Muslim World

Who is "Allah" and what is His nature?

2008-06-04T21:08:00.000-07:00

The most fundamental belief that a Muslim has is that "There is only One God," the Creator, the Sustainer -- known in the Arabic language and by Muslims as Allah. Allah is not a foreign god, nor an idol. Arabic-speaking Christians use the same word for the Almighty.

The fundamental pillar of faith in Islam is to declare that "there is no deity worthy of worship except the One True Almighty God" (in Arabic: "La ilaha ill Allah").

In the Qur'an, we read that Allah is Compassionate and Merciful. He is Kind, Loving, and Wise. He is the Creator, the Sustainer, the Healer. He is the One who Guides, the One who Protects, the One who Forgives. There are traditionally ninety-nine names, or attributes, that Muslims use to describe Allah's nature.

Some non-Muslims mistakenly think that Allah is an "Arab god," a "moon god," or some sort of idol. Allah is the proper name of the One True God, in the Arabic language used by Muslims all over the world. Allah is a name that is neither feminine nor masculine, and it cannot be made plural (unlike god, gods, goddess, etc). Muslims believe that there is nothing in the heavens nor on earth that deserves worship except Allah, the One True Creator.

Islam is based on the concept of Tawhid, or Unity of God. Muslims are strictly monotheistic, and fiercely reject any attempt to make God visible or human. Islam rejects any form of idol worship, even if its intention is to get "closer" to God, and rejects the Trinity or any attempt to make God human.

"Say, 'He is Allah, the One;
Allah, the Eternal, Absolute;
He begets not, and neither is He begotten;
And there is nothing that can be compared to Him."
Qur'an 112:1-4

In Muslim understanding, God is beyond our sight and understanding, yet at the same time "nearer to us than our jugular vein" (Qur'an 50:16). Muslims pray directly to God, with no intermediary, and seek guidance from Him alone, because "...Allah knows well the secrets of your hearts" (Qur'an 5:7).

"When My servants ask thee concerning Me,
I am indeed close (to them).
I respond to the prayer of every suppliant
when he calls on Me.
Let them also, with a will,
Listen to My call, and believe in Me,
that they may walk in the right way."
Qur'an 2:186

In the Qur'an, people are asked to look around them for the signs of Allah in the natural world. The balance of the world, the rhythms of life, are "signs for those who would believe." The universe is in perfect order: the orbits of the planets, the cycles of life and death, the seasons of the year, the mountains and the rivers, the mysteries of the human body. This order and balance are not haphazard nor random. The world, and everything in it, has been created with a perfect plan, by the One who knows all.

Islam is a natural faith, a religion of responsibility, purpose, balance, discipline, and simplicity. To be a Muslim is to live your life remembering God and striving to follow His merciful guidance.

Male Circumcision and Islam

2008-04-20T08:01:00.000-07:00

Assalamualaykum to all brothers and sister over the world, I'm so sorry because its take a long time to update this blog because of my commitment with other things which need my concern.

This time, we will to know more about circumcision. Circumcision involves the removal of some or all of the foreskin from the penis. Specifically, the foreskin refers to the retractable double-layered fold of skin that covers the penis.

Many of those who are circumcised are done so while they are still infants, although there are a small percentage of those who are circumcised as adults. When an infant is circumcised, a small clamp called a Gompo Clamp is generally used, thereby ensuring that the glans penis is protected and that the bleeding is stopped quickly. After the foreskin has been securely clamped, a scalpel is then used to remove the part of the foreskin that is in the flat, or upper, part of the clamp. The procedure can take as little as a few minutes, and in order to protect the child from any unwanted injury or discomfort, a small dose of anesthesia is applied to the area.

Although historians generally disagree as to when the first circumcision took place, many believe that it originated in the Heliolithic culture some 15,000 years ago. Whether it branched off to different cultures or, conversely, arose in various cultures independently is also up for scholarly debate, but the Egyptians were the first to document the act. In the Jewish religion, the act of circumcision is performed in a ceremony known as a bris, where a figure known as a mohel performs the actual cutting of the foreskin. It usually takes place on the eighth day of the infant’s life unless.

In Islam, circumcision is an integral part of the religion. The prescription of circumcision for Muslims is reported in several hadiths:

Prophet Muhammad (peace and blessings of Allaah be upon him) said: ‘The (characteristics of) the fitrah are five: circumcision, shaving the pubic hair, trimming the moustache, cutting the fingernails and plucking the armpit hairs" (Sahih al-Bukhari). Fitrah is defined as the natural state of man.

The following words have been recorded in another hadith "get rid of the hair of disbeliefand perform circumcision" (Musnad Ahmad).

Rasulullah (peace and blessings of Allaah be upon him) said: "Whoever accepts Islam should have his circumcision perfomed." (Talkhis al-Habir)

It has been reported in hadith that the recommended time for circumcision to be performed for a newborn baby is the seventh day. "The Prophet (peace and blessings of Allaah be upon him) performed the Aqiqah of al-Hassan and al-Hussain and circumcised them on the 7th day." (Reported by al-Baihaqee & Tabaraanee). It is important however to remember that the timing is only a recommendation and it is still permissible to perform circumcision after the seventh day if for example the day has been missed.

There are several scientific benefits of circumcision. For one thing, because the foreskin adds a larger surface area to the penis, the rate of infection can increase drastically, causing serious complications for people of all ages. Having it removed, however, drastically decreases the rate of infection. Moreover, during sexual intercourse, the foreskin and prepuce, which is the retractable piece of skin that covers the genitals, are prone to trauma, making it easier for harmful bacteria – such as the HIV virus, for instance – to enter the blood stream. Of course, as we all know, the HIV disease generally leads to AIDS which, at this point, is virtually incurable. Other proven medical benefits of circumcision include protection of the female partner against cancer of the cervix, protection against cancer of the penis and prevention of urinary tract infections.

Some argue that circumcision is extremely painful and, consequently, one should not have the procedure preformed. This, however, is untrue, as there are a number of different anesthetics that can be applied – and that are applied – during circumcision to curtail the pain that might be involved. Many doctors and researchers liken the foreskin to the pinky finger, arguing that, in the modern world, both have ceased to have any clearly defined, absolutely necessary functions. Because humans have the facilities to keep themselves clean, and usually do, the foreskin has lost its purpose and, instead of proving beneficial, has actually proven to be detrimental to many.

For those who are older and desire circumcision, the pain is more pronounced and can last longer than those who undergo circumcision while infants. This is because, in an infant, the nerves in the region are not fully developed, whereas in the older, adult male, the nerves are much more functional, sensitive, and complex, making the pain much more intense. Skin cells also heal better and more efficiently when younger so that permanent damage does not take place. Scarring and complications are also less likely for an infant who undergoes circumcision.

The procedure takes approximately an hour to an hour-and-a-half. It must be noted, however, that the hour to hour-and-a-half covers everything from the initial setup, cleansing, actual cutting of the foreskin, and clean up. The actual cutting does not take more than a few minutes. The aftercare for infants is generally very quick, with recovery rates as fast as a few days to a week. For older men, the procedure takes roughly the same time, although the aftercare takes much longer, up to a few weeks. During this time, men should refrain from having sexual intercourse ensuring that the penis heals correctly.

It is important to note that not everyone should be circumcised. Those with blood clots, for example, should refrain from the surgery because the blood may not clot, possibly leading to serious complications and maybe even death. Those with immune deficiencies, and do not heal quickly or effectively, should stay away from any unnecessary surgery, including circumcision. Although the procedure is considered to be very safe, one should not put themselves in any unnecessary danger.

In a study of 603 males under the age of 21, researches concluded that approximately 71.1% of the male population living in the United States, the United Kingdom, Australia, and Canada is circumcised, while only 28.9% are not. Although a country-by-country analysis has yet to be done, James Badger, a sociologist, came to the conclusion that roughly 40% of the world’s population is circumcised. His breakdown looks as follows:

A). Countries with at least 75% of residents circumcised:

1. North and West Africa

2. Much of East Africa (including, Algeria, Cameroon, Chad, Dahomey, Egypt, Ethiopia, Gabon, Gambia, Guinea, Ivory Coast, Kenya. Libya, Madagascar, Mali, Mauritania, Morocco, Niger, Nigeria, Senegal, Sierra Leone, Somalia, Sudan, Tanzania, Togo, Tunisia, Northern Uganda, Upper Volta, Zaire)

3. Much of Islamic Asia and the Middle East (including, Afghanistan, Bahrain, Bangladesh, Indonesia, Iran, Iraq, Israel {not Muslim}, Jordan, Kuwait, Oman, Pakistan, Qatar, Saudi Arabia, Syria, Turkey, UAE, Yemen)

4. Tonga, Samoa, Canada, United States and Western Europe, Eastern Europe.

B). Countries with 50-75% of residents circumcised:

1. The rest of Africa

2. Parts of Asia with Muslim majorities (i.e. India)

3. The Pacific Islands.

C). Countries with less than 50%

1. Central and South America

2. Caribbean.

Using these figures, the worldwide circumcision rate is approximately 40%.

For those interested in more information regarding circumcision, here are some informative sites to check out:

a. www.wikipedia.com – a lot of information, although some of it may not be completely accurate.

b. http://www.circinfo.net

c.www.familydoctor.org/042.xml – medically sound information

d. www.aap.org/visit/circumcision.htm

The 99 Names and Attributes of Allah (God)

2007-11-16T04:45:00.000-08:00

It is not possible for me to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations for your knowledge.

Allah: He who has the Godhood which is the power to create the entities.

Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.

Ar-Rahim: The One who has plenty of mercy for the believers.

Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.

Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.

As-Salam: The One who is free from every imperfection.

Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.

Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.

Al-'Aziz: The Defeater who is not defeated.

Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.

Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.

Al-Khaliq: The One who brings everything from non-existence to existence.

Al-Bari': The Creator who has the Power to turn the entities.

Al-Musawwir: The One who forms His creatures in different pictures.

Al-Ghaffar: The One who forgives the sins of His slaves time and time again.

Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.

Al-Wahhab: The One who is Generous in giving plenty without any return.

Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.

Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.

Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.

Al-Qabid: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.

Al-Basit: see above

Al-Khafid: The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

Ar-Rafi': see above

Al-Mu'iz: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.

Al-Muthil: see above

As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.

Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.

Al-Hakam: He is the Ruler and His judgment is His Word.

Al-'Adl: The One who is entitled to do what He does.

Al-Latif: The One who is kind to His slaves and endows upon them.

Al-Khabir: The One who knows the truth of things.

Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.

Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.

Al-Ghafur: The One who forgives a lot.

Ash-Shakur: The One who gives a lot of reward for a little obedience.

Al-'Aliyy: The One who is clear from the attributes of the creatures.

Al-Kabir: The One who is greater than everything in status.

Al-Hafiz: The One who protects whatever and whoever He willed to protect.

Al-Muqit: The One who has the Power.

Al-Hasib: The One who gives the satisfaction.

Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.

Al-Karim: The One who is clear from abjectness.

Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.

Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

Al-Wasi': The Knowledgeable.

Al-Hakim: The One who is correct in His doings.

Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).

Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.

Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.

Ash-Shahid: The One who nothing is absent from Him.

Al-Haqq: The One who truly exists.

Al-Wakil: The One who gives the satisfaction and is relied upon.

Al-Qawiyy: The One with the complete Power.

Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.

Al-Waliyy: The Supporter.

Al-Hamid: The praised One who deserves to be praised.

Al-Muhsi: The One who the count of things are known to him.

Al-Mubdi': The One who started the human being. That is, He created him.

Al-Mu'id: The One who brings back the creatures after death.

Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

Al-Mumit: The One who renders the living dead.

Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.

Al-Qayyum: The One who remains and does not end.

Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.

Al-Majid: The One who is Majid.

Al-Wahid: The One without a partner.

As-Samad: The Master who is relied upon in matters and reverted to in ones needs.

Al-Qadir: The One attributed with Power.

Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.

Al-Muqaddim: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

Al-Mu'akhkhir: see above

Al-'Awwal: The One whose Existence is without a beginning.

Al-'Akhir: The One whose Existence is without an end.

Az-Zahir: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributesof bodies.

Al-Batin: see above

Al-Wali: The One who owns things and manages them.

Al-Muta'ali: The One who is clear from the attributes of the creation.

Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.

At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.

Al-'Afuww: The One with wide forgiveness.

Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.

Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.

Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.

Al-Muqsit: The One who is Just in His judgment.

Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.

Al-Ghaniyy: The One who does not need the creation.

Al-Mughni: The One who satisfies the necessities of the creatures.

Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.

Ad-Darr: The One who makes harm reach to whoever He willed and benefit to whoever He willed.

An-Nafi': see above

An-Nur: The One who guides.

Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.

Al-Badi': The One who created the creation and formed it without any preceding example.

Al-Baqi: The One that the state of non-existence is impossible for Him.

Al-Warith: The One whose Existence remains.

Ar-Rashid: The One who guides.

As-Sabur: The One who does not quickly punish the sinners.

A Muslim Celebration

2007-10-31T20:38:00.000-07:00

Muslims have two major celebrations in the year. Both are called Eid. Eid Al-Fitr, or the Celebration of Breaking the Fast, marks the end of Ramadan. Ramadan is the month of fasting.
Eid Al-Fitr is the celebration that comes at the end of Ramadan. Ramadan is a month of fasting, every day from dawn until sunset. The Islamic Calendar follows the moon and so each year, the dates are shifted forwards by about eleven days in the normal calendar. Ramadan is the ninth month of the Muslim year, and is followed by Syawal. The first three days of Syawal are the Eid days.

