"The Eternal Sunshine Of a Spotless Religion"

Let Our ThOught Be ThAT

2008-04-23T14:00:00.000-07:00

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

2008-04-12T15:28:00.000-07:00

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

2008-04-12T15:21:00.001-07:00

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

2008-04-03T02:36:00.000-07:00

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

2008-04-03T02:03:00.000-07:00

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?

2008-03-31T03:19:00.000-07:00

Punishment of Theft

2008-03-31T03:13:00.000-07:00

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

2008-03-25T13:58:00.000-07:00

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

2008-03-23T03:41:00.000-07:00

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.

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

2008-03-23T03:32:00.000-07:00

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

2008-03-23T03:31:00.001-07:00

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

2008-03-23T03:29:00.000-07:00

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?

2008-03-15T16:27:00.000-07:00

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

2008-03-15T16:25:00.000-07:00

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

2008-03-15T16:20:00.000-07:00

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

2008-03-14T12:56:00.000-07:00

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!

Premarital Relationships — Why Not?

2008-03-14T12:51:00.000-07:00

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.

Life's Rotten! Go Away!

2008-03-14T12:49:00.000-07:00

Family is boring! Television is boring! Friends are boring! Life is boring! Nothing makes me feel satisfied. I live my life like I am watching TV — it all just passes in front of me. I am a passive observer of life. I keep buying clothes, eating food, and collecting friends, but I still end up feeling like an inflatable ball with a slow puncture.

But at the same time I drive people away, then complain when I am alone. I spend money on unnecessary things, then plead poverty.

Is it true that life is exciting, meaningful, and satisfying? Why don't I feel that? What or who has cheated me out of living a productive, happy, satisfying life? Who can I blame for the superficial tinge that has taken over my life?

It is not just me who feels like that. Most of the people I know are going through this too. Sometimes we sit and talk about the latest fashion, the best restaurant we have been to, and the greatest films we've seen. Fun is something we are supposed to have, but life seems like a favorite song that has been played over and over again until it has lost its magic and beauty. And when the song is over, I feel this heavy downer and wish I hadn't played it in the first place.

Some people blame this state of nothingness on urban sprawl. They blame the concrete jungles of modern cities that dehumanize people, the modern mechanisms of record keeping that reduce people to numbers on a computer.

Others blame the cutting down of trees, the death of nature. No more beauty. Maybe that's it! But human beings are supposed to be beautiful and there are human beings everywhere! So have people just become "unbeautiful"? Have I lost my own inner beauty? Is our inner beauty so closely dependent on the external conditions of life? I'm not so sure.

In the meantime I have this feeling that I want to be alone, perhaps to discover the beauty that I hope exists within me. I want to sit on a quiet beach and just listen to the crashing of the waves instead of car horns and people shouting and complaining, echoing my own voice. I want to feel the sand beneath my feet and walk on its softness instead of the harshness of concrete, bricks, and cement. I fear my heart may end up as hard as the walls surrounding me.

I want to lie back and look up at a blue sky and watch fluffy white clouds move peacefully wherever the wind blows them instead of looking around and seeing hard cold walls and doors that lock. I want to feel I am a part of all this beauty of nature so I can feel at peace, at home — something that the hustle and bustle of urban life sucks out of me, leaving me panting on my hands and knees, facing life with hesitation and a smattering of fear.

But even after the days are spent and I've lived in nature, at peace for a time, I still have to go back and face the cement and steel constructions built by man in pride and self-indulgence. I will take myself with me wherever I go. Am I forced to be a part of something that I know is slowly but surely chipping away at who I am and who I want to be?

But hang on, is it right that I blame others for what I am and how I feel? Can I be a spiritual giant, I ask myself, and rise above all this? If so, why do I still feel so rotten? Perhaps I'm not a spiritual giant after all. Shouldn't a spiritual giant be able to go with leaps and bounds up and over life's travesties?

Is it that I'm sitting making up excuses for what I stop myself from doing? Is it me? Am I my own enemy? Is life rotten because my soul is unclean, full of complaints, grudges, fear, and bitterness? Am I the one who gives up and gives in to the weakness of my spirit and that of others? Is the answer to clear away the rottenness from my own heart and soul, and build outward to make the world, wherever I am, a better place? Can I plead piety when all I do is complain about what is and what I am not?

Read More: Islam Online

Forgiveness as a Way of Life

2008-03-14T12:44:00.000-07:00

Ever wonder what life would be like if our family and friends never forgave us for the mistakes we made? Take a moment to reflect on your own life. Think hard about it. What images do you see more often? Do you see yourself apologizing more or waiting for an apology? Now try to forget about all of those times when you felt someone else should have been asking you for forgiveness but did not come around to it. Forget about all of those times when you felt you deserved an apology but one was not forthcoming. This is not about everyone else, it is about you. It is about you making an intentional decision, a deliberate choice to internalize forgiveness as a way of life.

What Is Forgiveness?

All of us, at one point or another in our lives, have had an experience that frustrated us, made us upset, resentful, or angry. The sources of difficulty might have been, among so many possibilities, the words or actions of a family member or friend, or the words or actions of a stranger. Based on the intensity of the pain or harm we perceive from such difficult moments or incidents, we sometimes find that it is not possible for us to move on, to overlook, or to look past the pain or hurt. Even worse, we sometimes find it impossible to resume normal interactions with the individual or individuals who have caused us the pain.

Forgiveness is the subsiding and ultimate elimination of feelings of anger, frustration, and resentment towards the individual or individuals who have caused us the pain, followed by a resumption of normal interactions with the individual or individuals concerned. Ultimately, forgiving a person wipes away the active memory of whatever pain or hurt that caused the rift to begin with.

This notion of wiping away, of starting anew, is rooted in Islamic teachings. One of the attributes of Allah Almighty is that He is Al-Ghaffar (the Forgiving). There are frequent occurrences in the Qur'an of the juxtaposition of the notion of Allah the Almighty forgiving us and of covering or wiping our sins away. Among the numerous examples in the Qur'an, a part of one verse in particular stands out: [for Allah does blot out sins and forgive again and again] (An-Nisaa' 4:43).

And in this same surah, Allah Almighty reminds us again of people who strive to do good and struggle in the path of Allah: "For these, there is hope that Allah will forgive: For Allah does blot out (sins) and forgive again and again." (An-Nisaa' 4:99). The reference to blotting out our sins reminds us of a renewal of sorts, so that the slate of our actions is wiped clean. Similarly, when forgiving a person or persons, we strive to reach a level of self-restraint so that our actions with those who hurt us are no longer guided by anger or resentment, but rather by a desire to reestablish the bonds which exists between family and friends.

Obstacles to Being Forgiving

What is it about forgiving others that is so difficult? If you think about it, you can identify family members and friends you know who have found it almost impossible to be forgiving. We all might have family members who allowed an argument, over something trivial, to escalate to the point of no return. Rather than restraining anger, restraining the tongue, and restraining the hands and legs, we sometimes become vulnerable and lose control of ourselves. As a result, an uncle might not be talking to your father, or a mother might be shunning her own daughter or son. The desire not to forgive is not something unnatural.

