Allah is kind to us in ways that we cannot even imagine. His kindness is manifested to us from before we are born into our infancy and adulthood, in every aspect of our lives.
It is from Allah’s kindness that He creates the fetus in its mother’s womb, and that the womb does not reject it even though it is a foreign body. Allah makes the womb ready to welcome it. Allah thus enfolds the fetus in three protective coverings, that of the placenta, that of the womb, and that of the mother’s body where it develops in safety and receives nourishment from its mother.
It is from Allah’s kindness that the newborn knows to take its mother’s breast and knows to cry whenever it is hungry or needs something so that its needs can be tended to.
It is from Allah’s kindness that He blesses us with patience and fortitude in the face of pain and hardship. When we bear patiently what befalls us reconcile ourselves to His will, it is good for us. We see this in the story of Joseph (peace be upon him). First, he suffered at the hands of his brothers who abandoned him at the bottom of a well. Then he suffered years of imprisonment in Egypt as a result of sexual allegations he was innocent of. Finally, Allah blessed him to enjoy power and influence in Egypt. After everything that happened, Joseph declared: “Lo! My Lord is Most Kind to whom He pleases.” [Sūrah Yūsuf: 100]
Most people grumble about the tribulations that they face as individuals and as communities, because they do not see anything in them but their obviously negative aspects. With time, they come to see the situation’s many dimensions and outcomes, and they realize that it manifests Allah’s kindness in many profound ways.
It is from Allah’s kindness that He made the religion easy. Allah says: “And in truth We have made the Qur'an easy to understand, so will anyone take heed?” [Sūrah al-Qamar: 17]
Facilitation and flexibility are among the overarching principles of Islamic law. Whenever Prophet Muhammad (peace be upon him) was faced with a choice between two options, he would always choose the easiest of the two, as long as no sin was involved. [Sahīh al-Bukhārī (3560, 6786) and Sahīh Muslim (2327)]
Allah is Kind in what he provides for us and in what He withholds from us. This is why Allah says: “Allah is Most Kind to His servants; He gives sustenance to whom He pleases.” [Sūrah al-Shūrā: 19]
It is from Allah’s kindness that He gives His servants of His bounties what is best for them and withholds from them when receiving those bounties is not in their best interests. Allah gives to us and withholds from us according to the dictates of His wisdom, mercy, and justice.
If we ponder Allah’s kindness towards us, we will feel more devoted to Him and we will glorify His praises all the more. Whenever we are in difficulty or distress, we should remember that Allah is Most Kind, and beseech Him, saying: “O You who are the Most Kind, show kindness to me and save me from that which I dread.”
Salman Al-Odah
http://en.islamtoday.net/artshow-241-3740.htm
Wednesday, August 25, 2010
Measuring the 'Religiosity' of Muslims
Religion is a natural human need. It has been so since Allah created Adam and will remain so as long as there are people on Earth. People differ in their religiousness according to how closely they remain true to the natural religious disposition that Allah, in His mercy, has instilled in all human beings.
Allah says: " Then set your face upright for religion in the right state -- the nature made by Allah in which He has made humanity." [Sûrah al-Rûm: 30]
He also says: "And (remember) when your Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. That was so you should not say at the Day of Resurrection: Lo! Of this we were unaware " [Sûrah al-A`râf: 172]
Therefore, from an Islamic standpoint, a religious person is someone who is behaving in accordance with human nature, whereas an irreligious person is behaving contrary to that nature. However, if the circumstances are conducive, the potential for that person to return to the natural way is, by Allah's grace, always there.
The Problem
The measurement of religiousness -- or religiosity -- is undertaken within the field of psychology, particularly the psychology of religion -- the psychological study of religious experiences, beliefs, and activities -- which aims to inform understanding of religion through science. Psychology is, without doubt, one of the most important social sciences, and one most in need of Muslim specialists who are able to work within the field in accordance with the dictates of Islam.
A crucial aspect of psychology is psychometrics, a field of study concerned with the theory and technique of educational and psychological measurement, which includes the measurement of knowledge, abilities, attitudes, and personality traits. The field is primarily concerned with the construction and validation of measurement instruments, such as questionnaires, tests, and personality assessments.
Psychometrics is extremely important, and not only in purely psychological research. It has an immense practical value, with a wide array of applications to many areas of research, including health research, productivity studies, industry analysis, marketing, and media studies.
The earliest and most well-known area of psychometric research is of course intelligence testing. Psychometrics has subsequently been applied to the measurement of personality, attitudes, and beliefs, and academic achievement. One area of inquiry that was for a long time neglected by psychometrics in the West was tat of religiousness and spirituality. According to Dr. David Wulff, a leading specialist in the psychology of religion, this was in a large part due to the attitude Western academia has exhibited towards religion.
Unfortunately, this attitude seems to have rubbed off on many Muslim psychologists, who have not given the psychology of religion the attention that it deserves, and when they have attended to the matter at all, have usually sufficed with merely translating the standards and measurements developed by non-Muslim psychologists in the West and applying them without any critical consideration to Muslims living in the Muslim world. Examples of such studies were those conducted by Hina (1959), Abdulali (1977), Abulnayl (1978) and al-Hiwari (1978) with less than satisfactory results.
This problem demands of Muslim psychologists that they make a concerted effort to critical engage with the psychometrics of religiousness ad develop standards ad methods of assessment that are suitable to measure religiousness in a Muslim context.
The importance of this should not be underestimated. Effective psychometric studies of religiousness in the Muslim world has both theoretical and practical value. There is a vast array of studies needed in the Muslim world where an accurate assessment of people's religiousness is indispensable. These include political analysis, public policy formulation, productivity and commerce studies, development studies… the list goes on.
The Measurement of Religiosity
Psychometrics measures to what extent an individual possesses a certain psychological characteristic. The particular characteristic we are concerned with here is "religiosity", which we can define as: the degree to which an individual adheres to the beliefs and practical teachings of the faith. For a Muslim, these beliefs would include belief in Allah, His angels, His scriptures, His messengers, the Day of Judgment, ad Divine Decree. The practical teachings would encompass the various religious duties and prohibitions set forth by Islam.
Western psychologists working in the field of the psychometrics of religiosity have adopted three approaches:
1. Uni-dimensional: where religiosity is regarded as a single trait. Such studies measure factors like one's attitudes towards the "church" and frequency of church attendance. Studies of this kind include those of Thurson and Chave (1929), Thoules (1935), and the Allport-Vernon-Lindsey Study of Values Test.
