Wednesday, February 17, 2016

5 Good Ways That Lets You Smile To The Bank Every Month With Your Business

Awesome customer service can help you do this. If you respond and engage with your customers quickly and on every platform it seems like you have a huge team that is everywhere and always online — even if in actuality you’re a small team with the right tools.
Here are five ways to "blowfish" with your customer service.
1. Be Responsive:- You have to respond to your customers needs as quickly as you can also to provide a flexible atmosphere if possible allowing the to bring up ideas.
2. Be Fast:- This means you have to act quickly on any complain made by your customers in order to let them remains yours
3. Get Personal:- Remember a good company or business without a good customer is nothing, you have to take their problems personal because they are what your company or business depend on, without them, you are nothing.
4 .Extend Online:- You can advertise your business online in order to reach more people and let the world know what your company is capable of doing.
5. Engage on Social:- If possible you can provide a social media group that allow your customers to interact and also ask one or two questions about your company/business which answer to their questions will be provided for in order to save them stress.

Monday, February 15, 2016

Raising the voice when supplicating is disliked

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu ʻalayhi wa sallam, is His slave and Messenger. 
It is disliked to raise one's voice while supplicating, especially if it is intended as an expression of anger. In principle, one should recite thikr (remembrance of Allaah) and supplications inaudibly; Allaah, The Exalted, says (what means): {Call upon your Lord in humility and privately; indeed, He does not like transgressors.} [Quran 7:55] Moreover, Abu Moosa  may  Allaah  be  pleased  with  him said, “We were with the Prophet, sallallaahu ʻalayhi wa sallam, on a journey, and whenever we ascended a high place, we used to say (loudly), 'Allaahu Akbar'. The Prophet, sallallaahu ʻalayhi wa sallam, said, 'O people, take it easy upon yourselves! You are not calling upon someone deaf or absent. You are calling upon One Who is All-Hearing and All-Seeing.'” [Al-Bukhaari and Muslim]
Hence, many scholars asserted that it is recommended to recite supplications and words of remembrance of Allaah inaudibly, without raising one's voice. Shaykhul-Islaam Ibn Taymiyyah  may  Allaah  have  mercy  upon  him wrote:
The Sunnah of the Prophet, sallallaahu ʻalayhi wa sallam, in this regard is to lower one's voice while imploring Allaah and recite supplications inaudibly except for a valid reason as per the sharee'ah. Allaah, The Exalted, says (what means): {Call upon your Lord in humility and privately; indeed, He does not like transgressors.} [Quran 7:55] He says about Prophet Zakariyya (Zechariah)  may  Allaah  exalt  his  mention (what means): {When he called to his Lord a private supplication.} [Quran 19:3] He also says (what means): {And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless.} [Quran 7:205] Moreover, it has been narrated that the Companions were with the Prophet, sallallaahu ʻalayhi wa sallam, on a journey and they raised their voices while reciting supplications. He, sallallaahu ʻalayhi wa sallam, said, 'O people! Be merciful to yourselves (i.e. do not raise your voice), for you are not calling a deaf or an absent one but One Who is All-Hearer and Ever Near (to all things). He Whom you are supplicating is nearer to every one of you than the neck of his camel.' [Al-Bukhaari and Muslim]” [End of quote]
At-Tabari  may  Allaah  have  mercy  upon  him commented on the verse that reads (what means): {And remember your Lord within yourself in humility and in fear} [Quran 7:205] saying, “The verse means that the Muslim is enjoined to display total submission to Allaah while imploring Him and that it is disliked to raise one's voice or shout while reciting supplications and calling upon Allaah.” [End of quote]
For more benefit, please refer to fatwa 90031.
However, it is not considered kufr; it is merely disliked, as was stated by Ibn Jurayj and others. If a wronged person was enraged at the one who wronged him and supplicated Allaah against him in a state of anger, then this is neither kufr nor disrespect of Allaah on his part.
Allaah knows best.

Why Do We Muslims Not Celebrate Valentine's Day?