What is unnatural, with sometimes dire consequences to one's mental, emotional, physical, and spiritual health, is the savoring of, the sulking in, and as gory as it sounds, the enjoyment of, the feelings of resentment and anger towards a person. As you can tell by now, you and I are responsible for how we manage our feelings, especially when it comes to being forgiving of one another. As much as we would like to blame our inability to forgive on other people, claiming that we do not forgive because the other person or persons are so bad, so unworthy of forgiveness, the reality is that not forgiving others is more a reflection about who we are, and about our souls more than it is about other people.

Our beloved Prophet Muhammad (peace and blessings be upon him) has taught us clearly that exercising self-restraint, especially in situations where we would be justified fully to exact retribution, is an ideal to which every believer should aspire. We learn from the Prophet (peace and blessings be upon him), as narrated to us by Abu Huraira (peace be upon him), that "the strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Sahih Al-Bukhari, Book #73, Hadith #135).

Learning to Be Forgiving

One clear obstacle to being forgiving is our tendency to want to hold a grudge against people. As stated earlier, sometimes holding a grudge ends up being years spent apart from a family member or a friend. The question to ask then is: What do we gain by holding a grudge and not wanting to forgive? What could be so painful to us that we are unwilling to give the person who hurt us a second chance?

Of all the people in Islamic history, there is no one else who suffered more, was harmed more, was insulted more, and in general, experienced more emotional and spiritual pain than Prophet Muhammad (peace and blessings be upon him). His own tribe, the people of Quraish, turned against him and conspired to kill him. When finally Allah Almighty granted Prophet Muhammad (peace and blessings be upon him) victory over the Quraish, history captures for all of time to come, the merciful and forgiving manner in which the Prophet dealt with them. At the conquest of Makkah, Prophet Muhammad (peace and blessings be upon him) posed the following question to the Quraish: "How do you think, I am going to treat you now?" They said, "You are a generous brother and the son of a generous brother. We expect only charity and forgiveness from you." He said, "I will tell you what Joseph told his brothers, ["There is no blame on you today."] (Yusuf 12:92).

Recalling the forgiving attitude of Prophet Yusuf (peace be upon him) towards his brothers, who had also conspired to kill him, Prophet Muhammad (peace and blessings be upon him) went beyond the imagination of the Makkans and inclined to forgive them when in fact the right to exact retribution was entirely his. Should we not aspire to imitate Prophet Muhammad (peace and blessings be upon him)? Can we not find it in our hearts to forgive our family and friends and to strive to strengthen the bonds of family and friendship? Learning to be forgiving is not something one can achieve overnight. It takes a lifetime of practice and reflects the height of self-restraint.

Final Thoughts

Growing up, you might have heard again and again that Islam is a way of life. You might wonder, as I and so many others have, just what it means to say that Islam is a way of life. One way to think about it is that every aspect of our lives has to be lived in accordance with the teachings of the Qur'an and the Sunnah of our beloved Prophet Muhammad (peace and blessings be upon him). Another way to think about it is that in addition to living our lives according to the Islamic teachings, we have to aspire to internalize as many as possible of the sublime qualities as compassion, love, mercy, forgiveness and so on. We must daily practice being compassionate, loving, merciful, and forgiving, for example.

Are you ready to incorporate forgiveness as a way of life? Who will be the first person you e-mail or call to tell them that he or she is forgiven? Who will you walk up to and say, "Listen, I'm sorry for holding a grudge against you for so long." Imagine how relieved you will feel knowing that you are no longer carrying around with you the burden of anger and frustration! Knowing that you have released all of that negative energy from your body will be refreshing and make it easier for you to be forgiving of others and to be forgivable by others. Indeed Allah is the Forgiving and our Prophet Muhammad (peace and blessings be upon him) mastered forgiveness as a way of life. Are you up to the challenge?

Altaf Husain is a social worker in the United States and has been a contributing writer to Islam Online since 1998. He can be contacted at youth_campaign@iolteam.com
Read More: Islam Online

12 TIPS FOR MUSLIM YOUTH

2008-03-14T12:40:00.001-07:00

Why should you, a young Muslim, be helping to bring your friends closer to Allah?

After all, you've got your own struggles to deal with: trying to explain why you pray to hostile teachers, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts because you’re growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?

Islam was never meant to be an individualistic faith, reserved for the 'chosen few'. Muslims have a duty to spread the Deen, and practicing Muslim youth, whether beginners, activists or leaders have a crucial role to play.

"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an understanding of what they’re going through plus they have the guidance of Islam."

Who is your childhood friend, who would rather spend Fridays at MacDonald’s than the Masjid, or your classmate who is Muslim in name and only knows that 'Muslims don't eat pork' going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or see them everyday in school?

The answer is obvious: you!

Don't panic. Here are some tips and advice which can help from other Muslims, many of whom have been there and done that:

Tip 1: * Make your intention sincere *

All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah can also misguide you if He wills (we seek refuge in Allah from that).

Tip 2: * Practice what you preach *

Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don't do it. Allah warns us many times in the Qur'an: "Why say you that which you do not?"

Tip 3: * Use the Qur'an and Seerah (biography of the Prophet) as Dawa guides *

Read and understand those chapters of the Qur'an which talk about how the Prophets presented the message of Islam to their people. Read the Seerah to see especially how the Prophet Muhammad (peace and blessings be upon him) brought Islam to so many different people, including young people.

As well, talk to Dawa workers, and check out manuals they may have written, like Yahiya Emerick's "How to Tell Others About Islam".

Tip 4: * Talk to people as if you really don’t know them *

Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who walks through the school's hallways as if they were fashion show catwalks is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you've never seen at Juma at your university is a 'bad Muslim'. Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.

Tip 5: * Smile *

Did you know the Prophet was big on smiling? But many 'practicing' Muslims seem to have 'their faces on upside down' as one speaker once said-frowning and serious.

Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.

But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how men and women should deal with each other which have to be respected. Dawa is no excuse to have long and private conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in Islam is referred to someone of the same sex.

Tip 6: * Take the initiative and hang out with them *

Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftar in Ramadan. Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and keep their secrets. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature, (i.e. your friend is thinking of committing suicide or is taking drugs), notify and consult an adult immediately.

Tip 7: * Show them Islam is relevant today, right here, right now *

Young people may think Islam is too 'old fashioned' and not in tune with the modern age. Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which 'teen culture' does not.

Tip 8: * Get them involved in volunteer work with you *

If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.

Tip 9: * Ask them 4 fundamental questions *

As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:

i) Where am I going in life and what would make me really happy deep down inside?
ii) What do I believe?
iii) Who should I be grateful to?
iv) Did I get to where I am today without the help of anyone?

Tip 10: * Emphasize praying five times a day before any other aspect of Islam *

A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your 'hang out time'. If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.

Tip 11: * Help instill confidence in adults *

Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of 'teen culture'. Your job as a young Muslim is to help turn the tables on this false and un-Islamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own parents in a more respectful way.

Tip 12: * Support them even when they become more practicing *

Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her newfound practice of Islam. Be there to reassure them.

Author : http://youth.ibn.net

What does Islam say about Terrorism?

