Let Our ThOught Be ThAT

This blog was posted by a dear sis of mine, LatenT LighT. I wanted to post it here, too. Inshallah we can take the benefit of it.

Blessings,
B.

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As i was reading don't be sad " la ta7zn " book for the islamic professor A'aed el-Qarni, my soul and my spirit were captivated by those powerful and impressive words " I am as My servants thinks i am " and in another rendering of the Arabic " I am as My servant expects Me to be "…


" Ana a'nda zan a'bdi bi fa leazon bi ma yashaa " are ALLAH's words for us in the Hadith Qudsi:


"On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (peace be upon him) said: Allah the Almighty said:


I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed."


It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).


The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.


So let be our thought is like:


ALLAH, He is The Most Compassionate "AR-RAHMAN" Who His Mercy prevails over His Wrath.


ALLAH, He is The Merciful " AR-RAHIM " Who have mercy upon His servants whatever they done from sins.


ALLAH, He is The All-Peaceful " AS-SALAM " Who put His peace in our hearts when invoke His Name.


ALLAH, He is The Forgiver " AL-GAFFAR " Who forgive our sins whatever big they are.


ALLAH, He is The Bestower " AL-WAHHAB " Who His graces can't to be counted upon us.


ALLAH, He is The Provider " AR-RAZZAQ " Who bless us with great blessings from where we can't know.


ALLAH, He is The All-Knowing " AL-'ALIM " Who knows the openness and the hidden of our heart.


ALLAH, He is The Bestower of Honor " AL-MU'IZZ " Who honor us by blessing us with the grace of Islam.


ALLAH, He is The All-Hearing " AS-SAMI' " Who listen to our grievance in the night, listen to our cry invocation to His Mercy and Forgiveness, listen to our heart which filling up His Love and no love except His.


ALLAH, He is The All-Seeing " AL-BASIR " Who see our steps for doing good deeds and doing sins, see what no one can see in our mind and heart, see our sins and don't make the others see it.


ALLAH, He is The Preserver " AL-HAFIZ " Who preserve our spirit from any harm giving us the ability to keep our soul free, not to impure them.



O ALLAH, if the guilt exists then it will be from myself.


O ALLAH, seeking for Your Forgiveness and filling my heart up by Your Love and Your Love only.

Peer Pressure

An out of control stranger is living my life!
This rampaging monster is causing havoc and strife.
It is driven by passive whims and desires
and from these relentless pursuits it never retires.

It's like an addiction, compelling and strong,
bulldozing and destroying as it lumbers along.s
Its actions and existence are riddled with flaws.
I can no longer fight; I've abandoned the cause.

I was once in control and acted with sense
but the lifestyle is overpowering and so immense.
I've seen myself departing from all that's correct
and no more goodness or kindness do I detect.

My senses are sedated and my energy depleted.
My resistance against this evil is all but defeated.
Reasoning and logic no longer have a say;
my morals and goodness have gone into decay.

Where did I go wrong, what happened to my life?
Why is everything balanced on the edge of a knife?
My life flashes before me and swirls in my mind.
A jumble of chaos and sadness, which can't be defined.

Reflecting on my past life, I begin to weep:
- to the corruption around me, I had been asleep
The tears of regret become cries of despair,
I had everything to live for; it's just not fair.

I had the love of my parents, a life of bliss
so much love and warmth, which I really miss.
I was young and reckless but intelligent and bright.
Suddenly I'm worthless garbage, that can't be right!

It was peer pressure from my so-called friends.
It is a part of growing up. or so it pretends.
I did silly things because I wanted to fit in.
I was soon off the rails, in a chaotic spin.

I wanted people to respect me, to think I was cool.
These were my first steps; I had been a fool.
My clothes, walk and thoughts became altered
and from the right path, very soon I faltered.

I acted like a gangster, so cool and tough.
Rebelling and strutting around, I'd huff and puff
I started bending the rules to get my kicks
- a bit of fooling around then this habit sticks

This was the door that shouldn't have been unlocked
and through this door, my whole life was rocked.
These were my first steps that guided me to ruin.
It buried me in despair and drowned me in sin..

All avenues were closed, all my bridges I saw burn
All friends I pushed away, so to whom do I turn?
I don't have my parent's love to lead me by the hand
and on my own two feet I am unable to stand.

I have so much remorse; my life was hijacked
because common sense and understanding I had lacked
Everyone warned me and told me to take heed,
hasten back to the right path at my fastest speed.

I should have listened to the advise of my friends.
I should have grasped those chances and made amends.
I thought they were wrong and did not understand.
I thought I knew better, I had the upper hand.

I wasn't the first fool and I won't be the last
After the first step, I was dragged in fast.
It offers illusions of enjoyment and pleasure,
It acted as my friend and took my greatest treasure.

A shimmer of hope gleamed from deep within.
It empowered my soul and crumbled the sin
With every shred of energy I hauled myself out
All credit is to God, without any doubt.

So stick to the right path that was ordained from above
A path of kindness and piety, of happiness and love
Only this can lead to both peace and success
And saved everyone from heartache and distress.

(poet : Hamza)

Visual Arts in Islam

Art in Islam tends to be abstract and decorative. Because of the traditional prohibition on painting or drawing human or animal figures, Islamic artists and craftsmen chose to use geometry, florals, and calligraphic designs in their work. Among the styles of arts and crafts that Muslim artists developed:

Calligraphy: Islamic artists elevated calligraphy into a high art form in its own right, developing a myriad of styles, both practical and decorative. There are six major calligraphic styles from the everyday practical scripts to highly decorative ones.

Decoration: Islamic artists used calligraphy and elements based on geometry and flowers to carve, paint, embroider, and weave intricate and complex patterns for the purpose of decorating mosques, minbars, palaces, tombs, schools, public spaces, carpets, screens, homes, lamps, clothing, and more.

Rugs: So-called Oriental rugs from Iran (Persia), Turkey, and Afghanistan are both prized family heirlooms and pieces of art displayed in museums and purchased by collectors.

Miniatures: Later Islamic empires and peoples, such as the Ottomans and Mughals, held that it was permissible to paint a human or animal figure as long as these figures retained a generic quality in their faces and body shapes. From this permissive attitude came the great miniature paintings and illuminated manuscripts of the Mughals, Turks, and Persians.

Today, we see Muslim visual artists expressing themselves and their faith though a myriad of traditional and contemporary fine arts and crafts forms, including glass work, needlework, painting, woodworking, metalworking, photography, and computer graphic design.



Interviews with Visual Artists

Muhammad Ali Aerosoul Design

Eric Broug Broug Ateliers for Islamic Architecture, Arts, & Crafts

Bint eh Adam Tranquilart

Ian Abdul Lateef Whiteman Culver Whiteman Design

(source : www.renderingislam.com)

Stand with Tibet - Support the Dalai Lama

After decades of repression, Tibetans are crying out to the world for change. China's leaders are right now making a crucial choice between escalating repression or dialogue that could determine the future of Tibet, and China.

We can affect this historic choice -- China does care about its international reputation. But it will take an avalanche of global people power to get the government's attention. The Dalai Lama has called for restraint and dialogue: he needs the world's people to support him. Sign the petition below--It has been delivered at Chinese embassies and consulates worldwide, and will continue to grow and be delivered until talks begin.


Petition to Chinese President Hu Jintao:

As citizens around the world, we call on you to show restraint and respect for human rights in your response to the protests in Tibet, and to address the concerns of all Tibetans by opening meaningful dialogue with the Dalai Lama. Only dialogue and reform will bring lasting stability. China's brightest future, and its most positive relationship with the world, lies in harmonious development, dialogue and respect.