As an example of the relevance of such research to human wellbeing, Allport has done critically important research in the correlation between religiosity and prejudice in society, showing it to be more nuanced and complex than expected. He said: "the role of religion is paradoxical. It makes prejudice and it unmakes prejudice."
2. Bipolar: where religiosity is looked at from two angles, like "proper / less desirable" or "good / bad". Approaches of this kind include Lenski's landmark study The Religious Factor: A Sociological Study of Religion's Impact on Politics, Economics, and Family Life (1961). By using the emerging tool of the survey to empirically investigate and compare distinct religio-ethnic communities (whites, blacks, Protestants, Catholics, and Jews), Lenski was able to document the apparent social consequences of religious group membership. Another is Walter Houston Clark's The Psychology of Religion: An Introduction to Religious Experience and Behavior (1958).
3. Multidimensional: where religiosity is considered to involve many various aspects f a person's behavior. Studies of this kind include Thouless's An Introduction to the Psychology of Religion 91971) as well as the works of Kurts (1962) Whiteman (1961), and Meadow et. al. (1984).
Muslim contributions to developing psychometric standards for measuring religiosity have been few, much of it amounting to little more than translating the various measures developed by Western scholars into Arabic and other languages to apply in various Muslim societies.
Abdulali and Abulnayl, for instance, translated the Allport-Vernon-Lindsey Study of Values Test. This test has 30 questions, of which ten are devoted to religious values. Each question gives two choices, like:
Mahmud Abulnay used this questionnaire in his 1987 study on the effects of religiosity on factory worker productivity in Muslim society. Likewise, al-Hiwari (1978) used the same questionnaire to measure the effects of religiosity on mental stability. Abdulali (1977) used it in his study of how religious values affects people's goals ad aspirations in society. Atiyya Mahmud Hina (1959) used it to measure religiosity in a crucial study comparing the performance of male and female university students in a Muslim country.
In spite of the obvious importance of these studies to understanding the dynamics of Muslim society, the inadequacy of the questionnaire used to measure religiosity should be apparent.
1. First of all, the questionnaire was translated verbatim, without considering the differences between Muslim society and the society for which it was originally written. This was the unfortunate case with all of the above-mentioned studies, notwithstanding the nearly forty years between them. For instance, consider the sample question cited above. Does the fact that Muslims view visiting relatives as an act of worship affect the answer a religious Muslim would give to it? Also, does the fact that a Muslim might go to the mosque five times a day as part of the normal routine make not doing so in "free time" less significant?
2. Secondly, the fact that only two choices were given for each question is problematic. Moreover, each question is designed to measures a religious value, and not religiosity.
Some Positive Muslim Attempts
A few psychometric measuring instruments for measuring religiosity have been developed by Muslims. They have been employed in studies where the measuring of religiosity in Muslim society is needed. They are tentative steps in the right direction, but they suffer from shortcomings.
For instance, Abdulhamid Muhammad Humaydan Nassar (1988) developed a questionnaire of 94 questions, divided into three categories. The first section, comprising 35 questions, deals with emotional considerations. Participants are given a choice of five answers for each: [always -- usually -- sometimes -- rarely -- never] The second section, comprising 34 questions, deals with behavior, like "Do you perform your prayers?" again with the same five options for an answer. The third section of 25 questions uses the same format to test essential religious knowledge.
The problem with this questionnaire is that the three sections overlap considerably. There is a lot of repetition, and many crucial aspects of Islamic religious beliefs ad behaviors are left out.
One of the best psychometric instruments developed thus far to measure religiosity among Muslims is that which was developed by Tiraz Mahdi al-Tâ'i in 1985. It is both comprehensive and easy to implement. The questionnaire is based upon the 77 branches of faith that are found in the classical Islamic literature. A statement is given for each branch with a "yes" or "no" response required. For instance:
1. The method of response is to inflexible. Consider the question of Allah's existence. A "no" answer to that question could be tantamount to a declaration of unbelief! This goes for other essentials matters of faith asked about in the questionnaire. Such questions force every participant who actually considers himself or herself a Muslim by faith to provide a straightforward [yes] answer. This is not very useful.
2. Since each of the 77 questions is equally weighted, this seriously distorts the value given to responses on highly disparate matters. Is observance of the five daily prayers to be regarded as equal to "removing an obstacle from the road"? Is paying 2.5% of one's savings annually in Zakâh equal to saying "bless you" when someone sneezes? This is certainly not the way Islam – or, for that matter, a religious Muslim – sees things. The religiosity of someone who neglects prayer should be called into question far more than that of someone who neglects to remove obstacles from the road.
3. A single score is give at the end of the process which really does not help in gauging the real nature and degree of the person's religiosity.
A New Attempt
In consideration of the problems and shortcomings that exist in previous attempts at the psychometrics of gauging the religiosity of Muslims, and considering how badly such a measure is needed for research that addresses many of the problems and practical concerns of Muslim society, I have undertaken to develop a psychometric instrument for that purpose. The research was conducted as part of my doctoral work in psychology at the Social Sciences faculty of al-Imam University in Riyadh.
The instrument is a questionnaire of 60 questions, with three choices for answering each. Each of the choices is weighted with one, two, or three points. The wordig of the choices is varied for each question, and the weighting is sometimes in ascending and sometimes in descending order to ameliorate the effects of arbitrary answering.
The questions are divided as follows: Part One deals with the articles of faith. There are six questions, one relating to each of the six articles of faith. For example:
To gauge the accuracy of the test, the initial study group, comprising 70 people, participants were given the questionnaire twice, two weeks apart. There was an 89% correspondence between the two, which is considered very high level of correspondence in psychometrics.
This questionnaire has, over the past decade, been employed in a number of research projects within Saudi Arabia, as well as in other neighboring Muslim countries, with positive results.
I hope that similar efforts will be undertaken by Muslim psychologists and sociologists throughout the world.
Allah says: " Then set your face upright for religion in the right state -- the nature made by Allah in which He has made humanity." [Sûrah al-Rûm: 30]
He also says: "And (remember) when your Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. That was so you should not say at the Day of Resurrection: Lo! Of this we were unaware " [Sûrah al-A`râf: 172]
Therefore, from an Islamic standpoint, a religious person is someone who is behaving in accordance with human nature, whereas an irreligious person is behaving contrary to that nature. However, if the circumstances are conducive, the potential for that person to return to the natural way is, by Allah's grace, always there.
