AVSEQ05

AVSEQ06

Zakah and Hajj

Zakah

 

The third obligation is zakah.  Every Muslim whose financial condition is above a certain specified minimum must pay annually 2.5 percent of his or her cash balance to a deserving fellow being.  This is the minimum.  The more you pay, the greater the reward that God shall bestow on you.

The money that we pay as zakah is not something God needs or receives.  He is above any want and need.  He, in His benign mercy, promises us rewards manifold if we help our brethren.  But there is one basic condition for being thus rewarded.  And it is this: that when we pay in the name of God, we shall not expect nor demand any worldly gains from the beneficiaries nor aim at making our names as philanthropists.

Zakah is as basic to Islam as other forms of worship: salah (prayers) and saum (fasting).  The fundamental importance of zakah lies in the fact that it fosters in us the qualities of sacrifice and rids us of selfishness and plutolatry.  Islam accepts within its fold only those who are ready to give away in God’s way from their hard earned wealth willingly and without any temporal or personal gain.  It has nothing to do with misers.  A true Muslim will, when the call comes, sacrifice all his belongings in the way of God, for zakah has already trained him for such sacrifice.

There are immense gains to the society in the institution of zakah.  It is the bounden duty of every well-to-do Muslim to help his lowly placed poor brethren.  His wealth is not to be spent solely for his own comfort and luxury, as there are rightful claimants on his wealth, and they are the nation’s widows and orphans; the poor and the invalid; and those who have ability but lack the means by which they could seek useful employment; those who have the faculties and brilliance but not the money with which they could acquire knowledge and become useful members of the community.  He who does not recognize the right on his wealth of such members of his own community is indeed cruel.  For there could be no greater cruelty than to fill one’s own coffers while thousands die of hunger or suffer the agonies of unemployment.  Islam is a sworn enemy of such selfishness, greed, and acquisitiveness.  People not ingrained with these morals, devoid of sentiments of universal love, know only to preserve wealth and to add to it by lending it out on interest.  Islam’s teachings are the very antithesis of this attitude.  Here one shares one’s wealth with others and helps them stand on their own legs and become productive members of the society.

Hajj

 

Hajj, or the pilgrimage to Mecca, is the fourth basic act of worship.  It is obligatory once in a lifetime only for those who can afford it.  When Muslims undertake the pilgrimage, they are required to suppress our passions, refrain from bloodshed, and be pure in word and deed.  God promises rewards for our sincerity and submissiveness.

The Hajj is, in a way, the biggest of all acts of worship.  This is so because unless people really loved God, then they would never undertake such a long journey, leaving all their near and dear ones behind them.  It may seem easy now with the appearance of airplanes and vehicles, but imagine in the past when Muslims had to take a long arduous journey, facing fatigue, hunger and death, often taking more than a year!

This pilgrimage is unlike any other journey.  Here, pilgrims’ thoughts are concentrated on God, their very beings vibrate with the spirit of intense devotion.  When they reach the holy places, they find the atmosphere laden with piety and godliness; they visit places which bear witness to the glory of Islam, and all this leaves an indelible impression on their minds, which they carry to their last breath.

In addition, there are in Hajj, as in any other act of worship, many benefits that Muslims can gain.  Mecca is the center towards which the Muslims must converge once a year and discuss topics of common interest.  Hajj refreshes in them the faith that all Muslims are equal and deserve the love and sympathy irrespective of their geographical or cultural origin.  Thus, Hajj unites Muslims from around the world into one international brotherhood.

Care for the orphan

Peace be to you,

The sayings of the prophet of Islam, Mohammed -peace be upon him- are full of wisdom. and if someone follows them as guidelines of his/her life, he/she will succeed in this world and the hereafter.

I decided, in sha'Allah (God willing), to make a collection of artworks featuring the sayings of the prophet to let people know this man better. I hope you enjoy them.

In Islam, sponsoring an orphan is a great righteous deed and a good and praiseworthy action. An orphan himself, Muhammad paid special attention to the care of children. He himself adopted a former slave and raised him with the same care as if he were his own son.

However, the Qur'an gives specific rules about the legal relationship between a child and his/her adoptive family. The child's biological family is never hidden; their ties to the child are never severed. The Qur'an specifically reminds adoptive parents that they are not the child's biological parents:

"...Nor has He made your adopted sons your (biological) sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. Call them by (the names of) their fathers; that is juster in the sight of Allah. But if you know not their father's (names), (call them) your brothers in faith, or your trustees. But there is no blame on you if you make a mistake therein. (What counts is) the intention of your hearts. And Allah is Oft-Returning, Most Merciful."