Sign the petition here;
http://www.avaaz.org/en/tibet_end_the_violence/

International Congress of Philantropists Held In Istanbul

1st World Congress of Muslim Philanthropists under the theme “Facing Challenges and Finding Solutions” was held in Istanbul on March 22-24 2008 with the participation of famous and influential philanthropists and representatives of NGOs from all over the world. Cihangir İşbilir, General Coordinator, participated in the congress on behalf of UNIW.

Mr. İşbilir gave information about UNIW, and had some important contacts regarding next term activities of UNIW.
In the premiere night dinner of the congress, after having a talk with the Turkish Prime, Minister Recep Tayyip Erdoğan and Ekmeleddin İhsanoğlu, the Secretary General of the Organization of the Islamic Conference, Cihangir İşbilir asked the participants to support the ‘solidarity and coordination approach’ that UNIW wants to develop. Tariq H. Chaeema, the founder of the Congress, stated that UNIW was a very important organization and they would like to cooperate with UNIW.


The congress threw some very famous figures together such as Shahid Malik, who became the first Muslim Minister of England, as well as the Minister of International Development, Ibrahim Rassol; the Prime Minister of South Africa Western Cape, Hamza Yusuf Hanson, and the founder of the USA-centred Institute of Zaytuna; and Qatar Prince and the founder of Daho Academy, Sheikh Aisha Al-Thani.

In the opening speech, Ekmeleddin İhsanoğlu, the Secretary General of the Organization of the Islamic Conference, stated that Islamic relief and humanitarian organizations had encountered obstacles and many difficulties and they had to prepare a road map so as to overcome these difficulties and obstacles.
He also added that humanitarian activities take an important place in OIC’s activities. OIC has started limited but successful campaigns. Some relieves and aid campaigns in Afghanistan, Bosnia, Indonesia, Nigeria, and Gaza can be given as good examples.

Sheikha Al Mayassa Bint Hamat Al Thani, the Chairman of “Reach out Asia Association” conducting activities in Qatar stated that since delivery of relief and aid sometimes were not conducted properly, expected objectives were not attained.
“These activities should be put together, should be combined.”
Ibrahim Rassol, the Prime Minister of South Africa Western Cape, stating that poverty was not an exception, poverty was an inherent quality of globalization. “Qualified people have immigrated to developed countries from now on. We face inequality and shortage in the global commerce.” He added that we had to form a new paradigm and first of all shouldn’t support violence and crime.

Ali Bardakoğlu, the Chairman of the Presidency of Religious Affairs, stated that if what has been happening in the world is assessed carefully and sensitively, it would be seen that great anguish had been suffered and mankind made the world very chaotic. “We were sent to this world with two blessings: first one is bearing love, affection, humanness, the feeling of helping each other in our hearts”. He also said that the reason why mankind could not use these virtues is that he cannot transcend his own boundaries. “If we know ourselves, the world, the existence, the Almighty Allah, it is enough. All are an interrelated whole.”

Other subjects which were dealt within the scope of the congress are as follows: “the rise of social justice”, “general view to humane crisis in the world”, “an important example in humane crisis: refugees”, “giving in hard times: providing legitimacy in a rapidly changing political atmosphere”, “humane development index: a close glance to the inequality in the Muslim world”, “faith and philanthropy: relationship between benevolence and religion”, “going beyond boundaries for common denominator: cooperation that can’t be limited by cultures and religions”, “new mission of aid in a changing sociology of Turkey, philanthropists’ attempts”, “from philanthropy to change: philanthropists’ efforts in the Arabic world”, “on the scale changing problems, new interpretation of philanthropy”.

At the end of the first day of the congress, premiere night dinner of the Congress of International Philanthropists, Prime Minister Recep Tayyip Erdoğan, Ibrahim Rassol (the Prime Minister of South Africa Western Cape), Nimet Çubukçu (Minister of State), Shahid Malik (the minister of International Development), Prof.Dr. Ekmeleddin İhsanoğlu (the secretary general of Organization of the Islamic Conference), Muammer Güler, (the Governor of Istanbul), Kadir Topbaş, (the Mayor of Istanbul metropolitan), Sheikha Aisha Al- Thani as well as academicians, businessmen and philanthropists attended the premiere night dinner of the congress of international philanthropists.

In the premiere night dinner of the congress, Prime Minister Recep Tayyip Erdoğan said that because of problems stemming from changing ecological conditions, inequalities in income distribution and injustice in the world, millions of people lived in more difficult conditions. Having underlined the importance of hosting the congress for Istanbul, he said that it was a right decision to choose Istanbul, for Istanbul had been host of many ancient civilizations.
We were proud of calling for the determination of cooperation to give a helping hand for all people regardless of their beliefs and homes and all kinds of differences. Pointing out that he was very happy to see the efficient participation of NGO of Turkey in this organization aimed at providing cooperation and coordination among world NGO’s, he added “Holding this congress in Istanbul is very meaningful as Istanbul is a waqf city having the historical root of benevolence and philanthropy.
Waqfs, either in Turkey or Ottoman territories, had been the protector of the poor and the destitute for 960 years, and now they are still the protectors of them. This tradition has been going on in these lands for centuries. The first important waqf was built in Pasinler in 1048 under the Seljuk’s rule. This system was initiated exactly 960 years ago in order to take care of the stranded, to feed the poor.”

www.thewcmp.org

Do you know who your true friend is?

Punishment of Theft

Salam aleikum, peace be upon everyone!
I'd like to mention about the punishment of a thief in Islamic laws. I have been thinking and reading and studying on this issue, for a long time by now. And I came across with people who think like me. And I really loved one article that I want to share with you. Please take 5 mins and read this blog entry for your own good :))
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12:1-3, "A.L.R. These are signs of the profound scripture. We have sent it down, an Arabic Quran that you may understand. We narrate to you the best stories through Our revelation to you of this Quran. Before this, you were totally unaware."

What is theft punishment in Quran? This article will show, God willing, that is to give the chance to the thieves to come forward, acknowledge their crime, and give back what they have stolen to the victim. They might even get a reward. If they do not come forward, prove should be found who are the thieves. Then they should work to pay the fees involved for the whole thing. What was stolen, if found, should be restituted to their owners. Otherwise, thieves should work for them until what they have stolen is repaid. First, the article will explore the two literal understandings related to this issue and show their shortcomings. Then, it will conclude with the third non-literal and the closest to Quran’s spirit understanding just stated.

So far, two punishments for theft were proposed as an understanding of aya 5:38.

5:38, "The male thief, and the female thief, you shall as a punishment for their crime, and to serve as a deterrent from God. God is Almighty, Wise."

5:39, "If one repents after committing this crime, and reforms, God redeems him. God is Forgiver, Merciful."

The Arabic word means "cut" while refers to "the (three or more) hands of the male and female thief". Thus the expression , in aya 5:38 above, stands literally for "cut their (three or more) hands." Therefore, 5:38 reads literally:

5:38, "The male thief, and the female thief, you shall cut their (three or more) hands as a punishment for their crime, and to serve as a deterrent from God. God is Almighty, Wise."

First Literal Understanding
The first understanding says that 5:38 means to cut off the thief's hand. I do not agree with this understanding for the following reasons. First, the Arabic word is the plural (three or more) of (hand) used in dual form. As we know, each one of us has normally only two hands, including thieves. How can we possibly cut off the hands (three or more) of a thief? Even if we accept that the hands in this aya refer to the hands of both thieves, should we then cut off both hands of a thief?

