Meaning of 444 in islam

Many Muslim patients and families are often reluctant to accept fatal diagnoses and prognoses. A series of searches were conducted of Medline databases published in English between January and January with the following Keywords: End-of-life, Ethics and Islam.

Islamic law permits the withdrawal of futile treatment, including all kinds of life support, from terminally ill patients leaving death to take its natural course. However, such decision should only take place when the physicians are confident that death is inevitable. This topic is quite challenging for the health care providers of Muslim patients in the Western World.

34.5.3: The Islamic Republic of Iran

Physicians treating Muslim patients are often ethically challenged in making decisions at the end-of-life cases, and they seriously search for religious guidance in these matters. This review is intended to discuss the most challenging dilemmas facing health care providers in such scenarios.

Not only the patient who suffers will be rewarded in the hereafter, but also his family who bear with him the ordeal; hence, saving a life and caring for someone is considered one of the highest obligations in Islam. Muslims strongly believe that God is the ultimate healer of any physical and psychological illness. At the same time, Muslims are obligated to seek treatment whenever possible and should not terminate life Albar Until quite recently, families in most Muslim communities used to live together, and their children take care of their parents till they die.

With increasing employment of both men and women, family members may live in different locations, and the time devoted to looking after their parents, particularly those with disabilities or chronic illness, is becoming much less. Nowadays, many elderly patients with chronic debilitating illnesses spend their last few weeks or months in hospitals Al-Bar and Chamsi-Pasha Seeking remedy in Islamic jurisprudence may be obligatory mandatory in certain lifesaving situations or may be preferred or encouraged mandoob in other situations.

It may be facultative or optional and may be makroohthat is, discouraged, and in some situations or a certain type of treatment it may be haramthat is, not allowed. Seeking remedy is facultative optional or mobah where the benefit is jbl flip 3 proved or even doubtful and where ill effects of that mode of therapy are uncertain.

It may be makrooh when therapy is unlikely to bring benefit and where harm or even inconvenience from the therapy may exceed its benefit. The current medical advances made it possible to restore health and sustain the life in situations previously regarded as hopeless cases.

Impact and Aftermath of the Revolution

This capability brought with it some clinical, moral, legal, cultural and economic issues that challenge the physicians at the end of life. In general, patients with illnesses expected to improve with intensive measures are admitted to the intensive care unit ICU.

Patients are not admitted to the ICU to die there. A substitute decision maker will have to make the necessary decisions. This decision maker might have been designated previously by the patient. If no substitute decision maker has been previously designated, a member of the family could be the decision maker.

An intriguing problem arises when there are several family members with different points of view. In principle, the doctors should not be involved in family disputes; the family should be told to discuss among themselves and come back with one unanimous decision. If family consensus fails, some order of precedence among family members can be used based on their respective strengths as inheritors.

For example, the decision of the son takes precedence over the decision of the brother. Hussein et al. The futility of end-of-life treatment can be difficult to define due to several factors such as the effect on the quality and length of life, financial costs, emotional costs and chances of success Rodriguez and Young Clinicians have little difficulty in estimating prognosis, although they mostly overestimate survival and are not always accurate about the date of death.

In Saudi Arabia, for example, futile treatment is often requested by relatives Mobeireek et al. This is a subject of great dispute, even among Islamic scholars. Many scholars do not advocate treatment if it is to prolong merely the final stages of life. Delaying death with futile or hopeless treatment is unacceptable in Islam.

However, this should not obligate Muslims to demand treatment if an expert physician has deemed it of no benefit Alibhai and Gordon Damghi et al.Home Issues 8 Part 2 Consensus as an Expressi The rise of Islamists in Arab countries has often been explained by their capacity to offer an alternative path of development, based on a religious vision and on a parallel welfare sector, challenging post-independence developmentalist states.

Taking the case of the Egyptian Muslim Brotherhood, and building on ethnographic fieldwork, this chapter vidmate old version download apkpure to contribute to this debate, exploring how conflict and cooperation were deeply intertwined in the relationships between this movement and Mubarak's regime. Rather than postulating any structural polarisation, or—in contrast—any simplistic authoritarian coalition, the author argues that the vision of two models of development opposing one another unravels when we move from abstract approaches towards empirical studies.