(The Holy Qur'an 33:4-5)

The guardian/child relationship has specific rules under Islamic law, which render the relationship a bit different than what is common adoption practice today. The Islamic term for what is commonly called adoption is kafaalah, which comes from a word that means "to feed." In essence, it describes more of a foster-parent relationship. Some of the rules in Islam surrounding this relationship:

An adopted child retains his or her own biological family name (surname) and does not change his or her name to match that of the adoptive family.

An adopted child inherits from his or her biological parents, not automatically from the adoptive parents.

When the child is grown, members of the adoptive family are not considered blood relatives, and are therefore not mahrim to him or her. "Mahrim" refers to a specific legal relationship that regulates marriage and other aspects of life. Essentially, members of the adoptive family would be permissible as possible marriage partners, and rules of modesty exist between the grown child and adoptive family members of the opposite sex.

If the child is provided with property/wealth from the biological family, adoptive parents are commanded to take care and not intermingle that property/wealth with their own. They serve merely as trustees.

These Islamic rules emphasize to the adoptive family that they are not taking the place of the biological family -- they are trustees and caretakers of someone else's child. Their role is very clearly defined, but nevertheless very valued and important.

It is also important to note that in Islam, the extended family network is vast and very strong. It is rare for a child to be completely orphaned, without a single family member to care for him or her. Islam places a great emphasis on the ties of kinship -- a completely abandoned child is practically unheard of. Islamic law would place an emphasis on locating a relative to care for the child, before allowing someone outside of the family, much less the community or country, to adopt and remove the child from his or her familial, cultural, and religious roots. This is especially important during times of war, famine, or economic crisis -- when families may be temporarily uprooted or divided.

The prophet Mohammed -peace be upon him- said: “I and the person who looks after an orphan will be in Paradise together like these two.” and He Put His Index And Middle Finger Together.

he also said: "Whoever caresses the head of an orphan (in affection), solely for the sake of God, a good deed will be written to his account for every hair over which he passed his hand..."

A man once came to the Messenger of God -peace be upon him-, and complained that he feels hardness in his heart. The Messenger of God said: "Would you like that your heart becomes soft and that you acquire what you need? Be merciful with the orphan, pat his head and feed him from what you eat. This will soften your heart, and enable you to get what you need."

The Prophet said, "Avoid the seven great destructive sins." They (the people) asked, "O God's Apostle! What are they?" He replied, "To join partners in worship with God; to practice sorcery; to kill the life which God has forbidden except for a just cause (according to Islamic law); to eat up usury (Riba), to eat up the property of an orphan; to give one's back to the enemy and freeing from the battle-field at the time of fighting and to accuse chaste women who never even think of anything touching chastity and are good believers."

That's all for today. my friends, I hope you could learn something new.

Peace be to you...

Getting Angry...

 

Peace be to you my dear friends,

Today I chose to talk about Anger and draw something about it:
Anger is the feeling one has toward something or someone that hurts, opposes, offends, or annoys, strong displeasure.
Anger is a destructive emotion, as a fire which destroys our well-being, consumes our good actions, repels our friends and dear ones, frightens our children and forces the angels to report bad actions for the Heavenly Records. This is a dangerous rough road and no-one is devoid of it and it brings one close to the wrath of God.
We all experience anger from time to time. Maybe your spouse did something to upset you... the children are misbehaving... someone cut you off in traffic... your boss is being unreasonable. We share this world with many people of many different personalities. It is inevitable that we will feel anger or frustration from time to time. While the feelings are inevitable, angry reactions are not.
In fact, the teachings of Islam are very clear on this: it is haram (forbidden) to lash out in anger. The Holy Qur'an says:
"O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames. How bad is it, to insult one's brother after having Faith. And whoso turneth not in repentance, such are evil-doers." (49: 11)
This verse says quite plainly that we are not allowed to insult, belittle, put down, or curse others. Several hadiths (sayings of the prophet) from various sources go on to say that the Prophet -peace be upon him- reported that it is our mouths or tongues which will lead us to Hell. In other words, the words we say will lead us to sin and, consequently, punishment. Words said in anger will definitely be among those!
In addition to insults and name-calling, we should also avoid yelling, screaming, and physical violence.
The Prophet Mohammed -peace be upon him- frequently advised his followers to refrain from anger. A man said to the Prophet, "Advise me!" The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious."
The Prophet (peace be upon him) said: "The strong man is not the one who throws people in wrestling. The strong man is the one who has control of himself when he is angry".
he also said: "The best of you are those who are slow to anger and swift to cool down...Beware of anger, for it is a live coal on the heart of the descendants of Adam."
and "Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution."
and "When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down."
and "If one of you becomes angry then he should be silent."
It is narrated that two people were arguing in the presence of the prophet Muhammad -peace be upon him- One of the two became so angry that his face went red and his veins swelled. Muhammad Lifted his face towards that person and said to him that I know a sentence if you were to say it your anger will go away. The sentence is called ta'aw’wz in Arabic. The English translation is as follows: "I SEEK GOD'S PROTECTION FROM THE CURSED SATAN"
Islamic Recipe for Calm
As mentioned before, feelings of anger are bound to occur. We live in a high-stress, fast-paced world, and it is unrealistic to think that things will always go as planned or that people will always act in ways that please us. So, what should we do when something upsets us? As in most areas of life, God sent us some guidelines in dealing with negative feelings.
Several hadiths instruct Muslims to say the ta'aw’wz ("I SEEK GOD'S PROTECTION FROM THE CURSED SATAN"). someone can also sit down or lie down at the onset of anger. This helps to slow the breathing and the heart rate and should lead to calmer feelings. This also gives you a chance to step away from the situation and explore your options. Usually, this time-out will allow you to censor your response and find something appropriate.
If sitting does not restore your calm, someone should wash and make ablution (wudu). Make a dua (supplication to God). It is also a good idea to ask for God's forgiveness for your anger, anything you did to contribute to the confrontation, and anything you did or said in anger. someone can also make prayers...
Many muslims find peace and comfort in reading the Qur'an. in fact, it is impossible to truly connect with God and feel anger at the same time. The two feelings are mutually exclusive!
Once someone has restored his/her inner calm, he/she can look at the issue in a new and more constructive light. he/she might find it is really a nonissue, and doesn't require a reaction at all. Or, he/she might find that it does need to be dealt with. In that case, he/she should now be equipped to deal with the situation in a calmer, more mature way... if God wills!