It's a popular question among the youths, why muslims don't celebrate valentines day. According to Islamic teaching and this question may be answered in several ways as follows: 
1- In Islam, the festivals are clearly defined and well established, and no additions or subtractions may be accepted. They are an essential part of our worship and there is no room for personal opinion. They have been prescribed for us by Allah and His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Ibn Taymiyyah, may Allah have mercy on him, said: "Festivals are part of the laws, clear way and religious ceremonies of which Allah Says (what means): 'To each among you, We have prescribed a law and a clear way' [Quran 5:48] and 'For every nation We have ordained religious ceremonies which they must follow.'" [Quran 22:67]
Like the Qiblah (the direction faced in prayer), prayer and fasting. So there is no difference between joining them in their festival and joining them in their other rituals. Agreeing with the whole festival is agreeing with disbelief. Agreeing with some of their minor issues is the same as agreeing with them in some of the branches of disbelief.
Festivals are the most distinctive things by which religions are told apart, so whoever celebrates their festivals is agreeing with the most distinctive rituals of disbelief. Undoubtedly, going along with them in their festivals may, in some cases, lead to disbelief. Dabbling in these things, at the very least, is a sin. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) referred to the fact that every nation has its own festivals when he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Every nation has its own ‘Eed and this is our ‘Eed." [Al-Bukhari]
Because Valentine's Day goes back to Roman times, not Islamic times, this means that it is something which belongs exclusively to the Christians, not to Islam, and the Muslims have no share and no part in it. If every nation has its own festivals, as the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Every nation has its ‘Eed" [Al-Bukhari and Muslim] - then this means that every nation should be distinguished by its festivals.
 Image result for valentine
If the Christians have a festival and the Jews have a festival, which belongs exclusively to them, then no Muslim should join in with them, just as he does not share their religion or their direction of prayer.
2- Celebrating Valentine's Day means resembling or imitating the pagan Romans, then the Christian People of the Book in their imitation of the Romans in something that was not part of their religion. If it is not allowed to imitate the Christians in things that really are part of their religion - but not part of our religion - then how about things which they have innovated in their religion in imitation of idolaters?
Imitating non-Muslims in general -whether they are idolaters or People of the Book - is Haraam (prohibited), whether that imitation is of their worship - which is the most serious form - or of their customs and behavior. This is indicated by the Quran, Sunnah and Ijmaa' (unanimous consensus of scholars):
(i) From the Quran: Allah Says (what means): "And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment." [Quran 3:105]
(ii) From the Sunnah: the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Whoever imitates a people is one of them." [Abu Dawood]
Ibn Taymiyyah, may Allah have mercy on him, said: "This Hadeeth (narration) at the very least indicates that it is Haraam to imitate them, although the apparent meaning implies that the one who imitates them is non-Muslim, as Allah Says (what means): 'And if any amongst you takes them friends (and helpers), then surely, he is one of them' [Quran 5:5].”
(iii) With regard to Ijmaa', Ibn Taymiyyah, may Allah have mercy upon, him narrated that there was agreement that it is Haraam to imitate non-Muslims in their festivals at the time of the Prophet’s Companions  may  Allah  be  pleased  with  them and Ibn Al-Qayyim  may  Allah  have  mercy  upon  him narrated that there was scholarly consensus on this point.
3- The love referred to in this festival ever since the Christians revived it is romantic love outside the framework of marriage. The result of that is the spread of fornication and immorality. Hence, the Christian clergy opposed it at some stage and abolished it, then it came back again.
Some people may wonder, and say: “You mean to deprive us of love, but in this day and age we express our feelings and emotions - what is so wrong with that?
We say:
Firstly: It is a mistake to confuse what they call the day with what the real intentions are behind it. The love referred to on this day is romantic love, taking mistresses and lovers, boyfriends and girlfriends. It is known to be a day of promiscuity and sex for them, with no restraints or restrictions… They are not talking of pure love between a man and his wife or a woman and her husband, or at least they do not distinguish between the legitimate love in the relationship between husband and wife, and the forbidden love of mistresses and lovers. This festival for them is a means for everyone to express love.
Secondly: Expression of feelings and emotions is not a justification for the Muslim to allocate a day for celebration based on his own thoughts and ideas, and to call it a festival, or make it like a festival or ‘Eed. So how about when it is one of the festivals of the non-Muslims?
In Islam, a husband loves his wife throughout the year, and he expresses that love towards her with gifts, in verse and in prose, in letters and in other ways, throughout the years - not just on one day of the year.
Thirdly: There is no religion which encourages its followers to love and care for one another more than Islam does. This applies at all times and in all circumstances, not just on one particular day. Indeed, Islam encourages us to express our emotions and love at all times, as the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "If a man loves his brother, let him tell him that he loves him." [Abu Dawood]
And He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "By the One in Whose hand is my soul, you will not enter Paradise until you truly believe, and you will not truly believe until you love one another. Shall I not tell you of something that, if you do it, you will love one another? Spread salaam (Islamic greeting) amongst yourselves." [Muslim]
Fourthly: Love in Islam is more general and more comprehensive; it is not restricted only to one kind of love, that between a man and a woman. There are many more kinds of love. There is the love of Allah, love of His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and his companions  may  Allah  be  pleased  with  them love for good and righteous people, love and support for the religion, love of martyrdom for the Sake of Allah, etc. There are many kinds of love. It is a dangerous mistake to restrict this broad meaning to this one kind of love.
Fifthly: What these people think, that love before marriage is a good thing, is wrong, as has been proven in studies and by real-life experience.
So, how can we believe that Valentine's Day is of any benefit to Muslims? The truth is that it is a call for more permissiveness and immorality, and the forming of forbidden relationships.
The husband who sincerely loves his wife does not need this holiday to remind him of his love. He expresses his love for his wife at all times and on all occasions.

Saturday, February 13, 2016

See What Our Actor & Actress are Using to Get Smooth Skin

Here are the top 5 ways to get smooth skin, although there are numerous skin care products on the market that promise to give you smooth and flawless skin, they can be expensive and some even have harsh ingredients that can damage your skin.
Luckily, your skin can become smooth and clear with the help of some readily available natural ingredients.

1. Water

One of the most important things you can do for smooth and glowing skin is drink plenty of water. Your aim should be to drink 8 to 10 glasses of water a day. Water helps the body flush out toxins and waste. However, avoid sugary drinks, alcohol and carbonated drinks.
Also try to eat fruits and vegetables that are high in water content. Washing your face at least twice a day with water will also help improve your skin’s health and appearance.

2. Lemon Juice

Lemon juice can be used to cleanse your skin, lighten spots and scars, as well as soften and smooth it.
This citrus-rich fruit contains cleansing enzymes that remove dead skin cells, leaving your skin smoother and fresher. With its excellent astringent properties, lemon is a great natural cleanser for people who have oily skin.
  • To lighten dark spots and acne marks, you can use fresh squeezed lemon juice and apply it to your entire face and neck. Leave it on for 10 minutes and then rinse it off with lukewarm water. You can do this daily or several times a week.
  • For soft, smooth skin, mix lemon juice from half a lemon and one egg white. Apply it to your face. Leave it on for 10 minutes and then rinse with warm water. Repeat once or twice a week.

3. Tomatoes

Fresh tomato is an excellent natural skin toner. It can also help treat pimples and blemishes.
  • To make your skin soft and smooth, puree some fresh tomatoes in a blender or grinder. Apply the tomato paste to your face. Leave it on for 10 minutes and then wash it off with water. Daily use can help shrink enlarged pores and give you smoother, glowing skin.
  • You can also use tomato paste to heal pimples. Apply it to the affected area and leave it on for an hour, then rinse it off.

