Try to avoid these common mistakes during Prayers !

Spacing is determined by matching your legs space with your shoulder to shoulder distance!!!



You should do like this;



Pronouncing NIAT (willingness) and calling ALLAH AKBAR loudly for late comers are two wrong things that happen in our Masjids



Bad smelling breath from mouth due to eating some type of foods (onions and garlic) or from clothes (socks, unclean clothes) are annoying to other people and should be avoided as per our Islamic teaching.



Don't rush and don't be too slow (it is JAMA'H prayer) go with Muslims in timely manner (in the drawing above it is almost end of Fatihah and some one is still in Sujod)



Yawning during prayers is wrong, try to avoid it.......... Will you do this if you are meeting an important person at work? Remember, when you feel like Yawning, that you are facing ALLAH so, try to suppress it and you succeed.... Respect your presence in front of Allah and HE will respect your salah.



New line start MUST be directly behind the IMAM wherever he is. People start their Jamma Salah some times in a corner. That is wrong.



The IMAM reads loudly and you should listen, but not that you read loudly and others are disturbed by your reading... in fact IMAMS reading is enough for all behind him.



Some other Common Mistakes !

Mistake 1: Reciting Surat al-Fatiha fast without pausing after each verse.

The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)

Mistake 2: Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.





The Messenger of Allah (SAW) said: "Let not one of you support himself on his forearms (in sujood) like the dog. Let him rest on his palms and keep his elbows away from his body." (Sahih Muslim) . The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen (Sahih Muslim).

Mistake 3: Gazing upward during prayer.



This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (SAW) warned: "Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. i.e. lose their eyesight]." (Muslim)

Mistake 4 : Resting only the tip of the head on the floor during sujood.





The Prophet (SAW) said: "I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet." (Sahih Muslim) Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

Mistake 5 : Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.





The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration] ; he (SAW) said: "If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad." Abu Hurairah (RA) said:

"My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs)." (Imam Ahmad & at-Tayalisi) The Messenger of Allah (SAW) said: " The worst thief is the one who steals from his own prayer." People asked, 'Messenger of Allah! How could one steal from his own prayer?' He (SAW) said: "By not completing its rukoo' and sujood." (At Tabarani & al-Hakim).

To complete rukoo' is to stay in that posture long enough to recite 'Subhana rabbiyal Adtheem' three times, SLOWLY, and 'Subhana rabbiyal-a'ala' three times, SLOWLY, in sujood. He (SAW) also announced: "He who does not complete his rukoo' and sujood, his prayer is void." (Abu Dawood & others)

Mistake 6 : Counting tasbeeh with the left hand



The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah. Ibn Qudamah (RA) said: " The Messenger of Allah (SAW) used his right hand for tasbeeh." (Abu Dawood). The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature. He never used it for tasbeeh. Yasirah (RA) reported: The Prophet (SAW) commanded women to count tasbeeh on their fingers.

The Messenger of Allah (SAW) said: "They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection. )" (At-Tirmidhi) ... The above Hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary)..

Mistake 7 : Crossing in front of a praying person.



The Messenger of Allah (SAW) warned: "Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him." (Sahih Bukhari and Muslim). *The forty in the tradition may be day's months or even years. Allah knows best.

Common Errors in Prayer That MUST Be Avoided - Please inform your near and dear ones to take care of the above.

Mistakes to Avoid in the Month of Ramadan

Published on http://www.islamtoday.com

Mistakes to Avoid in the Month of Ramadan | Sheikh Salman al-Oadah|

Muslims make a number of mistakes during this auspicious month. These
mistakes vary from country to country and from culture to culture, and
there are many reasons why they happen. Sometimes they can be
attributed to local customs and traditions. Sometimes they occur
because of a misapplication of Islamic Law. At other times, the reason
for the mistake is the desire to express happiness and joy during this
blessed month. At other times, simple ignorance is to blame. Whatever
the reason, the outcome is the same: a violation of Islamic teachings
in a matter of worship. This is serious, since matters of worship in
Islam are established and defined by the sacred texts.

The Prophet (peace be upon him) said: "Whoever introduces something
new into this matter of ours will have it rejected." [Sahîh al-Bukhar
(2550) and Sahîh Muslim (1718)]

Some of the mistakes people make in Ramadan are serious enough to be
violations of Islamic Law. Some mistakes are innovations. Other
mistakes are less serious, causing the person who errs to act in a way
that is undesirable. These mistakes can relate to the fast itself or
to other customs and practices associated with it.