I hope you've learnt something new my dear friends.
see you next time.

mafthu07@gmail.com

Electromagnets Used Electric Motors

Electric motors are dependent on electromagnets. Turning on an electric motor activates the electromagnets. The magnets then push and pull the wheels and gears in the motor, allowing it to run. The motor will then propel the machine it's powering. Applying more electricity to the motor will increase its speed, as the electromagnets push and pull, the wheels and gears move faster.

 

Armature 

In electrical engineering, an armature generally refers to one of the two principal electrical components of an electromechanical machine– a motor or generator, but may also mean the pole piece of a permanent magnet or electromagnet, or the moving iron part of a solenoid or relay. The other component is the field winding or field magnet. The role of the "field" component is simply to create a magnetic field (magnetic flux) for the armature to interact with, so this component can comprise either permanent magnets, or electromagnets formed by a conducting coil. The armature, in contrast, must carry current so it is always a conductor or a conductive coil, oriented normal to both the field and to the direction of motion, torque (rotating machine), or force (linear machine). The armature's role is two-fold. The first is to carry current crossing the field, thus creating shaft torque in a rotating machine or force in a linear machine.

Bearing

A bearing is a device to allow constrained relative motion between two or more parts, typically rotation or linear movement. Bearings may be classified broadly according to the motions they allow and according to their principle of operation as well as by the directions of applied loads they can handle.

 

Electric Motor Bearing Lubrication Faces New Challenges

The past 10 years have seen a quiet revolution in electric motor bearing relubrication. Adherence to fundamentally sound practices, such as ensuring work area cleanliness during relube and following electric motor OEM lube selection and relube interval recommendations, has gained acceptance as standard operating procedures. Accordingly, many lubrication-related electric motor bearing failures have been reduced.

Principles of operation

A bearing is a device to allow constrained relative motion between two or more parts, typically rotation or linear movement. Bearings may be classified broadly according to the motions they allow and according to their principle of operation as well as by the directions of applied loads they can handle.

There are at least six common principles of operation:

• Plain bearing, also known by the specific styles: bushings, journal bearings, sleeve bearings, rifle bearings
• Rolling-element bearings such as ball bearings and roller bearings
• jewel bearings, in which the load is carried by rolling the axle slightly off-center
• fluid bearings, in which the load is carried by a gas or liquid
• magnetic bearings, in which the load is carried by a magnetic field
• flexure bearings, in which the motion is supported by a load element which bends.
• angular contact bearing

How a Bearing Works

The most common type of bearing is the AFBMA-7 C-3 rated bearing. C-3 relates to the internal clearances of the surfaces of the bearing. In most motor rated bearings, there is a clearance of between 3-5 mils (thousandths of an inch) in which lubrication flows to reduce friction and wear of the machined surfaces. The bearing, itself, consists of an inner race, an outer race, balls and a cage which evenly distributes the balls. Common bearings are designed to allow for a radial load with some limited axial loading. ALL BEARINGS ARE LUBRICATED WITH OIL.

Ehandhaanugai Duet 1 new

Untitled Album