2008-03-14T12:35:00.000-07:00

One of the distinctive characteristics of the times we live in is the overwhelming presence of violence in our societies. Whether it is a bomb going off in a market place, or the hijacking of an aircraft where innocent people are held at ransom to achieve political ends, we live in an age, where the manipulation and loss of innocent lives has become commonplace. Such is the all-pervasive nature of indiscriminate violence, that “terrorism” is considered as one of the prime threats to peace and security in our societies. The word terrorism came into wide usage only a few decades ago. One of the unfortunate results of this new terminology is that it limits the definition of terrorism to that perpetrated by small groups or individuals. Terrorism, in fact, spans the entire world, and manifests itself in various forms. Its perpetrators do not fit any stereotype. Those who hold human lives cheap, and have the power to expend human lives, appear at different levels in our societies. The frustrated employee who kills his colleagues in cold-blood or the oppressed citizen of an occupied land who vents his anger by blowing up a school bus are terrorists who provoke our anger and revulsion. Ironically however, the politician who uses age-old ethnic animosities between peoples to consolidate his position, the head of state who orders “carpet bombing” of entire cities, the exalted councils that choke millions of civilians to death by wielding the insidious weapon of sanctions, are rarely punished for their crimes against humanity. It is this narrow definition of terrorism that implicates only individuals and groups, that has caused Muslims to be associated with acts of destruction and terror, and as a result, to become victims of hate violence and terror themselves. Sometimes the religion of Islam is held responsible for the acts of a handful of Muslims, and often for the acts of non-Muslims! Could it be possible that Islam, whose light ended the Dark Ages in Europe, now propound the advent of an age of terror? Could a faith that has over 1.2 billion followers the world over, and over 7 million in America, actually advocate the killing and maiming of innocent people? Could Islam, whose name itself stands for “peace” and “submission to God”, encourage its adherents to work for death and destruction? For too long, have we relied on popular images in the media and in Hollywood films, for answers to these pertinent questions. It is now time to look at the sources of Islam, and its history to determine whether Islam does indeed advocate violence. SANCTITY OF HUMAN LIFE The Glorious Qur’an says: “…take not life, which God hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.” [Al-Qur’an 6:151] Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Glorious Qur’an says: “…if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” [Al-Qur’an 5:32] Such is the value of a single human life, that the Qur’an equates the taking of even one human life unjustly, with killing all of humanity. Thus, the Qur’an prohibits homicide in clear terms. The taking of a criminal’s life by the state in order to administer justice is required to uphold the rule of law, and the peace and security of the society. Only a proper and competent court can decide whether an individual has forfeited his right to life by disregarding the right to life and peace of other human beings. ETHICS OF WAR Even in a state of war, Islam enjoins that one deals with the enemy nobly on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country. As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: "Do not kill any old person, any child or any woman"[1]. "Do not kill the monks in monasteries" or "Do not kill the people who are sitting in places of worship."[2] During a war, the Prophet saw the corpse of a woman lying on the ground and observed: "She was not fighting. How then she came to be killed?" Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state. JIHAD While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word ‘jihad’. The term ‘jihad’ has been much abused, to conjure up bizarre images of violent Muslims, forcing people to submit at the point of the sword. This myth was perpetuated throughout the centuries of mistrust during and after the Crusades. Unfortunately, it survives to this day. The word Jihad comes from the root word jahada, which means to struggle. So jihad is literally an act of struggling. The Prophet Muhammad (peace be upon him) said that the greatest jihad is to struggle with the insidious suggestions of one’s own soul. Thus jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life. Secondarily, jihad refers to struggle against injustice. Islam, like many other religions, allows for armed self-defense, or retribution against tyranny, exploitation, and oppression. The Glorious Qur’an says: “And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" [Al-Qur’an 4:75] Thus Islam enjoins upon its believers to strive utmost, in purifying themselves, as well as in establishing peace and justice in the society. A Muslim can never be at rest when she sees injustice and oppression around her. As Martin Luther King Jr. said: “We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people.” Islam enjoins upon all Muslims to work actively to maintain the balance in which God created everything. However, regardless of how legitimate the cause may be, the Glorious Qur’an never condones the killing of innocent people. Terrorizing the civilian population can never be termed as jihad and can never be reconciled with the teachings of Islam. HISTORY OF TOLERANCE Even Western scholars have repudiated the myth of Muslims coercing others to convert. The great historian De Lacy O'Leary wrote: "History makes it clear, however, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated."[3] Muslims ruled Spain for roughly 800 years. During this time, and up until they were finally forced out, the non-Muslims there were alive and flourishing. Additionally, Christian and Jewish minorities have survived in the Muslim lands of the Middle East for centuries. Countries such as Egypt, Morocco, Palestine, Lebanon, Syria, and Jordan all have significant Christian and/or Jewish populations. This is not surprising to a Muslim, for his faith prohibits him from forcing others to see his point of view. The Glorious Qur’an says: “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.” [Al-Qur’an 2:256] ISLAM - THE GREAT UNIFIER Far from being a militant dogma, Islam is a way of life that transcends race and ethnicity. The Glorious Qur’an repeatedly reminds us of our common origin: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things).” [Al-Qur’an 49:13] Thus, it is the universality of its teachings that makes Islam the fastest growing religion in the world. In a world full of conflicts and deep schisms between human beings, a world that is threatened with terrorism, perpetrated by individuals and states, Islam is a beacon of light that offers hope for the future. ---------- [1] Narrated in the collection of traditions of Abu Dawud [2] Narrated in the Musnad of Imam Ibn Hanbal [3] Islam At Crossroads, London, 1923, page 8 Author: Why Islam

Cut and Paste the Logic

2008-02-29T01:07:00.000-08:00

Cut&Paste it's so easy eh?

When i look at those people and media whom are trying to put the blame on Islam and trying to show Islam as a bad religion, i see that they're always using this famous strategy which is called "cut-and-paste"! With that technique you can deny the truth and proof anything you want to proof right? But where is the logic?

I'm really sicked of those people whom don't have any respect to Muslims even as a human being! And i think we shouldn't waste our times with them trying to show the real face of Islam. Because any unbiased and logical person can see it's beauty. Being biased makes blind and makes the person act like an idiot. Forgive my french but that's what i'm thinking.

And i think as Muslims our duty is to show the truth from Qur'an and hadeeths and telling what is Islam indeed, not trying to bash our ideas and beliefs on someone. But if that person keeps on telling his lies and denying the truth then i think "that Muslim's mission is completed!"

I found that video and wanted to share it too. It's a little part of one of Dr. Badawi's conferences. Dr. Badawi emphasizes that not trying to attain a peaceful means of communication and resolution of conflicts goes against the very nature of Islam. He also elaborates on the "cut-and-paste" approach to interpreting the Holy Qur'an, a tactic utilized especially by the media, whereby verses are taken completely out of their context and historical setting to incorrectly paint a violent picture of Islam. As the speaker explains, that contributes to the improper understanding of the word "jihad" and the mythical concept of "holy war".