We will now turn our attention to some of these mistakes:

Neglecting Congregational Prayer

Many people increase their worship in Ramadan and frequent the mosques
more that usual. However, some people fall short during this month of
their observance of congregational prayer and neglect the mosque. This
is a mistake, for there is a hadîth that reads: "Whoever hears the
call to prayer but does not hearken to it, then he has no
prayer." [Sunan al-Tirmidhî (217)]

`Alî b. Abî Tâlib said: "There is no prayer for the neighbor of the
mosque except in the mosque." [Musannaf `Abd al-Razzâq (1915) and
Musannaf Ibn Abî Shaybah (3469)]

No doubt, neglect congregational prayer is something serious. It is
even more serious to neglect prayer altogether. A hadîth reads: "The
covenant between us and them is prayer. Whoever abandons it has
disbelieved." [Sunan al-Tirmidhî (2621)]

The Prophet (peace be upon him) said: "Whoever abandons the `Asr
prayer, his deeds are lost." [Sahîh al-Bukharî (528)]

There are numerous other hadîth that stress the importance of prayer.
May Allah protect us from neglecting our prayers.

A Muslim should safeguard his worship and be steadfast in prayer.
Ramadan should be an opportunity for us to change for the better and
habituate ourselves to doing good deeds.

Backbiting & Rumor-Mongering

Speaking badly about other people is a way to seriously compromise
one's fasting. The Prophet (peace be upon him) defined backbiting in
the following way:

He said: “Do you know what backbiting is?”

They said: “Allah and His Messenger know best.”

He said: “It is to mention about your brother something that he would
dislike having mentioned about him.” [Sahîh Muslim (2589)]

Someone enquired: “O Messenger of Allah! How do you see it if what I
said about him is true?”

He replied: “If what you said about him is true, then you have
backbitten him. If what you said about him is false, then you have
slandered him.” [Sahîh Muslim (2589)]

Another evil is to spread what people say about each other in order to
bring about problems. This rumor-mongering also includes divulging
secrets and exposing people's faults.

Hudhayfah heard about a man who was spreading rumors and he said: "I
heard Allah-s Messenger say: 'A rumor-monger will not enter
Paradise." [Sahîh al-Bukhârî (6056) and Sahîh Muslim (105)]

Vulgar Speech and Bad Manners

Abû Hurayrah relates that the prophet (peace be upon him) said:
"Whoever does not abandon false speech and acting falsely, then Allah
has no need of his abandoning food and drink." [Sahîh al-Bukhârî
(1903)]

The Prophet (peace be upon him) said: "Fasting is a shield, so the one
who fasts should avoid obscene speech and ignorant behavior. If
someone abuses him or starts to fight with him, he should reply by
saying: 'I am fasting. I am fasting'." [Sahîh al-Bukhârî
(1795)]

Ibn Hajar writes in Fath al-Bârî (4/105)]:

The hadîth means that the fasting person should not respond to the
one who abuses him with the same kind of behavior. He should restrain
himself by saying: "I am fasting."

Laziness and Listlessness
Some people take the Ramadan fast as an excuse for laziness. In this,
they behave in stark contrast to the ways of our Pious Predecessors,
who had no qualms with working hard in Ramadan and even rallying to
the defense of the faith. They definitely did not become lax in their
regular, daily worship. Indeed, they would increase their religious
observances in this month.

Some people justify their laziness with the weak hadîth that reads:
"The sleep of the fasting person is worship." If, for the sake of
argument, we assume that the hadîth is authentic, it does not justify
laziness. It certainly does not pardon the practice of those who sleep
all day in Ramadan and then spend the nights in feasting and
merriment. The hadîth refers to the normal sleeping habits of the
person, like the person's usual daily nap. This normal sleep helps
invigorate the person for further acts of worship.

It is necessary for a person to capitalize on the opportunity for
blessings that the month of Ramadan has to offer. A Muslim should
strive to the utmost to earn Allah's reward during this month, keeping
in mind that there is no guarantee of his living to see another
Ramadan.

Excessive Eating and Drinking

Some people spend their nights in Ramadan filling their stomachs with
all types of food and drink, sometimes indulging in delicacies that
they do not ever eat outside of Ramadan. This practice, without doubt,
contradicts the very essence of Ramadan and the wisdom behind our
fasting.

It is related from al-Miqdâm b. Ma`di Yakrib that the Prophet (peace
be upon him) said: "The human being does not fill up any vessel worse
than his stomach. It is sufficient for a person to eat just enough to
keep his back straight. If he must eat more, then he can fill a third
with food, a third with drink, and leave a third for air." [Sunan al-
Tirmidhî (2380)]

How can a person learn to subdue his base impulses and desires through
fasting, when he makes up for it all by indulging his every whim at
night, eating even more during Ramadan than he does during the rest of
the year? In some places, people have a custom of storing food and
reserving it for Ramadan, so that they consume in Ramadan the quantity
of food that would usually take them months to eat.