The Problem
The measurement of religiousness -- or religiosity -- is undertaken within the field of psychology, particularly the psychology of religion -- the psychological study of religious experiences, beliefs, and activities -- which aims to inform understanding of religion through science. Psychology is, without doubt, one of the most important social sciences, and one most in need of Muslim specialists who are able to work within the field in accordance with the dictates of Islam.
A crucial aspect of psychology is psychometrics, a field of study concerned with the theory and technique of educational and psychological measurement, which includes the measurement of knowledge, abilities, attitudes, and personality traits. The field is primarily concerned with the construction and validation of measurement instruments, such as questionnaires, tests, and personality assessments.
Psychometrics is extremely important, and not only in purely psychological research. It has an immense practical value, with a wide array of applications to many areas of research, including health research, productivity studies, industry analysis, marketing, and media studies.
The earliest and most well-known area of psychometric research is of course intelligence testing. Psychometrics has subsequently been applied to the measurement of personality, attitudes, and beliefs, and academic achievement. One area of inquiry that was for a long time neglected by psychometrics in the West was tat of religiousness and spirituality. According to Dr. David Wulff, a leading specialist in the psychology of religion, this was in a large part due to the attitude Western academia has exhibited towards religion.
Unfortunately, this attitude seems to have rubbed off on many Muslim psychologists, who have not given the psychology of religion the attention that it deserves, and when they have attended to the matter at all, have usually sufficed with merely translating the standards and measurements developed by non-Muslim psychologists in the West and applying them without any critical consideration to Muslims living in the Muslim world. Examples of such studies were those conducted by Hina (1959), Abdulali (1977), Abulnayl (1978) and al-Hiwari (1978) with less than satisfactory results.
This problem demands of Muslim psychologists that they make a concerted effort to critical engage with the psychometrics of religiousness ad develop standards ad methods of assessment that are suitable to measure religiousness in a Muslim context.
The importance of this should not be underestimated. Effective psychometric studies of religiousness in the Muslim world has both theoretical and practical value. There is a vast array of studies needed in the Muslim world where an accurate assessment of people's religiousness is indispensable. These include political analysis, public policy formulation, productivity and commerce studies, development studies… the list goes on.
The Measurement of Religiosity
Psychometrics measures to what extent an individual possesses a certain psychological characteristic. The particular characteristic we are concerned with here is "religiosity", which we can define as: the degree to which an individual adheres to the beliefs and practical teachings of the faith. For a Muslim, these beliefs would include belief in Allah, His angels, His scriptures, His messengers, the Day of Judgment, ad Divine Decree. The practical teachings would encompass the various religious duties and prohibitions set forth by Islam.
Western psychologists working in the field of the psychometrics of religiosity have adopted three approaches:
1. Uni-dimensional: where religiosity is regarded as a single trait. Such studies measure factors like one's attitudes towards the "church" and frequency of church attendance. Studies of this kind include those of Thurson and Chave (1929), Thoules (1935), and the Allport-Vernon-Lindsey Study of Values Test.
As an example of the relevance of such research to human wellbeing, Allport has done critically important research in the correlation between religiosity and prejudice in society, showing it to be more nuanced and complex than expected. He said: "the role of religion is paradoxical. It makes prejudice and it unmakes prejudice."
2. Bipolar: where religiosity is looked at from two angles, like "proper / less desirable" or "good / bad". Approaches of this kind include Lenski's landmark study The Religious Factor: A Sociological Study of Religion's Impact on Politics, Economics, and Family Life (1961). By using the emerging tool of the survey to empirically investigate and compare distinct religio-ethnic communities (whites, blacks, Protestants, Catholics, and Jews), Lenski was able to document the apparent social consequences of religious group membership. Another is Walter Houston Clark's The Psychology of Religion: An Introduction to Religious Experience and Behavior (1958).
3. Multidimensional: where religiosity is considered to involve many various aspects f a person's behavior. Studies of this kind include Thouless's An Introduction to the Psychology of Religion 91971) as well as the works of Kurts (1962) Whiteman (1961), and Meadow et. al. (1984).
Muslim contributions to developing psychometric standards for measuring religiosity have been few, much of it amounting to little more than translating the various measures developed by Western scholars into Arabic and other languages to apply in various Muslim societies.
Abdulali and Abulnayl, for instance, translated the Allport-Vernon-Lindsey Study of Values Test. This test has 30 questions, of which ten are devoted to religious values. Each question gives two choices, like:
If you have free time, would you: (a) visit a dear friend or relative, or (b) visit your place of worship.In this question, choosing choice (b) would indicate a positive religious value.
Mahmud Abulnay used this questionnaire in his 1987 study on the effects of religiosity on factory worker productivity in Muslim society. Likewise, al-Hiwari (1978) used the same questionnaire to measure the effects of religiosity on mental stability. Abdulali (1977) used it in his study of how religious values affects people's goals ad aspirations in society. Atiyya Mahmud Hina (1959) used it to measure religiosity in a crucial study comparing the performance of male and female university students in a Muslim country.
In spite of the obvious importance of these studies to understanding the dynamics of Muslim society, the inadequacy of the questionnaire used to measure religiosity should be apparent.
1. First of all, the questionnaire was translated verbatim, without considering the differences between Muslim society and the society for which it was originally written. This was the unfortunate case with all of the above-mentioned studies, notwithstanding the nearly forty years between them. For instance, consider the sample question cited above. Does the fact that Muslims view visiting relatives as an act of worship affect the answer a religious Muslim would give to it? Also, does the fact that a Muslim might go to the mosque five times a day as part of the normal routine make not doing so in "free time" less significant?
2. Secondly, the fact that only two choices were given for each question is problematic. Moreover, each question is designed to measures a religious value, and not religiosity.
Some Positive Muslim Attempts
A few psychometric measuring instruments for measuring religiosity have been developed by Muslims. They have been employed in studies where the measuring of religiosity in Muslim society is needed. They are tentative steps in the right direction, but they suffer from shortcomings.
For instance, Abdulhamid Muhammad Humaydan Nassar (1988) developed a questionnaire of 94 questions, divided into three categories. The first section, comprising 35 questions, deals with emotional considerations. Participants are given a choice of five answers for each: [always -- usually -- sometimes -- rarely -- never] The second section, comprising 34 questions, deals with behavior, like "Do you perform your prayers?" again with the same five options for an answer. The third section of 25 questions uses the same format to test essential religious knowledge.
