Date: March 17, 2015
Did you ever think of what is the meaning of blindness? The meaning varies for people, for their thoughts and approach. To some, it will be merely a sickness or defect by birth. To some others, it sounds something unsound or a state of ignorance or passiveness. Often it is a frightening thought or state. Here the thing is something different. Author states that blindness has become a way of life, to be open, a disguising to lead the life. Author recollects his experience from Manipal hospital, near Bangalore, that he was bedridden due to a massive stroke which lead him to a total blindness. His illness transformed him to a blind man physically, but not mentally. Gradually he started to recover his blindness using auditory senses and the mind to be able to overcome the deficiency. And this challenging situation taught him to keep his blindness as an asset. Instead of crying about the vision loss, he found himself taking up the challenges of gaining ground and bridging the gap between being sighted and facing blindness. He read newspaper e copy by software called JAWS (Job Access With Speech). Watched movies by listening the conversation and amazingly he got extra power for his other senses. Author is giving a positive message to the blind people that to keep the defect as a challenge and live life with full of joy and activities.
"The best of what a man leaves behind are three: a righteous child who supplicates for him, ongoing charity the reward of which reaches him, and knowledge that is acted upon after him."
Sunan Ibn Mājah
"Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.'"
Sahih Bukhari
The Initiative on Islam and Medicine (II&M)(https://www.medicineandislam.org/overview/), located in Brookfield, Wisconsin, conducts research on Islam and Biomedicine. Their research programs are focused on the theological, social, and biomedical aspects of religion and medicine and are meant to benefit the health of American Muslims and also in the development of an academic, multidisciplinary field of Islamic Bioethics. They support and provide scholarships to healthcare providers and religious leaders and act as a platform for impactful research and tailored education. Additionally, II&M provides educational opportunities, workshops, consultations, courses and certifications, medical student internships, and hosts events that facilitate the participation of medical and social scientists, Islamic studies experts, and Islamic scholars. After extensive pilot testing and methodical curation, as claimed by II&M, they have announced the launch of a self-paced, multi-modal course named “An Introduction to the Field of Islamic Bioethics”(https://www.medicineandislam.org/bioethics-course/). This course is said to benefit Muslim clinicians, healthcare practitioners, medical students and trainees, chaplains, religious leaders, bioethicists, and patients and is based on II&M’s principles of data-driven, theologically appropriate, and research-tested intellectual resources to engage with contemporary healthcare. The course will introduce learners to: * Critical concepts in Islamic theology and law that undergird normative ethical frameworks * Scholarly discussions regarding the methods, content, and scope of Islamic bioethics and * Extant normative rulings and discursive products of applied Islamic bioethics relate to end-of-life care, organ donation, and reproductive health. This course is based on adult learning theory and is a 10-module course that runs in 4-months cohorts. It involves: * Specially curated lectures and readings that allow for active learning as participants engage with the source material of Islamic bioethics, * Summative lectures that hit on the key points from the material with added experiential commentary and explanation from a practicing clinician, clinical ethicist, health policy consultant, and scholar * Short quick-hitting reflection questions and quizzes that allow for the learning to be concretized Additionally, the course yields 16.5 CME and MOC credits for physicians. At the completion of the course, participants will be able to: * Describe the sources of Islamic morality * Identify the producers, consumers, and the discursive material of Islamic bioethics * Describe the contentions around what constitutes the "Islamic" in Islamic bioethics * Apply critical analysis skills to decipher gaps in the Islamic bioethics discourse * Delineate the major Islamic juridical views on end-of-life healthcare, organ donation, and reproductive health Register now(https://www.medicineandislam.org/bioethics-course/) for the course at II&M’s website and avail of the introductory 50% discount.
Read MoreRamadan is the blessed month of purity, prayers and great expectations. All are excited in a way or the other. Some are excited by thinking of the spicy yummy dishes on your dining table. Some are excited by thinking of the possibility of weight loss. Some are excited simply thinking of the celebrations in this month. Fasting at day time and eating plenty of food items at dinner time will lead you to tiredness and diseases. Such an eating habit will harm the purity and effectiveness of fasting for the entire month. You should keep a disciplinary eating habit for Ramadan. You should follow the following eating habits in this Ramadan. • Do not break the fasting with fatty foods. Eating oily and fatty food items on an empty stomach can lead to indigestion, stomach cramping and bloating. Break the fasting with fresh dates, fruits and water. • Do not eat quickly. Eating hastily leads to overweight and indigestion. Prophet’s Sunnah is to eat with three fingers so as to take smaller bites. • Drink enough water or other healthy fluids after you break the fasting . Drinking enough water at this time will help you to avoid constipation, fatigue and dehydration. • Do not skip your Suhoor. If you are fasting, you must take fiber and energy rich food for Suhoor.
Read MoreHiba Masood a writer, speaker and a story teller talks about her Baba's influence in teaching Quran and its holy threads in her wonderful opinion piece "Baba, The Quran and Me". When she was in her younger age, she had to recite Quran every day, that her Baba taught her to do so without fail. She memorizes her childhood experience in the holy month of Ramadan as well as her Baba's powerful Ramadan experiences. Her Baba looked after all his children with extreme care. She had not faced poverty or any other means difficulties in life. Baba used to talk about his life and his days spent with his eight brothers and sisters used to look like. They were like in abject poverty, splitting one bowl of food for Iftar amongst a family of eleven and so on. Baba used to say that once all the work is done, you should recite Quran in every single possible minute. Every letter you recite during Ramadan has 70 times the regular reward? That means every letter, like saying Alif, gets you seven hundred good deeds. Years passed and with all the impetuous, rebellion of youth, of spending my days in smoke-filled rooms, strategizing with socialist/activists, and my evenings protesting against the Iraq war on the frozen streets of Toronto. Of not praying at all, of not so much as glancing towards the dusty shelf where my Qur'an sat the entire year. Next year Hiba got married and her brand new husband got astonished by her behavior and activities. She never proper placed her shoes and she always misplaced her cell phone. And she blessed with a baby boy just before the month of holy Ramadan. And there have many, many more years filled with anxiety, scary financial strain and a stormy marriage of sickness and grief. Years passed with no changes. Hiba recited Quran verses just as a routine, or just like fasting in the month of Ramadan without knowing the rewards of reciting. At last wisdom came to her brain at the age of thirty and she started to settle in life. Slowly, as an enthusiastically expected reconnection, she started reciting Quran well to Allah to the Qur'an to her childhood, to her father and to herself. Now her beloved father is aging and sick and she is in great agony by thinking about her sick dad. She used to caress his dad's grey hair, press her cheeks to his. She says that she misses him a lot and she is afraid of the future. But most of all, she whisper her gratitude. Gratitude for gifting her so freely all the things, all the lessons, all the beliefs, all the forces of habit and inspiring stories and abiding, enriching traditions that have blessed her life. Ultimately he was the lighthouse when he was able.
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