We all know that the purpose of fasting is to rein in our passions and
break our desires in order to grow in piety. If we allow our hunger to
build in strength from dawn to dinner time only to then indulge our
hunger with greater gusto, this merely magnifies the pleasure of
eating. It strengthens our passions more than if we had been left to
our normal eating patterns.

Getting Angry

Some people seem to think that their bad tempers are excused because
they are fasting. They allow their anger its full spectrum of
expression, saying the most horrible things and doing the most
preposterous deeds.

A fasting person needs to adorn his fast with magnanimity and good
manners. He should remind himself that the Prophet (peace be upon him)
said: "The strong person is not the one who can wrestle someone else
down. The strong person is the one who can control himself when he is
angry." [Sahîh al-Bukhârî (5763) and Sahîh Muslim (2609)]

Abandoning Fasting Without an Excuse

Abandoning a Ramadan fast without a valid excuse is a major sin. A
person who falls into this sin must repent sincerely and earnestly to
his Lord. He must also make up the days that he missed later. He must
also provide a meal for a poor person for each day that he missed if
he is financially able to do so.

Fasting is one of the five pillars of the religion of Islam. A person
who openly abandons the Ramadan fast should be rebuked for doing so
and not left to be a bad example for others.

Women Putting on Perfume to Go to the Mosque

Some women put on attractive perfumes to when they go to the mosque at
night in Ramadan. This is a mistake.

The Prophet (peace be upon him) said: "Any woman who dons perfume
should refrain from attending the `Ishâ' congregation with us."
[Sahîh
Muslim (444)]

The Prophet (peace be upon him) also said: "Any woman who puts on
perfume and then walks by people so they can get a whiff of her
perfume is a wanton woman." [Sunan al-Tirmidhî (2786) and Sunan al-
Nasâ'î (5126)]

Staying Up Late

This is a mistake if it leads to bed consequences. Some people stay up
late at nightand then sleep through the Fajr prayer. Some even sleep
through the Zuhr and `Asr prayers. If they forces themselves to get up
during the day, they can suffer extreme fatigue on account of it. If
they are employees, their performance at work suffers.

Such people need to keep cognizant of the blessings of this month that
they lose out on because of these consequences.

How can he maintain his fast in the face of these sins?

Praise be to Allaah.

You have done very well to ask this question; it indicates that you are keen to make sure that your acts of worship do not go to waste or be reduced because of these widespread sins.

We should all remember that the real meaning of fasting is not only giving up food and drink, rather Allaah, may He be exalted, has enjoined fasting in order that we may attain piety (taqwa). Hence real fasting means refraining from sin by refraining from it and giving it up; this is the fasting of the heart, not just the fasting of the body. The Sunnah points to what we have said, and it has been discussed and explained by the scholars.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink." Narrated by al-Bukhaari (1804).

And it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "It may be that all a fasting person gets from his fast is hunger and thirst, and it may be that all a person who prays at night gets from his prayer is sleeplessness." Narrated by Ahmad (8693); classed as saheeh by Ibn Hibbaan (8/257) and by al-Albaani in Saheeh al-Targheeb (1/262).

The Sahaabah and the early generations of this ummah were keen for their fasting to be a purification for their souls as well as their bodies, free from disobedience and sin.

'Umar ibn al-Khattaab (may Allaah be pleased with him) said: Fasting does not mean abstaining from food and drink only, rather it is also abstaining from lying, falsehood and idle speech.

Jaabir ibn 'Abd-Allaah al-Ansaari said: When you fast, then let your hearing, sight and tongue fast from lying and sin and stop abusing servants. Be tranquil and dignified on the day of your fast, and do not let the day you do not fast and the day you fast be the same.

It was narrated that Hafsah bint al-Sireen – who was a scholar of the Taabi'een – said: Fasting is a shield, so long as one does not make holes in it it, and making holes in it means gheebah (backbiting).

It was narrated from Maymoon ibn Mahraam that the least of fasting is giving up food and drink.

These reports were quoted by Ibn Hazm in al-Muhalla (4/308).

So it is no wonder if we learn that some scholars regarded the fast as invalid if a person falls into sin during his fast, even though the correct view is that this does not invalidate the fast, but undoubtedly it detracts from it and goes against the real meaning of fasting.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

Backbiting damages the fast. It was narrated from 'Aa'ishah, and al-Awzaa'i also said this, that backbiting breaks the fast of the fasting person and he has to make up that day. Ibn Hazm went further and said: It is invalidated by every sin that a person commits deliberately, when he is aware that he is fasting, whether it is an action or a word, because of the general meaning of the words "he should not utter obscene speech or behave in an ignorant manner" and because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink." End quote.