The problem with this questionnaire is that the three sections overlap considerably. There is a lot of repetition, and many crucial aspects of Islamic religious beliefs ad behaviors are left out.
One of the best psychometric instruments developed thus far to measure religiosity among Muslims is that which was developed by Tiraz Mahdi al-Tâ'i in 1985. It is both comprehensive and easy to implement. The questionnaire is based upon the 77 branches of faith that are found in the classical Islamic literature. A statement is given for each branch with a "yes" or "no" response required. For instance:
I am fully convinced that Allah exists. [yes] [no]This approach of using the 77 branches of faith might ensure completeness, but it also presents some serious problems, among which are the following:
1. The method of response is to inflexible. Consider the question of Allah's existence. A "no" answer to that question could be tantamount to a declaration of unbelief! This goes for other essentials matters of faith asked about in the questionnaire. Such questions force every participant who actually considers himself or herself a Muslim by faith to provide a straightforward [yes] answer. This is not very useful.
2. Since each of the 77 questions is equally weighted, this seriously distorts the value given to responses on highly disparate matters. Is observance of the five daily prayers to be regarded as equal to "removing an obstacle from the road"? Is paying 2.5% of one's savings annually in Zakâh equal to saying "bless you" when someone sneezes? This is certainly not the way Islam – or, for that matter, a religious Muslim – sees things. The religiosity of someone who neglects prayer should be called into question far more than that of someone who neglects to remove obstacles from the road.
3. A single score is give at the end of the process which really does not help in gauging the real nature and degree of the person's religiosity.
A New Attempt
In consideration of the problems and shortcomings that exist in previous attempts at the psychometrics of gauging the religiosity of Muslims, and considering how badly such a measure is needed for research that addresses many of the problems and practical concerns of Muslim society, I have undertaken to develop a psychometric instrument for that purpose. The research was conducted as part of my doctoral work in psychology at the Social Sciences faculty of al-Imam University in Riyadh.
The instrument is a questionnaire of 60 questions, with three choices for answering each. Each of the choices is weighted with one, two, or three points. The wordig of the choices is varied for each question, and the weighting is sometimes in ascending and sometimes in descending order to ameliorate the effects of arbitrary answering.
The questions are divided as follows: Part One deals with the articles of faith. There are six questions, one relating to each of the six articles of faith. For example:
[1] My faith in Allah:Part Two comprises 9 questions deals with the pillars of Islam, four relating to prayer, two to fasting, two to Zakâh, and one to the Hajj. For example:
(a) is comparable to that of people of the highest faith
(b) is comparable to that of people of average faith
(c) is comparable to that of people of weak faith
[2] When I think of how the angels worship Allah
(a) it motivates me worship Allah a lot
(b) it motivates me to worship Allah somewhat
(c) it does not motivate me to worship Allah
[8] I observe the obligatory daily prayers punctually:Part Three comprises the other 45 questions and deals with the rest of the branches of faith. For instance:
(a) all the time
(b) usually
(c) rarely
[10] I offer my prayers in the mosque:
(a) most or all the time
(b) some of the time
(c) rarely
[56] I keep up the remembrance of Allah:The overall weight value of different questions is different, depending on how essential it is. These questions are framed to correspond to the religious sensibilities of Muslims with the aim of soliciting answers that will provide a more accurate assessment of their religiosity. Furthermore, they are geared for the specific nuances of religion in Saudi society.
(a) rarely, since I am very busy
(b) sometimes
(c) most or all of the time
To gauge the accuracy of the test, the initial study group, comprising 70 people, participants were given the questionnaire twice, two weeks apart. There was an 89% correspondence between the two, which is considered very high level of correspondence in psychometrics.
This questionnaire has, over the past decade, been employed in a number of research projects within Saudi Arabia, as well as in other neighboring Muslim countries, with positive results.
I hope that similar efforts will be undertaken by Muslim psychologists and sociologists throughout the world.
Salman al-Ouda
Salman al-Ouda (Arabic: سلمان العودة) (or Salman bin Fahd al-Oadah) سلمان بن فهد العودة -alias Abu Mu'ad (أبو معاذ)- is a Saudi cleric Sheikh. He is a director of the Arabic edition of the website Islam Today and he has a number of TV shows and newspapers articles.[1]
Life: Al-Awda was born in 1955 in al-Basr, near the city of Burayda in Qasim Province, in central Saudi Arabia, beginning at the Burayda Institute, where he studied Arabic grammar, Hanbali jurisprudence and hadith under the personal guidance of local shaykhs. He completed a B.A., M.A. and Ph.D. in Islamic jurisprudence at Imam Muhammad bin Sa’ud University. Incarcerated for five years for inciting opposition to the Saudi government, al-Awda emerged rehabilitated in 1999 to become one of the kingdom’s most respected religious spokespersons. With a television program and a Web site that disseminates opinion in four languages, he has also become a spokesperson for the regime, operating under its protection and in competition with the government-sponsored establishment ulama (clergy).[2]
He is married and has a number of children, the oldest of whom is Mu`âdh.
Education:
He spent his early years in al-Basr and then moved to Buraydah to study. He spent his first two years there completing elementary school, then he transferred to the Academic Institute in Buraydah where he studied for six years. This institute had gathered together an impressive group of the region’s noteworthy scholars, among them Sheikh Sâlih al-Sukaytî, Sheikh `Alî al-Dâli`, and Sheikh Sâlih al-Bulayhî and many others like them. This education afforded him the opportunity to sit with them and benefit from their knowledge and their mode of conduct. His enrollment in the institute also gave him the opportunity to benefit from its library which at that time contained a large number of books. There was also a library from which books could be borrowed and which was constantly acquiring new books that the people needed.
He committed to memory a number of short treatises on various subjects. Among these were:
- Al-`Usûl al-Thalâthah, al-Qawâ`id al-Arba`ah, Kitâb al-Tawhîd, and al-`Aqîdah al-Wâsitiyyah, all of which pertain to Islamic beliefs.
- Matn al-Ajurrûmiyyah in Arabic grammar, which he memorized and then taught to his young pupils in the mosque.
- Matn al-Rahbiyyah in the laws of inheritance.
- Zâd al-Mustaqni` which could possibly be the most famous and most comprehensive treatise in Islamic Law according to the Hanbalî school of thought. He studied a large portion of its commentary in the Academic Institute and studied its commentary with a number of scholars, notably Sheikh Sâlih al-Bulayhî and Sheikh Muhammad al-Mansûr.