Second, what will benefit the one who lost their stolen goods in case they would not recovered them? And what would happen if someone were accused mistakenly or maliciously of theft and their hands were cut off? What if someone does not have hands and uses only his brain to plan thefts for their accomplices? This is not a fiction; it happened.

Third, how could the above aya 5:39 be applied if someone has his or her hands cut off and repents later on and reforms? On other words, if cutting the hands in aya 5:38 is translated literally to mean cutting off the hands, then aya 5:39 can not stand logic and common sense. Let’s assume that someone steals something and pays the heavy price of his or her hands being cutting off. Then he or she repents and reforms. What does it mean in his or her case that,

"God redeems him. God is Forgiver, Merciful"? (5:39).
How will he or she be redeemed once he or she has lost his or her hands? How could he or she deserve a second chance without his or her hands? Indeed, understanding cutting hands as cutting off hands literally does not stand logic and common sense in the context of these two ayat 5:38-39 in particular, and in the context of Quran in general.

Second Literal Understanding
The second understanding that was proposed for aya 5:38 is to only mark the thief's hand. This understanding runs against the same problems as the first one. Besides the same above problems, we have a specific one to this case. With all esthetic surgery advances, someone could manage to steal millions and spend a few thousands to offer themselves an esthetic surgery to hide their hands’ markings. Criminals nowadays do go thru facial surgery in order to hide from justice and people.

Furthermore, Ayat 12:31 and 12:50 were used to convey this meaning of marking the hands to 5:38.
12:31, "..When they (the women) saw him (Joseph), they exalted him and they cut their hands..."
However, 12:31 and 12:50 do not use the exact wording as 5:38. They use the Arabic variation (qatta'a) of (qata'a)"cut" used in 5:38. Even though if someone agrees that both have the same meaning, the same word (qatta')>is used in 5:33, 7:124, 20:71, 26:49 as to mean cut off or amputate.
5:33, "The retribution for those who fight God and His messenger, and commit corruption in the land, is to be killed, or crucified, or to cut off/amputate their hands and feet on alternate sides, or to be banished from the land..."
Therefore why should someone use 12:31 and 12:50 to convey the meaning "to mark" and not 5:33, 7:124, 20:71, 26:49 to convey the meaning "to cut off/amputate"?

Non-Literal Understanding
Let’s consider now the third meaning and the closest to Quran’s spirit. The punishment is to cut off from the thieves’ resources and power. Here you are three reasons supporting this non-literal understanding.

1. First, the Arabic word (in dual plural in 5:38 above) or "hand" is used in Quran in its literal and figurative meanings. For instance, 27:12 uses it in its literal meaning while 5:64 uses it in its figurative one to refer to wealth and resources.

27:12, "Put your hand (O Moses) in your pocket; it will come out white, without a blemish. These are among nine signs to Pharaoh and his people, for they are wicked people."
5:64, "The Jews even said, "God's hand is tied down!" It is their hands that are tied down. They are condemned for uttering such a blasphemy. Instead, His both hands are wide open, spending as He wills..."

Another example for the non-literal meaning is 38:45. It uses in plural (three or more) form. It conveys the meaning of power and possession of resources.

38:45, "Remember also our servants Abraham, Isaac, and Jacob. They were resourceful (with many hands), and possessed vision/They possessed power and vision."
is also used to infer someone's actions and doings (2:195, 22:10). It is used too to mean possession of a responsibility or a contract (2:237).
Therefore, in the above aya 5:38 means to cut off from the thieves’ resources and power.
5:38, "The male thief, and the female thief, you shall cut off from their resources and power as a punishment for their crime, and to serve as a deterrent from God. God is Almighty, Wise."
Aya 5:39 that follows 5:38 makes complete sense.
5:39, "If one repents after committing this crime, and reforms, God redeems him. God is Forgiver, Merciful."

2. Second, let's consider the case of murder in Quran which is a worse crime than stealing. There are two earthly punishments. 4:92 deals with a believer's accidental killing. Neither capital punishment nor jail are involved. 2:178 deals with the second case when someone meant the killing. This aya gives the option of sparing the murderer's life. In both cases, there is ransom involved if possible. It is the case maybe because when someone is killed, a source of income is cut from their family and therefore should be compensated. In either case, punishment does not tall the cutting or marking of hands if it was the case in 5:38.

3. Last but not least, sura 12 gives us a good example of how to punish the thieves.
12:70, "When he provided them with their provisions, he placed the drinking cup in his brother's bag, then an announcer announced: "The owners of this caravan are thieves."'
12:71, "They said, as they came towards them, "What did you lose?"'
12:72, "They said, "We lost the king's cup. Anyone who returns it will receive an extra camel-load; I personally guarantee this."'
12:73, "They said, "By God, you know full well that we did not come here to commit evil, nor are we thieves."'
12:74, "They said, "What is the punishment for the thief, if you are liars?"'
12:75, "They said, "The punishment, if it is found in his bag, is that the thief belongs to you. We thus punish the guilty."'
12:76, "He then started by inspecting their containers, before getting to his brother's container, and he extracted it out of his brother's container. We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law/religion. But that was the will of God. We exalt whomever we choose to higher ranks. Above every knowledgeable one, there is one who is even more knowledgeable."
12:77, "They said, "If he stole, so did a brother of his in the past." Joseph concealed his feelings in himself, and did not give them any clue. He said (to himself), "You are really bad. God is fully aware of your accusations."'
12:78, "They said, "O you noble one, he has a father who is elderly; would you take one of us in his place? We see that you are a kind man."'
12:79, "He said, "God forbid that we should take other than the one in whose possession we found our goods. Otherwise, we would be unjust."'
The way I understand the above ayat is this is God's law for theft in application.
12:7, "In Joseph and his brothers there are lessons for the seekers."
Joseph and his brothers were submitters and children of Jacob and Abraham's great great-children.
12:38, "And I (Joseph) followed instead the religion of my forefathers, Abraham, Isaac, and Jacob. We have no right to commit shirk (associating partners) with God. Such is the blessing from God upon us and upon the people, but most people are unappreciative."
It is very clear from the above ayat that they were not following the king’s law to punish the thieves but rather God’s law.
12:76, "...We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law/religion. But that was the will of God..."

First the presumed thieves were given the chance to come forward, acknowledge their wrongdoing, and then give back what they have stolen. They might even get a reward.
Second, if they do not do so, they must be proven as thieves. Then, what was stolen, if found, should be restituted to their owners. Thieves should work to repay the fees involved in the whole process. They should also work to repay what was stolen in case they do not give it or the whole of it back.

Besides, aya 5:38 refers to THE thief. If someone steals for the first time, comes forward and acknowledges his or her wrongdoing, he or she is not called THE thief. Aya 5:38 does not apply to those ones.

This process put in application the theft punishment stated in 5:38 that is to cut off from the thieves’ resources and power. It leaves also the door open for thieves to repent and reform as God states in 5:39. This whole process is what is applied to thieves in some Muslim rural areas.
These ayat give us also an example of someone who was set up for theft, for a good reason of course. But, what would happen to someone who was set up maliciously and has to face marking or cutting of his or her both hands?

Had Joseph known that God's punishment for theft is marking or cutting hands (which his brothers would have apply), he would not scheme that way in order to keep his brother with him.

Someone would argue that was God's theft law for previous communities and we are not bound by it. Well, when God wants to change something, He specifies it (2:187). Furthermore, Quran specifies when some laws do apply only for some communities (16:118) and therefore we are not bound to apply them.