4. Honey

Honey is another natural ingredient that you can use to get smooth skin.
  • Apply raw honey to your face and neck, leave it on for about 10 minutes and then rinse it off with cold water. This simple remedy will make your skin soft and smooth.
  • Another option is to mix an egg white with honey and apply it to your face for 20 minutes. Wash it off with cold water and a delicate soap to remove the smell from the egg white.
  • You can also make a thick paste with three teaspoons of honey and one-half teaspoon of cinnamon powder. Apply it to your face and leave it on overnight. In the morning, wash it off with lukewarm water.

5. Tea Tree Oil

Tea tree oil has antibacterial properties that help fight acne-causing bacteria. It is also good for reducing scars and blemishes.
Some people can be allergic to the oil, so it is highly recommended to try it first on your inner wrist area before applying it to your face.
  1. To heal a pimple quickly, use a cotton swab to apply tea tree oil directly on the affected area every few hours.
  2. About one hour before going to bed, apply vitamin E oil and leave it on overnight.

Sunday, January 31, 2016

Breast Cancer:- Causes and Treatment

Breast cancer is cancer that develops from breast tissue. Signs of breast cancer may include a lump in the breast, a change in breast shape, dimpling of the skin, fluid coming from the nipple, or a red scaly patch of skin. In those with distant spread of the disease, there may be bone pain, swollen lymph nodes, shortness of breath, or yellow skin.

Signs and symptoms
Breast cancer showing an inverted nipple, lump and skin dimpling.
The first noticeable symptom of breast cancer is typically a lump that feels different from the rest of the breast tissue. More than 80% of breast cancer cases are discovered when the woman feels a lump. The earliest breast cancers are detected by a mammogram. Lumps found in lymph nodes located in the armpits can also indicate breast cancer.
Indications of breast cancer other than a lump may include thickening different from the other breast tissue, one breast becoming larger or lower, a nipple changing position or shape or becoming inverted, skin puckering or dimpling, a rash on or around a nipple, discharge from nipple/s, constant pain in part of the breast or armpit, and swelling beneath the armpit or around the collarbone. Pain ("mastodynia") is an unreliable tool in determining the presence or absence of breast cancer, but may be indicative of other breast health issues.
Inflammatory breast cancer is a particular type of breast cancer which can pose a substantial diagnostic challenge. Symptoms may resemble a breast inflammation and may include itching, pain, swelling, nipple inversion, warmth and redness throughout the breast, as well as an orange-peel texture to the skin referred to as peau d'orange; as inflammatory breast cancer doesn't show as a lump there's sometimes a delay in diagnosis.
Another reported symptom complex of breast cancer is Paget's disease of the breast. This syndrome presents as skin changes resembling eczema, such as redness, discoloration, or mild flaking of the nipple skin. As Paget's disease of the breast advances, symptoms may include tingling, itching, increased sensitivity, burning, and pain. There may also be discharge from the nipple. Approximately half of women diagnosed with Paget's disease of the breast also have a lump in the breast.
In rare cases, what initially appears as a fibroadenoma (hard, movable non-cancerous lump) could in fact be a phyllodes tumor. Phyllodes tumors are formed within the stroma (connective tissue) of the breast and contain glandular as well as stromal tissue. Phyllodes tumors are not staged in the usual sense; they are classified on the basis of their appearance under the microscope as benign, borderline, or malignant.
Occasionally, breast cancer presents as metastatic disease—that is, cancer that has spread beyond the original organ. The symptoms caused by metastatic breast cancer will depend on the location of metastasis. Common sites of metastasis include bone, liver, lung and brain. Unexplained weight loss can occasionally signal breast cancer, as can symptoms of fevers or chills. Bone or joint pains can sometimes be manifestations of metastatic breast cancer, as can jaundice or neurological symptoms. These symptoms are called non-specific, meaning they could be manifestations of many other illnesses.
Most symptoms of breast disorders, including most lumps, do not turn out to represent underlying breast cancer.
Women may reduce their risk of breast cancer by maintaining a healthy weight, drinking less alcohol, being physically active and breastfeeding their children. These modifications might prevent 38% of breast cancers in the US, 42% in the UK, 28% in Brazil and 20% in China. The benefits with moderate exercise such as brisk walking are seen at all age groups including postmenopausal women.
Marine omega-3 polyunsaturated fatty acids appear to reduce the risk. Strategies that encourage regular physical activity and reduce obesity could also have other benefits, such as reduced risks of cardiovascular disease and diabetes.
High consumption of soy-based foods may reduce risk.
Pre-emptive surgery
Removal of both breasts before any cancer has been diagnosed or any suspicious lump or other lesion has appeared (a procedure known as prophylactic bilateral mastectomy) may be considered in people with BRCA1 and BRCA2 mutations, which are associated with a substantially heightened risk for an eventual diagnosis of breast cancer. Evidence is not strong enough to support this procedure in anyone but those at the highest risk. BRCA testing is recommended in those with a high family risk after genetic counseling. It is not recommended routinely. This is because there are many forms of changes in BRCA genes, ranging from harmless polymorphisms to obviously dangerous frameshift mutations. The effect of most of identifiable changes in the genes is uncertain. Testing in an average-risk person is particularly likely to return one of these indeterminate, useless results. It is unclear if removing the second breast in those who have breast cancer in one is beneficial.
The selective estrogen receptor modulators (such as tamoxifen) reduce the risk of breast cancer but increase the risk of thromboembolism and endometrial cancer. There is no overall change in the risk of death. They are thus not recommended for the prevention of breast cancer in women at average risk but may be offered for those at high risk. The benefit of breast cancer reduction continues for at least five years after stopping a course of treatment with these medications.