- Nukhbah al-Fikr by Ibn Hajar al-`Asqalânî in Hadîth terminology. He memorized it in his student years and then taught it to his own students and assisted them in memorizing it.
- There are a number of treatises that he has partially memorized, among them Alfiyyah Ibn Mâlik in Arabic grammar and a number of treatises in jurisprudence and other subjects.
He received his Masters degree in the Sunnah and its sciences from the faculty of `Usûl al-Dîn (Principles of Religion). His Masters thesis was entitled “The Strangeness of Islam and its Legal Rulings in the Light of the Prophetic Sunnah.”
He also received his Phd degree in 2003. His Phd was in the Sunnah.
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BIOGRAPHICAL HIGHLIGHTS: Name: Salman ibn Fahd ibn Abdullah al-Awda (Oadah)
Birth: 1955, al-Basr, Saudi Arabia
Family: Married; children
Nationality: Saudi Arabian
Education: Imam Muhammad bin Sa’ud University, B.A., M.A., Ph.D., Islamic jurisprudence
PERSONAL CHRONOLOGY: 1990: Teaches, Burayda mosque 1994: Imprisoned for anti-government activities 2001: Director, Islam Today website The 1990–1991 Gulf Crisis and War, in which an American-led coalition of forces aligned against the Iraqi regime of SADDAM HUSSEIN in response to its seizure of Kuwait, proved an opportunity for al-Awda and others to tap into an already-existing current of discontent within the kingdom. When the then-Grand Mufti Abd al-Aziz bin Baz issued a fatwa lending Islamic justification for the regime to invite American forces to defend Saudi Arabia from Hussein, al-Awda raised questions about the incapacity of the Saudi military to defend the kingdom when so much of its resources had been invested in American-made weapons. During the war period al-Awda was a moving force behind two reform petitions addressed to the king. The first, in 1991, was known as the Letter of Demands and was signed by leading Saudi religious, mercantile, and socially prominent figures seeking changes in the form of government, notably the establishment of a Shura (consultative) Council. A year later, the second petition, known as the Memorandum of Advice, which was signed by more than one hundred religious scholars, including establishment ulama, called for individual freedoms and a Shura Council, but also media censorship under religious guidance and review of all the kingdom’s laws to insure their conformity with shari’a. Both petitions expressed loyalty to the house of Sa’ud while opposing the lack of representation in the existing government. Meanwhile, audiotapes of al-Awda’s sermons gained wide circulation and gave encouragement to other opposition voices during the years following the war, as the United States military settled in for a long stay at an airbase outside the capital.[2]
Activities:
Among the roughly fifty books that he has published are:
* The First Strangers,
* Characteristics of the Strangers,
* Withdrawing from Society and Participating in It',
* A Discussion with Sheikh Muhammad al-Ghazâlî,
* Who has the Right to Engage in Independent Juristic Reasoning?, and
* Guidelines for Studying Islamic Law.
These publications are all currently available on the Arabic pages of the Islam Today website.
He used to give weekly lessons for the general public in the main mosque of Buraydah as well as other lessons where he taught the commentary of the book Bulûgh al-Marâm. He also gave daily lessons after the Morning Prayer, where he gave a commentary on the authoritative collections of hadith - Sahîh al-Bukhârî, Sahîh Muslim, and some commentary on the Qur'an. In addition, he taught such books as Kitâb al-Tawhîd, al-Usûl al-Thalâthah, and Nukhbah al-Fikr. These lessons were lost, along with other beneficial works of the Sheikh, during the crisis that had to endure along with a number of other Islamic workers.
Dr. al-Ouda was imprisoned for five years, from 1994 until the end of 1999 on account of some of his books and some of the lessons that he had given. He was quoted by Osama bin Laden in his 1994 Open Letter to Shaykh Bin Baz on the Invalidity of his Fatwa on Peace with the Jews. He was released along with his colleagues and resumed his activities from his home, giving lessons after the Sunset Prayer from Wednesday to Friday weekly on topics such as Qur'anic commentary, ethics, education, and personal reform.
He is currently supporting peace and coexisting with other religions. He announced that this was a result of deeper understanding of Islamic teachings.
Dr. al-Ouda is supervising the popular website Islam Today, which is the first website in the Kingdom to offer such a high level of diversity in its subject matter and material. He gives classes and lectures over the Internet and by phone to a wide range of listeners [3].
He works daily in answering the questions that people send to him in addition to compiling and preparing a number of his writings for publication. Also, he has a show in MBC TV [4].
His fame had become sufficiently widespread by 2006 to draw a crown of around 20,000 young British Muslims in London's East End whom he addressed in a speech. "Dr. al-Ouda is well known by all the youth. It's almost a celebrity culture out there," according to one British Imam.
Dr. al-Ouda is known for not only criticizing the September 11 attack, but delivering a personal rebuke to Osama bin Laden. In 2007, around the sixth anniversary of September 11, he addressed Al Qaeda's leader on MBC, a widely watched Middle East TV network, asking him:
My brother Osama, how much blood has been spilt? How many innocent people, children, elderly, and women have been killed ... in the name of Al Qaeda? Will you be happy to meet God Almighty carrying the burden of these hundreds of thousands or millions [of victims] on your back?[5]
The full letter can be viewed from Islam Today website.
Life: Al-Awda was born in 1955 in al-Basr, near the city of Burayda in Qasim Province, in central Saudi Arabia, beginning at the Burayda Institute, where he studied Arabic grammar, Hanbali jurisprudence and hadith under the personal guidance of local shaykhs. He completed a B.A., M.A. and Ph.D. in Islamic jurisprudence at Imam Muhammad bin Sa’ud University. Incarcerated for five years for inciting opposition to the Saudi government, al-Awda emerged rehabilitated in 1999 to become one of the kingdom’s most respected religious spokespersons. With a television program and a Web site that disseminates opinion in four languages, he has also become a spokesperson for the regime, operating under its protection and in competition with the government-sponsored establishment ulama (clergy).[2]
He is married and has a number of children, the oldest of whom is Mu`âdh.
Education:
He spent his early years in al-Basr and then moved to Buraydah to study. He spent his first two years there completing elementary school, then he transferred to the Academic Institute in Buraydah where he studied for six years. This institute had gathered together an impressive group of the region’s noteworthy scholars, among them Sheikh Sâlih al-Sukaytî, Sheikh `Alî al-Dâli`, and Sheikh Sâlih al-Bulayhî and many others like them. This education afforded him the opportunity to sit with them and benefit from their knowledge and their mode of conduct. His enrollment in the institute also gave him the opportunity to benefit from its library which at that time contained a large number of books. There was also a library from which books could be borrowed and which was constantly acquiring new books that the people needed.