The cutting or marking hands as a punishment of thieves run into contradictions within Quran. However, meaning of "cutting hands" in 5:38 as cutting from the thieves’ resources and power, the case of murder’s punishment in Quran, and the example of God’s law in application in 12:70-79 are the three arguments, put forward in this article, to propose the third and closest to Quran’s spirit punishment for theft. It goes as follow. Chance should be given to the thieves to come forward, acknowledge their crime, and give back what they have stolen to the victims. They might even get a reward. If they do not come forward, prove should be found who are the thieves. Thieves should then work to pay the fees involved for the whole thing. What was stolen, if found, should be restituted to their owners. Otherwise, thieves should work for them until what they have stolen is repaid.

We started this article with the first ayat of sura 12 that tells us that God narrates to us the best stories. We have seen how, indeed, we could apply the theft story from this sura to deduce the meaning of theft punishment and its application as stated in 5:38-39. We conclude this article with the last aya of the same sura 12.

12:111, "In their stories, there is a lesson for those who possess intelligence. This is not a fabricated narration ; this (Quran) authenticates what it is between its hands, and provides the details of everything. It is a beacon and a mercy for those who believe."

Allah knows the best, for sure.

The Mosque

House of prayer in Islam. A mosque is symbolically very important to Muslims, and is a humble way for man to recreate pure divine presence on earth. But mosques are not built according to what is believed to be divine patterns, even if they are divinely guided, nor after very clear rules, except on some few points. It shall have a clear indication of the direction of Mecca, qibla (kible). The indication is in most mosques a mihrab, a niche in the wall. A mosque shall have a roofed area in front of the mihrab, and doors can be placed in the walls where the mihrab is not.
Masjid (Mescit) is a word meaning 'place for prostration', and were used by the early Muslims for houses of worship, even for other religions. Today the Arabic 'masjid', and the English 'mosque' are used exclusively for religious houses in Islam.
History and Development
The first mosque is the one in Mecca, meaning the area that surrounded the Ka'ba, the most holy shrine. But the model of early mosques, was the courtyard of Muhammed's house in Madina, which was constructed in 622 AD. This was organized with a qibla, first facing in the direction of Jerusalem. To the left of this qibla, houses for Muhammed's wives, were erected. There were three entrances to the courtyard. An area of the courtyard was roofed, and here prayer was performed. After 1,5 years the qibla was changed, so that it faced Mecca.
This Madina mosque had social, political, and judicial functions, as well as housing Muhammad's family. The religious functions were mixed with other functions. Rules on prayers seem to have not been shaped at the first period, since the prescriptions of the Koran, came gradually in these years. Apart from the mosques of Mecca and Madina, one finds some few indications that there were other mosques in the time of Muhammad.
Mosques soon grew into becoming more complex, and uniform, in their shape. A minbar, the pulpit, from where the Friday prayer is held, was placed next to the mihrab. Within few years after the death of Muhammad, mosques became such important symbols, that when Muslim conquerors established themselves somewhere, a mosque was put up first, and then the military camp was built around it. This was inspired by the Madina example, but in some principal cities, Muslims constructed their mosque in the place that was the centre of other religions.
In the beginning of Islam, tribes and sects in Islam, often marked their independence or their purity, by putting up mosques of their own, or by defining a certain part of the mosque as their part. This pattern have changed up through history, but the situation today is not as tolerant as it might appear. Muslims of all creeds are in theory free to enter all mosques, but in reality some mosques are considered inappropriate, and a traveling Muslim will try to find a mosque which is used by people belonging to his own creed (Sunnis, Shi'is, and Kharijis are the main division points, while governmental dominated or Islamist dominated mosques, is a new and even delicate division point). But most major mosques, the so called jami (cami) are seen upon as neutral, and are used by all creeds.
Many mosques of the first centuries, were originally churches. Many of these conversions were against the will of the Christians, but not all. In many regions, Christianity lost its position, and churches turned into mosques over time, simply through Muslims using the churches as the religious buildings they were, and in full respect of Christianity.
Most mosques today in the Arab territories are closed to non-Muslims, but this was a regulation that was developed through the first century of Islam. There was an increase in the emphasis on the sanctity of the mosque, more and more elements of the mosque was regarded as sacred, and any mosque was commonly regarded as 'House of God'. In Turkey any mosque is open to visitors, non-Muslims can visit them as well.
The design of the mosques developed from very simple to complex structures, in short time. In the first mosques, erected in Hijaz, orientation was more important than of form. The development of the mosque as it is known now, lasted for a period of 80 years. The shape of mosques came in many cases from a mixture of the architecture of conquered territories, and of the original patterns.
The addition of minarets, the towers from where the callings are made, and absent in the early mosques, was inspired by religious buildings of other religions, where one believes that it was the churches of Syria, that were most important. The implementation of minarets, were both for embellishment of the mosques, and for the functionality of the mosques, as calling for prayer, ezan, from ground level, did not carry more than a few blocks. But for some time after the introduction of the minarets, the ezan was still performed with the muezzin walking the streets, while inviting for prayer. The first minaret came probably in 703, in Kariouan, Tunisia, almost 100 years after the Madina mosque. But there are written material suggesting that minarets were erected as early as 665 AD.
The addition of adornments to the mosques was strongly discussed, and many Muslims opposed this process, and thought of it as a way of jeopardizing what was Muslim, and they disliked letting Christian elements in. This reaction was not farfetched, as many architects of early mosques, were in fact Christians.
Over time, many rooms were added to the mosque, rooms used by people of different social classes, people performing their professions in the mosque, travelers, sick, and old. Devout and ascetics lived often in the mosque, and even in the minaret.
Other elements inside a mosque are: Dakka, a platform, from where the muezzin calls for prayer, after he has done this from the minaret. Kursi, a desk and a seat, for the Koran and for the reader. Reliquaries, where bodies, parts of bodies, or belongings of religious personalities are kept. Carpets covering the floor of mosques. Lights, both candles and lamps, used for illumination, but not ritually. Incense, especially together with festivals. Water in the courtyard, both for ablutions, and for drinking.
Administration
In the old times or even today in some Arab countries the mosques have often been built by rulers, and the administration of the mosques have been financed by waqfs (vakif), endowments bringing in revenues. These waqfs were normally agricultural land, often administered by the donator, or members of his family, and could in some cases have a location far away from the mosque it financed. There could be more than one waqf to each mosque, mosques with economical problems, did often seek for new donators.
While mosques officially have been under the rulers, direct control have been difficult, much because of the economical independence (through waqfs), as well as the mosque's strength among people. The main donator, and his family, were in many cases legally considered the owner of the mosque. In other cases it was the qadi (kadi), the judge of Sharia, who acted as the main administrator, nazir, of the mosque. The power of the nazir was considerable, and the position of nazir have often given room for intense conflicts between individuals and groups.
The factual leader of alat in the mosques, was the ruler, who held the title imam. Local rulers, had a parallel position, under the title ala salat. The position of khatib, is a result of the imam being unable to perform the salat of Fridays, the khutba. The khatib could be a qadi, and in larger mosques, several khatibs could be appointed.
Today in Turkey most of the new mosques are built by the people living in the neighborhood (with donations), or in case of necessity, religious and charity organizations can build them as well.
Rules for Mosques
Mosques are centers of cities, or of neighborhoods in cities. This function does not always have to be structured, but can be connected to mentality, and the construction of a new mosque makes a centre emerge. Very few mosques lie in open areas, and very few mosques does not have shops and commercial activities in the streets around it. People's houses are often lying in a second "circle" outside the mosque and the shops. Other social functions have often been connected to mosques, schools, law courts, hospitals, and lodging for travelers. This pattern is based upon the Madina mosque, but is of less importance today, as city planning now often use Western models.
When entering the mosque, a person shall take off his shoes or sandals. Entering the mosque shall be done with the right foot first, while one utters blessings to Muhammad and his family. Once inside the mosque, two rak'as shall be performed. A person inside the mosque shall talk softly, not loudly, so that he or she does not disturb people praying. For the Friday prayer, nice clothes and perfumes are recommended.
Women entering mosques, are not prevented through neither the Koran nor the Sunna, but there are regulations on how a woman in a mosque shall behave. Mosques can be segregated, either in time, or in space. But in some Muslim countries, women entering mosques have not been welcomed, and mosques can be closed to women, either by local rules, or by habit. In Turkey women can easily go into any mosque.
While the salat can be performed anywhere, it is considered more meritorious when performed in the mosque, i.e. together with other people. The Sunna states that salat in the mosque is 20 or 25 times more valuable than the one performed in the home.
The Friday prayer or sermon, khutba (hutbe), is considered to be compulsory for all male Muslims, but the regulations on khatib, and for the Friday mosques, jami (cami), developed over a long period, approximately two centuries. With the strong increase in jami's from the 9th century, the term 'masjid' was more and more used for small and insignificant mosques. For a period in early Islam, sermons were delivered every day, by a qass, who recited and explained. But the institution of qass, never became widespread, and soon disintegrate, and was condemned, and did only continue in Sufism