Five Qualities a Good Husband Must Posses

5. Loves your flaws.

loves flaws
No one out there is perfect. Not only in terms of beauty, but also in terms of nature. Each and every person possesses some flaws and getting a husband who loves you including your flaws and doesn’t judge is the best the girl can get. It gives girls a feeling that their husbands love her for who she is and can appreciate her what so ever may be the situation.

4. Compromises for you.

A relationship is about give and take. A good husband should sometimes compromise things to make his wife happy. For example, you could compromise on your boy’s night out if your wife is not feeling well or something else as the case may be. It doesn’t mean you have to compromise each and every time for your girl. Doing this once in a while makes her feel that she is your number one priority.

3. Faithful

It is a quality which both the persons in a relationship should possess. Be faithful to her. Do not cheat on her, ever. Being faithful to each other increases your trustworthiness altogether and makes your relationship long lasting. She should never have to worry about you cheating on her every time you go on a night out with your friends. A faithful husband does not mean your hubby should be restricted from talking to other girls. Rather it means, your hubby should never look at any other girl the way he looks at you. Ooh la la !

2. Understanding/Communication

This is a key factor for any relationship to be successful. According to me, if you can communicate to your partner and understand him/her, you surely have a strong relationship. Any misunderstanding should be sorted out that day itself. He should be able to understand your problems, your difficulties, what you are trying to explain to him and communicate freely without any barriers. He should take out some time to talk to you. This is only possible if you put your ego aside and communicate with your partner.

1. Trust

Trust tops this list because any relationship is life less if it deprives of trust. Trust is the building block of a relationship. The stronger the trust gets, the stronger gets the relationship. This is the most important quality a good husband must possess. He should be able to trust you on each and everything and at the same time be trustworthy too. He should not spy on you or be suspicious of you. If you both can trust each other blindly, I am very sure your relationship is a perfect one.

The Way You Look Determines The Way You Are Addressed

Eczema - causes, symptoms, treatment

Eczema (atopic dermatitis) is a common form of dermatitis (skin inflammation) that causes the skin to become itchy, red, swollen and painful.  Symptoms can vary from a mild rash that disappears quite quickly to a more severe condition that’s present for a long time.   The main goal of treatment is to eliminate itching which, in left untreated, can provoke or worsen the other symptoms.

In New Zealand eczema affects 15–20% of children and 1–2% of adults.

General information

Eczema generally occurs in babies and children, although it can occur at any time of life.  Approximately one in seven children will get the condition at some time - the first signs usually begin at nine to twelve months of age, although sometimes it can start as early as four months. 

Eczema usually starts on the face followed by the hands and feet.  Older children tend to be affected in the elbow and knee creases, neck, wrists, ankles and feet.  The hands and feet tend to be the most commonly affected areas in adults. Eczema is not a contagious condition.

If eczema appears in the first year of life there is a 50% chance it will not be a problem by the age of five.  Even if it continues into school age only one in twenty will still have trouble in adult life.  However, there are no hard and fast rules and each case is different


A child who has eczema makes extra amounts of a certain type of antibody (IgE).  This tendency is genetically inherited but, even so, some children who have the genetic disposition towards eczema may never suffer from the condition. 

Fifty per cent of children who make extra amounts of this antibody are more prone to suffer from asthma and hayfever.  Also, children who have eczema often have an allergic reaction against environmental particles.  These particles include pollen, dust, animal hair and skin cells, fungus spores and mites.
Certain substances or conditions called trigger factors can cause eczema to flare. These trigger factors can be:
  • Irritants such as wool, skin infections, dry skin, low humidity, heat, sweating or emotional stress.
  • Allergens such as dust mites, pollen, moulds or foods.
Consultation with your doctor may be helpful in identifying the triggers.
An infant with eczema is more likely to be allergic to food than other children are. There is at least a 40 to 50 per cent chance that food allergies may be triggers if your child has moderate to severe eczema. The foods responsible for 90 per cent of these reactions are egg, peanut, milk, soy, wheat, fish, nuts and shellfish. Salicylates and some preservatives can also trigger eczema.

Signs and symptoms

 The classic symptoms of eczema are:
  • Itching.  This is the worst aspect because it can be upsetting for the child.  It also makes the child scratch causing further rawness of the skin and possible infections to develop.
  • Redness caused by extra blood flowing through the blood vessels in the skin in the affected area.
  • A grainy appearance to the skin, caused by tiny fluid filled blisters just under the skin called “vesicles.”
  • Weeping when the blisters burst, either by themselves or because of scratching, and the fluid oozes on to the surface of the skin.
  • Crusts or scabs that form when the fluid dries.
  • Children with eczema often have dry, scaly skin.  This may be the result of the disease or it may also be the natural skin type of the family.  Dry skin can be a predisposing factor to developing eczema.
  • Pale patches of skin may appear because eczema can disturb the production of pigment which controls skin colour. The effect does fade and disappear.
  • Lichenification - a leathery, thicker skin area in response to scratching.  


The main goal of treatment is to eliminate the itching which provokes or worsens the other symptoms and causes the most discomfort.

In some very mild cases eczema can be managed by:
  • Avoiding likely sources of irritation (triggers)
  • Using emollients such as special bath oils and moisturisers.
It is necessary to work with the child's doctor in order to develop a treatment plan that works best for each child.  Treatment may need to be reassessed, especially if the condition worsens or fails to respond to treatment.  In some cases the doctor will refer the child to a skin specialist (dermatologist).

Steroids, such as hydrocortisone, reduce the inflammation in response to an allergic reaction.  There are different strengths of steroid creams and ointments available on prescription.  Care needs to be taken, especially if applying a very strong steroid as it can cause the skin to become thin.  These creams should not be put on liberally but instead only the thinnest smear should be applied to the rash.  The best time to do this is after a bath, as the skin is more absorbent. 

Discuss with a doctor or pharmacist the correct use and application of the steroid cream or ointment prescribed.  Establish when it is appropriate to use and when to stop using it.  It is not advisable to use a steroid on the face unless prescribed by a doctor. Occasionally, steroid medication may need to be given orally.