He committed to memory a number of short treatises on various subjects. Among these were:
- Al-`Usûl al-Thalâthah, al-Qawâ`id al-Arba`ah, Kitâb al-Tawhîd, and al-`Aqîdah al-Wâsitiyyah, all of which pertain to Islamic beliefs.
- Matn al-Ajurrûmiyyah in Arabic grammar, which he memorized and then taught to his young pupils in the mosque.
- Matn al-Rahbiyyah in the laws of inheritance.
- Zâd al-Mustaqni` which could possibly be the most famous and most comprehensive treatise in Islamic Law according to the Hanbalî school of thought. He studied a large portion of its commentary in the Academic Institute and studied its commentary with a number of scholars, notably Sheikh Sâlih al-Bulayhî and Sheikh Muhammad al-Mansûr.
- Nukhbah al-Fikr by Ibn Hajar al-`Asqalânî in Hadîth terminology. He memorized it in his student years and then taught it to his own students and assisted them in memorizing it.
- There are a number of treatises that he has partially memorized, among them Alfiyyah Ibn Mâlik in Arabic grammar and a number of treatises in jurisprudence and other subjects.
He received his Masters degree in the Sunnah and its sciences from the faculty of `Usûl al-Dîn (Principles of Religion). His Masters thesis was entitled “The Strangeness of Islam and its Legal Rulings in the Light of the Prophetic Sunnah.”
He also received his Phd degree in 2003. His Phd was in the Sunnah.
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BIOGRAPHICAL HIGHLIGHTS: Name: Salman ibn Fahd ibn Abdullah al-Awda (Oadah)
Birth: 1955, al-Basr, Saudi Arabia
Family: Married; children
Nationality: Saudi Arabian
Education: Imam Muhammad bin Sa’ud University, B.A., M.A., Ph.D., Islamic jurisprudence
PERSONAL CHRONOLOGY: 1990: Teaches, Burayda mosque 1994: Imprisoned for anti-government activities 2001: Director, Islam Today website The 1990–1991 Gulf Crisis and War, in which an American-led coalition of forces aligned against the Iraqi regime of SADDAM HUSSEIN in response to its seizure of Kuwait, proved an opportunity for al-Awda and others to tap into an already-existing current of discontent within the kingdom. When the then-Grand Mufti Abd al-Aziz bin Baz issued a fatwa lending Islamic justification for the regime to invite American forces to defend Saudi Arabia from Hussein, al-Awda raised questions about the incapacity of the Saudi military to defend the kingdom when so much of its resources had been invested in American-made weapons. During the war period al-Awda was a moving force behind two reform petitions addressed to the king. The first, in 1991, was known as the Letter of Demands and was signed by leading Saudi religious, mercantile, and socially prominent figures seeking changes in the form of government, notably the establishment of a Shura (consultative) Council. A year later, the second petition, known as the Memorandum of Advice, which was signed by more than one hundred religious scholars, including establishment ulama, called for individual freedoms and a Shura Council, but also media censorship under religious guidance and review of all the kingdom’s laws to insure their conformity with shari’a. Both petitions expressed loyalty to the house of Sa’ud while opposing the lack of representation in the existing government. Meanwhile, audiotapes of al-Awda’s sermons gained wide circulation and gave encouragement to other opposition voices during the years following the war, as the United States military settled in for a long stay at an airbase outside the capital.[2]
Activities:
Among the roughly fifty books that he has published are:
* The First Strangers,
* Characteristics of the Strangers,
* Withdrawing from Society and Participating in It',
* A Discussion with Sheikh Muhammad al-Ghazâlî,
* Who has the Right to Engage in Independent Juristic Reasoning?, and
* Guidelines for Studying Islamic Law.
These publications are all currently available on the Arabic pages of the Islam Today website.
He used to give weekly lessons for the general public in the main mosque of Buraydah as well as other lessons where he taught the commentary of the book Bulûgh al-Marâm. He also gave daily lessons after the Morning Prayer, where he gave a commentary on the authoritative collections of hadith - Sahîh al-Bukhârî, Sahîh Muslim, and some commentary on the Qur'an. In addition, he taught such books as Kitâb al-Tawhîd, al-Usûl al-Thalâthah, and Nukhbah al-Fikr. These lessons were lost, along with other beneficial works of the Sheikh, during the crisis that had to endure along with a number of other Islamic workers.
Dr. al-Ouda was imprisoned for five years, from 1994 until the end of 1999 on account of some of his books and some of the lessons that he had given. He was quoted by Osama bin Laden in his 1994 Open Letter to Shaykh Bin Baz on the Invalidity of his Fatwa on Peace with the Jews. He was released along with his colleagues and resumed his activities from his home, giving lessons after the Sunset Prayer from Wednesday to Friday weekly on topics such as Qur'anic commentary, ethics, education, and personal reform.
He is currently supporting peace and coexisting with other religions. He announced that this was a result of deeper understanding of Islamic teachings.
Dr. al-Ouda is supervising the popular website Islam Today, which is the first website in the Kingdom to offer such a high level of diversity in its subject matter and material. He gives classes and lectures over the Internet and by phone to a wide range of listeners [3].
He works daily in answering the questions that people send to him in addition to compiling and preparing a number of his writings for publication. Also, he has a show in MBC TV [4].
His fame had become sufficiently widespread by 2006 to draw a crown of around 20,000 young British Muslims in London's East End whom he addressed in a speech. "Dr. al-Ouda is well known by all the youth. It's almost a celebrity culture out there," according to one British Imam.
Dr. al-Ouda is known for not only criticizing the September 11 attack, but delivering a personal rebuke to Osama bin Laden. In 2007, around the sixth anniversary of September 11, he addressed Al Qaeda's leader on MBC, a widely watched Middle East TV network, asking him:
My brother Osama, how much blood has been spilt? How many innocent people, children, elderly, and women have been killed ... in the name of Al Qaeda? Will you be happy to meet God Almighty carrying the burden of these hundreds of thousands or millions [of victims] on your back?[5]
The full letter can be viewed from Islam Today website.
Tuesday, August 24, 2010
Little Sleep It Better
Sleeping for eight hours every day or almost every day, has long been considered as an ideal sleep time span as the time required by the human body. But new research says, if sleeping during that time if done every day, even more can shorten the life.