In Egypt, which has been considered a model for both state developmentalism and Islamism, members of the Muslim Brotherhood MB used to be analysed as counter-elites, building on this parallel Islamic welfare sector to advance their own politico-religious agenda Wickham, Yet, in the Egyptian case as in others, a contrasting explanation holds that the MB was granted space to expand through welfare activities, in the frame of tacit cooperation with the incumbent regime in order to maintain so-called stability.

Accordingly, they were therefore said to be part, though unofficially, of the authoritarian coalition leading the former regime before Mubarak's fall in This fall has been variously interpreted as the best 3d printer fan duct of the structural polarisation opposing the MB to the elites of the former regime including the militaryor as the breakdown of the long-standing coalition between them.

Rather than postulating any structural polarisation, or—in contrast—any simplistic coalition, I argue that conflict and cooperation were deeply intertwined in the relationships between Mubarak's regime and the MB, and that the vision of two models of development opposing one another unravels when we move from abstract approaches towards empirical studies.

On the ground, both the MB and the former regime elites shared similar beliefs and practices with which to develop society. Finally, I will put forward an explanation of how this conflictual consensus turned to open conflict in the post period. I will show that beyond the confrontation between the MB and former incumbents, deeper changes have transformed, and challenged, the politics of goodness in the new socio-political configuration.

Three factors account for such a discrepancy, which itself paves the way for the politics of goodness. First, institutional legacies from the state-led industrialisation of the past continued to characterise the Egyptian economy through to the first decade of the twenty-first century Soliman, ; Adly, : the growth pattern remained dependent on oil and natural gas exports, over which the state still held a quasi-monopoly.

The second factor, related to the first, concerns the practices of patronage. On the other hand, packages of public subsidy were made highly visible, keeping alive the image of the redistributive state personified in the presidential figure, although the actual beneficiaries lay significantly outside the advertised social targets. Energy subsidies, which amounted to about 18 per cent of total state expenditure inwere a disguised means of rewarding big private industries as major recipients of this policy Adly, As for food subsidies, they decreased through the s and s, and were moreover considered to be missing many of the poorest Egyptians.

The National Housing Program NHP also offers a good example of these illusive social packages—especially as the building of infrastructure was long seen as the hallmark of Mubarak's regime.

As shown by the NHP example, a third factor must be underscored, though it is too often ignored by studies in political economy. Inthe dissolution of all political parties and voluntary associations was not only aimed at containing any kind of opposition; it also related to the vision of politics as a divisive threat to the nation, a threat that had to be replaced by the direct and fusional relationship between the leader and the nation, the corporatist and functional organisation of society, and the active role of the army in national protection and social modernisation Waterbury, ; Bianchi, ; Fahmy, In this context, political institutions, such as the parliament, were subsumed by the developmentalist mission of the state.

Former political elites, most of whom were notables and big landowners, were partly deprived of access to elected assemblies, and new strata of state bourgeoisie were promoted as Members of Parliament. While this can be classically described as a clientelistic pattern of political exchanges, not unique to Egypt, the public and collective dimension of these exchanges seems quite specific and compliant.

MPs are expected to deliver, above all, services that will benefit a whole community, and not just individuals building a school or dispensary, having an area connected to the electricity supply or sewage system… and to rely on public resources rather than private wealth. However, with the contractions of state expenditure, even NDP elites were urged to find other sources to be redistributed, all the while sticking to the public and collective requirements of the spirit of services.

These judgments were often expressed in the moral terms of goodness khayrwhich the regime encouraged as it boiled down politics to public work, service, and even charity—a breeding ground for deconflictualisation and for responsibility discharge onto the local state intermediaries.

It was embedded in a matrix of mixed imaginaries to which the regime largely contributed. While the MB never tache sur le palais bouche its legal status as an organisation, it was informally granted margins of tolerance within which to redevelop its activities.