When it is

This year, (2007) the first day of Eid was fell on October 3 in most countries and today its already on Syawal 22. The reason it differs from country to country is the calendar. It is a little bit complicated, but each month has either 29 or 30 days. On the 29th night of the month, people look for the new moon. If it is spotted, then he month has 29 days, and the next day is the start of a new month. If it is not spotted the month continues on for a 30th day, and then the new month starts. These days, astronomers can predict the months and phases of the moon very accurately, but it is still traditional for the moon to be spotted by someone. So, if the sky is overcast over an entire country, even if the moon is there, it can’t be seen and the month continues for one more day.

What it is

Eid Al-Fitr is all about celebrating the good things that we have received, God’s (Allah’s) bounty and our family and friends. Every household who can afford it must pay a form of tax or zakat in the days leading up to Eid. It is a very small amount, and is paid for each person in the family. Traditionally the tax was in the form of food, although most people now give the equivalent in money. The money or food is given to poor people and whom which need in eight categories, so that they can celebrate Eid, too. The tax is not collected by anyone, and no one is forced to pay it, but it is required as a religious act, and almost everyone pays.

The Celebration

Many people decorate their houses for Eid one or two week before Eid. This is rather an odd thing, since no one is sure when Eid is, until the last minute, and some of the preparation are put up very late on the last day of the month.

Everyone has bought the new clothes for Eid in the month of Ramadan . The last few nights of Ramadan it is almost impossible to get into the shops, as everyone is buying their clothes. A complete outfit is normal, right down to the shoes, and even the headscarves for the women.
On the morning of Eid, everyone gets up very early to go to the prayers. These are special prayers, held only at Eid. They are held only in very big mosques, or in large open areas, such as football stadiums. They are held about 80 minutes after sunrise, so in the summer months it is very early.

At the morning before the prayer Islam encourage its follower to eat minimum breakfast at their home. After the prayers some of go home waiting for their relative, neighbours and friends. And also some of them go out for visit. Then the celebrations really begin. It isn’t common for children to receive gifts. Instead they receive money. The money should be in the form of a brand new bank note or coins. The amount given is small, usually in the region of about $2 or $3, but still they get plenty. Everyone who visits the children, or everyone whom they visit, gives then the gift of money. In a large extended family, with lots of friends, the children can end up with a small fortune!

Sometime around midmorning people start to go out visiting. They visit neighbors and friends in the morning. At each visit special cakes are eaten, and the children receive their money. The visits are very short as there are plenty to make. Dinner is spent with family. The traditional meal varies from country to country, the only standard thing being the special cakes. Each day of the holiday is spent with a different branch of the family, so that everyone gets visited. In the evening the visits start up again. This goes on for three days, but money is normally only given to the children on the first two days.

In between visiting, people make trips out into the streets. Many streets have a sort of fair going, with eid music, kids' games and much more. Here some of the children get to spend their money. They buy candy, soft drinks, toys and rides. Everyone has great fun, and the children are always disappointed when it is over. The adults, on the other hand, are usually worn out and glad of the rest!

Fasting is Good for Health

2007-10-03T22:22:00.000-07:00

Fasting has its advantages from the point of view of health and hygiene. Islam wants a Muslim to be healthy, clean, alert, agile and energetic.

"Fast to be healthy," had said the Prophet (s.a.w.). And physicians today acknowledge the many benefits of fasting that ensure health and the soundness of one's body and mind. Some of these positive points have a direct influence on psychology and physique of the fasting individual.

Fasting has been found to be an effective treatment for psychological and emotional disorders. It helps a person to firm up his will, cultivate and refine his taste and manners, strengthen his conviction of doing good, avoid controversy, petulance and rashness, which all contribute towards a sane and healthy personality. Besides nurturing resistance and ability to face hardships and endurance, fasting reflects on outward physical appearance by cutting out gluttony and getting rid of excess fat.

The benefits of fasting on health do not stop there but are instrumental in alleviating a number of physical diseases, including those of the digestive systems, such as chronic stomachache, inflammation of the colon, liver diseases, indigestion, and conditions such as obesity, arteriosclerosis, high blood pressure, asthma, diphtheria and many other maladies.

A Swiss physician Dr. Barsilus noted that: The advantages of hunger as a remedy exceed those ingesting medicine several times.

As readers are well aware, several physicians advise patients to skip meals, sometimes for a few days, before prescribing them a controlled diet.

Generally speaking, fasting hastens the destruction of the decaying tissues of the body by means of hunger, and then builds new tissues through nutrition. This is why some scientists suggest that fasting should be regarded as an effective means of restoring youthfulness and longevity. However, Islam exempts from fasting sick and old people whose health is bound to deter.

But fasting should have its regulations too, and not simply the inorderly skipping meals, that is bound to harm health and stamina, rather than improving them. Here again Islam provides the answer, and in order to realize the benefits of fasting, it recommends the late midnight meals called 'Sahur' (before the formal start of a fast) and the breaking of the fast at the time prescribed. Of course, to ensure good health one should abstain from gluttony after breaking fast.

The Glorious Month of Ramadan

The holy month of Ramadan enjoys a special importance in the Islamic calendar. As the Holy Prophet (s.a.w.) said: "It is Allah's Own month." It is the chief of all months and the most glorious one. As we already know, 'Fasting' is one of the important pillars of Islam and it is the very month of Ramadan during which fasting has been made obligatory for all adults and sane Muslims. By fasting during Ramazan, a Muslim besides discharging an obligation imposed upon him by Allah, becomes entitled to great reward in the Hereafter. On the other hand, any lapse in the matter amounts to a great sin. Fasting is an article of worship, the knowledge about the performance or otherwise whereof rests only with Allah and the person concerned. Hence, it is Allah alone who will reward that person for it, on the Day of Judgement.

The blessings of Ramadan are not limited to fasting alone, because the performance of all sorts of worship and good deeds during this month, is also a source of great Divine favor. The revelation of the Holy Qur'an commenced during this very month and it is therefore the duty of every Muslim to read and try to understand the meaning of the Holy Qur'an and thereby gain an insight into the Divine secrets enshrined therein. It brings peace and illumination to the mind and imparts purity to the soul.

Ramazan is the month of fasting, intensive prayer, sacrifice and Divine worship. Throughout this month a devout Muslim fasts during the day in the true sense of the word, that is, he had merely denies himself food and water, but as explained by the Holy Prophet (s.a.w.), exercises strict control over his tongue, eyes, ears, thoughts and deeds and does everything possible to seek the pleasure of Allah.

Devout supplications to Allah and repentance of one's sins during Ramadan are the sources of Divine blessings and mercy. Some nights, among the last ten nights of Ramadan, are called the 'Nights of Glory' (Laylat al-Qadr). These are the 19th, 21st, and 23rd nights. Muslims keep awake during these nights and offer special prayers. Even among these nights, the 23rd enjoys excellence over all the others. It is accompanied by great blessings, and the supplications made to Allah during this night are usually granted by Him.

The holy month of Ramadan, besides being the month of worship and Divine blessings, carries a historical importance as well. As already mentioned above, the revelations of the Holy Qur'an commenced in this month. The epoch-making 'Battle of Badr' and the 'Conquest of Mecca' also took place during the holy month of Ramadan.

Muslim and Masjid al-Aqsa

2007-09-20T21:59:00.000-07:00

For whom which still confuse about the difference between masjid al-Aqsa and Masjid Al-Qubbah al-Sakhrah at Baitul Muqaddis, Palestine, all of you are invite to see and read here to know more.
Have a nice day to all.

First Day of Ramadhan 1428 Hijriah

2007-09-13T01:34:00.000-07:00

Today is the first day of Ramadhan 1428 Hijriah. Ramadhan is the ninth month of the Islamic lunar calendar. Muslims consider this whole month as a blessed month which already mention by al-Quran and Hadith of Prophet Muhammah (pbuh) . They fast during the days of this month and make special prayers at night which called Tarawih Pray. Islam also want and suggested the follower to give more charity and do extra righteous deeds also.

Also, in this Holy Month, The Prophet Muhammad (pbuh) received the first revelation of Al-Qur'an with Surah al-Alaq. Ramadhan is the month of celebration as well as the month of education to make our self more discipline and have a good self-control. Muslims always wait for the first day of Ramadhan to come. Its already came and hopefully we could be the best and give the best obligation to Almighty Allah.

For all muslim brothers and sisters over the world " happy Ramadhan fasting" and hopefully Allah will bless all of us. Give the best of the best to Almighty Allah and also to all the muslim nation over the world.

The Real al-Aqsa Mosque in Palestine

2007-09-03T03:52:00.000-07:00

Prophet Solomon (peace be upon him) which in Arabic we called him as ‘Sulaiman', built a mosque, a long, long time ago, on Mt. Moriah in Jerusalem.

He dedicated it to the worship of Allah s.w.t. the One True God. Like his father, Prophet David(Dawood in Arabic) (peace be upon him) , he was a prophet and a messenger, calling all humanity to the worship of Allah s.w.t. and to establish piety on the earth.

Now, all these years later and its nowadays, there is some confusion about the site of the real al-Aqsa mosque. In the eastern part of Jerusalem is the Old city, a quadrangular area built on two hills. Within the wall there are four quarters. The Muslim quarter, on the east, contains the Haram al-Sharif, within which are the ‘Dome of the Rock' and the ‘Mosque of al Aqsa'. Both places are sacred sites for Muslims. However it is around the Mosque of Al Aqsa that the confusion lies.

Whenever mention is made in the local or international media pertaining to Al Aqsa, a picture of the ‘Dome of the rock' will appear. These two mosques lie within a rather close proximity to each other but they bear little resemblance. All over the world, we can find pictures of the ‘Dome of the rock' under the heading ‘Al Aqsa' , to the point that people aren't really sure anymore, which is which.

The difference however, is clear and simple. The ‘Dome of the rock' bears the sacred rock that Prophet Mohammed (peace be upon him) stood on when he went on the ascension to the Sidratul Muntaha, while Al Aqsa mosque lies on the site of the original mosque of Prophet Solomon (Sulaiman) (peace be upon him). Islam reveres both Jewish and Christian traditions, as these two religions belong to its traditions.

Actually Al Aqsa Mosque was the original qiblat (The direction ofMuslim prayers), which was later changed during the time of Prophet Mohammed (peace be upon him) to the Ka'ba at Mecca al Mukarramah.

The reason for the deliberate dispersion of false information is also clear and simple. By focusing attention on the ‘Dome of the rock' under the label of Al Aqsa, all the Muslim people all over the world will not know when the real Al Aqsa mosque finally disappears.

Source - The Best Way Of Life

Becoming a Muslim

2007-09-03T02:31:00.000-07:00

Accepting Islam as a way of life or become to be a Muslim is not only the declaration of the Islamic faith by recite syahadah but it also includes changing one's thinking, life style, behavior and also we will meet new friends. We need to turning the old habits into new habits except the positive habits which already accepted by Islam. We also will meeting new people and trying to understand where one fits in.

All the events and experiences that a person faces before, during and after becoming a Muslim, come together to mould them into the person they are. The following are real life accounts of people's past and present circumstances that led to their final acceptance of Islam.

WHAT QUR'AN SAYS ABOUT MUSLIMS

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What is the statement in al-Quran about Muslims? This is the statement which was promised by Allah to All true Muslims

"True believers are those whose hearts feel fear when Allah is mentioned, and their faith increases in strength when the revelations of Allah are recited to them, and who trust in their Lord. Who establish regular prayers and spend of that We have bestowed on them, such are indeed the true believers. For them are grades of honour and forgiveness from their Lord, and a bountiful provision will be made for them." [The Holy Qur'an, Surah 8:2-4]

Muslim world and Fatwa

2007-07-18T03:34:00.000-07:00

What is a Fatwa?

Definition of A fatwa is an Islamic religious ruling, a scholarly opinion on a matter of Islamic law.

A fatwa is just could issued by a recognized religious authority in Islam. But since there is no hierarchical priesthood or anything of the sort in Islam, a fatwa is not necessarily "binding" on the faithful. The people who pronounce these rulings are supposed to be knowledgeable, and base their rulings in knowledge and wisdom. They need to supply the evidence from Islamic sources for their opinions, and it is not uncommon for scholars to come to different conclusions regarding the same issue.

As Muslims, we look at the opinion, the reputation of the person giving it, the evidence given to support it, and then decide whether to follow it or not. When there are conflicting opinions issued by different scholars, we compare the evidence and then choose the opinion to which our God-given conscience guides us.

Fiqh of Islam

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The Arabic word fiqh means knowledge, understanding and comprehension. It refers to the legal rulings of the Muslim scholars, based on their knowledge of the shari`ah; and as such is the third source of rulings. The science of fiqh started in the second century after Hijrah, when the Islamic state expanded and faced several issues which were not explicitly covered in the Qur'an and Sunnah of the Prophet (pbuh).

Rulings based on the unanimity of Muslim scholars and direct analogy are binding. The four Sunni schools of thought, Hanafi, Maliki, Shafi'i and Hanbali, are identical in approximately 75% of their legal conclusions. Variances in the remaining questions are traceable to methodological differences in understanding or authentication of the primary textual evidence. Differing viewpoints sometimes exist even within a single school of thought.

Shari'ah in Muslim Life

2007-06-18T00:43:00.000-07:00

The Arabic word shari`ah refers to the laws and way of life prescribed by Allah (SWT) for his servants. The shari`ah deals with the ideology and faith; behavior and manners; and practical daily matters. "To each among you, we have prescribed a law and a clear way. (Qur 'an 5:48) Shari`ah includes the Qur'an and the sunnah of the Prophet (saas). The Qur'an is the direct word of Allah (SWT), and is the first most important source of guidance and rulings. The Sunnah of the Prophet (pbuh) is the second source of guidance and rulings. The sunnah is an inspiration from Allah (SWT), but relayed to us through the words and actions of the Prophet (pbuh), and his concurrence with others' actions. The sunnah confirmed the rulings of the Qur'an; detailed some of the concepts, laws and practical matters which are briefly stated in the Qur'an (e.g. definition of Islam, Iman, and Ihsan, details of pray, types of usury); and gave some rulings regarding matters not explicitly stated in the Qur'an (e.g. wearing silk clothes for men).