Consult the doctor if the child's skin shows signs of damage.  A weaker steroid or non-steroid cream can often reverse the damage if caught in time.

Pimecrolimus cream (Elidel) is a topical, steroid-free, anti-inflammatory medication used to treat eczema, amongst other inflammatory skin conditions. It is available on prescription and can be applied to affected skin on the face, head and around the eyes where steroid creams are not recommended.

Tar preparations such as coal tar have anti-itching and anti-eczema properties.  They are available in various bath oils, shampoos and gels.  Talk to the doctor about the use of these preparations.

Special diets that exclude certain foods (elimination diets) have been effective in treating eczema in some children. However, not all children respond to diet therapy.  Talk to your doctor or a dietitian about this.

Antihistamines may help the itching.  The drowsiness they cause can also be useful at night to conquer sleeplessness caused by the irritation. 

In some cases, medications to suppress the immune system may be needed to treat the condition.
In severe cases, phototherapy or ultaviolet (UV) treatment may be suggested.  This involves controlled exposure to UV-A and/or UV-B for a few minutes, two to three times each week.  A treatment course may continue for several months.

Other effects of eczema

Skin that is broken and damaged is more likely to be infected by bacteria or yeasts.  One common type of bacterium (staphylococcus aureus) produces yellow crusts or pus filled spots.

Should bacterial infection occur, this can be treated with a course of antibiotics.  Antibiotics can be taken orally in the form of syrup, capsules or tablets.  Once infection has broken out, it may be useful to add antiseptic solutions to a child's bath.  If the child is prone to infections, talk to your doctor about using an antiseptic solution as a preventative measure.

Poor temperature control can occur as a result of eczema.  Too much heat is lost through inflamed skin so the body tries to compensate by “turning up the heating”.  The result is that the child can feel too cold and then when moving into a warmer atmosphere quickly get too hot.  Sweating is another way of losing heat when we get too hot.  Eczema also prevents the sweat glands from working properly.

Preventative measures

 The following may help alleviate the symptoms and prevent future outbreaks of eczema:
  • Use pure cotton or cotton mixtures instead of wool or synthetics
  • Do not use soap.  Instead add bath oils to bath water and use emulsifying ointment or a water dispersible cream instead of soap
  • Avoid enzyme detergents and fabric softeners when washing clothes as these can irritate the skin
  • Avoid acid fruits and vegetables like tomatoes and citrus fruits.  They can cause a reaction on the hands and around the mouth.  Salty foods can also cause a similar reaction
  • Direct use of antiseptics and solvents should also be avoided
  • Environmental factors, such as heat, sunlight and cold can irritate the condition.  If this is the case, protect the child from them or avoid them as much as possible
  • Moisturise the skin.  Washing with water alone rapidly results in drying, but adding oil to water will moisturise dry, eczema-prone skin effectively.  Discuss with the doctor or a pharmacist what is available. It may take some time and experimentation to find the best product for the child
  • Bandages can be used to stop scratching at night.  Cotton mittens can be especially helpful
  • Fingernails should be kept short to decrease the damage caused by scratching.

How to Pray in Islam

Prayer (Salaat) is one of the five pillars of Islam and a fundamental act to perform correctly. It is believed that communication with Allah will bring life to the prayerful and bring them courage. It means Allah is talking to them. Whether you're just curious as to how Muslims pray or if you're looking to learn for yourself, move down to Step 1. 

Method 1 of 2: Prepare for Prayer

  1. Image titled Pray in Islam Step 1
    Ensure the area is clean and free of impurities. This includes your body, your clothes, and the place of prayer itself.
    • Perform Ablution if necessary. You must be ritually pure before you go about praying. If you're not, it's good to perform Wudu before you do. If since your last prayer you have urinated, defecated, passed gas, bled excessively, fallen asleep lying down, leaned against something, projectile vomited, or fainted, off to the bathroom you go.
    • Make sure all of your necessary parts are covered. The nakedness of a man is considered to be between the navel and the knees; for a women, her entire body except the face and palms.
    • If you are praying in a masjid (mosque), which is preferred, enter quietly--other fellow Muslims might still be praying and you don't want to disturb them. Stand in a free space away from the entrance/exit.
      • If you are unsure of the cleanliness of your area, spread a mat or cloth on the floor for good measure. This mat (or prayer rug) is very important to islamic culture.
  2. Image titled Pray in Islam Step 2
    Face the Qibla. This is the direction all Muslims face to turn in prayer toward Kabah.
    • The Holy Mosque in Mecca is the most revered place of worship for Muslims around the entire world. At the center of the mosque is the Ka'ba. All Muslims are required to face the Ka'ba five times every day when offering their prayers.
  3. Image titled Pray in Islam Step 3
    Pray at the proper time. The five prayers of each day take place at very specific times. For each one, there is a brief period of time it can be performed, determined by the rising and falling of the sun. Each salah takes about 5 to 10 minutes from start to finish.
    • The five prayers are Fajr, Zuhr, Asr, Maghrib and Isha. They are at dawn, immediately after noon, in the mid-afternoon, at sunset, and at night, respectively. They are not at the same time each day as they are timed by the sun, which changes path throughout the seasons.
    • These are the amount of rakat (rounds, more or less) for each of the 5 salah:
      • Fajr - i) First two rakat Sunnat Mokadda, ii) Two rakat Fard
      • Zuhr - i) Four rakat Sunnat Mokadda, ii) Four rakat Fard, iii) Two rakat Sunnat Mokadda, iv) Two rakat Nafl (Optional but spiritually beneficial)
      • Asr - i) Four rakat sunhat ghair mokadda (Optional but spiritually beneficial), ii) Four rakat Fard
      • Maghrib - i) Three rakat Fard, ii) Two rakat Sunnat Mokadda, iii) Two rakat nafl (Optional but spiritually beneficial)
      • Isha - i) Four rakat sunhat e Ghair Mokadda (Optional but spiritually beneficial), ii) Four rakat Fard, iii) Two Rakat Sunnat Mokadda, iv) Two rakat Nafil (Optional but spiritually beneficial), v) Three rakat Wajib, vi) Two rakat Nafil (Optional but spiritually beneficial) 
      Performing the Muslim Prayers
  1. Image titled Pray in Islam Step 4
    Make your intention known in your heart. Before initiating the salat, it is important that your intention be known and understood. Not necessarily aloud, but from within.
    • You may think about how many rakats you are going to do and for what purpose. Whatever it is, be sure you mean it.
  2. Image titled Pray in Islam Step 5
    Raise your hands up to your ears and say in a moderate tone "Allah - Akbar (الله أَكْبَر)." This translates to, "Allah is the greatest." Do this while standing.
  3. Image titled Pray in Islam Step 6
    Place your right hand over your left hand on your navel and keep your eyes focused on the place you are standing. Do not let your eyes wander.
    • Recite Isteftah Dua (opening prayer):