A study conducted on more than one million people who slept eight hours or more a day indicating they died at a younger age than their counterparts who sleep fewer hours.
As sleep four hours a day or almost every day, are also likely to die faster. But those who slept six hours a day, according to research may live longer. Scientists at the University of California, said the study shows the relationship between durations of sleep and high mortality rate. However, the research team has not managed to get the answers behind this relationship.
Professor Jim Horne of the Sleep Research Center at the University of Loughborough said that those who sleep longer believes, it is not true. We can confirm that sleep six or seven hours a day is long enough. The distance of time or hours of sleep needed by the body is if you're in the awake condition and felt like sleeping in the daytime.
Again, we say Subhanallah, the Qur'an was revealed in the middle period, where a lot Utopia that says that sleeping in a long time that's the best. Until the coming of the 21st century of research which confirms that short sleep time is better for humans. Is not this as it has been affirmed in the Qur'an in many verses the time to explain about one of the habits of the righteous:
"In their world very little sleep at night. And always pray for forgiveness in the morning before dawn." (Surah Adz Dzariyat: 17-18)
As it is also God commanded the Prophet Muhammad subhanahu wata'ala sallallaahu 'alaihi wasallam to not much sleep, and replace what has been reduced from time to sleep at night, at lunch time. Subhanahu wata'ala God says:
"O thou wrapped up (Muhammad), get up (for prayer) at night, except a few (thereof), (ie) seperduanya or subtract from it half or less than half that. And read the Qur'an it slowly. For we are going down to the weight of words. Lo wake at night is more appropriate (for Khushuu ') and soften it more impressive reading. Verily ye in the day has a long affair (much). " (QS.Al Muzzammil: 1-7).
Commands described in this paragraph for not much sleep at night, and stop it soften in the afternoon. It also confirms what researchers have found the time now.
Numerous studies generally state that the heart attack came after early morning until sunrise. We came to know why the noble prophet had passed the time of the morning until sunrise, with dhikr, exalt, and Quran recitations.
There are other studies that explain again that wake up in the middle of the night was beneficial to health, especially for the heart. Long sleep would be damaging and dangerous to the heart. Lack of oxygen due to heart sometimes sleep too long, and because the scientists say: "Wake up at night, even just one time, it was beneficial for the heart to supply adequate oxygen and to avoid sudden death.
Subhanallah, This is also confirmed by the Quran and the Prophet sallallaahu 'alaihi wasallam, when he woke up at night to tafakkur subhanahu wata'ala against God's creation, and night prayers.
Sleeping at noon, just as important as Nighttime Sleep The researchers said naps short day - which is called in Islam with qailullah term - that is very useful, just like sleeping at night. They say that from the perspective of attitude and behavioral improvement, a nap is useful, just as sleep the night, someone associated with cognitive function.
A team of researchers from the University of Lubeck, Germany, performing diagnostic tests on 52 volunteers. The volunteers were asked to sleep in a certain timeframe, regardless of time of day or night. And the result, their conditions are not the same and different.
Here we are reminded again remember with what is presented by Al Karim Quranul, to sleep at night and day. Even a short nap was not as important as sleep tonight.
"And among His Signs to sleep at night and day." This is a sign of the Holy Qur'an as a book of magic which is derived from God, the Omniscient. Because of this new information for scientists, even they do not know the importance of napping except in the twenty-first century. While the Qur'an has emphasized the importance of sleep the night and day, as a miracle and a sign of God's power, since fourteen centuries ago! Subhanallah. Is it after all these facts are still there who say that the Qur'an is written by humans?
Brain Memory Weak When Someone had just woken up Harvard University scientists doing research related to the relationship between memory recall and sleep. They use the tools of functional MRI magnetic resonance scan, until they discovered the existence of brain activity in specific regions. Then the activity moves into the second area and so it went that the brain perform the arrangement of information, coordination, and store information so easily taken back after someone woke up from sleep.
However, subsequent studies showed that the focus person's brain there is a minimum at this stage when he had just woken up. It takes between 15-30 minutes to be able to restore the ability of the mind. Therefore, researchers suggest that someone immediately after waking up do some light exercises to restore brain activity.
Here, we can also understand why the Prophet sallallaahu 'alaihi wasallam much remembrance of Allah immediately after waking from sleep. He then made ablution, prayed, and then prayed. So he uses the time after sleep to pray and dhikr, before doing other activities or decisions. If we examine the views of scientists today, they argued that human memory is at the lowest position after just waking from sleep.
The researchers cautioned that doctors night guard, as well as firefighters and night workers whose work requires important decisions after a build. They are advised not to take any decision or take no action until after a quarter hour after waking.
This is the reason God subhanahu wata'ala said: "God holds the soul (someone) at the time of his death and the soul (someone) who had not died when he was sleeping, He hold souls (people) that He has set his death and had him remove the soul of the other until the time specified. Indeed, in these things there are signs of God for those who reflect. "(Surah Az-Zumar: 42).
This verse describes the importance of sleep and the relationship between sleep with death. Therefore, we, with the dhikr of Allah subhanahu wata'ala before sleeping and after waking from sleep. Reflecting on what the Prophet sallallaahu 'alaihi wasallam.
What lessons learned from this study? 1. Do not get too much sleep, and wake up when the dawn prayer. This will add strength and improve heart health and increase excitement for the activity. Replace some of our lack of sleep at night to soften the afternoon nap. 2. Take advantage of our sleep time by listening to Quran recitations murottal. The brain will be working to save the verses being read it when we sleep. This is one way to help us memorize Kitabullah. I applied this way and I have been able to memorize the Koran without any difficulty. Alhamudlillah. 3. The first thing that must be done immediately after you wake up is pray as taught Prophet sallallaahu 'alaihi wasallam, "Praise be to Allah who have turned on us after we turned off, and in whom we collected." Then berwudhulah, pray and read Al Qur'anul karim for about 15 minutes minimum. Activities such as these will increase our ability to correct refractive important decisions in life.
Finally, I ask God to strengthen us subhanahu wata'ala upon this truth. Make all these miracles as a tool that would convince anyone who doubts the heart of the nature of Islam. So they know the glory of this religion. So they will know the love that had brought the Prophet sallallaahu 'alaihi wasallam. I close this article, the word of God subhanahu wata'ala.
"And among the signs (greatness) is his sleep by night and by day and your efforts to find a portion of His bounty. Indeed, in these things really are Signs for those who listen "(QR-Arrum: 23)
A study conducted on more than one million people who slept eight hours or more a day indicating they died at a younger age than their counterparts who sleep fewer hours.