Superstitious vs. Islam

2008-02-29T01:04:00.001-08:00

In Islam we, Muslims, put our trust in God, seek His protection and help, and accept His will. Unfortunately nowadays most of Muslims rather to follow the modern technology and therefore they believe such superstitious stories. The Internet, satellite broadcasts, cell phones, and other advancements in communication have exposed to us how weak Muslims are in sorting and verifying information and how easy they are willing to absorb ideas that are contrary to both the teachings of Islam and to good sense. In Europe the fear of the number thirteen, touching or knocking trees, take omens from cats, birds, and mice; sticks and greasy stone; sun and stars; or itching in one's body are just a few examples of these kind of beliefs. Weakening of our understanding and belief of faith leads to superstitions of one form or another.

Such fancy beliefs are the direct results of lack of belief in the All Knowledgeable, All-Powerful God who controls everything. We do not know what will happen to us tomorrow, but He does. Like i've told before, we must put our trust in Him and ask his help for everything.

In the pre-islamic era Arabs were as superstitious as anyone. They used to arrange their daily routines and even their journeys by "determining" that it would be safe to do so -- by looking at birds and beasts. If a bird flew from right to left in front of them, that was a bad omen: flight in the other direction was a good omen.They used to think that whenever this bird landed on anyone’s house, somebody who lived in that house would definitely die During travel, if a deer crossed going from right to left, the trip was cancelled. When they reached a destination, they would seek protection of jinn by supplicating to them.

But as Muslims When we're announcing a plan,we don't not knock on wood/trees; we say Inshallah (if Allah wills), putting our trust in our Creator. When embarking on a journey, we make supplication to Allah for our safety.

There were such beliefs like these ones;

(taken from http://www.islamsa.org.za/library/superstition.html

Sihar - Magic - Jadu

Practicing magic is tantamount to kufr in Islam. Just as it is haraam for Muslims to consult with diviners or fortune tellers, it is likewise haram for them to seek the help of magicians, sangomas, witch-doctors etc.

Holy Prophet(pbuh) disowned such person saying: "Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in it, denies what was revealed to Mohammed".

Omens and Charms

The same prohibiton applies to hanging charms, beads and amulets, in the belief that they will protect the bearer from evil spirits, bad luck or the evil eye.

The Holy Prophet (pbuh) stated: "May Allāh not fulfill the hopes of the one who wears a charm; may Allāh not protect the one who hangs seashells (used as a charm in those days)". (Ahmed)

Another narration stated; "Whoever wears a charm will be left to rely on it". (Tirmidhi)

Soothsayers - Fortunetellers

There are certain impostors who pretend to know the future through contact with the "spirits". The Holy Qur'ān rejects the notion that anyone besides Allāh knows the future in the following verse: "Say - No one in the heavens and earth knows the unseen except Allāh".

The Holy Qur'ān states: "If I had knowledge of the unseen I should have had abundance of good and no evil should have touched me. Truly I am a Warner and a Giver of glad tidings to those who have faith".

Concerning the Jinn who laboured for Sulaiman alayhis salaam the Qur'ān states: "It became clear to the jinn that if they had known the unseen, they would not have continued in the humiliating punishment of their task".

The Month of Safar

The month of Safar is regarded as a month of ill-fortune and bad luck. The pre-Islamic Arabs believed Safar to be a serpent that dwells in the stomach of man. It stirs to life in this month and causes various types of illnesses and diseases. Thus people are more prone to fall ill in this month. Because of the various evil omens attached to this month some Muslims regard:

*Nikāh contracted in this month to be bad luck and ill-fated.

*Any important business venture initiated in this month bound to collapse.

*The first thirteen days of this month to be specifically evil and bad luck.

Holy Prophet(pbuh) condemned such superstitious beliefs in various ahadīth.

A hadeeth narrated in Muslim states: "There is no (ill-fortune) in the month of Safar nor do evil spirits (exist)"

Another hadeeth states: "Do not revile time (i.e. do not regard any particular day, week or month to be bad, for I (Allāh) am the (embodiment) of all time"

However, a believer must completely rely on God, Holy Prophet(pbuh) said: “Allah replaces pessimism with reliance on Him.” Pessimism is a false and futile concept; it has no effect in determining events because they are all under the control and decree of Allah. This is why the Prophet(pbuh) used to dislike pessimism and love optimism; for one who is always optimistic has a high opinion of his Lord, which the believer is commanded to have.

There is no doubt that a believer faces the same uncertainties in life as the non-believer but he faces them with the help of Allah.

When we are unsure about a plan, we seek Allah's help in making up our mind. Here is the translation of the beautiful dua of Istikharah that we have been taught for the occasion:

"O Allah! I seek Your guidance (in making a choice) by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things.

"O Allah! If in Your knowledge, this matter is good for my religion, my livelihood and my affairs; immediate and in the distant future, then ordain it for me, make it easy for me and bless it for me. And if in Your knowledge, this matter is bad for my religion, my livelihood, and my affairs; immediate and in the distant future, then turn it away from me, and turn me away from it. And ordain for me the good wherever it be and make me pleased with it."

Each word of this dua invites reflection. It shows how uncertainties in our life bring us closer to Allah. In Allah we put all our hopes, not in the cryptic words of an ignorant astrologer or soothsayer.

Supersititions are like hindrances of our free wills and Islam doesn't support that kind of beliefs and actions.

Peace and blessings.

Barrier between seas - From the Qur'an

2008-02-29T00:49:00.000-08:00

Truely a miracle from the Holy Qur'an...

Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density. (Principles of Oceanography - Davis, pp. 92-93)

Although there are large waves, strong currents, and tides in these seas, they do not mix or transgress this barrier. The Holy Qur'an mentioned that there is a barrier between two seas that meet and that they do not transgress.

God said: {He has let free the two seas meeting to gather. There is a barrier between them. They do not transgress.} (Qur'an 55:19-20)

But when the Qur'an speaks about the divider between fresh and salt water, it mentions the existence of "a forbidding partition" with the barrier.

God said in the Qur'an: {He is the one who has let free the two bodies of flowing water, one sweet and palatable, and the other salty and bitter. And He has made between them a barrier and a forbidding partition.} (Qur'an 25:53)

On may ask, why did the Qur'an mention the partition when speaking about the divider between fresh and salt water, but did not mention it when speaking about the divider between the two seas? Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a "pycnocline zone with a marked density discontinuity separating the two layers." (Oceanography p. 242)

This partition (zone of separation) has a different salinity from the fresh water and from the salt water (Oceanography p. 244 and Introductory Oceanography pp. 300-301) This information has been discovered only recently using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc.

The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise the human eye cannot see the division of water in estuaries into the three kinds: the fresh water, the salt water, the partition (zone of separation).

An ordinary human being cannot write or imagine this on his own in the 7th century eh?

What is The Nation of Islam?

2008-02-27T13:46:00.002-08:00

"Nation of Islam" members in their trademark bow ties and suits."

This blog has been prepared in accordance with the Nation Of Islam official website and other Islamic websites. Please correct me if you find anything wrong in this blog and warn me because i searched on that topic so much but yet i think i can say something wrong. I want to talk about the group called "Nation Of Islam" . I used to think that they have nothing against to Islam and they were just a normal society and has proper rituals like we have. When i looked deep i saw that WE are totally different from THEM. Here it comes...

Lets think about the cornerstone meaning of being a Muslim. To be Muslim means to hold certain fundamental theological beliefs. Someone takes shahada (the Muslim profession of faith) and becomes a Muslim and every Muslim takes shahada to refresh his faith and that is:

"I bear witness that there is no god but Allah, and I bear witness that Mohammed is a prophet of God."