      wabihamdika watabarakas-muka wataaaala
      judduka wala ilaha ghayruk.
      a’auodu billaahi minash-shaytaanir rajeem
      bis-millaahir rahmaanir raheem
    • Follow it with the opening chapter of the Qu'ran, the Surah Al- Fatiha (this Surah is recited in each Rak'ah):

      al-hamdu lillaahi
      arrahmaanir raheem maaliki yawmideen
      iyyaaka na-budo wa-iyyaaka nasta’een
      siraatalladheena an’amta alayhim
      ghayril maghduobi’alayhim
      • You can also recite any other surah or any part of Qu'ran such as:

        Bis-millaahir rahmaanir raheem
        Qul huwal-lahu ahad alluhus-samad
        Lam yalid wa lam yulad
        Wa lam yakul-lahu kuhuwan ahad
  4. Image titled Pray in Islam Step 7
    Bend down. While bending, say "Allah - Akbar." Bend your body so that your back and neck are straight and level with the ground, keeping your eyes there. Your back and head should be in a 90 degree angle with your legs. This position is called "ruku'."
    • Once you are bent to the proper angle, say, "Subhanna - Rabbeyal - Azzem - wal - Bi - haamdee" three times. This translates to, "Glorious is my Lord, the most great."
  5. Image titled Pray in Islam Step 8
    Stand back up (raise from ruku'). Whilst rising up recite "Samey - Allahu - leman - Hameda with your arms beside you."
    • This means, "Allah hears those who praise Him. O our Lord, and all praise is to you." Whilst standing up recite Rabana Walakal Hamd once.
  6. Image titled Pray in Islam Step 9
    Go down and place your head, knees and hands on the floor. This is the position called "sajdah." Whilst doing that say, "Allah - Akbar."
    • When you are positioned fully, say "Subhanna - Rabbeyal - Alla - wal - Bi - haamdee" three times.
  7. Image titled Pray in Islam Step 10
    Rise from sajdah and sit on your knees. Place your left foot from ball to heel on the floor. Your right foot should be toes on the floor only. Place your hands flat on your knees. Recite "Rab-ig - Figr - Lee, Wa-ar - haam - ni, Waj - bur - nii, Wa-ar - faa - nii, Wa-ar - zuq - nii, Wah - dee - nee, Waa - Aafee - nii, Waa - fuu - annii." This means "Lord, forgive me."
    • Return to sajda and, just as before, say "Subhanna - Rabbeyal - Alla - wal - Bi - haamdee" three times.
  8. Image titled Pray in Islam Step 11
    Arise from sajda. Stand up and say, ""Allah - Akbar." You have completed 1 Rakat. Depending on the time of day, you may need to complete up to three more.
    • In every second rakaat, after second sajda, sit on your knee again and recite "Atta - hiyyatul - Muba - rakaatush - shola - waa - tuth thaa - yi - batu - lillaah, Assa - laamu - alaika - ayyuhan - nabiyyu warah - matullaahi - wabaa - rakaatuh, Assaa - laamu - alaina - wa alaa - ibaadil - laahish - sho - le - heen. Asyhadu - allaa - ilaaha - illallaah, Wa - asyhadu - anna - Muhammadan rasuul - lullaah. Allah - humma - sholli - alaa - Muhammad - wa - ala - aali - Muhammad.”
      • This is called "tashahhud."
  9. Image titled Pray in Islam Step 12
    Terminate the prayers with as-salaam. After the tashahhud, pray to Allah before signing off with these movements and words:
    • Turn your head to the right and say, "As Salam Alaykum wa Rahmatullahi wa Barakatuhu'." The angel who records your good deeds is to this side.
    • Turn your head to the left and say, "As Salam Alaykum wa Rahmatullahi wa Barakatuhu'." The angel who records your wrongful deeds is to this side. The prayers have ended!
    Note:- This was copied from, i therefore have no credit on this article.