Author : Burak Sansal

An individual Muslim - Muhammad Ali

Muhammad Ali (Cassius Marcellus Clay) was born 17 January 1942 in Louisville, Kentucky to parents of modest circumstances. He started boxing in junior high, when he learned boxing from a policeman at a local gym. By the time that Ali had reached high school, he already intended to be a prizefighter and hoped to box in the Olympics. As an amateur boxer, Ali attracted notice in 1960 by winning the Amateur Athletic Union light heavyweight and Golden Gloves heavyweight championships. At the Rome Olympics in 1960, Ali crushed his opponents to win a gold medal in the light heavyweight division. After turning pro, Ali defeated his first opponents. Then on 25 February 1964, he fought, and knocked out, Sonny Liston in seven rounds, thus becoming the new heavyweight world champion. Ali defended his title nine times from 1965 to 1967 and became universally recognized as world heavyweight champion after outpointing World Boxing Association (WBA) champion Ernie Terrell in fifteen rounds on 6 February 1967. Ali often proclaimed his invincibility in verse and boasted, "I am the greatest!" Soon after becoming heavyweight champion, Ali decided to change his religion and joined the Nation of Islam (Black Muslims), taking the Muslim name "Muhammad Ali." The Vietnam War then interrupted Ali's career. In 1967, he was inducted into the military, but he refused to serve, saying his religious beliefs forbade him to fight. While some Americans praised Ali for risking prison to stand up for his beliefs, others called him a draft dodger and traitor. The government charged him with violating the Selective Service Act; his titles were taken from him; and he was not allowed to box. After a long court battle, Ali was convicted of draft evasion and sentenced to five years in jail and fined $10,000 fine, but in another lawsuit in 1970, a judge ruled that Ali could still box professionally. The new heavyweight champion was Joe Frazier, and a match was scheduled et for 8 March 1971. Newspapers called it "The Fight of the Century." In the fifteenth round, Frazier knocked Ali down. Ali got back up, but all the judges named Frazier the winner. That same year, Ali won his legal battle when the U.S. Supreme Court said he was not guilty of draft evasion--He should not have been drafted at all. Ali spent the next three years fighting other champions, including Jerry Quarry, Floyd Patterson (making a brief comeback attempt), Joe Bugner and Ken Norton, winning all but one fight to Ken Norton. He also won a unanimous decision over Frazier on 28 January 1974, but Frazier had lost the heavyweight title to George Foreman. So Ali next had to fight Foreman. Millions of people sat before their televisions to watch the fight between Ali and Foreman, staged as "The Rumble in the Jungle." Sixty thousand fans gathered at the stadium in Kinshasa in Zaire on 30 October 1974. People favored Foreman, who was seven years younger than the 32-year-old Ali, but Ali fought brilliantly, tiring his opponent using "rope-a-dope" tactics. In round eight, Ali knocked out Foreman. He could still "float like a butterfly and sting like a bee," as he liked to say. Ali had regained the undisputed world heavyweight title. After defending his heavyweight title six times--including a third fight with Joe Frazier--Ali lost it to Leon Spinks on 15 February 1978 in a split decision. He regained the WBA title from Spinks seven months later in a unanimous decision, becoming the first boxer to win the heavyweight championship three times. In 1979 Ali announced his retirement, at that point having lost only three times in 59 fights, but he returned to fight World Boxing Council champion Larry Holmes in 1980 and Trevor Berbick of Canada in 1981, losing both. Ali then retired permanently. As Ali entered his forties, he looked ill. In 1984 it was assumed that he was suffering from a series of symptoms variously known as "punch drunk" syndrome, or chronic encephalopathy of boxers, but Ali had Parkinson's disease, an illness of the nervous system for which he was taking medication. "I feel fine," he insisted. "I'm older and fatter, but we all change." Ali was selected to light the Olympic flame at the 1996 summer games in Atlanta, Georgia.

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Timeline 17 January 1942, Cassius Clay (Muhammad Ali) born in Louisville, Kentucky. 1960, won light-heavyweight gold medal at the Rome Olympics. 25 February 1964, fought, and knocked out Sonny Liston; became heavyweight champion. 1964, joined Nation of Islam. 1967, inducted into the military but refused to serve. 8 March 1971, Ali lost to Joe Frazier. Supreme Court ruled in favor of Ali. 28 January 1974, Ali won unanimous decision over Frazier. 30 October 1974, Ali knocked out George Forman in the "Rumble in the Jungle." 15 February 1978, Ali lost the heavyweight title in a split decision to Leon Spinks. Ali regained the title from Spinks seven months later. 1979, Ali retired. 1980, Ali lost a comeback bout to Larry Holmes. 1981, Ali lost a comeback bout to Trevor Berbick. 1996, Ali lit the Olympic flame in Atlanta

An individual Muslim - Malcolm X

1925
• (May 19) Born as Malcolm Little in University Hospital, Omaha, Nebraska.

1927
• Malcolm's brother, Reginald, is born in Milwaukee, Wisconsin.

1931
• Enrolled in Pleasant Grove Elementary School (kindergarten).
• Malcolm's father, Earl Little, is run over by a streetcar and is killed.

1938
• Enrolled in West Junior High School, in Lansing.

1939
• Malcolm's mother, Louise Little, is committed to the State Mental Hospital in Kalamazoo, consequently placing Malcolm in a juvenile home.
• He tells a teacher that his goal is to one day become a lawyer, the teacher recommends becoming a carpenter instead, as being a lawyer is not a realistic goal for a "nigger."
• Enrolls in Mason High School in Mason, Michigan.

1940
• Lives in various foster homes.
• Goes to Boston to visit his half-sister, Ella Collins, notices her strong and independent character.

1941
• Moves to Boston to live with Ella.
• Acquires various jobs, including shoe shining, dishwashing, and soda jerking, also occasionally works for the New Haven Railroad.
• He is now exposed to the criminal world.