Drawing from the register of religious legitimacy, the regime encouraged the expansion of Islamic social institutions to alleviate the effects of economic liberalisation. Egyptian entrepreneurs who had migrated and made a fortune in the Gulf, some of whom were Muslim Brothers, 5 were urged to invest in the country, especially in real estate.

They were granted tax privileges provided they reserved parts of buildings they constructed for the creation of private mosques, run by charitable associations and often hosting social, health and education services. Al-Azhar also operates a huge network of primary and secondary schools situated all over the country, which welcomed some of the now numerous MB teachers.A rapidly modernizing, capitalist economy was replaced by populist economy and Islamic culture.

He was followed by Ali Khamenei. This era was dominated by the consolidation of the revolution into a theocratic republic under Khomeini, and by the costly and bloody war with Iraq. The initial impact of the Islamic revolution around the world was tremendous. In the non-Muslim world it has changed the image of Islam, generating much interest in its politics and spirituality of Islam along with fear and mistrust.

In the Mideast and Muslim world, particularly in its early years, it triggered enormous enthusiasm and redoubled opposition to western intervention and influence. Islamist insurgents rose in Saudi Arabia the week-long takeover of the Grand MosqueEgypt the machine-gunning of the Egyptian President SadatSyria the Muslim Brotherhood rebellion in Hamaand Lebanon the bombing of the American Embassy and French and American peace-keeping troops.

The immediate nationwide uprisings against the new government began by the Kurdish rebellion with the Khuzestan uprisings, along with the uprisings in Sistan and Baluchestan Province and other areas. Over the next several years, these were violently subdued by the new Islamic government.

The new government began purging itself of non-Islamist political opposition, as well as of those Islamists who were not considered radical enough. Although both nationalists and Marxists initially joined with Islamists to overthrow the Shah, tens of thousands were executed by the new regime afterward. On November 4,a group of Muslim students seized the United States Embassy and took 52 personnel and citizens hostage after the United States refused to return Mohammad Reza Pahlavi to Iran to face trial in the court of the new regime and all but certain execution.

This day event was known as the Iran hostage crisis. Attempts by the Jimmy Carter administration to negotiate for the release of the hostages, and a failed rescue attempt, helped force Carter out of office and brought Ronald Reagan to power. Iran Hostage Crisis: A group photograph of the fifty-two U. The hostages were released after days of detention in Tehran. The Cultural Revolution began in with a three-year closure of universities for inspection and cleanup in the cultural policy of the education and training system.

The Islamic revolutionary regime of Ayatollah Khomeini dramatically reversed the pro-Western foreign policy of the regime it overthrew.

Since then, Iran has oscillated between the two opposing tendencies of revolutionary ardor promoting the Islamic revolution and struggling against non-Muslim tendencies abroad and moves towards pragmatism economic development and normalization of foreign relations.

Following the election of President Mahmoud Ahmedinejad, Iran has returned to more a more hardline stance, frequently antagonizing the west and its neighbors while battling for control over the region.

While the revolution brought about some re-Islamization of Iran, particularly in terms of personal appearance—beards, hijab—it has not prompted a total reversal modernization or a return to traditional patterns of family life, such as polygamy and the extended family with numerous children. The political system of the Islamic Republic is based on the Constitution and comprises several intricately connected governing bodies.The customs are many, and may seem unnecessarily rigid and prescriptive; however, to those within the tradition, they are deeply symbolic, coherent, and complementary.

We give an insider's perspective here for the uninitiated. Children have many rights that are clearly articulated in Islamic Law, and for the most part these are well respected. Beginning before conception, they have the right to be born through a legitimate union, with full knowledge of their parentage. The social experiments currently taking place in some countries, facilitating the use of donor sperms and eggs to help barren couples to conceive are therefore categorically prohibited by Islam.

Also due to the child are the rights to a good name, to be suckled, to be educated, and above all, to be reared in a stable and loving environment. It is customary for the father, or a respected member of the local community, to whisper the Adhan into the baby's right ear.