Fath al-Baari (4/104).

Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:

As for the thing from one which must abstain when fasting, perhaps you will be surprised if I tell you that the thing from one which must abstain when fasting is sin. A person must abstain from sin when fasting because this is the primary aim of fasting, because Allaah, may He be blessed and exalted, says (interpretation of the meaning):

"O you who believe! Observing As-Sawm (the 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].

It is not so that you may become hungry, or so that you may become thirsty, or so that you may refrain from relations with your wife! No; He says "that you may become Al-Muttaqoon (the pious)." This is the primary aim of fasting. The Prophet (peace and blessings of Allaah be upon him) affirmed that when he said: "Whoever does not give up false speech and acting upon it and ignorant behaviour, Allaah has no need of his giving up his food and drink." So if a person refrains from disobeying Allaah, this is true fasting. As for outward fasting, this is abstaining from things that invalidate the fast and refraining from things that break the fast from dawn until sunset as an act of worship towards Allaah, because of the verse in which Allaah says (interpretation of the meaning):

"So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall"

[al-Baqarah 2:187].

We call this kind of fasting outward fasting, which is the fasting of the body only. As for the fasting of the heart, which is the primary aim of fasting, this means refraining from disobedience towards Allaah, may He be glorified and exalted.

Based on this, if a person observes the fast outwardly, in the physical sense, but he does not fast in his heart, then his fast is severely deficient, but we do not say that it is invalid, rather we say that it is lacking. Similarly, we say concerning prayer that the aim of prayer is humility before Allaah, may He be glorified and exalted, and prayer of the heart comes before prayer of the limbs, but if a person prays physically but not with his heart, not focusing at all, then his prayer is very deficient, but it is still valid as it appears to be, but is very deficient. Similarly the fast is very deficient if a person does not refrain from disobeying Allaah, but it is valid, because acts of worship in this world are to be judged as they appear to be. End quote.

Liqaa'aat al-Baab il-Maftoohah (116, p. 1).

Secondly:

The scholars divided patience into three categories: patience in obeying Allaah, patience in refraining from disobeying Him, and patience in accepting the Divine decree. Fasting combines all these kinds of patience.

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

The best kind of patience is fasting, for it combines all three types of patience. It is patience in obeying Allaah, may He be glorified and exalted, and it is patience in refraining from disobeying Him, because a person gives up his desires for the sake of Allaah even though his self may be longing for them. Hence it says in the saheeh hadeeth that Allaah, may He be glorified and exalted, says: "All the deeds of the son of Adam are for him, except fasting. It is for Me and I shall reward for it, because he gives up his desire and his food and drink for My sake." Fasting also involves patience in accepting the consequences which may result in hunger and thirst for the fasting person. End quote.

Jaami' al-'Uloom wa'l-Hikam (p. 219).

Whoever manages to fast as Allaah has prescribed will attain a great reward from his Lord, may He be blessed and exalted. It is sufficient for him to know that Allaah says (interpretation of the meaning):

"Only those who are patient shall receive their reward in full, without reckoning"

[al-Zumar 39:10]

Thirdly:

In order for the Muslim to protect his fasting from being deficient due to committing sins, he must achieve patience in refraining from sin. One of the scholars said that patience in refraining from sin is greater than the other two types of patience.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Here there is an issue which people debated about: which type of patience is better – patience in refraining from sin or patience in obeying Allaah? One group of people suggested that the former is better, and they said that patience in refraining from sin is the attitude of the siddeeqeen, as some of the salaf said: Good deeds are done by righteous and immoral alike, but no one has the power to refrain from sin except a Siddeeq, and because the motive to commit sin is greater than the motive to stop being obedient, because the motive to commit sin is pleasure, but the motive to stop being obedient is laziness and sloth, and undoubtedly the motive to commit sin is stronger.

They said: Sin may be promoted by one's own self, whims and desires, the shaytaan, worldly reasons, a man's companions, a desire to imitate, and natural inclinations. Any one of these factors may cause a person to commit sin, so how about if they are combined and prevail over the heart? What patience can be stronger than patience in refusing to respond to them? If Allaah did not give him patience, he would not be patient by himself.

This argument, as you can see, is very strong and very clear. End quote.

Tareeq al-Hijratayn (p. 414).

Patience in refraining from sin stems from a number of things which we hope you will ponder, for that contains a description of the disease and a prescription of the remedy.

Ibn al-Qayyim (may Allaah have mercy on him) said:

The principle of patience in refraining from sin is based on a number of things:

1 – Knowledge of how reprehensible and vile it is, and that Allaah has only forbidden it as a protection against its evil, just as a caring father will protect his child from things that will harm him. This reason will make the wise person refrain from it, even if he does not pay attention to the warning of punishment.