When we say that we cannot put another being in the same class with God or His messenger. The "Nation of Islam" does not support the basic tenets of Islamic theology. They believe that God appeared on earth in the person of their founder, a "great man from the East", Master W. Fard Muhammad, a preacher who first came to public attention in the USA on July 4, 1930 then mysteriously "departed the scene" on February 26, 1934.

First picture is "Master" W. Fard Muhammad in whose person God appeared in early 1930's America, according to Nation of Islam beliefs.

Second one is "Honorable" Elijah Muhammad, the "prophet" of the Nation of Islam.

The last one is Louis Farrakhan, current leader of the Nation of Islam, finally allowed to enter the UK after a court orders the lifting of a 15-year government ban.

As they declare in their website:

"WE BELIEVE that Allah (God) appeared in the Person of Master W. Fard Muhammad, July, 1930; the long-awaited "Messiah" of the Christians and the "Mahdi" of the Muslims."

While the group calls its followers Muslims, in reality, they have very little to do with the faith of Islam. Islam believes in the total transcendance of almighty God (called in Arabic, Allah), the NOI teaches that black people are angelic gods. Islam maintains universal brotherhood, the NOI says that Islam is for blacks only. Islam teaches that prophethood ended with Muhammad ibn Abdullah, more than 1400 years ago. The NOI teaches that Farrakhan's teacher, Elijah Muhammad, is the last prophet.

They think that blacks are superior than whites and they're the chosen people from God. They call for a separate homeland for American blacks, for racially segregated education and for a ban on interracial marriage.

They declare in their website :

*We believe we are the people of God's choice.

*We believe this is the time in history for the separation of the so-called Negroes and the so-called white Americans.

*We want our people in America whose parents or grandparents were descendants from slaves, to be allowed to establish a separate state or territory of their own--either on this continent or elsewhere.

*We want all black children educated, taught and trained by their own teachers.

*We believe that intermarriage or race mixing should be prohibited.

These thoughts are totally against of Islam. When we look at the Holy Qur'an :

"And mankind is naught but a single nation." Holy Quran 2:213

"O Mankind! Most certainly, it is We (God almighty) who have Created you all from a single (pair) of a male and a female, And it is We who have made you into nations and tribes, that ye may recognize each other. Verily, the noblest of you in the sight of Allah is (he who is) the most righteous of you." Holy Quran 49:13

Prophet Muhammad(pbuh) said it clearly in his last sermon that racism has nothing to do with Islam:

"O people! Verily your Lord is one and your father is one. All of you belong to one ancestry of Adam and Adam was created out of clay. There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab; nor for white over the black nor for the black over the white except in piety. Verily the noblest among you is he who is the most pious.

Despite the major negatives, there are some common beliefs between Islam and the Nation of Islam
For example:

*We believe In the One God whose proper Name is Allah.

*We believe in the Holy Qur'an and in the Scriptures of all the Prophets of God.

*We believe in Allah's Prophets and the Scriptures they brought to the people.

*We believe our women should be respected and protected as the women of other nationalities are respected and protected

We have much more common beliefs too...The NOI prohibits drinking, smoking and gambling. They are also known for their social work among the black community and their often successful efforts to raise levels of self-discipline and self-confidence in a community which has suffered from historical injustice and its debilitating long-term social and psychological effects often manifested in nihilistic, violent, drug-ridden American inner city and housing project ghettos and characterized by family breakdown including a high illegitimate birth rate. But these facts cannot justify their wrong ideas and wrong beliefs about the prophethood of Elijah Mohammed and God's existence on earth.

How come can a human being in his creation have so much courage to oppose God's command and imposse his opinion like he knows the truth of the unseen world. May God have mercy on Elijah Muhamad's soul and forgive him!

Every action ever performed by human beings untill the end of time, including each tought significant or fleeting, is already inscribed in the transcendent Kur'an. The encompassing awareness of Allah.

"On the Day of Resurrection Allah will hold the whole earth and fold the heaven with His right hand and say, 'I am the King: where are the kings of the earth?" '

On the death of Elijah Mohammed in 1976 his son Wallace D. Muhammad (now known as Imam Warrithuddin Mohammed) assumed NOI leadership, renamed the organization the Muslim American Society and steered it toward Islamic orthodoxy. After three years a disgruntled Louis Farrakhan broke away and re-founded the NOI in line with the teachings of Elijah Mohammed. But in February this year, Farrakhan, recovering from a serious battle with prostate cancer which may have given him cause to reflect, shared a platform with Wallace and made an important move toward mainstream Islam by declaring:

"Allah sent Mohammed with the final revelation to the world. ... There is no prophet after the Prophet Mohammed , and no book after the Koran."

I want to mention about Malcolm X too. Malcolm X used to preach the teachings of NOI until he went on Hajj, the pilgramage to Makkah, then he seperated himself from NOI when he saw integration at there. Whites prostrated themselves next to blacks who prostrated themselves next to browns etc. he saw the beauty of this and said this is what Islam is all about. He then went on to reject the teaching ot NOI. On his return from the pilgramage he had an analogy for those people he knew who still preachs hatred towards whites: "If some men are in a car, driving with a destination in mind and you know they are going the wrong way but they are convinced they are going the right way, and then you get into the car with them, talking- and finally when theysee they are on the wrong road, not getting where they intended, then you tell them, and they will listen to you then what road to take"

And one of his another quote was like that :

"I declare emphatically that I am no longer in Elijah Muhammad's 'strait jacket', and I don't intend to replace his with one woven by someone else. I am a Muslim in the most orthodox sense; my religion is Islam as it is believed in and practiced by the Muslims in the Holy City of Mecca."

Malcolm X was killed due to the fact that those members of the NOI thought they were doing "the right thing" in the enviorment created by the NOI. They thought Malcolm X left NOI and deserved to be killed. May God be pleased with him, he was a great man and always tried his best.

I hope i didn't say anything wrong, if i did may God forgive me. Ameen.

Peace and blessings

Some Inventions by Muslims

2008-02-27T13:46:00.001-08:00

Did you know that nearly every medical book by Muslims a thousand years ago covered some aspect of eye diseases?
Muslim ophthalmologists of the 10th to 13th centuries were performing operations, dissecting, discovering, and writing about their findings in textbooks and monographs.

Piri Re’is, a Turkish captain, created a map in 1513 which has come to be known as the famous ‘Map of America’.
This astonishing map clearly shows Antarctica, as well as the Andes Mountains of South America. Both of these were ‘first seen’ years after this map was created in 1513

Zheng He was a Muslim who helped transform China into the regional superpower of his time.
Within 28 years of travel, he visited 37 countries in the course of seven monumental sea voyagers. Zheng He sailed throughout the Indian Ocean decades before Christopher Columbus or Vasco de Gama and with ships five times bigger.

A major breakthrough in communications occurred in Baghdad under the ‘Abbasid Caliphs.
Carrier pigeons were used as a postal service. It is mentioned in a book that at one time there would be about 1,900 pigeons in the lofts of the citadel in Cairo, which was the communication nerve centre at the time.