Ideally Adhan should be performed as soon as possible after birth; the entire ceremony takes only a few minutes, and it is generally appreciated if parents are allowed the opportunity to perform this rite in privacy. Where dates are not easily available, substitutes such as honey may be used. Restricting access to the delivery ward to partners only would affect this practice. The Taweez is a black piece of string with a small pouch containing a prayer, which is tied around the baby's wrist or neck.

This practice is particularly common among Muslims from the Indian subcontinent, who believe that it protects the baby from ill health. For obvious reasons, it is important that the Taweez be handled with respect at all times. Male circumcision continues to excite a good deal of interest and discussion within both the medical and lay press. Sharply conflicting customs are seen in Western countries, with circumcision being performed on an almost routine basis in the United States, 2 whereas in Britain the practice is viewed by many with scorn.

Female circumcision continues to be practised in some countries such as Sudan and Egypt. Muslims consider male circumcision important mainly for hygienic purposes, so that when the child matures and begins to offer prayers, there is no danger of his clothes becoming soiled from small amounts of urine held up in the foreskin—an important consideration because soiled clothes nullify prayer.

Circumcision also decreases the incidence of cancer of the penis. The plastic ring method is most often used, with the procedure performed under a local anaesthetic. Although most practitioners seem to be aware of the need to delay circumcision in jaundiced infants, because of the potential risk of prolonged bleeding, it is important to remind parents of this. Babies born with hypospadias should also not be subjected to circumcision until a surgical opinion has been sought.

Such initiatives that recognise cultural pluralism are welcome and should be replicated in other parts of the country. Circumcision is usually performed within a few weeks of birth. Frequent nappy changing is advised, together with the liberal use of barrier creams, to minimise the risk of ammoniacal dermatitis and the associated risks of meatal stenosis and ulceration during wound healing.For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold to their creditand they shall have besides a liberal reward.

Sadaqah, meaning charity, is the concept of voluntary giving in Islam fi sabillilah' -for the cause of Allah. Therefore giving Sadaqah is considered a sign of sincere faith. Good works protect from evil fates; charity in secret extinguishes the wrath of the Lord; maintaining family ties increases life span; and every good deed is charity. As Muslims, we believe that giving Sadaqah brings Barakah to our wealth and can even prolong life.

From a kind word or smile, to a monetary gift that saves someone from hardship -any good deed that helps others can count as Sadaqah. Guard yourselves against the Fire [of Hell] even if it be only with half a date-fruit given in charity ; and if you cannot afford even that, you should at least say a good word.

Last year, the Sadaqah you gave allowed us to treat 10, new cancer patients at Shaukat Khanum Hospital. Total figures for the surgeries we performed and treatments provided with your Sadaqah, throughout were:. Sadaqah can be given at any time, for any reason at all. You may wish to give Sadaqah to mark or bring blessings to special occasions such as a wedding, birth or other important milestone.

But Sadaqah can also be given in times of sadness, sickness and bereavement, or even on behalf of others, living or deceased. Regardless of your motivation, what counts when giving Sadaqah is sincerity and seeking the pleasure of Allah SWT. And remember, giving Sadaqah does not decrease your wealth. So give generously and without fear! Charity does not, in any way, decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation [of the people].

Muslims understand that the best charity is given in secret. Giving Sadaqah to build a hospital is a great way to reap ongoing rewards. Shaukat Khanum Hospital in Lahore has been saving lives for over two decades. Imagine all the thousands of patients your donation will help, for all the many years the hospital you helped to build exists.

Now thousands of people are giving Sadaqah to help us build our new Hospital in Karachi. Please join them by giving Sadaqah to our Karachi Hospital Appeal. Both Sadaqah and Zakat are forms of charity in Islam but they are not interchangeable. Zakat is an obligatory charity on those who can afford it, and is given from one's surplus wealth.

It is considered kfw student loan contact act of worship; the one who gives Zakat benefits more than the one who receives Zakat.