1-Qur'an - Ideology and faith, Behavior and manners

Practical manners

Articles of worship
Day-to-day activities

Pertaining to family, business,penal code, government,international law,economy and etc.

2-Sunnah of the prophet- Sayings, Actions, Concurrence with others' actions, and the Characteristics of the Prophet Muhammad.

The Sources of Islamic Law

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The law in Islam is based upon these four main sources:

The Qur'an

All of Muslims believe the Qur'an to be the direct words of Allah, as revealed to and transmitted by the Prophet Muhammad. All sources of Islamic law must be in essential agreement with the Qur'an, the most fundamental source of Islamic knowledge. When the Qur'an itself does not speak directly or in detail about a certain subject, Muslims only then turn to alternative sources of Islamic law.

The Sunnah

Sunnah is the traditions or known practices of the Prophet Muhammad, many of which have been recorded in the volumes of Hadith literature. The resources include many things that he “said, did, or agreed to” and he lived his life according to the Qur'an, putting the Qur'an into practice in his own life.

During his lifetime, the Prophet's family and companions observed him and shared with others exactly what they had seen in his words and behaviors - i.e. how he performed ablutions, how he prayed, and how he performed many other acts of worship. People also asked the Prophet directly for rulings on various matters, and he would pronounce his judgment. All of these details were passed on and recorded, to be referred to in future legal rulings. Many issues concerning personal conduct, community and family relations, political matters, etc. were addressed during the time of the Prophet, decided by him, and recorded. The Sunnah can thus clarify details of what is stated generally in the Qur'an.

Ijma' (consensus)

In some situations when Muslims have not been able to find a specific legal ruling in the Qur'an or Sunnah, the consensus of the community is sought (or at least the consensus of the legal scholars within the community). The Prophet Muhammad once said that his community (i.e. the Muslim community) would never agree on an error.

Qiyas (analogy)

In cases when something new which needs a legal ruling, but has not been clearly addressed in the other sources, judges may use analogy, reasoning, and legal precedent to decide new case law but it still must follow the guide from Quran and Sunnah. This is often the case when a general principle can be applied to new situations.

Prophets of Islam

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Why has God sent prophets? What is the prophet’s task. Islam teaches that God has sent prophets to humanity, in different times and places, to communicate His message. Since the beginning of time, God has sent His guidance through these chosen people. They were human beings who taught the people around them about faith in One Almighty God, and how to walk on the path of righteousness. Some prophets also revealed God's Word through the holy books of revelation.

What message have the prophets brought to human beings? Muslims believe that all prophets gave guidance and instruction to their people about how to properly worship God and live their lives. Since God is One, His message has been one and the same throughout time. In essence, all prophets taught the message of Islam, to find peace in our life through submission to the One Almighty Creator, to believe in God and to follow His guidance.

What does the Allah says in Qur'an about these prophets? "The Messenger believes in what has been revealed to him from his Lord, as do the men of faith. Each one of them believes in God, His angels, His books, and His Messengers. They say: “We make no distinction between one and another of His Messengers.' And they say: “We hear, and we obey. We seek Thy forgiveness, Our Lord, and to Thee is the end of all journeys.” (Al-Baqarah, 2:285)

What prophets are named in the Qur'an? There are 25 prophets mentioned by name in the Qur'an, which all the Muslims must know although there were many more in different times and places. Among the 25 prophets that Muslims honor are:

Adam
Idris (Enoch)
Nuh (Noah)
Hud
Saleh
Ibrahim(Abraham)
Isma'il (Ismael)
Ishaq (Isaac)
Lut (Lot)
Ya'qub (Jacob)
Yusuf (Joseph)
Shu'aib
Ayyub (Job)
Musa (Moses)
Harun (Aaron)
Dzulkifl (Ezekiel)
Dawud (David)
Sulaiman (Solomon)
Ilias (Elias)
IlYasa (Elisha)
Yunus (Jonah)
Zakariyya (Zechariah)
Yahya (John)
Isa (Jesus)
Muhammad (PBUH)

Daily Life Of a Muslim

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While often seen as a radical or extreme religion, all the Muslims consider Islam to be the middle road. Muslims don't live life with complete disregard for God or religious matters, but nor do they neglect the world to devote themselves solely to worship and prayer. Muslims strike a balance by fulfilling the obligations of and enjoying this life, while always mindful of their duties to Allah and to others. These are the things:

Morals and manners
Business ethics
Modesty in dress and behavior
Dietary rules
Marriage
Care of children and elderly
Racism and prejudice
Relations with non-Muslims

The knowledge of our God

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How to acquire the know-ledge and belief in God, His attributes, His Law, and the Day of Judgment?

As a human being, we have already referred to countless manifestations of God around us and in our own selves, which bear witness to the fact that there is one and only one creator and Governor of this universe and it is He Who controls and directs it. These witnesses reflect the divine attributes of the creator: His great wisdom, His all-embracing knowledge, His omnipotence, His mercy, His all-sustaining power, His force major-in short, His attributes can be traced everywhere in His work. But man’s intellect and his capacity to attain knowledge have erred in observing and understanding them. These are all manifest and clear and our eyes are open to read what is writ large on the creation. But here men have erred.

Some of them have declared that there are two gods others began to profess belief in trinity, and still others succumbed to polytheism. Some began nature-worship and others divided into multifarious deities: gods of rain, air, fair, death, etc. As such, although the manifestations of God were quite clear, human reason has faltered on various counts and failed to see the reality in its true perspective. It met deception after deception and resulted in nothing but confusion of thought. We hardly need dilate here on these errors of human judgment.

Similarly, with regard to life after death men have put forward many erroneous notions; for instance, that man is reduced to dust after death and will not rise to life again; or that man is subject to a process of continuous regeneration in this very world and is punished or rewarded in the oncoming cycles of life.

Even greater difficulty arises when we come to the question of the code of life. To formulate a complete and balanced code of life that should conform to God’s pleasure merely with the help of human reason, is an extremely difficult task. If a man is equipped with the highest faculties of reason and intellect and he possesses matchless wisdom and experience of many years of deliberation, even then the chances of his formulating right views on life and existence are not very promising. And even if, after a lifelong deliberation, he succeeds in that he will still lack in the confidence that he has really discovered the truth and adopted the right path.

Although the fullest and fairest test of man’s wisdom, reason, and knowledge might have been to leave him to his own resources without any external guidance so that he those who, through their own sagacious siftings and strivings, might have reached truth and righteousness would have won success and salvation, while those not reaching them would have failed. God, how- ever, spared His human creatures such a hard test. Through His grace and benevolence He raised for mankind men from among themselves to whom He imparted the true knowledge of His attributes, revealed to them His Law and the Right Code of Living, gave them the knowledge of the meaning and purpose of life and of the life after death and thus showed them the way by pursuing which man can achieve success and eternal bliss.

These chosen man are the Messengers of God-His prophets. God has communicated knowledge and wisdom to them by means of wahy (revelation), and the book containing the Divine communications is called the Book of God, or the word of God. Now the test of man’s Wisdom and intellect lies in this: does he recognize God's Messenger after thoroughly observing his pure and pious life and carefully studying his noble and flawless teachings? The man who possesses right wisdom and sound common sense would verify truth and accept the instructions given by the Messenger of truth. If he denies the Messenger of God and his teachings, his denial would signify that he was devoid of the capacity to find out truth and righteousness. On account of this denial he would fail in his test. Such a man will never be able to discover the truth about God and His Law and the life after death.

The Meaning of Muslim Faith

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The Muslim "Faith" is what we have defined in the foregoing discussion as ‘Knowledge and belief’. The Arabic word Iman, which we have rendered in English as faith, literally means ‘to know’, ‘to believe’, and ‘to be convinced beyond the least shadow of doubt’. Faith, thus, is firm belief arising out of knowledge and conviction. And the man who knows and reposes unshakable belief in the unity of God, in His Attributes, in His Law and the Revealed Guidance, and in the Divine code of Reward and punishment is called Mukmin (faithful). This faith invariably leads man to a life of obedience and submission to the will of God. And one who lives this life of submission is known as Muslim.

This should clearly bring home the fact that without faith (Iman) no man can be a true Muslim. It is the indispensable essential; rather, the very starting point, without which no beginning can be made. The relation of Islam to Iman is the same as of a tree to its seed. As a tree cannot sprout forth without its seed, in the same way it is not possible for a man, who has no belief to start with, to become a ‘Muslim’. On the other hand, just as it can happen that, in spite of sowing the seed, the tree may not grow for a multiple of reasons, or if it sprouts, its growth may be impaired or retarded, in the same way, a man may have faith, but due to a number of weaknesses, he may not become a true and staunch Muslim. Thus we find that faith is the starting point and leads man to the life of submission to God, and that a man cannot become a Muslim without faith. On the contrary, it is possible that a man may have faith but, because of the weakness of his will power, poor training, or bad company, he may not be living the life of a true Muslim. As such, from the viewpoint of Islam and Iman, all men may be classified into four categories:

Those who have firm faith-a faith that makes them absolutely and whole-heartedly submit to God. They follow the way of God and devote themselves heart and soul to seek His pleasure by doing all that He likes and by avoiding all that He dislikes. In their devotion they are even more fervent that is the common man in pursuit of wealth and glory. Such men are true Muslim.
Those who do have faith, who believe in God, His Law and the Day of Judgment, but whose faith is not deep and strong enough to make them totally submit to God. They are far below the rank of true Muslims deserve punishment for their defaults and misdeeds, but they are still a Muslim. They are defaulters and wrongdoers but not rebels. They acknowledge the Sovereign and His Law and, although they are violating the Law, they have not revolted against the Sovereign. They admit its supremacy and their own guilt. Thus they are guilty and deserve punishment, but Muslims they remain.
Those who do not possess faith at all. These people refuse to acknowledge the sovereignty of God and are rebels. Even if their conduct is not bad and even if they are not spreading corruption and violence, they remain rebels and their apparent good deeds are of little value. Such men are like the outlaws. And as, even if any action of an outlaws is in consonance with the law of the land, he does not become a loyal and obedient citizen, in the same way the apparent good of those who revolt against God cannot compensate for the gravity of the real wrong, revolt, and disobedience.

Those who neither possess faith nor do good deeds. They spread disorder in the world and perpetrate all kinds of violence and oppression. They are the worst of the people; for they are rebels as well as the wrongdoers and criminals.

The above classification of mankind clearly shows that the real success and salvation of man depends on Iman (faith). The life of obedience (Islam) takes its birth from the seed of Iman. This Islam of a person may be flawless or defective. But without Iman there can be no Islam. Where there is no Imaan there is no Islam.

Where there is no Islam there is Kufr. Its form and nature may be different, but in any way it would be Kufr and nothing but Kufr.

Muslim And Obedience to the GOD

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ISLAM means obedience to the God. Muslim means follower which obey to the god.And it is a matter of common sense that this obedience cannot ensure in full measure unless man knows certain basic facts of live and reposes firm faith in them. What are those facts? And what are the primary essentials, which a man must know to fashion his life, in accordance with the Divine Way?

First of all, we should have unshakable belief in the existence of God, for unless a man has a firm and unalloyed faith in God’s existence, how can he render obedience to Him?

Then we must know the attributes of God. It is the knowledge of the attributes of God, which enables man to cultivate in him the nobles of human qualities and to fashion his life in virtue and godliness. If a man dose not know that there is one and only one God Who is the Creator, the ruler, and the Sustainer of the universe and there is none else to share with Him even a shred of the Divine power and authority, he may fall a prey to false god’s and offer his homage to them solicit their favor. But if he knows the divine attribute of tauhid (oneness of God), there is not the least possibility of his falling a prey to this illusion. Similarly, if a man knows that God is omnipresent and omniscient and He sees, hears, and knows everything that we do in public or in private-nay, even our unexpressed thoughts!-then how can he afford to be indulgent and disobedient to God? He will feel that he is under eternal vigil and will, therefore, behave in the most appropriate way. But he who is not aware of these attributes of God may be misled, because of his ignorance, into God’s disobedience. So is the case with all other attributes of God. the fact is that the qualities and attributes which a man must possess, if he wants to pursue the way of Islam, can be cultivated and developed only out of profound knowledge of the attributes of God. It is the knowledge of God’s attributes, which purifies a man’s mind and soul, his beliefs, morals, and actions. And a mere cursory acquaintance with or just an academic knowledge of these attributes is not sufficient for the task ahead-there must be an unflinching conviction firmly rooted in the mind and heart of man so that he may remain immune from insidious doubts and perversions.

Moreover, we also must know in detail the way of living by following which one can seek the pleasure of God. Unless a man knows the likes and dislikes of God, how can he choose and adopt the one and reject the other? If a man has no knowledge of the Divine Law, how can he follow it? Thus the knowledge of the Divine Law and the Revealed code of Life is also extremely essential in this respect.

But here, again, mere knowledge will not suffice. Man must have full confidence and conviction that it is the Divine Law and that his salvation lies in following this code alone. For knowledge without this conviction will fail to spur man to the Right Path and he may be lost in the blind alley of disobedience.