1943
• Malcolm moves to New York, specifically Harlem.
• Becomes a waiter at Small's Paradise.
• The U.S. Army finds him unsuitable for the service on account of mental problems (apparently, he behaved in unsuitable manner on purpose, in order to avoid the draft).
• Known as "Detroit Red.
• Involved in criminal activities.

1944
• Indicted for larceny, he goes back to Boston, given a three month suspended sentence and one year on probation.

1945
• Returns to Harlem, New York.

1946
• Convicted of larceny, breaking and entering, and carrying a weapon. Malcolm is sentenced to eight to ten years in prison. He starts to serve the term in Charlestown Prison.
• Here he begins reading as many books as possible and educating himself.

1947
• Transferred to Concord Reformatory for fifteen months.
• Influenced by some family members and impressed by letters from Elijah Muhammad, Malcolm converts to the Nation of Islam (not to be confused with actual Islam).

1948
• Transferred to Norfolk Prison Colony, Massachusetts, where there is a great library.

1952
• Malcolm is released from prison after six years (instead of eight to ten) and meets Elijah Muhammad in Chicago. It is here that he receives the legendary 'X' from the Nation of Islam.

1953
• The FBI opens a surveillance file on Malcolm.
• He moves to Chicago to live with Elijah Muhammad.
• Becomes the Minister of the Nation of Islam's Temple Number Eleven, located in Boston.

1954
• Becomes the Minister of Temple Number Seven, located in New York.

1955
• Becomes the Minister of Temple Number Twelve, located in Philadelphia.
• First hears rumors of Elijah Muhammad's adultery.

1958
• Attracted to Betty Sanders, a nurse, he marries her in January.
• Their first child, daughter Attallah, is born in November.

1959
• Travels to United Arab Republic, Sudan, and Nigeria.
• As an ambassador for the Nation of Islam, he travels to the Middle East and Ghana.

1960
• Meets with Fidel Castro for half and hour in Hotel Theresa, Harlem.
• His second daughter, Qubilah, is born in December.

1962
• Discovers that Elijah Muhammad is an adulterer.
• His third daughter, Ilyasah, is born.

1963
• Watches the March on Washington critically, unable to understand why black people are excited over a demonstration "run by whites in front of a statue of a president who has been dead for a hundred years and who didn't like us when he was alive."
• Because of his "Chickens Come Home to Roost" speech about the assassination of Kennedy, he is suspended from representing the Nation of Islam.

1964
• Begins collaboration on his autobiography with Alex Haley.
• Visits Cassius Clay (Muhammad Ali) for a week.
• Meets Martin Luther King, Jr. for the first and only time after a King news conference.
• Breaks away from the Nation of Islam and forms the Muslim Mosque, Inc.
• Travels to Makkah and Africa as Malik El-Shabazz.
• In Makkah, seeing the beauty of the unity of humanity, he embraces true Islam.
• He comes back to the U.S. thinking differently about white people.
• He forms the Organization for Afro-American Unity.
• He returns to Africa and meets with African leaders.
• His fourth daughter, Gamilah, is born in December.

1965
• House is firebombed in the early morning of the 14th day of February.
• (February 21) Right after beginning an address at the Audubon Ballroom, at 3:10 pm, he is shot several times...he is pronounced dead on arrival at Vanderbilt Clinic, Columbia Presbyterian Hospital....
• Body moved to Bishop Alvin A. Child's Faith Temple Church of God in Christ for funeral services, eulogy by actor/playwright Ossie Davis, over 20,000 people attend. (Bishop Childs and his family face constant threats at their home and church for agreeing to conduct the funeral.)
• Twin daughters, Malaak and Malikah are born.

1997
• Betty Shabazz (formerly Betty X, born Betty Sanders), wife of Malcolm X, the only person he would trust with his life, dies in a fire allegedly set by grandson, Malcolm, named after Malcolm X.

For more information you must read the Autobiography of Malcolm X. Written with the help of Alex Haley, which is a smashing discourse on American society and racism.

Advice for a day

Whoever remembers death often will find a small amount (of worldly things) sufficient for him; and whoever includes his speech in his deeds will speak little.

Al-Awzai

50,000 Muslims reveal their desires and dreams

The Gallup polling organization, the largest surveyor of public opinion in the world, has just unveiled a new unprecedented comprehensive poll of people in the Muslim world to take a measure of their attitudes. 50 thousand people who call themselves Muslims in 40 countries were questioned over a 6 year period.

The result is a book called, “Who Speaks for Islam” and a lot of statistics that boil down to a remarkable result. Most Muslims have common views with Westerners about government, free speech, Democracy, religion and morality and all the talk of an ideological conflict is just unsubstantiated speculation because the statistics show Muslims, like Westerners really just want good jobs and security in their lives and for their families.

The extensive public opinion poll did find that most Muslims think the governments of the United States and Europe have policies that are anti-Muslim, but those asked distinguished that from the people of Western societies who they said are not in particular against Muslims although the poll found that most Muslims believe the negative attitudes of Westerners to Muslims and Islam is the main cause of friction and will eventually radicalize more Muslims to become militants.

Surprisingly, the survey found that in Iran for example, the general attitudes about government and religion are the same as in the United States. Most Muslims, like most Westerners say that attacks against civilians is morally wrong. Most Muslims however criticized the West for what they called its moral decay and abandonment of traditional values.

But overall, Muslims and Westerners see eye to eye on most everything having to do with how government should be run, that people should have Democracy, but not necessarily American style Democracy, and that all people should have the right to live in peace and liberty...with religion playing a large role, but a secular state administering the government.

At the Washington news conference where the first of its kind survey was released, hardly any media showed up to report it...and missed the message of the poll, that there really is no war going on between most Muslims and Westerners, that 9 out of 10 times, when asked, Muslims agree with the same standards and ideals most Westerners hold dear, and that for the 1.3 billion Muslims in the world, America and what it stands for, at least before George W Bush, is an admirable thing.

So then, have the last 6 years since September 11th really poisoned the relations between the Muslim World and the West. The poll found that the West's reaction to 9-11, the wars in Iraq and Afghanistan, the general foreign policy postures of the U-S, Britain, France and the other great Western powers have alienated many Muslims, but that Muslim populations understand that America, the country, is a wonderful place to send children to get educated and a wonderful place to live, except under the current US and British administrations.

Most Muslims do not, says the survey results, sympathize with Al Qaeda and other militants who use violence to achieve political goals, but admitted that the anger in the Muslim World over the perceived West's aggressive and expansionistic foreign policies in the Middle East is driving many young Muslims into the arms of the radicals.

The authors of the survey, the Gallup Organization, say the results show the West needs to do a lot more to bridge the gap in understanding between the two major cultures of Muslim and West, but that when it comes to organizing society, Muslims, like Westerners desire personal freedom, a somewhat limited role for government, a large role for religion but not religious figures actually running the government, and more respect for morality and so called traditional standards.

It is this commonality that surprised the researchers, that the gulf between the Muslim World and the populations of the Western countries is not nearly as large as some would have us believe, most of them politicians, and that based on the findings, policy makers in the West should adjust their approach to, as they constantly proclaim they must do, win the hearts and minds of a billion Muslims.

It is heartening to see, finally in hard data, 50 thousand people interrogated, a representative sampling of most Muslims that the so called ideological struggle of the 21st century, as portrayed by Western politicians, is not in fact true. US and European politicians continually tell their people that they must reach out to Muslims, inside their own countries and in predominantly Muslim countries to win their friendship.

The survey finds that people to people, the friendly feelings are still there despite the post September 11th policies of western governments.