2 – Feeling shy before Allaah, may He be glorified. If a person realizes that Allaah is watching him and can see him and hear him, he will feel too shy before his Lord to expose himself to His wrath.

3 – Remembering the blessings He has given you and His kindness towards you. Sins inevitably take away blessings. No person commits a sin but one of the blessings of Allaah is taken away because of that sin. If he repents, then it is restored, but if he persists in it, it is not given back to him, and the sins continue to take away blessings until the blessings disappear altogether. Allaah says (interpretation of the meaning):

"Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)" [???]

[al-Ra'd 13:11]

The greatest of blessings is faith, but the sins of zina, stealing, drinking alcohol and robbery take them away and cause them to disappear. One of the salaf said: I committed a sin and I was deprived of praying qiyaam for a year. Another said: I committed a sin and I was deprived of understanding of the Qur'aan. Concerning such things it was said:

If you have been blessed then take care of it, for sin takes away blessings.

To sum up: Sin is a fire that consumes blessings, just as fire consumes wood, Allaah forbid that His blessings be lost.

4 – Fear of Allaah and of His punishment. This may be established by believing in His promises and warnings, and by believing in Him, His Books and His Messengers. This is strengthened by means of knowledge and certain faith, and it is weakened if those two things are weakened, Allaah says (interpretation of the meaning):

"It is only those who have knowledge among His slaves that fear Allaah"

[Faatir 35:28]

One of the salaf said: Fear of Allaah is a sign of knowledge and taking Allaah's forgiveness for granted is a sign of ignorance.

5 – Love of Allaah. This is the strongest factor in being patient in refraining from disobeying Him. The one who loves will be obedient to the one whom he loves. The stronger that love grows in his heart, the more his willingness to obey Him and his unwillingness to disobey Him will grow. Sin and disobedience stem from weakness of love. There is a difference between one who is motivated to avoid disobeying his master because of his fear of his whip and punishment, and one who is motivated to avoid that because of his love for his master.

6 – Nobility and purity of heart. If a person has self-respect and is keen to attain virtue, he will refrain from anything that may lead to doom and dishonour.

7 – Certain knowledge of the consequences of disobedience and the harm that may result from it, such as blackening of the face, darkness in the heart, distress, grief, pain, depression, anxiety, lack of focus, weakness in the face of one's enemy, confusion, sense of abandonment, being overpowered by one's enemy, failing to benefit from knowledge, forgetting what one has already learned, and sickness that will surely lead to death if it takes hold, because sins deaden the heart.

To sum up: the awful effects of sin are too many for a person to grasp, and the good effects of obedience are too many for a person to grasp. The best of this world and the Hereafter may be attained by obeying Allaah, and the worst of this world and the Hereafter comes from disobeying Him. Concerning some of these effects Allaah says (interpretation of the meaning): "Who could ever obey Me and be doomed because of it and who could ever disobey Me and attain blessings because of it?"

8 – Lack of worldly hope and certainty that he will soon depart this world, and the realization that he is like a traveller who enters a town determined to leave it, or like a rider who rests in the shade of a tree then moves on and leaves it. Because he knows how short his stay will be and how quickly he will move on, he is keen to leave behind anything that may weigh him down or cause him harm and bring no benefit. He is keen to move on with the best that he has. A person has nothing better than a lack of worldly ambition and nothing more harmful than procrastinating and focusing on worldly ambitions.

9 – Avoiding excess in his food, drink, clothing, sleeping, and meeting people, because the temptation to commit sin grows stronger if there is any excess in these areas, because that requires an outlet and what is permissible becomes no longer enough and one begins to transgress into haraam areas. One of the most harmful things for a person is idleness and free time, because the soul is never idle; if it is not kept busy with beneficial things it will inevitably occupy itself with harmful things.

10 – This sums up all the previous things: it is faith that is firmly-rooted in the heart. Patience in refraining from sin depends on strength of faith. The stronger a person's faith is, the more patient he will be, but if his faith is weak his patience will be weak too. If a person's heart is filled with the belief that Allaah is watching him and can see him, and has forbidden what He has forbidden to him and will be angry with the one who does it and punish him, and if his heart is filled with the belief in the reward and punishment, Paradise and Hell, then he will not fail to act upon this knowledge.

Whoever thinks that he can give up sin without firm and deeply-rooted faith is mistaken. If the lamp of faith is strong in the heart it will illuminate all of its corners and shine its light into its depths; that light will then spread throughout his body and he will respond quickly to the promptings of faith, and will obey humbly and willingly, with no resentment. Rather he will rejoice in this call when it comes, just as a man rejoices in the call of his beloved who calls him to show him kindness and honour him, so he is waiting for his call all the time. Allaah bestows His mercy upon whomsoever He will ... End quote.