Finally, we must also know the consequence of be-life and obedience and those of disbelief and disobedience. He must know what blessings would be showered upon him if he chooses God’s way and leads a life of purity, virtue, and obedience. And he must also know what evil and harrowing consequences would follow if he adopts the way of disobedience and revolt. Thus the knowledge of life after death is absolutely essential for this purpose. Man must have an unwavering belief in the fact that death does not mean the end of life; that there will be resurrection and he will be brought to the highest court of justice, to be presided over by God Himself; that on the Day of Judgment complete justice will prevail; and that good deeds will be rewarded and misdeeds punished. Everybody will get his due and there is no escape. This is bound to happen. This sense of responsibility and accountability is quite essential for the full-fledged obedience of the Law of God.

A man who has no knowledge of the world to come may consider obedience and disobedience quite immaterial. He may think that the obedient and the disobedient will both meet a similar end: for, after death both will be reduced to mere dust. With this attitude of mind, how can he be expected to submit to all the inconveniences and troubles that are inextricably associated with the life of active obedience, and shun those sins the commission of which does not apparently bring to him any moral or material loss in this world? With this mental attitude a man cannot acknowledge and submit to God’s Law.

Nor can a man, who lacks firm belief in the life hereafter and in the Divine Court of Judgment, remain firm and steadfast in the turbulent waters of life with its attraction or sin, crime and evil; for doubt and hesitancy rob a man of his will to action. You can remain firm in your behaviour only if you are firm in your beliefs. if you carry a wavering mind you cannot remain firm and steadfast. You can whole-heartedly follow a course only if you are sure of the benefits that will accrue to you by following it and of the losses and grievances that will engulf you if you disobey it. Thus, a profound know-ledge of the consequences of belief and disbelief and of the life after death is extremely necessary for canalizing life into God’s obedience.

These are the essential facts which one must know if one wants to live the life of obedience.

The Islamic Concept of Life

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The main characteristic of Islam is that it makes no distinction between the spiritual and the secular in life. Its aim is to shape both individual lives as well as society as a whole in ways that will ensure that the Kingdom of Allah may really be established on earth and that peace, contentment and well-being may fill the world. The Islamic way of life is thus based on a unique concept of man’s place in the universe. That is why it is necessary that, before we discuss the moral, social, political and economic systems of Islam, we should have a clear idea of what that concept is.

Basic Principles

1. Allah, who is the Creator, the Ruler and the Lord of the universe, has created man and provided him with a temporary home in that part of His vast kingdom which is the earth. He has endowed man with the faculties of thinking and understanding, and has given him the power to distinguish right from wrong. Man has also been invested with free will and the power to use the resources of the world however he likes. That is, man has a measure of autonomy, while being at the same time Allah’s representative on earth.

2. Before assigning to man this vicegerency (Khilafat), Allah made it clear to him that He alone as the Lord, the Ruler and the Deity. As such, the entire universe and all the creatures in it (including man) should submit to Him alone. Man must not think himself totally free and must realise that this earth is not his permanent abode. He has been created to live on it only for a probationary period and, in due course, he will return to his Lord, to be judged according to the way he has spent that period. The only right course for man is to acknowledge Allah as the only Lord, the Sustainer and the Deity, and to follow His guidance and His commands in all he does. His sole objective should be to merit the approval of Allah.

If man follows a course of righteousness and godliness (which he is free to choose and follow) he will be rewarded in this world and the next: in this world he will live a life of peace and contentment, and in the Hereafter he will qualify for the heaven of eternal bliss, al-Jannah. If he chooses to follow the course of godlessness and evil (which he is equally free to choose and follow), his life will be one of corruption and frustration in this world, and in the life to come he will face the prospect of that abode of pain and misery which is called Hell.

3. After making this position clear, Allah set man on earth and provided the very first human beings (Adam and Eve) with guidance as to how they were to live. Thus man’s life on this earth did not start in utter darkness. From the beginning a bright torch of light was provided so that humanity could fulfill its glorious destiny. The very first man received revealed knowledge from Allah Himself, and was told the correct way to live. This code of life was Islam, the attitude of complete submission to Allah, the Creator of man and the whole universe. It was this religion which Adam, the first man, passed down to posterity.

But later generations gradually drifted away from the right path. Either they lost the original teachings through negligence or they deliberately adulterated and distorted them. They associated Allah with innumerable human beings, material objects and imaginary gods. Shirk (polytheism) became widespread. They mixed up the teachings of Allah with myths and strange philosophies and thus produced a jumble of religions and cults; and they discarded the God-given principles of personal and social morality, the Shari‘ah.

4. Although man departed from the path of truth, disregarded or distorted the Shari‘ah or even rejected the code of Divine guidance, Allah did not destroy them or force them to take the right course. Forced morality was not in keeping with the autonomy He had given to man. Instead, God appointed certain good people from among the human society itself to guide men to the right path. These men believed in Allah, and lived a life of obedience to Him. He honoured them by His revelations, giving them the knowledge of reality. Known as prophets, blessings and peace be on all of them, they were assigned the task of spreading Allah’s message among men.

5. Many thousands of these prophets were raised throughout the ages, in all lands and in all nations. All of them brought the same message, all of them advocated the same way of life, (din), that is, the way which was revealed to man on the first day of his existence. All of them had the same mission: they called men to Islam ¾ to submit to Allah alone, asked those who accepted the Divine law, and for putting an end to all deviations from the true path. Many people, however, refused to accept their guidance and many of those who did accept it gradually drifted away from their initial commitment.

6. Lastly, Allah raised the Prophet Muhammad, blessings and peace be on him, in Arabia to complete the mission of the earlier prophets. The message of Muhammad, blessings and peace be on him, was for the whole of mankind. He presented anew the teachings of Islam in their pristine form and provided humanity once again with the Divine guidance which had been largely lost. He organised all those who accepted his message into one community (Ummah), charged with living in accordance with the teachings of Islam, with calling humanity to the path of righteousness and with establishing the supremacy of the world of Allah on earth. This guidance is enshrined in the Holy Qur’an.

Man: Its Nature and Character

The Qur’an deals in many passages with man’s relationship to Allah and the concept of life which naturally follows from that relationship. Its message is epitomised in the following verse:

Verily Allah hath bought of the Believers their lives and their properties for the price that theirs shall be the Paradise: so they fight in the way of Allah and slay and are slain. It (i.e. the promise of Paradise) is a covenant which is binding on Him in the Torah and the Injil and the Qur’an. And who is more faithful unto his covenant than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph. (al-Tawbah 9: 111)

In the above verse the nature of the relationship which comes into existence between man and Allah because of Man (the belief, trust and faith in Allah) is called a ‘bargain’. This means that Man in Allah is not a mere metaphysical concept; it is in the nature of a contract by which man barters his life and his possessions in exchange for the promise of Paradise in the Hereafter. God as it were, purchases a Believer’s life and property and promises, in return, the reward of Paradise in the life after death. This concept of a bargain and a covenant has important implications, and needs to be clearly understood.

Everything in this world belongs to Allah. As such, man’s life and wealth, which are part of this world, also belong to Him, because He has created them and has entrusted them to every man for his use. Looked at from this angle, the question of ‘selling’ or ‘buying’ may not seem to arise at all; Allah does not need to buy what is already His and man cannot sell what is not really his.

But there is one thing which has been conferred on man, and which now belongs fully to him, and that is free will which gives him freedom to choose between following or not following the path of Allah. This freedom of will and choice does not automatically make man the real owner of all the power and resources over which he has command, nor does it give him the right to use them just as he likes. Yet, because of this free will, he may, if he likes, consider himself free of all obligations to the Lord and independent of any higher authority. It is here that the question of bargain arises.

This bargain thus does not mean that Allah is purchasing something which belongs to man. Its real nature is this: all creation belongs to Allah but He bestowed certain things on man to be used by him on trust. Allah wants man to willingly and voluntarily acknowledge this. A person who voluntarily renounces his freedom to reject Allah’s supremacy and instead acknowledges His sovereignty, and, in so doing, ‘sells’ his ‘autonomy’ (which, too, is a gift from Allah) to Allah, will get in return Allah’s promise of eternal bliss in Paradise. A person who makes such a bargain is a Mu’min (Believer) and Man (faith) is the Islamic name for this contract; a person who chooses not to enter into this contract, or who, after making such a contract, does not keep to it, is a Kafir. The avoidance or abrogation of the contract is technically known as Kufr.

Such is the nature of the contract. Now let us briefly study its various aspects and stipulations.

1. Allah has set us to account for ourselves in two areas:

(a) He has left man free, but nonetheless wishes to see whether he will remain honest and loyal to Him, or whether he will rebel against his own Creator, whether he will behave nobly or start ‘playing such fantastic tricks as make the angels weep’.

(b) He wants to see whether man is prepared to have enough trust in Allah to offer his life and wealth in return for a promise about the next world.

2. It is a principle of Islamic law that Man consists in adherence to a certain set of doctrines and anyone who accepts those doctrines becomes a Mu’min. No one has the right to call such a man a disbeliever or drive him from the fold of Ummah, unless there is clear proof that faith has been abandoned. This is the legal position. But in the eyes of the Lord, Man is only valid when it entails complete surrender of one’s will and freedom of choice to the will of Allah. It is a state of thought and action, coming from the heart, wherein man submits himself fully to Allah, renouncing all claim to his own supremacy.

A man may recite the Kalimah, accept the contract and even offer Prayers and perform other acts of worship, but if in his heart he regards himself as the owner and the master of his physical and mental powers and of his moral and material resources, then, however much the people may look upon him as a Mu’min, in the eyes of Allah he will be a disbeliever. He will not really have entered into the bargain which the Qur’an says is the essence of Man. If a man does not use his powers and resources in the way Allah has prescribed for him, using them instead in pursuits which Allah has forbidden, it is clear that either he has not pledged his life and property to Allah, or has nullified that pledge by his conduct.

3. This aspect of Man makes the Islamic way of life the very opposite of that of the non-Muslim. A Muslim, who has real faith in Allah, makes his entire life one of obedience and surrender to His will. He never behaves arrogantly or selfishly or as if he were master of his own destiny, save in moments of forgetfulness. And as soon as he becomes conscious of such a lapse, he will submit himself to his Lord and ask forgiveness for his error.

Similarly, a group of people or a society which consists of true Muslims can never break away from the Law of their Lord. Its political order, its social organizations, its culture, its economic policy, its legal system and its international strategy must all be in tune with the code of guidance revealed by Allah. Any unwitting contraventions must be corrected as soon as they are realized.

It is disbelievers who feel free from Allah’s guidance and behave as if they were their own master. Anyone who behaves like this, even though he may bear a name similar to that of a Muslim, is treading the path of the disbelievers.

4. The will of Allah, which it is obligatory for man to follow, is the one which Allah Himself has revealed for man’s guidance. It cannot be determined by man himself. Allah has Himself explained it clearly and there is no ambiguity about it. Therefore, if a society sticks honestly to its contract with Allah, it must shape its life in accordance with the Book of Allah and the Sunnah of the Prophet, blessings and peace be on him.

It is clear from the foregoing discussion why the payment of the ‘price’ has been postponed till the life after death. Paradise is not the reward for the mere profession of the bargain, it is the reward for the faithful execution of it. Unless the behaviour of the ‘vendor’ complies with the terms of the contract he will not be entitled to the reward. The final act of the ‘sale’ can only be concluded after the last moment of the vendor’s earthly life.

There is another significant point which emerges from the study of the verse quoted above when it is read in its context in the Qur’an. In the verses preceding it, reference is made to the people who professed Iman and promised a life of obedience, but who, when the hour of trial came, proved unequal to the task. Some neglected the call of the hour and betrayed the cause. Others refused to sacrifice their lives and riches in the cause of Allah. The Qur’an, after criticising their insincerity, makes it clear that Man is a contract, a form of pledge between man and Allah. It does not consist in a mere profession of belief in Allah. It is an acknowledgment of the fact that Allah alone is our Lord, Sovereign and Ruler and that everything that man has, including his own life, belongs to Him and must be used in accordance with His directives. If a Muslim adopts a different course, he is insincere in his profession of faith. Only those who have really sold their lives and all that they possess to Allah and who follow His dictates in all spheres of activity can be called true Believers.

The Scheme of Life

In Islam, man’s entire individual and social life is an exercise in developing and strengthening his relationship with Allah. Man, the starting point of our religion, consists in the acceptance of this relationship by man’s intellect and will; Islam means submission to the will of Allah in all aspects of life. The Islamic code of conduct is known as the Shari‘ah. Its sources are the Qur’an and the Sunnah of the Prophet, blessings and peace be on him.

The final Book of Allah and His final Messenger stand today as the repositories of this truth. Everyone who agrees that the concept of Reality stated by the Prophet, and the Holy Book is true, should step forward and surrender himself to the will of Allah. It is this submission which is called Islam, the result of Man in actual life. And those who of their own freewill accept Allah as their Sovereign, surrender to His Divine will and undertake to regulate their lives in accordance with His commandments, are called Muslims.

All those persons who thus surrender themselves are welded into a community and that is how the ‘Muslim society’ comes into being. It is an ideological society, radically different from those which are founded on the basis of race, colour or territory. It is the result of a deliberate choice, the outcome of a ‘contract’ which takes place between human beings and their Creator. Those who enter into this contract undertake to recognise Allah as their Sovereign, His guidance as supreme and His injunctions as absolute Law. They also undertake to accept, without question, His word as to what is good or evil, right or wrong, permissible or prohibited. In short, freedoms of the Islamic society are limited by the commandments of the Omniscient Allah. In other words, it is Allah and not man whose will is the primary source of Law in a Muslim society.

When such a society comes into existence, the Book and the Messenger prescribe for it a code of life called the Shari‘ah and this society is bound to conform to it by virtue of the contract is has entered into. It is, therefore, inconceivable that a real Muslim society can deliberately adopt any other system of life than that based on the Shari‘ah. If it does so, its contract is ipso facto broken and it becomes ‘un-Islamic’.