As sleep four hours a day or almost every day, are also likely to die faster. But those who slept six hours a day, according to research may live longer. Scientists at the University of California, said the study shows the relationship between durations of sleep and high mortality rate. However, the research team has not managed to get the answers behind this relationship.
Professor Jim Horne of the Sleep Research Center at the University of Loughborough said that those who sleep longer believes, it is not true. We can confirm that sleep six or seven hours a day is long enough. The distance of time or hours of sleep needed by the body is if you're in the awake condition and felt like sleeping in the daytime.
Again, we say Subhanallah, the Qur'an was revealed in the middle period, where a lot Utopia that says that sleeping in a long time that's the best. Until the coming of the 21st century of research which confirms that short sleep time is better for humans. Is not this as it has been affirmed in the Qur'an in many verses the time to explain about one of the habits of the righteous:
"In their world very little sleep at night. And always pray for forgiveness in the morning before dawn." (Surah Adz Dzariyat: 17-18)
As it is also God commanded the Prophet Muhammad subhanahu wata'ala sallallaahu 'alaihi wasallam to not much sleep, and replace what has been reduced from time to sleep at night, at lunch time. Subhanahu wata'ala God says:
"O thou wrapped up (Muhammad), get up (for prayer) at night, except a few (thereof), (ie) seperduanya or subtract from it half or less than half that. And read the Qur'an it slowly. For we are going down to the weight of words. Lo wake at night is more appropriate (for Khushuu ') and soften it more impressive reading. Verily ye in the day has a long affair (much). " (QS.Al Muzzammil: 1-7).
Commands described in this paragraph for not much sleep at night, and stop it soften in the afternoon. It also confirms what researchers have found the time now.
Numerous studies generally state that the heart attack came after early morning until sunrise. We came to know why the noble prophet had passed the time of the morning until sunrise, with dhikr, exalt, and Quran recitations.
There are other studies that explain again that wake up in the middle of the night was beneficial to health, especially for the heart. Long sleep would be damaging and dangerous to the heart. Lack of oxygen due to heart sometimes sleep too long, and because the scientists say: "Wake up at night, even just one time, it was beneficial for the heart to supply adequate oxygen and to avoid sudden death.
Subhanallah, This is also confirmed by the Quran and the Prophet sallallaahu 'alaihi wasallam, when he woke up at night to tafakkur subhanahu wata'ala against God's creation, and night prayers.
Sleeping at noon, just as important as Nighttime Sleep The researchers said naps short day - which is called in Islam with qailullah term - that is very useful, just like sleeping at night. They say that from the perspective of attitude and behavioral improvement, a nap is useful, just as sleep the night, someone associated with cognitive function.
A team of researchers from the University of Lubeck, Germany, performing diagnostic tests on 52 volunteers. The volunteers were asked to sleep in a certain timeframe, regardless of time of day or night. And the result, their conditions are not the same and different.
Here we are reminded again remember with what is presented by Al Karim Quranul, to sleep at night and day. Even a short nap was not as important as sleep tonight.
"And among His Signs to sleep at night and day." This is a sign of the Holy Qur'an as a book of magic which is derived from God, the Omniscient. Because of this new information for scientists, even they do not know the importance of napping except in the twenty-first century. While the Qur'an has emphasized the importance of sleep the night and day, as a miracle and a sign of God's power, since fourteen centuries ago! Subhanallah. Is it after all these facts are still there who say that the Qur'an is written by humans?
Brain Memory Weak When Someone had just woken up Harvard University scientists doing research related to the relationship between memory recall and sleep. They use the tools of functional MRI magnetic resonance scan, until they discovered the existence of brain activity in specific regions. Then the activity moves into the second area and so it went that the brain perform the arrangement of information, coordination, and store information so easily taken back after someone woke up from sleep.
However, subsequent studies showed that the focus person's brain there is a minimum at this stage when he had just woken up. It takes between 15-30 minutes to be able to restore the ability of the mind. Therefore, researchers suggest that someone immediately after waking up do some light exercises to restore brain activity.
Here, we can also understand why the Prophet sallallaahu 'alaihi wasallam much remembrance of Allah immediately after waking from sleep. He then made ablution, prayed, and then prayed. So he uses the time after sleep to pray and dhikr, before doing other activities or decisions. If we examine the views of scientists today, they argued that human memory is at the lowest position after just waking from sleep.
The researchers cautioned that doctors night guard, as well as firefighters and night workers whose work requires important decisions after a build. They are advised not to take any decision or take no action until after a quarter hour after waking.
This is the reason God subhanahu wata'ala said: "God holds the soul (someone) at the time of his death and the soul (someone) who had not died when he was sleeping, He hold souls (people) that He has set his death and had him remove the soul of the other until the time specified. Indeed, in these things there are signs of God for those who reflect. "(Surah Az-Zumar: 42).
This verse describes the importance of sleep and the relationship between sleep with death. Therefore, we, with the dhikr of Allah subhanahu wata'ala before sleeping and after waking from sleep. Reflecting on what the Prophet sallallaahu 'alaihi wasallam.
What lessons learned from this study? 1. Do not get too much sleep, and wake up when the dawn prayer. This will add strength and improve heart health and increase excitement for the activity. Replace some of our lack of sleep at night to soften the afternoon nap. 2. Take advantage of our sleep time by listening to Quran recitations murottal. The brain will be working to save the verses being read it when we sleep. This is one way to help us memorize Kitabullah. I applied this way and I have been able to memorize the Koran without any difficulty. Alhamudlillah. 3. The first thing that must be done immediately after you wake up is pray as taught Prophet sallallaahu 'alaihi wasallam, "Praise be to Allah who have turned on us after we turned off, and in whom we collected." Then berwudhulah, pray and read Al Qur'anul karim for about 15 minutes minimum. Activities such as these will increase our ability to correct refractive important decisions in life.
Finally, I ask God to strengthen us subhanahu wata'ala upon this truth. Make all these miracles as a tool that would convince anyone who doubts the heart of the nature of Islam. So they know the glory of this religion. So they will know the love that had brought the Prophet sallallaahu 'alaihi wasallam. I close this article, the word of God subhanahu wata'ala.
"And among the signs (greatness) is his sleep by night and by day and your efforts to find a portion of His bounty. Indeed, in these things really are Signs for those who listen "(QR-Arrum: 23)
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