Monday, January 11, 2016

Abortion in Islam (What did Islam says about Abortion)

In principle, the Qur'an condemns the killing of humans (except in the case of defense or as capital punishment), but it does not explicitly mention abortion. This leads Islamic theologians to take up different viewpoints: while the majority of early Islamic theologians permitted abortion up to day 40 of pregnancy or even up to day 120, many countries today interpret these precepts protecting unborn children more conservatively. Although there is no actual approval of abortion in the world of Islam, there is no strict, unanimous ban on it, either. Islam has not given any precise directions with regard to the issue of abortion. Hence it is not a matter, which has been clearly stated in the Shari'ah (Islamic Law) but rather an issue pertaining to the application of our knowledge of the Shari'ah.  Such application may vary in conclusion with a difference in the basic premises of one's arguments.
The Qur'an clearly disapproves of killing other humans: “Take not life which Allah has made sacred” (6:151; see also 4:29  “If a man kills a believer intentionally, his recompense is Hell, to abide therein (for ever)” (4:93). Allah (SWT) went even further, making unlawful killing of a single individual human being equal to mass murder of the whole of mankind: "Because of that, We ordained for the children of Israel that if anyone killed a person not in retaliation for murder or for spreading mischief on earth, it would be as if he killed all mankind. And who saved a life, it would be as if he saved all mankind." (Al-Maidah, 5:32)
As to whether abortion is a form of killing a human, the Qur'an does not make any explicit statements. Only Surah 17:31 warns believers in general: “Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.”
There are those in Islam who oppose all abortions. A favored text to support this is: "Do not kill your children for fear of poverty for it is We who shall provide sustenance for you as well as for them." (Surah, Al-An' am, 6:151).  This Qur'anic reference is to killing already born children--usually girls. The text was condemning this custom.  The Arabic word for killing used in this text "means not only slaying with a weapon, blow or poison, but also humiliating or degrading or depriving children of proper upbringing and education."  The text doesn't explicitly address the abortion and therefore doesn't close the argument on it.
The Qur'an says:
           We created man from an essence of clay: then placed him, a living germ,
            In a secure enclosure.  The germ We made a leech; and the leech a lump of
            Flesh; and this We fashioned into bones, then clothed the bones with flesh;
            Then We develop it into another creation. (Surah Al-Mu'minoon, 23: 12-14)
This verse reveals how the fetus is formed and transforms into a complete human being.
The elaborate process of the development of the first human being is given in the Qur'an as follows:
                       He who has made everything which He has created most good.  He
                       began the creation of man with(nothing more than) clay, and made
                       his progeny  from a quintessence of the nature of a fluid despised.
                       Then He fashioned him in due proportion and breathed into him some-
thing of  His Ruh(Life-Energy). And (with this) He gave you (the faculties
of ) hearing and sight and understanding. (Surah Al-Sajadah, 32:7-9).
During the development of fetus, the body received the Divine Ruh (Life-energy) and subsequently the human faculties of hearing, sight and understanding were developed.
There is no agreement among legal scholars – including those of the founders of the four schools of religious law of the early Islamic period – as to the exact point in time this happens, however.
Islam's approach to the issue of birth control and abortion is very balanced. It allows women to prevent pregnancy but forbids them to terminate it.  In case of rape the woman should use the morning after pill or RU486 immediately after the sexual assault in order to prevent the possible implantation of a fertilized ovum.  Modern technology (like ultra sound scan) has made it possible to know whether or not a child has a defect long before he is born. Some people justify the abortion of a defective fetus.