But we must clearly distinguish between the everyday sins of the individual and a deliberate revolt against the Shari‘ah. The former may not mean a breaking up of the contract, while the latter most certainly would. The point that should be clearly understood is that if an Islamic society consciously resolves not to accept the Shari‘ah, and decides to enact its own constitution and laws or borrows them from any other source in disregard of the Shari‘ah, such a society breaks its contract with Allah and forfeits its right to be called ‘Islamic’..

Objectives and Characteristics

The main objectives of the Shari‘ah are to ensure that human life is based on ma’rufat (good) and to cleanse it of munkarat (evils). The term ma’rufat denotes all the qualities that have always been accepted as ‘good’ by the human conscience. Conversely, the world munkarat denotes all those qualities that have always been condemned by human nature as ‘evil’. In short, the ma’rufat are in harmony with human nature and the munkarat are against nature. The Shari‘ah gives precise definitions of ma’rufat and munkarat, clearly indicating the standards of goodness for which individuals and society should aspire.

It does not, however, limit itself to an inventory of good and evil deeds; rather, it lays down an entire scheme of life whose aim is to make sure that good flourishes and evils do not destroy or harm human life.

To achieve this, the Shari‘ah has embraced in its scheme everything that encourages the growth of good and has recommended ways to remove obstacles that might prevent this growth. This process gives rise to a subsidiary series of ma’rufat consisting of ways of initiating and nurturing the good, and yet another set of ma’rufat consisting of prohibitions in relation to those things which act as impediments to good. Similarly, there is a subsidiary list of munkarat which might initiate or allow the growth of evil.

The Shari‘ah shapes Islamic society in a way conducive to the unfettered growth of good, righteousness and truth in every sphere of human activity. At the same time it removes all the impediments along the path of goodness. And it attempts to eradicate corruption from its social scheme by prohibiting evil, by removing the causes of its appearance and growth, by closing the inlets through which it creeps into a society and by adopting deterrent measures to check its occurrence.

Ma’rufat

The Shari‘ah divides ma’rufat into three categories: the mandatory (fard and wajib), the recommendatory (mandub) and the permissible (mubah).

The observance of the mandatory is obligatory on a Muslim society and the Shari‘ah has given clear and binding directions about this. The recommendatory ma’rufat are those which the Shari‘ah expects a Muslim society to observe and practise. Some of them have been very clearly demanded of us while others have been recommended by implication and inference from the sayings of the Prophet, blessings and peace be on him. Besides this, special arrangements have been made for the growth and encouragement of some of them in the scheme of life advocated by the Shari‘ah. Others again have simply been recommended by the Shari‘ah, leaving it to the society or to its more virtuous elements to look to promote them.

This leaves us with the permissible ma’rufat. Strictly speaking, according to the Shari‘ah everything which has not been expressly prohibited is a permissible ma’ruf. Consequently, the sphere of permissible ma’rufat is very wide, so much so that except for the things specifically prohibited by the Shari‘ah everything is permissible for a Muslim. And in this vast sphere we have been given freedom to legislate according to our own discretion to suit the requirements of our "time and its dictates."

Munkarat

The munkarat (the things prohibited in Islam) have been grouped into two categories: things which have been prohibited absolutely (haram), and things which are simply undesirable (makruh).

Muslims have been enjoined by clear and mandatory injunctions to refrain totally from everything that has been declared haram. As for the makruh, the Shari‘ah signifies its disapproval either expressly or by implication, giving an indication also as to the extent of such disapproval. For example, there are some makruh things bordering on haram, while others are closer to acts which are permissible. Moreover, in some cases, explicit measures have been prescribed by the Shari‘ah for the prevention of makruh things, while in others such measures have been left to the discretion of the society or individual.

Some Other Characteristics

The Shari‘ah thus prescribes directives for the regulation of our individual as well as collective lives. These directives affect such varied subjects as religious rituals, personal character, morals, habits, family relationships, social and economic affairs, administration, the rights and duties of citizens, the judicial system, the laws of war and peace and international relations. They tell us what is good and bad; what is beneficial and useful and what is injurious and harmful; what are the virtues which we have to cultivate and encourage and what are the evils which we have to suppress and guard against; what is the sphere of our voluntary, personal and social action and what are its limits; and, finally, what methods we can adopt to establish a dynamic order of society and what methods we should avoid. The Shari‘ah is a complete way of life and an all-embracing social order.

Another remarkable feature of the Shari‘ah is that it is an organic whole. The entire way of life propounded by Islam is animated by the same spirit and hence any arbitrary division of the scheme is bound to affect the spirit as well as the structure of the Islamic order. In this respect, it might be compared to the human body. A leg separated from the body cannot be called one-eighth or one-sixth man, because after its separation from the body the leg cannot perform its function. Nor can it be placed in the body of some other animal with the aim of making it human to the extent of that limb. Likewise, we cannot form a correct judgment about the utility, efficiency and beauty of the hand, the eye or the nose of a human being outside the context of their place and function within the living body.

The same can be said about the scheme of life envisaged by the Shari‘ah. Islam signifies a complete way of life which cannot be split up into separate parts. Consequently, it is neither appropriate to consider the different parts of the Shari‘ah in isolation, nor to take any particular part and bracket it with any other ‘ism’. The Shari‘ah can function smoothly only if one’s whole life is lived in accordance with it.

THE MUSLIM's ATTITUDE REGARDING TRIALS IN THE LIGHT OF THE EVER-GLORIOUS QUR'AN AND PROPHETIC TRADITION

2007-04-05T03:56:00.000-07:00

The word "fitnah" may denote supplication to Allah Almighty not to render our enemies overwhelm and have victory on us and not to lead us astray from the right and truth in our sayings and actions because, then, other people will contempt and deride our religion not seeing in us a good example or a straightforward conduct. One verse that referred to this meaning is: 'Moses said: " O my people! If ye do (really) believe in Allah, then in Him put your trust if ye submit (your will to His)". They said: "In Allah do we put out trust. Our Lord make us not a trial for those who practise oppression; and deliver us by Thy Mercy from those who reject (Thee)."' (Surat Yunus: 84- 86).

This verse means that Moses (peace be upon him) said to true believers in his people by way of ensuring their faith, after seeing oppression inflicted upon them: O people! If you truly believed in Allah and verily submitted yourselves to Him, then, on Him only depend and hold only to His side and care: Whoever depends on Allah and seeks His guidance, Allah always supports him and leads him to victory.

The Qur'an then tells us that those true believers of the people of Moses (peace be upon him) answered him sserting their deep belief saying: "In Allah do we put out trust. Our Lord make us not a trial for those who practice oppression" meaning that in their reply to their prophet Moses (peace be upon him) they said that they depended on and trusted Allah alone in all their matters, so Allah Our Lord ! we are asking you not to place us in defeat weakness in front of those oppressors by giving them power over us because then, they would think they are on the right path and that we are deluded and following the wrong pathfor - in their allegations- if we were right they would not have power and be victorious over us. They added to this supplication another more explicit one seeking this hope in shunning away disbelievers and their mischief from them. They said: "and deliver us by Thy Mercy from those who reject (Thee)", meaning that Our Lord we do not only ask You not to make of us a trial for them, we further ask you to deliver us from their evil and from the mischief of disbelievers.

We also ask you to give our ord supremacy over theirs. Imam Al-Shaukany (may Allah be pleased with him) said that the form of supplication they used to implore to Allah is an evidence that their concern about the supremacy of religion was greater than that their concern about their own safety. A similar form of supplication is the following verse: " Our Lord! Make us not a (test and) trial for the unbelievers, but forgive us,our Lord! For Thou art the Exalted in Might, the Wise." (Surat Al-Mumtahana: 5). This verse came after Allah Almighty told is about Abraham (peace be upon him), and his allies of true believers to disbelievers from his people: " we are clear of you and of whatever ye worship besides Allah: we have rejected You, and there has risen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him Alone..." (Surat Al- Mumtahana: 4)

The supplication in the Surat asserts this meaning of the word "fitnah", meaning "trial" and its past participle " maftuun" meaning " a person suffering a trial" or "under trial". Etymologically the verb "fatana" means to "melt silver". The meaning of the verse is a prayer to Allah by the believers not to render them under trial and torture by those disbelievers by giving them authority and power over them and then they would not be able to meet or forbear. Another possible interpretation for the verse is: Our Lord do not make a trial of us for your enemies and ours. If You would try us by making them torment us, they would think that they are on the right path and that we are deluded. They would proclaim that if we were right, they would not gain victory over us. Some of our scholars have another point of view regarding the meaning of this verse. They hold that "fitna" in this verse means turmoil and discordance among the Muslim group and that Muslims would be so corrupt that they are not fit to set an example for others in good deeds.

Accordingly the meaning would be: Our Lord do not let our words and actions be so bad as to make disbelievers loathe to convert to our religion. For, at that time, they would think that if our religion were true and sound its influence would have shown on its followers who should, by then, be so far from backwardness, disagreement and discordance. To sum it up, the word /fitna/ in this verse and in the above verse from Surat Yunus "Our Lord make us not a trial for those who practice oppression" bear two possible meanings: First, a supplication from believers not to render them a position of weakness or defeat in relation to disbelievers. Second, to protect them from wrongdoing, ill-sayings and any act that goes against good manners. This is because if they held grudges, conflicts and hatred towards each others and went astray from the right, justice and cooperation in charity and piety, people following religions other than Islam will despise them and loathe to follow their religion. They would rather think that if theirs were a true religion, they would not be in such a state.

MOSQUES AS INSTITUTIONS TO MUSLIM'S SPIRITUAL AND PHYSICAL GROWTH

2007-03-20T02:57:00.000-07:00

A balanced development of human spirituality is able to be portrayed as a living seed which fertilizes the entire value of Muslims' devotion towards the Creator. Clarifying on this matter, it is apparent that mosques are amongst the most important aspects in a Muslim's life. The significance of mosques has been revealed by Allah as something which is very important since the existence of human race on earth. Allah clarifies this in Ali Imran (3:96) denoting that mosques are the earliest construction made to fulfill human devotion rights towards Allah.

The prophet Muhammad (pbuh) further explained the importance of mosques to us by constructing the Quba Mosque. The mosque was built as soon as the prophet reached Madinah's periphery on his emigrate (Hijrah) journey. Prospering a mosque is a sign of piousness of a Muslim towards the Creator. This is clearly mentioned by Allah in At-Taubah (9:8) : "For those who prosper the mosques, they are indeed people who surrender in faith to Allah and the hereafter."

A mosque is a symbol of educational institution, mental and physical development, gregariousness and nationalism of a Muslim. In other words, an Islamic country can be formed by the union of Muslims with the jamaah. Due to that, today's Muslim community must perceive further on the significance of mosques as an institution and furthermore initiate in its prosperity. A mosque's function is not solely for praying but is inclusive of the veins and heartbeats of its followers. If we observe the mosque in a narrow perception, as if it is just a prayer's place, it is worried that future generations would have an idea that Islam is just merely prayers, whereas Islam is actually life itself as a whole, inclusive of all aspects of it.

The sophistication of a mosque doesn't root from the glitter of its lighting and the profound construction, but it can be remarkable and magnificent if it is prospered with good deeds (ibadah) and all Muslims' activities in it. To turn this into reality all of us must give and make time to be present at the mosque.

We don't need to wait for a free time before making the decision to attend the mosque. Time is of essence and it passes by, leaving us and will never return. Therefore the need to squeeze some time in attending the mosque is compulsory, parallel to the time we allot to other obligations. This is to be done without discrimination towards personal and educational background, skin colour, race and language because Islam is meant for all human race. We are not obliged to be at the mosque at all times, but the priority in prospering it should exist in our daily life schedule.

Among things which could be done by all Muslims from around the world is to turn a mosque into a "One Stop Centre", where Muslim community will be able to receive benefits from it. We can build budget hotels to cater the needs of stopping-by travelers without discriminating on their race and religion. Other than that we can build up grocery shops, textile and clothing boutiques, laundry services, automotive workshops, petrol pump stations and many others. The running of all these businesses should be based totally on Islamic philosophy and teachings from the organization, financial, administration and other aspects.

All of them should be open 24 hours per day due to their significance towards the humanity. If we look at mosques as equal in importance as all of our other needs, the mosque is definitely going to be prosper and beautiful. When we transfer the mosque into a "One Stop Centre" indirectly our lives will be surrounded by the institution of mosques. This will attach us to the mosque and seal us a closer relationship with Allah.

Everyone should be brought along to the mosque and perform all the practices and customs of the mosques, which some of us are never even aware of it before. Prayers and mosques educate us to co-operate without discriminating social standards, learn to admonish faulty leaders and adhere to rightful leaders, appreciate cleanliness, being humble, punctual and others.

After fulfilling the obligation towards prospering the mosque, we are further obliged to continue our daily jobs to earn a living which has been given by Allah on earth. The initiative to prosper the mosque should not be perceived lightly by us. It is meant to return the glorious moment of Muslims worldwide. Islam does not put aside non-Muslims needs, in fact it is done hand-in-hand. That's the best way to describe it. We will continue being as 'bubbles in the ocean' if we continue putting a distance away from the mosque.

Mosque is a source of human integrity. The Quranic versus should be practiced and not just displayed for theory purposes. To make this happen into reality, we must prosper all mosques that are within our reach. All members in the community should make this into realization within their personal capacity. Without co-operation from all, this idea will just be a fruitless discussion. Therefore we must initiate it into our real lives so that we would be able to develop the Muslim community in all aspects of life. Due to this, a minimum of 2 hours daily should be allotted to attend the mosque, for the purpose of praying with jamaah and building a social relationship within the community.