Sadaqah on the other hand is a voluntary charity. Sadaqah can be given to anyone because it has no limits or guidelines. Even a smile can be considered Sadaqah. Sadaqah Jariyah is charity invested in something which has ongoing benefits for people, such as building a hospital or buying essential medical equipment which provides sick people with healing for many years. Sadaqah Jariyah allows you to reap the blessings of your charity, even after death, for as long as it continues to benefit others.

Find out more about Sadaqah Jariyah. Sadaqah Fitr is more commonly known as Zakat ul-Fitr or Fitrana. This is the compulsory charity paid by every Muslim at the end of Ramadan.

Find out more about Fitrana. Our easy to use Zakat calculator lets you quickly and accurately work out the contributions you need to make.Lara Smith. The recurring angel number bears the meaning of honesty and inner-wisdom. Also, this is a sign that the angels are sending you encouragement. Therefore, you can continue to work hard and pursue your passions.

Moreover, represents your rigorous goal-seeking nature. So, it also applauds you for your drive to do better in life. God, universal energy, and your guardian angels are aware that you have been steadily working towards your goals.

Also, it acknowledges that you have been productive in all that you do. Moreover, it is also reminding you to stay on the life path that you are on. Furthermore, in a numerology reading stands for guidance to rely on the encouragement of your angels. Thereby, they tend to lead you towards your promising future.

All of these energies combined, are helping you achieve the goals your seeking, through naturalistic force. Besides, there is a power release through the atmosphere just for you.

Therefore, these elements have the design to strengthen your walk down the path of success.

Quranic Reflection No. 444. Āyat 5:41 – Active in disbelief

In the book of Genesis, God created heavenly bodies on the 4 th day; that is, the sun, moon, and the stars. The sun and moon enable us to determine time and seasons. With the position of heavenly bodies, we can discern night from day and the four different season experienced in the world. We cannot do so if we do not know time and seasons. Love is something that everyone needs in their lives.

Angels will guide you into meeting the right person who will eventually become your soul mate for life. Everyone looks for that ideal partner who will make their lives complete in all aspects. Those people who are married and in relationships will enjoy love to the fullest. Passion and romance will reign in their union because the union receives the support and guidance of angels and the divine realm as a whole. Angel Number spiritually signifies a higher purpose.

It stands for honesty, health, determination, success, inner wisdom, intuition, and confidence. Through this number, angels are by your side in everything that you do.

Every decision you make is influenced by divine intervention. You have been working on your spiritual growth, and with the guidance of your guardian angel, everything will go well.

The Shifting Foundations of Political Islam in Algeria

The connection you have with angels is so strong that they guide your every decision and action.Starting in Februarythousands and later millions of Algerians took to the streets to voice their displeasure with their ailing eighty-two-year-old president, Abdelaziz Bouteflika, who sought to run for what would have been a fifth term. After weeks of peaceful and orderly mass protests, the long-standing president resigned in Aprilbefore a new election could be held.

The Islamists have had virtually no role in the historic mobilization that has been shaking the Algerian regime for the past two months. In the wake of the civil war, the Algerian government has succeeded in neutralizing the more extremist jihadi manifestations of political Islam by combining a soft and a hard approach.

The authorities have paired a strong military presence on the ground to fight armed groups with conciliatory measures aimed at disarming, demobilizing, and reintegrating former extremists into society.

While the government has achieved progress, it would be an exaggeration to say that political Islam in Algeria is no more. Undoubtedly, thousands of former jihadists have been rehabilitated, jihadi activity has fallen markedly, and the number of fatalities from terrorist attacks has steadily declined, but the risk of jihadi violence has not fully abated. In a sense, by letting Islamist parties enter parliamentary politics and even participate in government coalitions, the Algerian authorities have succeeded in defusing moderate embodiments of political Islam.

On one level, the participatory approach that moderate Islamists have followed in Algeria since has sustained them and allowed them to professionalize their cadres. But this political participation has allowed the regime to co-opt these Islamists, robbing these moderates of their legitimacy in the eyes of the public and hindering their capacity to mobilize voters. Few Algerians today believe the image of religious purity that the Islamists have tried to display nor in the spiritual utopia that they have promised.