Did you know the origin of the word astrolabe comes from the Arabic astrulab?
As that was when most study of the stars took place in the Muslim world. In nautical astronomy, Muslim navigators developed two major instruments, the astrolabe and the compass. The astrolabe is described as â€˜the most important astronomical calculating device before the invention of digital computers and was the most important astronomical observational device before the invention of the telescope.â€™ Its uses are varied, and not just in astronomy, but also in surveying and navigation.

Muslims also developed observatories. A pioneering one was the Samarkand observatory which was equipped with a huge meridian and the finest instruments available, including a Fakhri sextant with a radius of 40.4 metres. It not only showed the degrees and minutes, but seconds too.

Did you know that the first really scientific attempt to fly in the Muslim World was made in the 9th century? Abul Qasim Ibn Firnas, who lived in the Spanish city of Cordoba, built a glider which was capable of carrying a human being.

Since antiquity, flying has always been a human dream as early civilisations could only watch and admire the gracefulness of flying birds. In 852 C.E., Abbas Ibn Firnas, or Armen Firman in Latin, a Moor from Cordoba, constructed a wing-like cloak that he could glide on. He survived an attempt jumping from a tower in Cordoba with only minor injuries as his wing-like garments caught enough air to break his fall. This fall came to be known as the parachute fall. After watching birds, he realized that he had not added a tail to his glider.

Another Muslim, Hezarfen Ahmet Celebi (1609-1640) flew successfully from one side of the Bosphorus in Istanbul to the other during the reign of the Turkish Sultan Murad IV, in 1633.

Caliph al-Ma’mun, who ruled Baghdad from 813 to 833 CE, gave astronomy the patronage and impetus it needed to become a major science.
He built the first observatory in Islam, and arguably the first observatory in the world or in history.

Present day kiosks, sunrooms, and conservatories originate from the Turkish kiosk, or Koshk.
One of the most famous kiosks is the Baghdad Kiosk at the Topkapi Palace in Istanbul. The kiosk then gradually evolved into summerhouses for Ottoman sultans.

Did you know that well before braille was invented that some 600 years before a Syrian muslim had created his own system? The distinguished blind Arab professor, Zain-Din al Amidi in the 14th century improvised a method by which he identified his books and made notes. Although blind soon after birth, he led a studious life, interesting himself particularly in jurisprudence and foreign languages.

Prophet Muhammad's (pbuh) toothbrush

While the toothbrush may appear a modern invention the Prophet Mohammed made popular the use of a piece from the Meswak tree to clean the teeth and freshen the breath! It was recently proven that Meswak contains substances similar to that found in modern tooth paste which help protect teeth and freshens the breath.

The Swiss pharmaceutical company Pharba Basle carried out experiments on extracts of Meswak, botanically known as Salvadora Persica. It was found that it contains antibacterial substances which destroy the harmful germs in the mouth which cause gum infections and tooth decay. Independent tests conducted on the Meswak extracts in the Departments of Chemistry, Riyadh University, Saudi Arabia and Indiana University, Indiana, USA, have confirmed its anti-inflammatory and antibiotic activities.

Coffee Trail: Origins of the Muslim beverage

Most American and Europeans, think that Muslim food and cuisine are confined to Curry, Biryani, Kebabs, Chapati and Pitta and sweets such as Kulfi and Baklawa. They are not aware of the numerous other foods and drinks, supposedly western, which are of Muslim origins. An example of these is coffee, which has invaded every household's breakfast.

The earliest cup of coffee was made in Yemen by a group of Sufis, who boiled the beans and drunk it to help them stay awake all night in prayers and remembrance of God (Allah) as early as 9th century. A group of their students took it to Cairo using it in their study circles at the al-Azhar university. From there the habit of drinking coffee took off in most Middle Eastern countries and by 13th century it reached Turkey.

Europe did not taste coffee until the 16th century first landing at Italy imported by Venetian merchants, who traded with Muslims in North Africa, Egypt and the East. The merchants first introduce the drink as a luxurious beverage destined for Venetian rich, charging them a considerable amount of money. This is how coffee first appeared in 1570 in Venetian ports quickly spreading to Venetian markets.

The first windmill Did you know that the first windmill was constructed as early as 7th century? One thing the vast deserts of Arabia had was wind, when the seasonal streams ran dry, and these desert winds had a constant wind direction. For about one hundred and twenty days the wind blew regularly from the same place. The windmill was so simple yet effective that it quickly spread all over the world from its 7th century Persian origins. After this, wind-power became widely used to run mill stones for grinding corn, and also to draw up water for irrigation. This was first in the Persian province of Sistan, and al-Mas`udi, an Arab geographer who lived in the 10th century, described the region as a country of wind and sand. He also wrote, a characteristic of the area is that the power of the wind is used to drive pumps for watering gardens. Most historians believe that it was the crusaders who introduced windmills to Europe in the 12th century. The introduction of the windmill and watermill had a great effect on the science of mechanical engineering and meant new trades were born from actual mill building to its maintenance. This job was normally carried out by the miller and his apprentices, and they were the predecessors of today's mechanical engineers.

The father of algebra Muslim scholars built on the mathematical heritage coming down from the Greeks and the Hindu civilisations. Muslim mathematics contributions stretched from the end of the eighth century to about the middle of the fifteenth century. The regions from which the "Muslim mathematicians" came was centred on Iran/Iraq but varied with military conquest during the period. At its greatest extent it stretched to the west through Turkey and North Africa to include most of Spain, and to the east as far as the borders of China. Al Khwarizmi, a Persian mathematician and astronomer, introduced a method similar to long division to extract the square root (jithr) of a number. He was the first to introduce the concept of mal (power) for the squared unknown variable. He perfected and developed the Hindu geometric representations of quadratic equations having two variables, e.g the circle, ellipse, parabola and hyperbola (conic sections) etc. It is due to him that we have acquired the name algebra, transformed from the Arabic word al-Jabr appearing in the title of his most famous treatise, Kitab al-Jabr Wa l-Muqabala, literally meaning, The book of restoring and balancing. Algebra was a unifying theory which allowed rational numbers, irrational numbers, and geometrical magnitudes to all be treated as "algebraic objects". It gave mathematics a whole new dimension and development path so much broader in concept than before. It also enabled future development. Another important aspect of the introduction of algebraic ideas was that it allowed mathematics to be applied to itself in a way which had not happened before.

Let us come to a logical agreement

2008-02-27T13:44:00.001-08:00

Say, "O followers of the scripture, let us come to a logical agreement between us and you: that we shall not worship except GOD; that we never set up any idols besides Him, nor set up any human beings as lords beside GOD." If they turn away, say, "Bear witness that we are submitters."

[Quran 3:64]

Big bang vs. Qur'an

2008-02-27T13:42:00.001-08:00

The Big Bang theory showed that in the beginning all the objects in the universe were of one piece and then were parted. This fact, which was revealed by the Big Bang theory was stated in the Quran 14 centuries ago, when people had a very limited knowledge about the universe; Allah says:

"Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?" [Quran 21:30]

As stated in the verse, everything, even the 'heavens and the earth' that were not yet created, were created with a Big Bang out of a single point, and shaped the present universe by being parted from each other.