Tareeq al-Hijratayn (p. 408-414).

What is required of the Muslim is to understand what Allaah really wants from his fasting, and to understand what pushes him to commit sin, so that he may keep away from it and shun it and hate it. What we have quoted from Ibn al-Qayyim explains this in the best way.

And Allaah knows best.

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FOOD FOR THOUGHT

FAMILY

I ran into a stranger as he passed by. "Oh, excuse me please" was my reply.

He said, "Please excuse me too; wasn't even watching for you."

We were very polite, this stranger and I. We went on our way and we said good-bye.

But at home a different story is told, How we treat our loved ones, young and old.

Later that day, cooking the evening meal,My daughter stood beside me very still.

When I turned, I nearly knocked her down. "Move out of the way," I said with a frown.

She walked away, her little heart broken. I didn't realize how harshly I'd spoken.

While I lay awake in bed,God's still small voice came to me and said,

"While dealing with a stranger, common courtesy you use, But the children you love, you seem to abuse. Look on the kitchen floor, You'll find some flowers there by the door.

Those are the flowers she brought for you. She picked them herself, pink, yellow and blue. She stood quietly not to spoil the surprise, And you never saw the tears in her eyes."

By this time, I felt very small And now my tears began to fall. I quietly went and knelt by her bed; "Wake up, little girl, wake up," I said.

"Are these the flowers you picked for me?" She smiled, "I found 'em, out by the tree.

I picked 'em because they're pretty like you. I knew you'd like 'em, especially the blue."

I said, "Daughter, I'm sorry for the way I acted today; I shouldn't have yelled at you that way."

She said, "Oh, Mom, that's okay. I love you anyway." I said, "Daughter, I love you too, and I do like the flowers, especially the blue."

Are you aware that:

If we die tomorrow, the company that we are working for could easily replace us in a matter of days.

But the family we left behind will feel the lost for the rest of their lives.

And come to think of it, we pour ourselves more into work than to our family - an unwise investment indeed.

So what is behind the story?

You know what is the full word of family?

FAMILY = (F)ATHER (A)ND (M)OTHER, (I) (L)OVE (Y)OU

It is worthwhile to share more time with them as they are getting older. Make balance among all things.

Hence, if those people up there ask you, place your priorities right.. Ask them is family is not the right one??

Memastikan Ubat-Ubatan Selamat Kepada Pengguna

Memastikan Ubat-Ubatan Selamat Kepada Pengguna

Beberapa soalan seharusnya bermain dalam minda pengguna mengenai sesuatu ubat atau makanan tambahan yang hendak mereka gunakan. Adakah ia berkesan dan selamat dimakan? Badan atau organisasi kesihatan manakah yang mengeluarkan pengiktirafan ke atas ubat berkenaan sehingga ia dapat dijual di pasaran?

Soalan ini bukan saja boleh menyelamatkan wang anda tetapi juga keselamatan diri, insya-allah. Adalah suatu keperluan bagi seorang pengguna untuk mengetahui bagaimana doktor atau saintis bekerja dan menganalisis sesuatu jenis ubat serta memberi pengiktirafan yang dikeluarkan oleh badan kesihatan bertauliah sehingga ubat itu berada di pasaran.

Dalam konteks Malaysia, kini belum ada industri farmaseutikal yang terbabit di dalam kegiatan penyelidikan dan pembangunan (R & D) ubat-ubatan baru. Bagaimanpun, penyelidikan asas mengenainya termasuk daripada sumber semula jadi seperti herba, tumbuh-tumbahan dan haiwan dijalankan secara “kecil-kecilan” oleh penyelidik yang rata-ratanya berada di pusat pengajian tinggi tempatan. Jadi, bermula daripada penemuan ini, tidak mustahil bahan dijumpai ini berguna bagi penyembuhan penyakit.

Pengguna perlu mengetahui perbezaan antara ubat dengan makanan tambahan. Sesuatu bahan kimia diiktiraf sebagai ubat sekiranya ia mempunyai nilai atau kesan penyembuhan penyakit manakala makanan tambahan pula berfungsi mengekalkan tahap kesihatan yang baik. Dari segi kawalan dan pengiktirafan pula, status pengiktirafan makanan tambahan tidak seketat kawalan dan pengiktirafan status ubat.