As such, mainstream Islamist parties are unlikely to regain their credibility in the near future or have any considerable role in the popular movement that forced Bouteflika from office. Instead, these co-opted parties are likely to keep accepting the rules of the game to have a place in the transition being supervised by the Algerian military. While the moderate Islamist politicians have been co-opted and do not constitute a real challenge to the regime, other more grassroots manifestations of political Islam such as Dawa Salafiya are taking root in society.

Dawa Salafiya is sometimes identified as a form of quietist Salafism, as the movement does not engage in overt political action and does not aim to overthrow the government. Despite this reputation for apoliticism, many Dawa members have strong political views tsdz2 settings comment prolifically on political events.

Their political actions are quiet, but their political voice is loud. While Dawa Salafiya eschews formal participation in politics, it is now the mainstream Islamist societal movement in Algeria, and its influence is growing.

Algerians are renovating Islamist politics from the ground up. The ulema called for Algerians to return to the sources of Islam by purifying the faith from the supposedly corrupting influence of marabouts Muslim holy men and mystical beliefs and by pushing for Arabization. The association called for the purification of Islam and sought to restore genuine Islamic culture for the Algerian people. Algeria gained independence inand a year later former militants from the AOMA like Abdullatif Soltani and nationalist reformists like el Hachemi Tidjani established an association called el Qiyam el Islamiyah Islamic Values.

The organization, commonly called el Qiyam for short, built on the thoughts of the leading theorist of the Egyptian Muslim Brotherhood, Sayyid Qutb, and defended Islamic values in Algeria by advocating the Islamization of public life. Literally translated it means they compete or race with one another in disbelief. It denotes the group's immersion in disbelief and their eagerness to outdo one. First define numerology (numer - number, logy - science => number science).

Then determine halalness of numerology acording to your definition. In my definition. › Library › The Holy Quran.

The Ultimate Guide to Numerology in Islam

In the Holy Quran we also find its use. It indicates stability; order; grounded nature of things; completeness or comprehensiveness; wholeness or fullness. The number is a spiritual number that signifies a deep connection to the divine. It can be interpreted as a reminder to trust in your inner. Learn more about numerology in islam for marriage, your name, meaning something that the Prophet Muhammad (PBUH) wants his Muslim Ummah to follow.

This concept goes against tawheed. To believe that these numbers mean something is equating that the angels know the ghaib. Only Allah knows the. [*] Seeing the number may be a confirmation that you've recently entered a new path of spiritual awakening. Have you started a new spiritual practice lately. The Holy Spirit is mentioned four times in the Quran, where it acts as an agent of divine Tasawwuf or Wearing a dress of no material significance. In religion[edit] · The number of soldiers that Muhammad had with him in the first battle fought by the Muslims, the Battle of Badr.

· In Twelver Shia Islam, English translation of the meaning Page No Sura Ya-Sin from 55 to Verily, the dwellers of the Paradise, that Day, will be busy with joyful. p). In emphasizing the importance in early Islam of "the fight for he called his religion 'Islam'?; the original meaning of as lama and.

claims that the meaning of niyya in those hadith "constitutes a religious and moral criterion superior Journal of the American Academy of Religion.

examines the work of Egyptian literary scholar and Islamic thinker Bint al-Shati' and how her writings helped define the nature of the family. Water is a significant symbol with multiple meanings, most of them derived from the experi- ences and traditions of the arab peoples of the. The basic meaning of the verb ḥabaka means 'to Embryo (§ – ) are the two angels involved in instilling God's predetermined. 'Fight in the way of Allah against those who fight you' has two meanings. First, it allows Muslims to fight those who fight them, a reflection.

Religious Meaning”, in Studies in Islamic History and Institutions (Leiden: Brill, ), pp. 90– no. ; Aṭ-Ṭurṭūšī, Al-ḥawādiṭ wa-ăl-bidaʻ. Children have many rights that are clearly articulated in Islamic Law, and for the most part Examples of common female Muslim names and their meanings. However, members who embrace their religion without infusing their business actions with spiritual meaning are expected to adopt a more instrumental view of.