When we compare the statements in the verse with the Big Bang theory, we see that they fully agree with each other. However, the Big Bang was introduced as a scientific theory only in the 20th century.

The expansion of the universe is one of the most important pieces of evidence that the universe was created out of nothing. Although this fact was not discovered by science until the 20th century, Allaah has informed us of this reality in the Quran (revealed 1,400 years ago) saying (what means):

" And the heaven We constructed with strength, and indeed, We are [its] expander." [Quran 51: 47]

The original unity of the universe comes from its explosion to a huge cloud of smoke from which the different heavenly bodies were formed by separation into eddies of various masses followed by condensation. The condensed bodies were arranged into stellar systems, clusters, galaxies, supergalaxies,etc., and the formed galaxies started to drift away from each other, causing the steady expansion of the universe.

The Holy Quran describes these three successive stages in the verses (41: 11) and (21: 104).

"Then He (Allah) turned to the sky while it was smoke, and ordered it the earth to come into being willingly or unwillingly, they answered: we do come in willing obedience*" (41: 11)

"The Day when We shall roll up the heavens and a recorder rolleth up a written scroll. As We began the first creation,We shall repeat it. ( It is ) a promise ( binding ) upon Us . Lo! We are to perform it." (21:104)

Also Qur'an mentions about the layers as well :

"It is Allah who created the seven heavens and of the earth the same number.'' (Surat at-Talaq: 12)

Throughout the Qur’an, Allah mentions the seven heavens or skies. It's that scientifics called,troposphere, stratosphere,mesosphere,thermosphere,ionosphere,exosphere and magnotosphere.

Although Azrail is One, How does He Capture the Souls of Many People Who Die at the Same Instant?

2008-02-27T13:40:00.000-08:00

This question has been tickling my brain and again i found my favorite man's -Fethullah Gulen's- article on this subject. He really has a great explanation!

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By the angels who tear out (the souls of the wicked). By those who gently draw out (the souls of the blessed). And by those who glide along (on errands of mercy). (Nazi'at 79:1-3)

With this question, we again face a subject which, if we tackle it by making human analogies, will mislead us. It is a mistake to liken an angel to a human being, just as it is a mistake to seek the mind in the brain, or the emotions in the heart, or the soul in the body, or—in the language of philosophy—to seek the noumenal in the phenomenal. It would be improper to attempt this question without first pointing out that mistake in thinking and terminology which (probably) is what gives rise to it and other questions like it.

Angels are, as regards their creation and essence, the realm they exist in, and their responsibilities and duties, creatures wholly different from all others. Any argument or judgment made without taking full account of that difference is bound to go wrong. The nature of angels should therefore be approached through consideration of their different creation and essence, their different realm of existence, and their different responsibilities and duties.

Malak (angel) in Arabic relates to malk which has the meaning power, or to mal'ak which has the meaning messenger. The shared point of reference is to one most powerful or to the power itself or to one who, as messenger, holds and carries that power: thus, an angel comes to mean one who, as messenger, holds and carries the divine commands. Such an elevated rank belongs to all angels as such. For the angel commissioned to convey the Divine Message to humankind, it is necessary to have the most elevated rank and the most superior attributes of all. Angels are commissioned to oversee all kinds of events—from supervising birth, life, and death to carrying the Throne (arsh) and observing the Divine Actions in wonder, admiration and praise. All so-called natural laws, from attraction and repulsion between masses to the principles that regulate electrons spinning around the nucleus, and the putting into effect of these laws, and all changes and transformations, compositions and decompositions, exist under the administration of angels, who are the medium of the messengership and power. Angels are so related to things and events that neither a drop of rain nor a clap of thunder can ever be conceived without them. The laws operating in the universe (shari'at al-fitriyya) are the manifestation of the limitless power of the Creator, the All-Mighty, the Absolute Sovereign, on angels according to their skills and capacities. Similarly, all legislative (tashri'i) commands to humankind from the attributes of kalam are conveyed by angels. Since humanity is the focus of all great and majestic manifestations of the Creator, the Divine inspiration and revelation that come to humanity to guide and regulate his actions are nothing other than the manifestations of God to angels. In this respect, it is ignorance and an error in thinking to liken to human beings, the angelic beings who are a medium or a means between God and His servants, who are charged with supervising or administering all things from atoms to nebulae in dependence on the power of the All-Mighty. It is likewise a misjudgment and an error to consider restrictions by which human existence is bound as applicable also to angels. If the angels had a physical form like that of humankind and were subject to decay and decomposition, if they too were aged and eroded by time, we might use the same criteria for both. However, there is a world of difference which makes such a comparison impossible.

As regards their creation and nature, the angels are different from humankind. The powers and responsibilities of angels are not bounded by space and time. The purity, light (nur) and splendor in their essence make them more powerful, influential, quick and active. They can be in touch with many souls, be seen by many eyes, and manifest their oneness in plural forms, at any instant of time or space, even though they are one. In a hadith narrated by 'Aisha, Prophet Muhammad said: "The angels were created out of light (nur)."[1]That is why, they are given and thus manifest all the attributes of light.

Luminous things, like the sun, though single, are reflected by and so seen in each transparent object; they can reach and be seen by each and every eye. Similarly, the angels, who are created out of light, can meet and be reflected in many souls; and they can deal with thousands of them at an instant. The angels, whose essence is latif (fine, subtle), are very different from what has material form and is therefore heavy and dense. The angels can take different shapes and forms; also, they can be seen in different shapes and forms at the same instant. Tamassul, the souls' or angels' assuming visible forms, has long been known among religious people, and there are many examples of it. It is even now not uncommon to hear claims (something, alas, of a pastime among the so-called "idle rich") of some individual's "spirit" or "double" being in a place separate and distant from where the body is and able to produce material effects. Whatever the truth of such reports and claims, they indicate that all fine beings like souls, in comparison to physical beings, are more capable, quick and active. Angels are far more capable, quick and active than souls, which is another indication that angels operate beyond the bounds of physical nature.

As we said, tamassul of souls and angels is a phenomenon that has long been known and reported. The Prophets in the first place and then the saints have recounted their experiences, and many ordinary people around them witnessed such incidents. The coming and appearance of the archangel Gabriel, in different guises and personalities, according to the reasons and missions he was given, such as being a messenger while conveying the Revelations and being a warrior during battles, are good examples of tamassul: Gabriel appeared in the form of Dihya[2]; as another angel, whose name we do not know, fought till evening in front of the Prophet as Mus'ab ibn 'Umayr[3]; many angels took part in the battle of Badr in the guise of Zubayr ibn Awwam to boost the morale of the Muslims.[4]

There are many incidents which indicate that some saints are in touch with the heroes of the Unseen, among them former saints and Companions of the Prophet. Also, their appearance to ordinary people in dreams and trance-like states supports the argument. A number of godly men and women have testified that, in their dreams, particular noble souls always keep in touch with them, and give them guidance. To be sure, there will be people who refer all such experiences to the "subconscious" and so make the whole subject incomprehensible. Alas for their ignorance and arrogance!