Berikutan itu, makanan tambahan menjadi lebih popular di kalangan pengeluar kerana ia lebih mudah dipasarkan. Pengeluar makanan tambahan seharusnya bersifat jujur dan memastikan bahan keluaran mereka benar-benar selamat digunakan, mengikut amalan pengilangan yang baik dan teratur serta melabel produk sebelum dibawa ke pasaran. Bahan yang didapati memudaratkan kesihatan manusia seharusnya ditarik balik daripada pasaran.

Sebelum sesuatu ubat disahkan selamat digunakan dan boleh dijual di pasaran, ia mesti melalui satu siri ujian penyaringan makmal yang ketat dan menyeluruh oleh mereka yang mahir dalam soal perubatan dan penyelidikan. Kementerian Kesihatan bersama badan kesihatan menyenaraikan garis panduan tertentu yang boleh diguna pakai oleh doktor dan penyelidik dalam menentukan sesuatu penemuan ubat baru, agar ia diperakui dan diiktiraf seluruh dunia.

Di dalam persoalan ini, saintis yang jujur dan bertanggungjawab bukan saja berhati-hati mengeluarkan perakuan, malah tidak terburu-buru memberi publisiti kalau hanya mempunyai data penyelidikan yang terhad. Mereka sedar dakwaan mereka dipertaruhkan dengan nyawa manusia, justeru itu ujian demi ujian dilakukan demi memastikan hasil produk benar-benar selamat diguakan oleh manusia.

Bagaimanakah ubat dicipta? Penghasilannya mungkin hasil penemuan dalam makmal membabitkan campuran bahan kimia tertentu dan memberi kesan penyembuhan terhadap sesuatu penyakit atau ubat itu mungkin diperolehi daripada ekstrak sumber tumbuh-tumbuhan,herba atau haiwan. Selain itu, ada ubat yang digunakan oleh datuk nenek pada zaman lampau dan diwarisi turun-temurun.

Dalam dunia perubatan moden, sesuatu ubat diiktiraf hanya apabila keberkesanannya dapat dibuktikan secara saintifik melalui beberapa siri penyaringan makmal yang meyeluruh dan konsisten. Langkah pertama yang dilakukan dalam siri penyaringan makmal ialah ujian praklinikal yang mana umumnya membabitkan ujian peringkat sel dan haiwan makmal. Hanya tatkala keputusan yang diperolehi memberangsangkan barulah ujian ke atas manusia dijalankan.

Ujian praklinikal adalah ujian yang pertama yang dilakukan di dalam siri penilaian sesuatu ubat. Ia membabitkan analisis asas seperti bagaimana cara pemberian ubat, aktiviti metabolisme ubat itu di dalam tubuh dan bagaimana ia dikumuhkan, kesan sampingan dan kesan toksisiti. Sekiranya ubat itu memberi kesan sampingan, penyelidik terbabit mengenal pasti aras dos yang boleh menyebabkan kesan berkenaan. Di dalam fasa ini, haiwan makmal dijadikan subjek.

Ubat yang mempamerkan kesan yang tidak dikehendaki ke atas haiwan makmal dianggap gagal dalam siri analisis ini dan ujian seterusnya tidak diperlukan. Begitu juga bagi ubat yang tidak memberi kesan sampingan tetapi mempunyai kadar penyerapan yang terlalu cepat tidak dipilih untuk ujian yang seterusnya. Keputusan yang diperolehi hasil ujian makmal ini diterbitkan dalam jurnal berkaitan untuk tatapan ahli yang lain.

Sekiranya ujian ke atas haiwan makmal tidak memberikan kesan sampingan, atau dalam erti kata lain keputusan ujian praklinikal dinilai sebagai baik, maka ubat berkenaan diuji dalam fasa berikutnya iaitu ujian klinikal dan membabitkan ujian ke atas manusia pula. Keputusan yang baik ke atas haiwan makmal tidak semestinya menggambarkan kesan yang sama diperolehi apabila diuji ke atas manusia. Ujian ke atas manusia sangat penting untuk memastikan ubat bekenaan benar-benar selamat digunakan. Dalam fasa ini, doktor bertauliah dilantik untuk mengawasi kegiatan ujian terutama membabitkan pesakit dan sumber ujian manusia.

Peraturan pengendalian ubat yang diuji juga dikawal mengikut satu protokol yang ketat dan diawasi oleh badan kesihatan yang dilantik, manakala keputusan ujian sekecil mana sekalipun direkod dan difailkan secara sistematik. Pada bila-bila masa yang dikehendaki, data itu seharusnya dapat diserahkan kepada badan kesihatan berkenaan untuk diperiksa. Semua ini dilakukan demi memastikan keselamatan manusia yang diuji itu benar-benar terjaga dan dilindungi.