The media pretty much ignored the new poll, and sad to say, probably so too will those who lead the policies that Muslims say are the primary cause of friction. But the Gallup Polling organization has with its research shown the way to a more peaceful safer world.

The question is, is anybody listening?

Can Illness be a gift?

Today i was writing an e-mail to a friend of mine in USA whose husband has a terrible illness and suffering from it for a few months, even docs said he has mostly a year more to live.
In Islam we always try to find some goodness in everything and in my opinion even illnesses can be described as gifts as well.

One of my favorite writers in Islamic teachings -Said Nursi- says "the acquisition of evil is evil, but the creation of 'evil' is not evil." Nursi recalls that crimes and evil acts have also two aspects: "One looks to man, the other to the Creator. Man is the cause of the 'evil' act. He requests and acquires it, so he is responsible. But the one who creates the 'evil' act is God. However, the creation 'evil' is not evil, for it has other good results. In the same event, man does wrong, but, as the order and balance in the universe testify, the Creator is All-Just and All-Wise, He acts in justice."

Nothing is evil in itself but it can be seen as evil.Also some evil things can be seen as good to us as well. All evil is ultimately moral; it is the outcome of a failure to see the mercy and wisdom in creation. So illness, for instance, is the lack, in greater or lesser degree, of the good that is health. But the physical suffering that comes with it is real. It is given to the ill person to urge her to seek health. Suffering is a sign that makes one realize that illness is unwanted. But if one appropriates one's need for health and dislike of suffering to oneself, one will not see them as signs of mercy from one's Creator. Instead, one will use them to accuse Him. But had one not been created with those senses, how could one know that suffering is bad?

Furthermore, illness makes one realize that health is not permanent in life. It is just for lent... It makes us to turn towards our Creator, Who is the giver of health, and we invoke Him for help.
Illness also causes one to experience the different sorts of pleasures and perfections contained in health. And more importantly, it makes one realize that the reality and beauty of health belongs to the Greatest Healer.
If one spends his whole life in a state of good health without ever understanding its reality, that person will remain heedless of his Merciful Sustainer. Health will afford one no pleasure because it is transient and fleeting. On the contrary, the thought of separation will cause distress to one's spirit, which yearns for immortality.

Thanks to illness, we can find the Eternal Healer, and that is for the human spirit a source of great and enduring pleasure. Thus, the inner aspect of illness is good. It deserves thanks, not complaint.

Bismillah - Rumi

It's a habit of yours to walk slowly.
You hold a grudge for years.
With such heaviness, how can you be modest?
With such attachments, do you expect to arrive anywhere?

Be wide as the air to learn a secret.
Right now you're equal portions clay
and water, thick mud.
Abraham learned how the sun and moon and the stars all set.
He said, No longer will I try to assign partners for God.

You are so weak. Give up to grace.
The ocean takes care of each wave
till it gets to shore.
You need more help than you know.
You're trying to live your life in open scaffolding.
Say Bismillah, In the name of God
as the priest does with a knife when he offers an animal.

Bismillah your old self
To find your real name.

Rumi

Racism and Pride

Worth watching! He is making great points, as always...

If there is no racism in Islam, why many are behaving like racists?
Is it because of lack of knowledge of the religion, arrogance, ignorance, pride or just being a fool?
Hmmm.. all make sense!

Bring Your Family Closer Together

Wherever you are in the world today, you will most probably feel troubled. There are many kinds of disasters occurring all over the world and, in many places, people are still cleaning up after earthquakes, tsunamis, hurricanes, and wars. How do we cope with all this? Maybe we are not in the middle of trouble and hardship, but this continual strife eats away at our feelings of safety and security.

But then life goes on and we still go to work, to school, to visit our friends, and to develop our own lives. We hope deep down that such things never ever happen to us. Now that it is summer, the stress of school and university will slow down for a while. We can spend this time thinking about and letting the events surrounding us become clear in our minds. The world is certainly teeming with corruption, and people seeking power seem to be taking control, leaving us standing alone and feeling more than helpless.

But it is at times like this when we start to search for what is really important in life. Perhaps we imagine what it would be like to be hit by a tsunami or attacked by an aggressive expansionist power, and when it comes down to the root of our lives, we find ourselves running toward our families.

In times of peace and ease, it is only human that we take some things for granted and, most commonly, we take our family for granted. When we feel fed up with life, angry, or frustrated, it is usually our family who bears the brunt of our rage and frustration. When we are down and feel low, we go crawling back to our family for nurturing and solace. Our families are really so special and so important to our well-being, both spiritually and physically. Why do we treat them so badly sometimes?

So if you are someone who sometimes says or does some things that your family members don't like; if you feel sorry for having hurt a family member; or if you wish you could be closer to your family but haven't been able to, then now is the time to step up and make the change.

Make yourself a list of what you want your familial relationships to be like. Your list could look something like this. I want my family members:

* To be kind to each other
* To not shout at each other
* To show love by kisses and hugs
* To listen to each other properly
* To forgive and forget
* To spend time with each other
* To reach out to each other when one of us feels bad
* To support each other when times get tough
* To be each other's best friend
* To love to be with each other
* To enjoy each other's company

This list could go on and on. But we also have to look at the other side of the coin. Ask yourself, "How am I treating my family? Is what I say and do going to fulfill the above goals I have about my family?" Go on. Make a list of how you act with the family. Perhaps it looks something like this:

* Sometimes I'll accept an apology, but I don't always forget.
* I'm kind when I feel like it, but when I don't, I still expect others to be kind to me.
* I listen to others, but usually I'm thinking about what I'm going to say next.
* I help out when I feel like it, but I usually expect something in return for my efforts.
* Spending time with my family usually takes second place after spending time with my friends.
* If I feel bad, I expect to be nurtured; then when I'm better off, I go on my way.
* Sometimes my family tries to talk to me, but I prefer to confide in a friend outside the family.
* I often find it a chore to go out with the family. Maybe it's because they're a little bit boring compared to my friends.

Does your list look something like that? Do you see any room for improvement in the way you treat your family members? Here comes the challenge. Use your time this summer to make your relationship with your family members better and more loving.

You could promise yourself to work on the person you are having the most trouble with. This could be one of your parents, a brother or sister, an aunt or uncle, and so on. Find just one and concentrate for two weeks on strengthening the bond between you and that person.

"How do I do that?" you might ask. You could start by smiling when you see that person. Be the first one to say "as-salamu `alaykum, how are you today?" Offer to spend some special time with that person. You could sit and talk, but if that's too difficult in the beginning, you could play a game or watch some TV together. Find out what that person needs and offer your help. The idea is to be the one who reaches out and finds the love and caring that exists beneath the angry words and isolation from each other.

Just because people love and care about each other doesn't mean they actually know how to show that love or how to reach out. Sometimes a person's personality does not communicate well. Sometimes they are too busy to express their feelings or to show that they care.

So take hold of the belief that they do care and be the one to step up and make the necessary changes. Just remember that if any kind of disaster were to happen, it is your family you would come running to. So don't wait for a disaster to bring you and your family together. Strengthen the bonds now!

Read More: Islam Online

Premarital Relationships — Why Not?

Premarital relationships—why not? How would you answer this question? As a young Muslim, do you feel this question is relevant to you at all? Have you discussed it with your friends? Is it a question you have thought about? Do you understand why not?

If you are uncertain about how you would answer this question, don't worry. Perhaps the most misunderstood of all human relationships is the premarital relationship between young men and women, especially among those who are just coming of age and coming to terms with their sexuality. The dominant understanding is that premarital relationships should be allowed and even encouraged. The most common arguments are that premarital relationships help to socialize young people to deal with one another, and that they help those who are looking to get married to have up close and personal, intimate knowledge of their potential spouse.