This proposal is open to all Muslims from all over the world. The utmost important criteria is "Lailahaillallah" in every Muslim hearts. Burning passion and resolution should be marked into the hearts of every Muslim souls worldwide and to be put into realization with actual physical movement.

With Allah's blessings, apart from our own initiatives, hopefully this proposal is able to be realized by all Muslim on earth.

For those who happened to read this note, please open up your mind, give a thought to its righteousness, seek for Allah's guidance and perform it without any procrastination. It is hoped that all of us would be blessed by Allah now and hereafter.

AMIN.

HUMAN CREATION

2007-02-14T18:22:00.000-08:00

The human body is the most complicated machine in the world. We see with it, hear with it, breathe with it, walk and run with it, and sense pleasure with it. Its bones, muscles, arteries, veins and internal organs are organized with marvellous design, and when we examine this design in detail we find even more amazing facts. Every part of the body, though each may seem to be so different from another, is made up of the same material: cells.

"We created you, so why do you not confirm the truth? Have you thought about the sperm that you ejaculate? Is it you who create it or are We the Creator?" (Qur'an, 56: 57-59)

Cells, each of which is one thousandth of a millimetre, are the structural units that form our body and everything in it. Some of these cells unite to form bones, others to form nerves, the liver, the inner layer of the stomach, the skin or the cornea of the eyeball. Each has the size and shape that exactly meet the requirement of that part of the body.

How and when did cells, which have such varied functions, come into being?

The answer to this question will take us into a process whose every moment is filled with mystery. All the approximately 100 trillion cells that make up your body today came from the division of one single cell. That single cell which had the same structure as all the cells in your body now, came from the union of your mother's egg cell and your father's sperm cell.

In the Qur'an, God sometimes refers to the wonders of the earth and the sky, and sometimes to the mysteries of the creation of living things as various signs of His existence. One of the most important of these signs is His wondrous creation of human beings.

In many verses, as a lesson to human beings, God advises them to turn and look at their own creation. He explains in detail how human beings come to be and what stages they pass through. In Sura 56, He tells of human creation:

We created you, so why do you not confirm the truth? Have you thought about the sperm that you ejaculate? Is it you who create it or are We the Creator? (Qur'an, 56: 57-59)

The essence of a human being composed of 60-70 kilos of flesh and a mass of bones was originally contained in a drop of fluid. It is certainly a wonder that an intelligent, feeling human being with the faculties of speech and hearing and with a remarkably complex physical structure could come into existence from a drop of fluid. This development was certainly not the result of a random process or the operation of chance, but rather of a conscious process of Creation.

Allah Said:

"We created man from the purest kind of clay; then made him a drop in a secure receptacle; then formed the drop into a clot and formed the clot into a lump and formed the lump into bones and clothed the bones in flesh; and then brought him into being as another creature. Blessed be God, the Best of Creators!" (Qur'an, 23: 12-14)

Muslim Good Character

2006-12-13T18:28:00.000-08:00

This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing.

He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success always now, and hereafter!

The Past and The Future of Life

2006-12-13T18:20:00.000-08:00

Assalamualaykum My Brothers and My Sisters everywhere,

Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil.

Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones.

If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

The Proofs that Muhammad is a True Prophet to the World

2006-12-13T18:10:00.000-08:00

My brothers and sisters everywhere! You should know that the Messenger, Muhammad the son of `Abdullah (may Allah's blessings and peace be upon him) is Allah's Messenger in reality and truth. The evidences that show his veracity are abundant. None but an infidel, who out of arrogance alone, could deny these signs.

Among these proofs:

a. Muhammad (may Allah's blessings and peace be upon him) was raised illiterate, unable to read or write, and remained like that till his death. Among all his people, he was known as being truthful and trustworthy. Before receiving revelation, he had no prior knowledge of Religion or any previously sent Message. He remained like that for his first forty years. Revelation then came to Muhammad with the Quran that we now have between our hands. This Quran mentioned most of the accounts found in the previous scriptures, telling us about these events in the greatest detail as if he witnessed them. These accounts came precisely as they were found in the Torah sent down to Moses and in the Gospel sent down to Jesus. Neither the Jews or Christians were able to belie him regarding anything that he said.

b. Muhammad (may Allah's blessings and peace be upon him) also foretold of everything that would occur to him and his community after him, pertaining to victory, the removal of the tyrannical kingdoms of Chosroes (the royal title for the Zoroastrian kings of Persia) and Caesar, and the establishment of the religion of Islam throughout the earth. These events occurred exactly as Muhammad foretold, as if he was reading the future from an open book.

c. Muhammad (may Allah's blessings and peace be upon him) also brought an Arabic Quran that is the peak of eloquence and clarity. The Koran challenged those eloquent and fluent Arabs of his time, who initially belied him, to bring forth a single chapter like the Quran. The eloquent Arabs of his day were unable to contest this Quran.

Indeed, till our day, none has ever dared to claim that he has been able to compose words that equal-or even approach-the order, grace, beauty, and splendor of this Glorious Quran.

d. The life history of this Noble Prophet was a perfect example of being upright, merciful, compassionate, truthful, brave, generous, distant from all evil character, and ascetic in all worldly matters, while striving solely for the reward of the Hereafter. Moreover, in all his actions and dealings, he was ever mindful and fearful of Allah.

e. Allah instilled great love for Muhammad (may Allah's blessings and peace be upon him) in the hearts of all who believed in and met him. This love reached such a degree that any of his companions would willingly sacrifice his (or her) self, mother or father for him.

Till today, those who believe in Muhammad honor and love him. Anyone of those who believe in him would ransom his own family and wealth to see him, even if but once.

f. All of history has not preserved the biography of any person in the manner it has preserved the life of Muhammad, who is the most influential human in history.

Nor has the entire earth known of anyone whom every morning and evening, and many times thereafter throughout the day, is thought of by those who believe in him. Upon remembering Muhammad, the believers in him will greet him and ask Allah to bless him. They do such with full hearts and true love for him.

g. Nor has there every been a man on earth whom is still followed in all his doings by those who believe in him.

Those who believe in Muhammad, sleep in the manner he slept; purify themselves (through ablution and ritual washing) in the manner he purified himself; and adhere to his practice in the way they eat, drink, and clothe themselves.

Indeed in all aspects of their lives, the believers in Muhammad adhere to the teachings he spread among them and the path that he traveled upon during his life.

During every generation, from his day till our time, the believers in this Noble Prophet have fully adhered to his teachings. With some, this has reached the degree that they desire to follow and adhere to the Prophet's way in his personal matters regarding which Allah has not sought of them to adhere to in worship. For example, some will only eat those specific foods or only wear those specific garments that the Messenger liked.

Let alone all that, all those who believe in Muhammad repeat those praises of Allah, special prayers, and invocations that he would say during each of his actions during day and night, like: what he would say when he greeted people, upon entering and leaving the house, entering and leaving the mosque, entering and leaving the bathroom, going to sleep and awaking from sleep, observing the new crescent, observing the new fruit on trees, eating, drinking, dressing, riding, traveling and returning from travel, etc.

Let alone all that, all those who believe in Muhammad fully perform-even to the minute detail-every act of worship-like prayer, fasting, charity, and pilgrimage-as this Noble Messenger (may Allah's blessings and peace be upon him) taught and as he himself performed.

All of this allows those who believe in him, to live their lives in all aspects with this Noble Messenger as their example, as if he was standing before them, for them to follow in all their doings.

h. There has never been nor will there ever be a man anywhere upon this earth who has received such love, respect, honor, and obedience in all matters-small and large alike-as has this Noble Prophet.

i. Since his day, in every region of the earth and during every period, this Noble Prophet has been followed by individuals from all races, colors and peoples. Many of those who followed him were previously Christians, Jews, pagans, idolaters, or without any religion. Among those who chose to follow him, were those who were known for their sound judgment, wisdom, reflection, and foresight. They chose to follow this Noble Prophet after they witnessed the signs of his truthfulness and the evidences of his miracles. They did not choose to follow Muhammad out of compulsion or coercion or because they had adopted the ways of their fathers and mothers.

Indeed many of the followers of this Prophet (may Allah's blessings peace be upon him), chose to follow him during the time when Islam was weak, when there were few Muslims, and when there was severe persecution of his followers on earth. Most people who have followed this Prophet (may Allah's blessings and peace be upon him) have done so not to acquire some material benefits. Indeed many of his followers have suffered the greatest forms of harm and persecution as a result of following this Prophet. Despite all this harm and persecution, this did not turn them back from his religion.

My brethren! All of this clearly indicates to anyone possessing any sense, that this Prophet was truly and really Allah's messenger and that he was not just a man who claimed prophethood or spoke about Allah without knowledge.

j. With all this, Muhammad came with a great religion in its credal and legal make-up.

Muhammad described Allah with qualities of complete perfection, and at the same time in a manner that is free of ascribing to Him any imperfection. Neither the philosophers or the wise could ever describe Allah like such. Indeed it is impossible to imagine that any human mind could conceive of an existing being that possesses such complete ability, knowledge, and greatness; Who has subdued the creation; Who has encompassed everything in the universe, small or large; and Who possesses such perfect mercy.

Nor is it in the ability of any human being to place a perfect law based upon justice, equality, mercy and objectivity for all human activity on earth like the laws that Muhammad brought for all spheres of human activity - like buying and selling, marriage and divorce, renting, testimony, custody, and all other contracts that are necessary to uphold life and civilization on earth.

k. It is impossible that any person conceive wisdom,, morals, good manners, nobleness of characters as what this honorable Prophet (may Allah's blessings and peace be upon him) brought.

In a full and complete manner, Muhammad spread a teaching regarding character and manners toward one' parents, relatives, fiends, family, humanity, animals, plants and inanimate objects. It is impossible for the human mind alone to grasp all of that teaching or come with a similar teaching.

All of that unequivocally indicates that this Messenger did not bring an) of this religion from his own accord, but that it was rather a teaching and inspiration that he received from the One Who created the earth and the high heavens above and created this universe in its miraculous architecture and perfection.

l. The legal and credal make-up of the religion that the Messenger, Muhammad, (may Allah's blessings and peace be upon him) brought resembles the engineering of the heavens and the earth. All of that indicates that He who created the heavens and the earth is the One Who sent down this great law and upright religion.

The degree of inimitability of the Divine law that was sent down upon Muhammad is to the same degree of inimitability of the Divine creation of the heavens and earth. For just as humanity cannot create this universe, in the same manner humanity cannot bring forth a law like Allah's law that He sent down upon His servant and messenger Muhammad (may Allah's blessings and peace be upon him).

Explanation of Surah al-Ikhlas

2006-12-13T17:51:00.000-08:00

The Ahl-us-Sunnah wal-Jamaa'ah (i.e. the Sunnis) do not deviate from those things which have been brought by the Messengers, for that is the Straight Path, the path of those whom God has bestowed His favour upon from among the Prophets, the Truthful, the Martyrs and the Righteous. It is in this collection of what has been described about Almighty God by Himself in Surah al-Ikhlaas (literally: "The Chapter of Purity") that makes it equal to one third of the Qur'an. In this surah, Allah, The Almighty God has said:

"Say! He is God, the One!
The Eternally Besought of all!
He does not beget, nor is He begotten.
And there is nothing comparable to Him."

* Whatever the Messenger of God, may the peace and blessings of God be upon him, brought with him, that alone is real. It is obligatory to obey it and forbidden to deviate from it as this alone is the Straight Path which has no curves.

* The Straight Path is only one and whoever deviates from it he strays onto the wrong path, innovation and injustice. Almighty God commands (in the Qur'an):

"And this is My Straight Path, so follow it and do not follow the other paths lest they divert you from His way.

* The Straight Path is that path of the Ummah (community of Muslim believers) which lies in between the two extremes. Hence, the supplication in every rak'ah (i.e. unit) of the prayer: "Guide us to the Straight Path", that He should help, assist, guide, support and lead us in those things which will help us to obey Him and keep us steadfast on His Path. This is the Path of those who were favoured by God: the Prophets, the Truthful, the Martyrs and the Righteous, and these are the best for keeping company.

* The Concept of Tawheed has been explained in Surah al-Ikhlaas by separating and purging it from Shirk (associating others with Almighty God, polytheism and idolatry).

* Imam Ahmad's narration of 'Ubayy bin Ka'ab that the mushrikoon (i.e. pagan idolaters) asked: "Oh Muhammed! Tell us the geneology of Your Lordl", whereupon God revealed this surah.

* From authentic hadiths, it is proven that this surah is equal to one third of the of the Qur'an. The substance of the statement of Ibn 'Abbaas (a Companion of the Prophet) is as follows: that the Qur'an consists of three fundamental objectives:

a) Those commands and prohibitions which contain the laws and practical ways. These form the subject matter of the science of Fiqh (jurisprudence) and Ethics.

b) The tales and narratives which include the stories of the Prophets and Messengers of God and their communities. The punishments and disasters which befell those who resisted and denied the Messengers of God. Also, the promises, rewards, warnings and dooms.

c) The knowledge of Tawheed (the Unity of God) and the description of those matters which relate to the Names of Almighty God and His Attributes, which to have faith in is obligatory upon the servant of God (i.e. each Muslim). This has precedence over the first three.
* Surah al-Ikhlaas contains the third objective and a general description of it. Thus, it is correct to say that this surah is equal to one third of the Qur'an.

* The answer to the question that how does this surah contain comprehensively the knowledge of Tawheed and its principles which form the essence of the belief in Almighty God. God's command "He is God, the One" negates partnership with Him in every sense, whether it concerns His Self, Attributes or His Deeds. It also demonstrates the distinctiveness of God in His perfection, magnificence and majesty. The word Ahad is not used in affirmation for anyone besides God, since Ahad is more emphatic than Wahid.