Wujud beberapa fasa dalam ujian klinikal. Fasa pertama umumnya membabitkan perkara asas termasuk mengenal pasti dos yang selamat untuk diberikan kepada sukarelawan, kaedah terbaik pemberian ubat dan membabitkan hanya sebilangan kecil sukarelawan (antara 20 hingga 100 sukarelawan). Fasa kedua pula membabitkan jumlah sukarelawan yang lebih besar iaitu 100-300 orang. Kesan sampingan ubat yang diuji diteruskan dan sekiranya kesan yang berkesan diperolehi, ujian berikutnya dijalankan. Fasa ketiga siri ujian klinikal kebiasaannya membabitkan pusat kesihatan di peringkaat daerah. Bilangan sukarelawan dipertingkatkan, mungkin memecah hingga ribuan individu yang dipilih secara rawak.

Apabila ubat yang diuji itu ‘lulus’ semua fasa berkenaan, barulah ia disahkan sebagai selamat dan diberi lesen untuk dipasarkan. Bagaimanapun, ubat-ubatan ini tetap terus diawasi dari semasa ke semasa, terutama dari kesannya ke atas pengguna. Fasa ini disebut sebagai fasa keempat.

Sekiranya ubat ini dilaporkan memberi kesan sampingan, lesennya akan ditarik balik dan amaran menggunakannya diwartakan kepada orang ramai. Fenomena ini pernah berlaku. Sebagai contoh, fenfluramine dan dexfenfluramine diluluskan bertahun-tahun lalu dan amat berkesan dalam membantu pesakit diabetes. Bagaimanapun, apabila di dapati pengambilannya secara kombinasi memberikan kesan ke atas jantung, kedua-dua ubatan ini ditarik balik dari pasaran.

Tidak semua ubat yang diuji dalam fasa ujina praklinikal berjaya ke peringkat fasa ujian klinikal. Dianggarkan daripada kira-kira 5,000 ubatan yang diuji, hanya lima saja yang layak dibawa ke fasa ujian klinikal. Daripadanya, hanya beberapa yang berjaya dilesenkan untuk kegunaan manusia. Yang lain ditolak atas alasan yang perbagai sama ada terlalu toksik untuk digunakan atau pun memberi kesan sampingan yang tidak diingini. Adalah penting bagi seseorang penyelidik menggunakan bilangan subjek yang besar supaya keputusan yang diperolehi itu bererti dari sudut statistik.

Sebenarnya, ahli farmakologi dan fisiologi memainkan peranan yang penting dalam pembangunan ubat-ubatan baru. Untuk menjadi seorang ahli dalam bidang ini, mereka seharusnya mempunyai kelulusan asas dalam bidang sains gunaan termasuk perubatan, pergigian, farmasi atau perubatan veterinar atau setidak-tidaknya mempuyai ijazah dalam bidang sains umum sebelum memohon ke peringkat ijazah yang lebih tinggi.

Di peringkat ijazah lanjutan pula, mereka seharusnya melengkapkan diri dengan pelbagai kemahiran makmal terutama dalam aspek penyelidikan dan pembangunan, kemudian barulah mereka dapat menyumbang dalam proses peningkatan taraf kesihatan manusia sejagat melalui penyelidikan yang bertaraf dunia.

Pada suatu ketika dulu, secara konvensional, ahli fisiologi dikatakan mengkaji fungsi tubuh manusia secara normal manakala ahli farmakologi pula mengkaji kesan ubat ke atas tubuh manusia. Malah tidak keterlaluan dikatakan ahli sains ini hanya berperanan sebagai pengajar ilmu sains kesihatan di pusat pengajian tinggi.

Apabila sesuatu ubatan itu diluluskan untuk dipasarkan, ia dimasukkan dalam senarai ubat yang berdaftar dengan Badan Kawalan Dadah, satu badan yang diiktiraf mengendalikan perlesenan ubat-ubatan baru. Badan ini juga kebelakangan ini mendaftarkan ubat-ubatan tradisional yang diguna pakai pengamal ubat tradisional.

Langkah ini sebagai pengiktirafan ubat-ubatan tradisional yang diwarisi sejak turun-temurun, ditambah lagi Malaysia kaya dengan pelbagai warisan semulajadi dalam aspek penyembuhan penyakit.

Cuma apa yang diharapkan, pengamal perubatan tradisional seperti penjual akar kayu dapat tampil ke depan memberi maklumat penting mengenai ubat-ubatan tradisional supaya ia dapat diuji secara saintifik dan dapat diiktiraf. Melalui cara ini, mereka mendapat lebih kepercayaan dan berpotensi diterima oleh masyarakat antarabangsa.

Doa Berbuka Puasa

Pesanan Nabi SAW Ttg Ramadhan


Amalan Paling Utama - Ramadhan