà¯à®ªà¯à®¤à®¿à®¯à®Ÿà¯ˆà®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯.
"யார௠அலà¯à®²à®¾à®¹à¯à®µà¯ˆà®¯à¯à®®à¯ அவனத௠தூதரையà¯à®®à¯ ஈமான௠கொணà¯à®Ÿà®¾à®°à¯à®•à®³à¯‹ அவர௠தனத௠அயலவரà¯à®•à¯à®•à¯ தொநà¯à®¤à®°à®µà¯ செயà¯à®¯à®¾à®®à®²à¯ இரà¯à®•à¯à®•à®Ÿà¯à®Ÿà¯à®®à¯ " எனà¯à®±à¯à®®à¯ இனà¯à®©à¯‹à®°à¯ அறிவிபà¯à®ªà®¿à®²à¯ "யார௠அலà¯à®²à®¾à®¹à¯à®µà¯ˆà®¯à¯à®®à¯ அவனத௠தூதரையà¯à®®à¯ ஈமான௠கொணà¯à®Ÿà®¾à®°à¯à®•à®³à¯‹ அவர௠தனத௠அயலவரை கணà¯à®£à®¿à®¯à®ªà¯à®ªà®Ÿà¯à®¤à¯à®¤à®Ÿà¯à®Ÿà¯à®®à¯" என நபி ஸலà¯à®²à®²à¯à®²à®¾à®¹à¯ அலைஹி வஸலà¯à®²à®®à¯ அவரà¯à®•à®³à¯ கூறினாரà¯à®•à®³à¯.
அணà¯à®Ÿà¯ˆ அயலவரோட௠நலà¯à®² à®®à¯à®±à¯ˆà®¯à®¿à®²à¯ நடநà¯à®¤à¯ கொளà¯à®µà®¤à¯, அவரà¯à®•à®³à®¿à®©à¯ உணரà¯à®µà¯à®•à®³à¯ˆ மதிபà¯à®ªà®¤à¯ ஈமானின௠பிரதிபலிபà¯à®ªà®¾à®•à¯à®®à¯. எனவே அயலவரà¯à®•à®³à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯à®•à®³à®¾à®• அலà¯à®²à®¤à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤à®µà®°à¯à®•à®³à®¾à®• இரà¯à®¨à¯à®¤à®¾à®²à¯à®®à¯ அவரà¯à®•à®³à®¿à®©à¯ உரிமைகளை மிகக௠கவனமாக பேணà¯à®®à®¾à®±à¯ நபியவரà¯à®•à®³à¯ வலியà¯à®±à¯à®¤à¯à®¤à®¿à®©à®¾à®°à¯à®•à®³à¯.
ஆனாலà¯, எமà¯à®®à®µà®°à®¿à®©à¯ நடைமà¯à®±à¯ˆ இதறà¯à®•à¯ மாறà¯à®±à®®à®¾à®• இரà¯à®ªà¯à®ªà®¤à¯ மிகவà¯à®®à¯ வேதனையளிகà¯à®•à®¿à®±à®¤à¯. சிறà¯à®µà®°à¯à®•à®³à¯ மறà¯à®±à¯à®®à¯ இளைஞரà¯à®•à®³à®¿à®©à¯ வீதியோர விளையாடà¯à®Ÿà¯à®•à¯à®•à®³à¯à®®à¯ கேளிகà¯à®•à¯ˆà®•à®³à¯à®®à¯ à®’à®°à¯à®ªà¯à®±à®®à¯ இடையூற௠விளைவிகà¯à®•, மறà¯à®ªà®•à¯à®•à®®à¯ ஸஹர௠வேளையில௠வானொலி சபà¯à®¤à®¤à¯à®¤à¯ˆ அளவà¯à®•à¯à®•à®¤à®¿à®•à®®à¯ கூடà¯à®Ÿà®¿ வைதà¯à®¤à¯à®¤à¯à®¤à¯ கிறாதà¯, உரைகளà¯, ஸஹர௠சிநà¯à®¤à®©à¯ˆ உளà¯à®³à®¿à®Ÿà¯à®Ÿ அதிகாலை ரமழான௠நிகழà¯à®šà¯à®šà®¿à®•à®³à¯ˆ செவிமடà¯à®ªà¯à®ªà®¤à®©à¯ மூலம௠அயலிலà¯à®³à¯à®³ à®®à¯à®¸à¯à®²à®¿à®®à¯ அலà¯à®²à®¾à®¤à®µà®°à¯à®•à®³à¯ பாதிகà¯à®•à®ªà¯à®ªà®Ÿà¯à®•à®¿à®©à¯à®±à®¾à®°à¯à®•à®³à¯. இத௠இஸà¯à®²à®¾à®®à®¿à®¯à®•à¯ கணà¯à®£à¯‹à®Ÿà¯à®Ÿà®¤à¯à®¤à®¿à®²à¯ கà¯à®±à¯à®±à®®à¯, பாவம௠எனà¯à®ªà®¤à¯ˆà®¯à¯à®®à¯ யாரà¯à®®à¯ உணரà¯à®¨à¯à®¤à¯ கொளà¯à®µà®¤à®¾à®•à®¤à¯ தெரியவிலà¯à®²à¯ˆ. மாறà¯à®±à®®à®¾à®• அதன௠மூலம௠ஆனà¯à®®à®¿à®• சூழலை உரà¯à®µà®¾à®•à¯à®•à¯à®µà®¤à®¾à®• பெரà¯à®®à¯ˆà®ªà¯à®ªà®Ÿà¯à®Ÿà¯à®•à¯ கொளà¯à®•à®¿à®±à®¾à®°à¯à®•à®³à¯. உணà¯à®®à¯ˆà®¯à®¿à®²à¯ இத௠இஸà¯à®²à®¾à®¤à¯à®¤à®¿à®©à¯ தாரà¯à®®à¯€à®• அடிபà¯à®ªà®Ÿà¯ˆà®•à®³à¯ˆ மீறà¯à®®à¯ செயலà¯. à®à®©à¯ˆà®¯ மததà¯à®¤à®µà®°à¯à®•à®³à¯à®•à¯à®•à¯ பெரà¯à®®à¯ தலையிடியைக௠கொடà¯à®•à¯à®•à®¿à®±à¯‹à®®à¯ அவரà¯à®•à®³à®¿à®©à¯ கோபதà¯à®¤à¯ˆà®¯à¯à®®à¯ சாபதà¯à®¤à¯ˆà®¯à¯à®®à¯ சமà¯à®ªà®¾à®¤à®¿à®¤à¯à®¤à¯à®•à¯ கொளà¯à®•à®¿à®±à¯‹à®®à¯ எனà¯à®ªà®¤à¯ˆ ஒவà¯à®µà¯Šà®°à¯ à®®à¯à®¸à¯à®²à®¿à®®à¯à®®à¯ உணரà¯à®¨à¯à®¤à¯ கொளà¯à®³ வேணà¯à®Ÿà¯à®®à¯.
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எமத௠செயறà¯à®ªà®¾à®Ÿà¯à®•à®³à®¾à®²à¯ அயலவரà¯à®•à®³à¯ எமà¯à®®à¯ˆ சபிதà¯à®¤à®µà®°à¯à®•à®³à®¾à®•à®µà¯‡ தூஙà¯à®•à¯à®µà®¾à®°à¯à®•à®³à¯ அவரà¯à®•à®³à®¿à®©à¯ உளக௠கà¯à®®à¯à®±à®²à¯ எமà¯à®®à¯ˆà®ªà¯ பாதிகà¯à®•à¯à®®à¯.
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