The Shari'ah allows abortion only when doctors declare with reasonable certainty that the continuation of pregnancy will endanger the woman's life. This permission is based on the principle of the lesser of the two evils known in Islamic legal terminology as the principle of al-ahamm wa 'l-muhimm (the more important and the less important). The Prophet said, "When two forbidden things come [upon a person] together, then the lesser will be sacrificed for the greater." In the present case, one is faced with two forbidden things: either abort the unborn child or let a living woman die. Obviously, the latter is greater than the former; therefore, abortion is allowed to save the live person. 1
Permissibility of Abortion 
"And do not kill your children for fear of poverty: We give them sustenance and yourselves (too): surely to kill them is a great wrong." (17:31)
The abortion of a fetus from the mother's womb is a different issue, since the sperm and egg have already met and fertilized what could become a human being. The scholars all agree that abortion is forbidden after the first four months of pregnancy, since by that time the soul has entered the embryo but it would allow the use of RU486 (the "morning-after pill"), as long as it could be reasonably assumed that the fertilized egg has not become implanted on the wall of the uterus. Most scholars say that abortion is legal under Islamic Shari'ah (law), when done for valid reasons and when completed before the soul enters the embryo. To abort a baby for such vain reasons as wanting to keep a woman’s youthful figure, are not valid.
"...And do not slay your children for (fear of) poverty -- We provide for you and for them --- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice: this He has enjoined you with that you may understand." (6:151)
Qur’anic verses misinterpreted 
There are, however, some Qur'anic verses which prohibit infanticide:
"And do not kill your children for fear of poverty: We give them sustenance and yourselves (too): surely to kill them is a great wrong." (17:31)
These verses in fact were revealed to forbid the pre-Islamic Arab practice of killing or burying alive a newborn child (particularly a girl) on account of the parents' poverty or to refrain from having a female child. Perhaps in those days, people did not know safe methods of contraception and early abortion.
Embryonic development was central to the Muslim arguments on abortion. According to Muslim scholars, it is lawful to have an abortion during the first 120 days, but after the stage of ensoulment (after the soul enters into the fetus), abortion is prohibited completely except where it is imperative to save the mother's life. After ensoulment, however, abortion is prohibited absolutely and is akin to murder.
 The Hanafi scholars, who comprised the majority of orthodox Muslims in later centuries, permitted abortion until the end of the four months. According to them, a pregnant woman could have an abortion without her husband's permission, but she should have reasonable grounds for this act. One reason, which was mentioned frequently, was the presence of a nursing infant. A new pregnancy put an upper limit on lactation, and the jurists believed that if the mother could not be replaced by a wet-nurse, the infant would die.
Views of Four Madhhabs (Schools of Thought)
There is broad acceptance in the major Islamic schools of law on the permissibility of abortion in the first four months of pregnancy. Most of the schools that permit abortion insist that there must be a serious reason for it such as a threat to the mother's life or the probability of giving birth to a deformed or defective child. However, as the Egyptian booklet."(The Arab Republic of Egypt published a booklet called "Islam's Attitude Towards Family Planning.") says: "Jurists of the Shiite Zaidiva believe in the total permissibility of abortion before life is breathed into the fetus, no matter whether there is a justifiable excuse or not." That would be a pure form of what some call "abortion on demand." 
The majority of orthodox Muslims (following the Hanafi school) in later centuries, allowed abortion until the end of the four months. According to them, a pregnant woman could have an abortion without her husband's permission, but she should have reasonable grounds for this act. Most of the Maliki jurists (legal scholars) described abortion as completely forbidden. In their view, when the semen settles in the womb, it is expected to develop into a living baby and it should not be disturbed by anyone. According to Ibn Jawziyyah, when the womb has retained the semen, it is not permitted for the husband and wife, or one of them or the master of the slave-wife, to induce an abortion. After ensoulment, however, abortion is prohibited absolutely and is akin to murder.
The Hanafi school (prevalent in Turkey, the Middle East and Central Asia) allows abortions to take place principally until day 120; some jurists restrict this provision to “good cause”, e.g. if the mother is still nursing an infant and fears that her milk may run out during the new pregnancy. In aborting up to day 120, the woman commits a mere moral transgression, not a crime. The Shafi school (dominant in Southeast Asia, southern Arabia, parts of East Africa) allows abortions to be performed up to day 120. For the Maliki school (prevalent in North and Black Africa) an abortion is permissible with the consent of both parents up to day 40; it is no longer allowed after that. For the Hanbali school (predominant in Saudi Arabia and United Arabic Emirates) abortions are principally prohibited from day 40 onward.
 Some Shiite groups, such as the Ismailis, do not permit abortions to take place at all. In case of infringements of this law, abortions before day 40 are penalized with a monetary fee. Other Shiite groups such as the Zaydites allow abortions to be performed up to day 120, equating an abortion up to this point with contraception. Whoever injures a pregnant woman to the extent that she loses her child must pay compensation according to Islamic law. Strictly speaking, this money belongs to the dead child, who is to inherit it. The family of the woman who undergoes an abortion must also pay compensation if the child’s father had not consented to the abortion performed on her.
Several differences become clear, however, between modern legal practices and the statements made by early Islamic jurists. In principle, the protection of unborn lives is today in the forefront, i.e. modern-day legal scholars judge more conservatively than the authors of the early Islamic legal texts. Exceptions are made in some countries if the life of the mother is endangered, based on Surah Baqarah, 2:233: "A mother should not be made to suffer because of her child.” As a result, abortion is possible for health reasons up to day 90 in many countries. In Algeria, Egypt, Iran, Pakistan and Turkey abortion is fully prohibited (an exception is made if the mother’s life is endangered); this does not imply, however, that abortions are not at all performed. Tunisia’s liberal abortion practice allows for abortions to be performed up to the end of the third month. There, abortions are principally permissible for single as well as married women in the first three months, provided that a registered doctor performs them. The approval of the husband or of a male guardian is not required in Tunisia.
Some contemporary voices speak out fully against abortion, arguing that Islam is granted strength through multitudes of children. Traditionally, a large family with several sons has always been the ideal situation in the Islamic world. Abortion in this context is compared with murder, with references to the endangered health of the woman. Other voices view abortion as a type of birth control and refer to the fact that the wives of prophets also practiced birth control with the approval of Prophet Muhammad (peace be upon him). Muslim women’s rights advocates demand the right to free abortion in connection with the demand for self-determination. The hesitation of many doctors, for fear of legal prosecution, to perform abortions in clinics leads to illegal operations and numerous cases of death. A number of legal assessments (fatwas) have been published on the subject of abortion; this support one viewpoint or the other but do not legally have the character of law and are therefore not binding.
Abortion in Islam
Some Muslims argue that abortion is permissible if the fetus is younger than four months (120 days). They quote a statement from the Prophet (s) that refers to a human being starting as a fertilized ovum in the uterus of the mother for forty days, then it grows into a clot for the same period, then into a morsel of flesh for the same period, then an angel is sent to that fetus to blow the Ruh into it and to write down its age, deeds, sustenance, and whether it is destined to be happy or sad.
Assuming the Hadith to be authentic, scholars explain that the error comes from understanding that before the Ruh is blown into the fetus at 120 days, the fetus is not a living entity, and therefore aborting it does not amount to killing it. It therefore becomes clear that aborting a fetus before 120 days is still killing a living entity, let alone abortion after that presumed period.
Some Muslims argue that the only case when aborting a fetus, before or after 120 days, is allowed in Islam, is when a medical situation threatens the life of the mother, leaving only two options, to let either the other or the fetus survive, but not both. Scholars argue that such a case can only be determined by a specialist, trusted and committed Muslim doctor. They argue that the mother can have other children, whereas the child cannot make up for losing the mother.
Sheikh Yusuf Al-Qaradawi 
Sheikh Yusuf Al-Qaradawi states in his well-known book, “The Lawful and the Prohibited in Islam”:
“While Islam permits preventing pregnancy for valid reasons, it does not allow doing violence to it once it occurs.
Muslim jurists have agreed unanimously that after the fetus is completely formed and has been given a soul, abortion is Haram. It is also a crime, the commission of which is prohibited to the Muslim because it constitutes an offense against a complete, living human being. Jurists insist that the payment of blood money (diya) becomes incumbent if the baby is aborted alive and then died, while a fine of lesser amount is to be paid if it is aborted dead.
However, there is one exceptional situation. If, say the jurists, after the baby is completely formed, it is reliably shown that the continuation of the pregnancy would necessarily result in the death of the mother, then, in accordance with the general principle of the Shari'ah, that of choosing the lesser of two evils, abortion must be performed. The reason for this is that the mother is the origin of the fetus; moreover, her life is well established with duties and responsibilities, and she is also a pillar of the family. It would not be possible to sacrifice her life for the life of a fetus which has not yet acquired a personality and which has no responsibilities or obligations to fulfill.

Allah Almighty knows best.