Do you agree with these two arguments? Do they reflect your way of thinking? The latter argument couldn't be further from the truth. Learning to socialize with the opposite sex, however, is a commendable personal goal, but it cannot be left to chance and definitely need not involve having an intimate, physical relationship with a member of the opposite sex.

Are Islamic Teachings Old-Fashioned?

Depending on your upbringing, who your friends are, and your exposure to television shows and movies, you might have been socialized to believe that premarital relationships are glamorous, filled with romantic overtures, and a natural expression of a man's attraction towards a woman. In fact, some young Muslims are so convinced that premarital relationships are the norm rather than the exception that, when told "dating is haram [forbidden]," they respond by saying, "Why is Islam so backward? Why can't we just get with the times and realize that today, premarital relationships are ok because not everyone is thinking about sex all the time."

Is that right? And so how would you propose going about helping those young people who are inclined to think about sex some or most of the time and not, as you say, all of the time. What shall we tell them?

Even the premise that the Islamic prohibition on premarital relationships is rooted solely in the notion that people think about sex all the time is false. There is no outright prohibition of friendship between men and women and, yes, those friendships can also be warm, caring, and long lasting. The important question is, how are these men and women related to one another? In Islam, men and women who are ineligible to get married to one another, who are each other's mahrams, that is, are able to have very powerful, long lasting, warm and caring, platonic relationships. It is helpful to review who these people are. In Surat An-Nur, after telling the believing men to lower their gaze, Allah Almighty continues in the next verse:

[And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.](An-Nur 24:31)

So, yes, in principle, there is no problem with men and women being friends, as long as the men are in any of the categories described above in Surah An-Nur, verse 31. For those men who are non-mahrams, that is, eligible to be married, the risk is always there that one or the other will become vulnerable and will incline towards the other outside of the framework of a marital contract.

Think about it. If you have come of age recently, you know that with the onset of puberty you experienced distinct and profound changes in your body. Among those changes were an increased awareness of your own sexuality and the occurrence of 'wet dreams,' or nocturnal emissions. With hormones raging and very new and intense feelings of sexual stimulation, sometimes brought on by the least provocation, it is possible that a young person will become preoccupied with thinking about sex, even if he or she takes no action to actually attempt to relieve his or her sexual tension.

The fact of the matter is, sexual desires become pronounced and you might have experience mixed emotions, including confusion, guilt, and outright shame. Our beloved Prophet Muhammad (peace and blessings be upon him) understood human development well. In a teaching narrated to us by `Abdullah, (may Allah be pleased with him), the Prophet admonished young people thus,

"O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e., his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry should fast, as fasting diminishes his sexual power." (Sahih Al-Bukhari, Book #62, Hadith #4)

Timeless Islamic Teachings

We often end up falling into the trap of believing that maybe Islamic teachings are outdated and old-fashioned. On the contrary, Muslims accept the Qur'an and the teachings of our beloved Prophet Muhammad (peace and blessings be upon him) as comprehensive, universal, and timeless. Therefore, no matter where or during what time period in human history, premarital relationships have and will be forbidden because of the detrimental impact on the people involved as well as on society in general.Allah Most High ordains upon us a lifestyle according to which human life is sacred and which considers righteous conduct, mutual respect, and chaste and dignified relations to be the norm rather than the exception. We read in the Qur'an

[O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter,- then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful.] (Al-Mumtahanah 60:12)

In the context of social relations, Allah Most High has ordered men and women who wish to establish an intimate and physical relationship to do so by signing a contract, to bind each of them to certain rights and responsibilities towards the other. The marital relationships is characterized therefore as a "solemn covenant," (An-Nisaa' 4:21). Contrast a "solemn covenant," to having no contract and no covenant whatsoever. In a premarital relationship there is no contract. There might be some commitment but it is not stipulated by any conditions: both the man and the woman can walk away from the relationship without any fear of breaching a contract, because there is none.

You must know how painful it is for young people to "break up" or "break off" or "get dumped," and how painful it is for them to be "in love" with a boy one day only to find him with another girl the next. In the most tragic cases, young women have lost their virginity to young men who spoke so passionately about love and future marriage, but then one day just stopped calling, or fell instantly out of love.

To the extent that men and women will, out of fear of Allah and out of a desire to please Allah, uphold their contractual obligations, marital relationships are strong, whereas without any contractual obligations and stipulations, both the man and the woman are at risk, as noted above. Allah Most High desires that we live chaste lives and therefore the Islamic outlook is that we shouldn't even go near, come close to, or approach the possibility of becoming vulnerable towards a man or a woman's attraction, unless we are serious and committed enough to sign a marriage contract and take on the rights and responsibilities associated with it. Allah warns in the Qur'an,

(And come not near unto adultery. Lo! it is an abomination and an evil way.] (Al-Israa' 17:32)

Painful Consequences

While not all premarital relationships are characterized by intimate, physical relations, there are clearly painful consequences for both the boy and the girl who are involved. Dr. Shahid Athar notes in an article entitled, "Sex Education for Muslim Youth and Their Parents" that there are "hazards" for young people engaging in sexual relations prematurely. He states, "The health hazards of early sex include sexual trauma, increase in the incidence of cervical cancer, sexually transmitted diseases, and teenage pregnancy."

It is important to note in this instance that Islamic teachings are often preventive in nature so "chances" that a person may become vulnerable to the temptation of one sin or another are excluded. The preventive nature of the teachings is most obvious when we consider the Islamic prohibition against gambling and the consumption of intoxicants. A person might not become addicted to drugs or alcohol by just having a single drink, but Allah our Creator, out of His mercy for us, has prohibited outright all intoxicants and thus He saves us from the risk that we will ever become addicted.

Closing Thoughts

Premarital relationships are forbidden in Islam. Interaction between men and women is not forbidden, provided that it is conducted according to certain guidelines.

Let us not be tempted to say, "Well, I have no problems with dealing with women as very close friends." While some men and women might be able to have platonic relationships, there is no guarantee that what starts off as simple friendship eventually leads to some and then strong attraction. Many people have looked back and regretted that they were not strong enough to resist the temptation to become attracted or to be alone with their friend. It is understood that in contemporary society, men and women mix in the context of work or study. However, the burden is upon the one who is mingling with the opposite sex to stay within the bounds of proper etiquette.

Islam allows great flexibility in the realm of conduct as long as the conduct itself is guided by the Qur'an and the teachings of our beloved Prophet Muhammad (peace and blessings be upon him). If the contact is purposeful, limited, and public, then there is less risk that either the man or the woman involved will become vulnerable to temptation. None of us can predict with certainty that we will be able to control our emotions and desires.

Almighty Allah knows who among us would be able to handle working and studying with members of the opposite sex. However, Allah in His infinite wisdom also knows that all of us are prone to forget and therefore, to protect us all, there are clear guidelines as to when and how and for what purposes we should interact with the opposite sex.

The beloved Prophet (peace and blessings be upon him) once counseled a man who sought his permission to commit fornication. In a most humane and dignified manner, the Prophet asked the young man if he would want another man to commit such an act with his mother or sister. In this way the Prophet was able to redirect the young man's attention from trying to satisfy his sexual desires to thinking about the honor and the respect with which he would want his own sister and mother to be treated by other men. Overall, in placing the act of fornication in a more personal and familial context, the Prophet helped this young man to see the detrimental impact that fornication and other such sins have on society at large.

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