* The Tafseer (commentary, exegis) of Ibn 'Abbaas for the verse "God! al-Samad (i.e. the Eternally Besought of all).": The Chief who is best in His Nobility. The Great one who is best in His greatness. The Tolerant One who is best in His toleration. The Omnipotent who is the best in His omnipotence, the All Knowing who is best in His knowledge. The Self which is perfect in all types of nobility and greatness - that Self is only God - the Most Revered and the Most Powerful. He alone has these qualities for they do not apply to anyone save Him. No one is equal to Him and no one is like Him.

* The Tafseer is also as follows: The Self who has no fear, around whom all creatures turn and Whom they seek after for all their needs and actions.

* Affirmation in the Oneness negates all forms of polytheism and similitude. Affirmation of all the meanings of al-Samad includes all the noble Names and the most exalted Attributes. This is the Tawheed of Affirmation.

* The Tawheed of Purity is in the statement: "He does not beget not nor is He begotten. And there is none comparable to Him". This statement can also be understood from the general statement: "Say! He is God! The One". Nothing came out of Him nor did He come out of anything. He has no equal, no likeness and no similarity.

* Domination of of the concept of Tawheed in this surah. The afffirmation of Oneness for the Lord in total and absolute contradiction to all forms of Polytheism. His character of being "Eternally Besought of all", which proves all His Attributes, that He cannot suffer from any defect, negation of father and son which is an implication of Him being in no need and that all is in need of Him. All is characterised in the statement of His being besought and His Oneness. Negation of an equal which includes negation of similarity, resemblances and likeness. This surah includes all of these matters and is therefore rightly deserving of being called equal to a third of the Qur'an.

Losing Someone You Love

2006-12-11T02:58:00.000-08:00

Losing someone you love a friend or a member of your family is probably one of the worst experiences of life. It doesn’t matter how strong you are; nothing can prepare you for the death of a loved one. When you first hear about what's happened you’re in denial you can’t believe that someone you know and love is dead. You can’t bear the thought of never seeing, hearing or talking to them again. You feel numb even fearful at the thought. You keep expecting and hoping against hope to see them somewhere even if it was for a second to say the things you didn’t say but fate is cruel and you don’t get a second chance to say sorry, thank you or I love you. When you lose someone you start to think about your life and how there are so many things that you say and do that are wrong and a waste of valuable time. You start to consider questions like am I using my time wisely? If I die tomorrow will I have said everything I’ve wanted to say to the people in my life? Have I done everything I should’ve done, did I prepare well for the after life? Most of the time the answer to these questions is no because we never think of the prospect of dieing we never think what if there is no tomorrow. We argue with those closest to us and don’t forgive them for mistakes. We let our anger take control of us and say things in the heat of the moment without ever seriously considering what we are saying. We never take the time to pray or to offer thanks to our creator for everything he has blessed us with. We always worry about material things but never consider the soul the only thing we will be taking with us from this world. We never satisfy the soul our passport to paradise. We fear losing our friends and family because we feel such strong love for them but do they know that? Do we ever take the time to be sentimental or do we consider feelings as uncool? We never take the time to say those nice things or to just give a smile to show that we love them. We lead such fast and busy lives that we don’t have the time to even say salaam in some cases we don’t think what if the next time I see this person it’s too late or what if there is no next time?

In conclusion I would like to say that life is too short for arguments mistakes and waiting for tomorrows that never come. We should make the most of our lives and say salaam, thank you, sorry and I love you more often or just give a smile to make someone's day because a smile says a lot more than a silence. We should live each day as our last and live our life so that we are prepared for our death. We should satisfy our souls and pay as much attention to our soul as we do to everything else and not get caught up in this fast and busy world because this is just a journey to our final abode. Live your life as a good Muslim and ensure that you have secured your place in paradise. Always remember Allah first thing in the morning and last thing at night for you never know when you may have to leave this world and go to the afterlife where excuses are irrelevant, where you stand before Allah alone and answer to your mistakes. Remember Allah is merciful and it is never too late to change your life.

We should smile more often and not get angry with those we love so easily because at the end of the day we are all humans and inclined to make mistakes that hurt and cause pain to the ones we love. We should always let them know we didn’t mean it because most of the time we don’t and we should always give the ones we love a second chance because death doesn’t wait for us to say bye or I love you. You have one chance at this life and it is up to you to live your life correctly and to please Allah who has blessed you so much. Death comes without warning and gives no second chances.

Worship Concept In Islam

2006-12-10T22:42:00.000-08:00

Bismillahi ar-rahmani ar-raheem
In the Name of Allah, the Most Compassionate, the Most Merciful

The concept of worship in Islam is misunderstood by many people including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam. That is why the traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual's activities. The definition goes something like this:

"Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person."

In other words, worship is everything one says or does for the pleasure of Allah. This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human-beings.

Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Quran instructed the Prophet Muhammad to do:

"Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit, i.e.; Muslims." (6:162-163)

The natural result of this submission is that all one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or other wise. This might sound strange to some people who think of religion as a personal relation between the individual and God, having no impact on one's activities outside rituals.

As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Quran addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of Qibla in the following verse:

"It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the Angels and the Book and the Prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one, and the patient in poverty and affliction and the steadfast in time of war; it is those who have proved truthful and it is those who are the God-fearing." (2:177)

The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet told us about faith, which is the basis of worship, that it "is made up of sixty and some branches; the highest of which is the belief in the Oneness of Allah, i.e., there is no God but Allah and the lowest in the scale of worship is removing obstacles and dirt from people's way."

Decent work is considered in Islam a type of worship. The Prophet said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins." Seeking knowledge is one of the highest types of worship. The Prophet told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said: "Seeking knowledge for one hour is better than praying for seventy years." Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."

It is worth noting that even performing one's duties is considered a sort of worship. The Prophet told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this but even the acts we enjoy doing very much, when they are performed according to the instructions of the Prophet, are considered as acts of worship. The Prophet told his companions that they will be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked: "How are we going to be rewarded for doing something we enjoy very much?" The Prophet asked them: "Suppose you satisfy your desires illegally; don't you think that you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives you are rewarded for it." This means they are acts of worship.

Thus Islam does not consider sex a dirty thing that one should avoid. It is dirty and sinful only when it is satisfied outside marital life.

It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This of course is in agreement with the all inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance to the smallest details of one's life on all these levels. Thus following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner whether he is watched by his superiors or he is alone. There is always the permanent supervisor, who knows everything, namely, Allah.

Discussing the non-ritual worship in Islam first does not mean undervaluing the importance of the ritual ones. Actually ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the Guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again:

"You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5,6)

Actually Salah is the first practical manifestation of Faith and also the foremost of the basis conditions for the success of the believers:

"Successful indeed are the believers who are humble in their prayers." (23:1-2)

The same fact has been emphasized by the Prophet (PBUH) in a different way. He says:

"Those who offer their Salah with great care and punctuality, will find it a light, a proof of their Faith and cause of their salvation on the Day of Judgment."

After Salah, Zakah (poor-due) is an important pillar of Islam. In the Quran, Salah and Zakah mostly have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down:

"Believe in Allah and His messenger and spend of that over which He made you trustees." (57:7)

In this respect Zakah is an act of devotion which, like prayer, brings the believer nearer to his Lord.

Apart from this, Zakah is a means of redistribution of wealth in a way that reduces differences between classes and groups. It makes a fair contribution to social stability. By purging the soul of the rich from selfishness and the soul of the poor from envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right which, if the rich denied it, would be exacted by force, if necessary.

Siyam (fasting during the day time of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Quranic verse:

"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety." (2:183)

In an authentic tradition, the Prophet reported Allah as saying: "He suspends eating, drinking, and gratification of his sexual passion for My sake." Thus his reward is going to be according to God's great bounty.

Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the over-worked human machine for the duration of one full month. Similarly fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.

Lastly, we come to Al-Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world wearing the same dress, respond to the call of Hajj in one voice and language; LABBAIK ALLAHUMMA LABBAIK (Here I am at your service O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:

"And he that venerates the sacred things of God, it shall be better for him with his Lord." (22:30)
"And he that venerates the waymarks of God, it surely is from devotion of the heart." (22:32)

Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress has been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.

Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from the human society and make the word of God dominant in the world.

Understanding Islam

2006-12-10T22:26:00.000-08:00

Let we learn some important FAQs about Islam

Question 1. What is Islam?

Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

Question 2. Who are the Muslims?

One billion people from a vast range of races, nationalities and cultures across the globe--from the southern Philippines to Nigeria--are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.

Question 3 .What do Muslims believe?

Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgment and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad (SAW) through Gabriel.

Question 4. How does someone become a Muslim?

Simply by saying 'There is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

Question 5. What does 'Islam' mean?

The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad (SAW) rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.

Question 6. Why does Islam often seem strange?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

Question 7. Do Islam and Christianity have different origins?

No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons--Muhammad (SAW) from the eldest, Ishmael, and Moses and Jesus, peace be upon them, from Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'ba towards which all Muslims turn when they pray.

Question 8. What is the Ka'ba?

The Ka'ba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.

Question 9. Who is Muhammad?

Muhammad (SAW) was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative. Muhammad (SAW) was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the 'Mountain of Light' near Makkah.

Question 10. How did he become a prophet and a messenger of God?

At the age of 40, while engaged in a meditative retreat, Muhammad received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.

As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijra, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.

After several years, the Prophet (SAW) and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet (SAW) died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as far East as China.

Question 11. How did the spread of Islam affect the world?

Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine. Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.

Within a few years, great civilizations and universities were flourishing, for according to the Prophet (SAW) 'seeking knowledge is an obligation for every Muslim man and woman'. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.

Question 12. What is the Quran?

The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad (SAW). It was memorized by Muhammad (SAW) and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad (SAW) fourteen centuries ago.

Question 13. What is the Quran about?

The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.

Question 14. Are there any other sacred sources?

Yes, the sunna, the practice and example of the Prophet (SAW), is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet (SAW) said, did, or approved. Belief in the sunna is part of the Islamic faith.

Examples of the Prophet's sayings

The Prophet (SAW) said:

'God has no mercy on one who has no mercy for others.'
'None of you truly believes until he wishes for his brother what he wishes for himself.'
'He who eats his fill while his neighbor goes without food is not a believer.'
'The truthful and trusty businessman is associated with the prophets the saints, and the martyrs.'
'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'
'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet (SAW) was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.' (From the hadith collections of Bukhari, Muslim, Tirmidhi and Bayhaqi.)

Question 15. What are the 'Five Pillars' of Islam?

They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

First Pillar: Faith
There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa'Llah - 'there is no god except God'; ilaha (god) can refer to anything which we may be tempted to put in place of God--wealth, power, and the like. Then comes illa'Llah: 'except God', the source of all Creation. The second part of the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.
Second Pillar: Prayer
Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshiper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Quran, chosen by the congregation. These five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.

Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Call to Prayer is:

'God is most great. God is most great. God is most great. God is most great. I testify that there is no god except God. I testify that there is no god except God. I testify that Muhammad is the messenger of God. I testify that Muhammad is the messenger of God. Come to prayer! Come to prayer! Come to success (in this life and the Hereafter)! Come to success! God is most great. God is most great. There is no god except God.'

Once Muslims prayed towards Jerusalem, but during the Prophet's lifetime it was changed to Makkah. From the minbar, the pulpit, the Imam who leads the prayer gives the sermon at the Friday noon community prayers.
Third Pillar: Zakat
One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital. A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet (SAW) said: 'Even meeting your brother with a cheerful face is charity.'

The Prophet (SAW) said: 'Charity is a necessity for every Muslim.' He was asked: 'What if a person has nothing?' The Prophet (SAW) replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet (SAW) said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet (SAW) said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet (SAW) said 'He should check himself from doing evil. That is also charity.'
Fourth Pillar: The Fast
Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.
Fifth Pillar: The Pilgrimage (Hajj)
The annual pilgrimage to Makkah, the Hajj, is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every comer of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.

In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modem transport, and the most up-to-date health facilities.

The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

Question 16. Does Islam tolerate other beliefs?

The Quran says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. (Quran, 60.8)

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.

Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

When the caliph Omar took Jerusalem from the Byzantine, he insisted on entering the city with only a small number of his companions. Proclaiming to the inhabitants that their lives and property were safe, and that their places of worship would never be taken from them, he asked the Christian patriarch Sophronius to accompany him on a visit to all the holy places.

The Patriarch invited him to pray in the Church of the Holy Sepulcher, but he preferred to pray outside its gates, saying that if he accepted, later generations of Muslims might use his action as an excuse to turn it into a mosque. Above is the mosque built on the spot where Omar did pray.

According to Islam, man is not born in 'original sin'. He is God's vicegerent on earth. Every child is born with the fitra, an innate disposition towards virtue, knowledge, and beauty. Islam considers itself to be the 'primordial religion', din al-hanif, it seeks to return man to his original, true nature in which he is in harmony with creation, inspired to do good, and confirming the Oneness of God.

Question 17. What do Muslims think about Jesus?

Muslims respect and revere Jesus (SAW) and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace'. The Quran confirms his virgin birth (a chapter of the Quran is entitled 'Mary'), and Mary is considered the purest woman in all creation. The Quran describes the Annunciation as follows:

'Behold!' the Angel said, 'God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.' She said: 'O my Lord! How shall I have a son when no man has touched me?' He said: 'Even so; God creates what He will. When He decrees a thing He says to it, "Be!" and it is.' (Quran, 3.42-7)

Jesus (SAW) was born miraculously through the same power which had brought Adam (SAW) into being without a father:

Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was. (3.59) During his prophetic mission Jesus (SAW) performed many miracles. The Quran tells us that he said:

'I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by God's leave. And I heal the blind, and the lepers, and I raise the dead by God's leave.' (3.49)

Neither Muhammad (SAW) nor Jesus (SAW) came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Quran Jesus (SAW) is reported as saying that he came:

'To attest the law which was before me. And to make lawful to you paff of what was forbidden you; I have come to you with a sign from your Lord, so fear God and obey Me.' (3:5O)

The Prophet Muhammad (SAW) said:

'Whoever believes there is no god but God, alone without partner, that Muhammad (SAW) is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven.' (Hadith from Bukhari)

Question 18. Why is the family so important to Muslims?

The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.

Question 19. What about Muslim women ?

Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.

Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.

The Messenger of God said:

'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'

Question 20. Can a Muslim have more than one wife?

The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Quran, only on condition that the husband is scrupulously fair.

Question 21. Is an Islamic marriage like a Christian marriage?

A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.

Question 22. How do Muslims treat the elderly?

In the Islamic world there are no old people's homes. The strain of caring for one's parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honored: the Prophet (SAW) taught that 'Paradise lies at the feet of mothers'. When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.

In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

The Quran says: Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff' to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little'. (17.23-4)

Question 23. How do Muslims view death?

Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet (SAW) taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.

Question 24. What does Islam say about war?

Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Quran says:

'Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors.' (2.190)

'If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things.' (8.61)

War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term jihad literally means 'struggle', and Muslims believe that there are two kinds of jihad. The other jihad is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.

Question 25. What about food?

Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.

The Prophet (SAW) said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'

Question 26. What is Islam's presence in the United States?

It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, under-pinned by a countrywide network of a thousand mosques.

Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.

The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshiped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.

In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modeled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.

Question 27. How does Islam guarantee human rights ?

Freedom of conscience is laid down by the Quran itself: 'There is no compulsion in religion'. (2.256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.

Racism is incomprehensible to Muslims, for the Quran speaks of human equality in the following terms:

'O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God 's sight is the greatest of you in piety. God is All-Knowing, All-Aware'. (49.13)

Question 28. What is the makeup of The Muslim World?

The Muslim population of the world is around one billion. Most Muslims live east of Karachi. 30% of Muslims live in the Indian subcontinent, 20 % in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab world, 10% in the Soviet Union and China. Turkey, Iran and Afghanistan comprise 10% of the non-Arab Middle East. Although there are Muslim minorities in almost every area including Latin America and Australia, they are most numerous in the Soviet Union, India, and central Afnca. There are 5 million Muslims in the United States.

The Life Of Khadijah

2006-12-10T22:20:00.001-08:00

The first woman to follow the religion of Islam was Khadijah ul-Kubra'. Every Muslim knows who she was and what a role-model she was and continues to be. We also know that she was according to the Prophet (saw), one of the four greatest women from among the whole earth.

Khadijah was born in the year 555 C.E. (Christian era). Her parents were Khuwailid and Fatimah bint Zaidah. By the time she reached the age of forty she had attained quite a reputation for herself. She was known as a wealthy, noble, fine-natured business woman.

Khadijah heard about Mohammed's (saw) reputation for being an honest and upright young man. She sent him a proposal to ask him to handle some of her business affairs. On the return from one trip to Syria, he reported a profit that doubled that which anyone else had done for her. Needless to say, that impressed her greatly!

Khadijah's satisfaction with her new employee was soon to turn into love. Despite their age difference of 15 years, she desired to marry him. She confided this desire to he friend, Nufaysah, who in turn approached Mohammed (saw). This confused him. How could such a noble woman, who had turned down the marriage proposals of the noblest and wealthiest Quraysh men, desire to marry him?! Mohammed uncle Abu Talib and Khadijah's uncle 'Umar ibn Asad sat down to arrange the completion of the marriage. Little did any of them know just what the future had in store for this new couple!

Allah bestowed upon them six children. They were given two boys, Qasim and 'Abdullah, but neither survived infancy. They were also given four daughters, Zainab, Ruqaiyyah, Umm Kulthum, and Fatimah.

Mohammed would often go to Mount Hira for meditation. On returning one day, Khadijah could see he was quite shaken and upset. She inquired about this and he told her what had happened. She found out that today had been unlike any other in that, today, he had been given revelations from God! He had thought that he was possessed and was going mad. Khadijah tried to console her terrified husband by saying:

"Rejoice, O son of my uncle, and be of good heart. Surely by Him in whose hand is my soul, I have hope that you will be the prophet of this people. You have never done any wrong to anyone. You are kind to others and you help the poor. So Allah will not let you down."

He then asked for a blanket and she quickly fulfilled his request. Shortly thereafter, he fell asleep. when Mohammed woke, Khadijah took him to her cousin, Waraqah bin Nawfal. He was Christian and quite knowledgeable of the scriptures of the Torah and Bible. He confirmed Mohammed's prophethood and said:

"This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out."

Just a few months later Gabriel came again and ordered him to start warning the people. Khadijah supported him in this by financially supporting the family and his teaching. She was also content to raise the children and handle the family affairs so that he could preach.

During the next 10 years, she proved herself to be a loving wife. She supported him when nobody else would. She consoled him when rough time hit them. She comforted and encouraged him when the Quraish did all they could to stop him from preaching. She remained the only wife of Mohammed until her death at the age of 65. She died on 10 Ramadan 620 C.E. in the 10th year of prophethood. Long after her death, Mohammed remembered and honored her often.

There is a lesson in Khadijah's life. She accepted and started working for the religion of Islam after the first revelation. This not only made her the first Muslim but also a role-model for women today. She led the example of a good, loving wife. She also showed us how to forget the desires of this life and work only for the good of Islam. Khadijah truly was a righteous woman.

In praise of Islamic civilization

2006-12-10T22:08:00.000-08:00

Extract from a speech by Carly Fiorina, CEO of Hewlett-Packard.

There was once a civilization that was the greatest in the world.

It was able to create a continental super-state that stretched from ocean to ocean, and from northern climes to tropics and deserts. Within its dominion lived hundreds of millions of people, of different creeds and ethnic origins.

One of its languages became the universal language of much of the world, the bridge between the peoples of a hundred lands. Its armies were made up of people of many nationalities, and its military protection allowed a degree of peace and prosperity that had never been known. The reach of this civilization’s commerce extended from Latin America to China, and everywhere in between.

And this civilization was driven more than anything, by invention. Its architects designed buildings that defied gravity. Its mathematicians created the algebra and algorithms that would enable the building of computers, and the creation of encryption. Its doctors examined the human body, and found new cures for disease. Its astronomers looked into the heavens, named the stars, and paved the way for space travel and exploration.

Its writers created thousands of stories. Stories of courage, romance and magic. Its poets wrote of love, when others before them were too steeped in fear to think of such things.

When other nations were afraid of ideas, this civilization thrived on them, and kept them alive. When censors threatened to wipe out knowledge from past civilizations, this civilization kept the knowledge alive, and passed it on to others.

While modern Western civilization shares many of these traits, the civilization I’m talking about was the Islamic world from the year 800 to 1600, which included the Ottoman Empire and the courts of Baghdad, Damascus and Cairo, and enlightened rulers like Suleiman the Magnificent.

Although we are often unaware of our indebtedness to this other civilization, its gifts are very much a part of our heritage. The technology industry would not exist without the contributions of Arab mathematicians. Sufi poet-philosophers like Rumi challenged our notions of self and truth. Leaders like Suleiman contributed to our notions of tolerance and civic leadership.

And perhaps we can learn a lesson from his example: It was leadership based on meritocracy, not inheritance. It was leadership that harnessed the full capabilities of a very diverse population–that included Christianity, Islamic, and Jewish traditions.

This kind of enlightened leadership — leadership that nurtured culture, sustainability, diversity and courage — led to 800 years of invention and prosperity.

In dark and serious times like this, we must affirm our commitment to building societies and institutions that aspire to this kind of greatness. More than ever, we must focus on the importance of leadership– bold acts of leadership and decidedly personal acts of leadership.

The full text of this speech can be found at the Hewlett-Packard website at:

http://www.hp.com/hpinfo/execteam/speeches/fiorina/minnesota01.htm

It was delivered on 26 September 2001 in Minneapolis, Minnesota at a conference whose theme was: "TECHNOLOGY, BUSINESS AND OUR WAY OF LIFE: WHAT'S NEXT"

Who Is Allah

2006-12-08T00:08:00.000-08:00

The most fundamental belief that a Muslim has is that "There is only One God" the Creator, the Sustainer -- known in the Arabic language and by Muslims as Allah. Allah is not a foreign god, nor an idol. Arabic-speaking Christians use the same word for the Almighty.

The fundamental pillar of faith in Islam is to testify that "there is no deity worthy of worship except the One True Almighty God" (in Arabic: "La ilaha ill Allah").

Some non-Muslims mistakenly believe that Allah is an "Arab god," a "moon god," or some sort of idol. Allah is the proper name of the One True God, in the Arabic language used by Muslims all over the world. Allah is a name that is neither feminine nor masculine, and it cannot be made plural (unlike god, gods, goddess, etc). Muslims believe that there is nothing in the heavens nor on earth that deserves worship except Allah, the One True Creator.

Islam is based on the concept of Tawhid, or Unity of God. Muslims are strictly monotheistic, and fiercely reject any attempt to make God visible or human. Islam rejects any form of idol worship, even if it is an attempt to get "closer" to God, and rejects the Trinity or any attempt to make God human.

"Say, 'He is Allah, the One;
Allah, the Eternal, Absolute;
He begets not, and neither is He begotten;
And there is nothing that can be compared to Him."
Qur'an 112:1-4

"When My servants ask thee concerning Me,
I am indeed close (to them).
I respond to the prayer of every suppliant when he calls on Me.
Let them also, with a will, Listen to My call, and believe in Me,
that they may walk in the right way."
Qur'an 2:186

Islam is a natural faith, a religion of responsibility, purpose, balance, discipline, and simplicity. To be a Muslim is to live your life remembering God and striving to follow His merciful guidance.

How Many Muslim and Where They are

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Islam is a major world religion, with over 1 billion followers worldwide (1/5 of the world population). It is considered one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity. Although usually associated with the Arabs of the Middle East, less than 10% of Muslims are in fact Arab. Muslims are found all over the world, of every nation, color and race.

Nearly one in five people in the world today claims the faith of Islam. A diverse community of believers spans the globe. Over fifty countries have Muslim-majority populations, while other groups of believers are clustered in minority communities on nearly every continent.

Although Islam is often associated with the Arab world and the Middle East, fewer than 15% of Muslims are Arab.

Distribution of Muslims

Africa	308,660,000	27.4%
Asia	778,362,000	69.1%
Europe	32,032,000	2.8%
Latin America	1,356,000	0.1%
North America	5,530,000	0.5%
Oceania	385,000	0.0%
World	1,126,325,000	100%

Source: Britannica Yearbook, 1997

Countries with Muslim Populations of 10% or more (1996)

Country	# in millions
Indonesia	182.2 m
Pakistan	136.9 m
Bangladesh	115.0 m
India	108.6 m
Iran	63.9 m
Turkey	61.0 m
Egypt	51.6 m
Nigeria	40.2 m
Algeria	29.1 m
China *	29.1 m
Morocco	29.1 m
Iraq	21.4 m
Sudan	20.4 m
Ethiopia	18.3 m
Afghanistan	18.0 m
Yemen	16.1 m
Saudi Arabia	16.0 m
Uzbekistan	15.9 m
Malaysia	10.5 m
Mali	9.4 m
Tunisia	9.0 m
Somalia	8.5 m
Senegal	7.7 m
Niger	7.5 m
Kazakhstan	6.9 m
Guinea	6.5 m
Azerbaijan	6.1 m
Cote d'Ivoire	5.9 m
Libya	5.2 m
Tajikstan	5.2 m
Burkina Faso	5.0 m
Jordan	3.6 m
Syria	3.5 m
Cameroon	3.1 m
Turkmenistan	3.1 m
Chad	2.9 m
Ghana	2.8 m
Kyrgyzstan	2.8 m
Israel (Palestine)	2.4 m
Mauritania	2.3 m
Mozambique	2.3 m
Sierra Leone	2.0 m
Bosnia	1.8 m
Serbia	1.8 m
United Arab Emirates	1.8 m
Lebanon	1.7 m
Oman	1.7 m
Malawi	1.5 m
Tanzania	1.5 m
Albania	1.4 m
Bulgaria	1.3 m
Brunei	1.2 m
Kuwait	1.2 m
Benin	0.95 m
Gambia	0.94 m
Togo	0.85 m
Macedonia	0.59 m
Bahrain	0.51 m
Comoros	0.51 m
Guinea Bissau	0.49 m
Qatar	0.47 m
Djibouti	0.45 m
Singapore	0.44 m
Liberia	0.40 m
Maldives	0.25 m
Mauritius	0.19 m
Sahara	0.13 m
Suriname	0.10 m
Cyprus	0.04 m
Gibraltar	0.003 m

* Muslims in China represent 2.4% of the population.

Introduction To Islam

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What is Islam?

The name of the religion is Islam, which comes from an Arabic root word meaning "peace" and "submission." Islam teaches that one can only find peace in one's life by submitting to Almighty God (Allah) in heart, soul and deed. The same Arabic root word gives us "Salaam alaykum," ("Peace be with you"), the universal Muslim greeting.

Who is a Muslim?

A person who believes in and consciously follows Islam is called a Muslim, also from the same root word. So, the religion is called "Islam," and a person who believes in and follows it is a "Muslim."