To sum up what we have said so far: just as all beings are seen reflected in a mirror, so angels are seen in everything that can be a mirror to them, but with this difference that angels are not merely a picture or image, as a reflection in a mirror is, but are as themselves, with all their powers and faculties. Like a beam of light, angels can reach and be in various places at the same time and carry out their duties, the distance of the place or the number of people concerned are of no relevance and can present no hindrance. The sun is single but is reflected, seen, and its effects are felt, everywhere on every object according to the object's qualities. Similarly, the angels, being created of light, can be seen, breathe life into human beings or recapture their souls or carry out any other of their duties everywhere at any time.

In reality it is, of course, God who gives and takes life. Azrail is only a medium and means, commissioned to superintend the giving of life and recapturing of souls and to praise the All-Mighty in His Divine Actions. As God is everywhere at every instant and performs innumerable actions beyond the power of our imaginations to conceive, it is not difficult to accept that He can create, give and take innumerable lives all in a single instant. Such omniscience and omnipotence can undoubtedly see, administer and govern the deeds, and give and take the lives, of as many people as there may be particles in the whole universe, at the same instant, though some unfortunate atheists may refuse to believe.

Whether God or Azrail captures the souls, each soul whose time of death has come turns to God at its last moment and then is taken. We can make this more comprehensible by an analogy. Let us suppose that there are thousands of radio-like receivers operating on the same frequency. If any transmitter sends signals on that frequency, they will be heard on all the receivers. In the same way, all beings live in dependence for everything on the All-Mighty, All-Generous Creator, and when they ask for anything from Him, they do so through their poverty, that is, through their needs, their helpless impotence. And when they reach the last minute of their life and turn to God by, as it were, switching on to their life-ending frequency, they begin to perceive the signals of death. If a weak, powerless human being can make contact with systems hundreds of miles away simply by pressing a button, why cannot the All-Mighty Creator, who is free from all our weakness, impotence and deficiencies, make contact with souls, each of which is, in a sense, a living machine? Why cannot He make them all start or stop functioning in an instant?

Summary

1. It is God who gives and takes life. Azrail is only an agent who is commissioned to oversee and administer and praise the work of God.

2. While carrying out his task, Azrail acts only with the permission and approval of God.

3. As a great number of angels administer tasks in the universe as representatives of the Divine Authority, Power and Will, there are many angels that can help Azrail with his work. They are even grouped into classes according to their tasks. Some of them take the lives of people without causing them any distress or hurt—they carry out their task peacefully. After souls have been recaptured, other angels at once take the souls before the Divine Presence, and so on. The Qur'an refers to all of them: By the angels who tear out (the souls of the wicked). By those who gently draw out (the souls of the blessed). And by those who glide along (on errands of mercy) (Nazi'at 79:1-3).

Thus there are different angels dispatched according to the level of the people they will deal with. They are all under the supervision of Azrail, and God commissions them according to whether the individuals concerned were good or wicked.

In conclusion, we can say that the understanding which gives rise to such questions begins in an error of thinking in that it mistakenly likens angels to human beings. We have pointed out that angels are quite different from beings with physical form; not only in their essence and creation but also in their tasks, servanthood and responsibilities, angels are quite different from other creatures. Angels can assume different forms (tamassul), be in many places, and do many things, as human beings' souls can. What is popularly read about in our day in connection with spirit-mediums, necromancy, and other such efforts to communicate with the Unseen, are in their way evidence of metaphysical elements operating in the physical universe. Angels, as beings far superior to these elements, can function and carry out their missions in a way far superior to all other beings. And certainly, at the time of death, when people share the same "frequency" with the angels, an angel can deal with thousands of people at the same instant. Finally, we must remember that the angel for death is not alone; rather, there are innumerable angels appointed for taking souls, and when we consider that there is an angel for each individual death, no further point remains to raise the kind of doubts expressed in the question.

God knows best.

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[1] Muslim, Zuhd, 10; Musnad, 4/168.
[2] Bukhari, Manaqib 22; Muslim, Fadail al-Sahaba, 100.
[3] Ibn Sa'd, Tabaqat, 2/121
[4] Muslim, Jihad and Siyar 58, Ibn Kathir, Tafsir, 3/560-561.

Must see video about Jihad in Islam

2008-02-27T13:38:00.000-08:00

Many non-Muslim think that Muslims see those people who kill the "innocents" as martyrs. You know what, no we don't! Killing an innocent is strongly prohibited by God in the Holy Qur'an:

5,32. On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.

So why are there terrorists who kill in the name of God in Islam sooo much? If someone is defending his country and killing the enemies who killed his mother, father, sisters,brothers, (INNOCENTS) etc., this cannot be called as killing innocents, eh? I don't think so!! But if someone is throwing bombs into a city without thinking the civilians out there and murdering people, it's called being a terrorist! I agree! Allah doesn't want us to kill others who don't have the same belief with us for nothing! It's pure murder and disobeying His commands! I'm not gonna talk more about this for now because i need to study :p Please watch the video and see the true meaning of Jihad in Islam.

A scene from the show "Sleeper Cell" . Must see!

Christian Composer, Inspired by Allah’s 99 Names

2008-02-27T13:35:00.000-08:00

By Michael White - The New York Times - U.S.A.
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The British composer John Tavener, a Christian, has written a work, “The Beautiful Names,” derived from the Koran.

He has often addressed spiritual topics, as in his seven-hour “Veil of the Temple” performed at Avery Fisher Hall in 2004.

Although English-born and -bred, Mr. Tavener, 63, turned in the 1970s to Eastern Orthodoxy, mirroring its stark, sluggish severity and tonal structures in his music, which, like his conversation, came with allusions to St. Dionysus the Areopagite, St. Gregory of Nyassa and other blissfully obscure divines.

His scores bore titles like “Diodia,” “Apocalypse” and “Agraphon.” And being slow, spare and repetitive, they earned him the affectionate but slightly mocking label Holy Minimalist, a term that survivors of his three-hour “Resurrection” or seven-hour “Veil of the Temple” might challenge.

Most of his output these days tends toward the huge, praising God across long time spans with enormous forces in vast spaces: more events than concerts. And the event to have its premiere in Westminster Cathedral on Tuesday could be considered one more example, but it does something likely to unsettle Mr. Tavener’s devotees. Instead of Christian words it sets a text from the Koran.

Given the times, this is newsworthy, and variants on “Tavener Goes Muslim” headlines have already surfaced in the British press, along with items that report his loss of faith and disenchantment with the Christian church. None of which is true.

But for Mr. Tavener to have written “The Beautiful Names,” a meditation on the 99 names of Allah, commissioned by no less than Prince Charles, for performance in a Roman Catholic cathedral does raise certain issues. For one, the charge of opportunism. For another, the risk that Muslims might not be appreciative.

“Well, if you look at it like that,” Mr. Tavener muttered in his endearingly distracted way recently, “I suppose it could be a can of worms I’m opening. I’ve no idea what Muslims will make of it. I haven’t really asked. But right after the London premiere, it’s being done in Istanbul, and no one seems to have raised any objection there.

“All I can say is, it’s a wonderful text — basically a list of names, some of majesty, some of mercy — that I’ve set as theophanies: as soundings-forth on the nature of the divine, with music that reflects their meaning. The Beneficent, the Opener, the Subtle. ...”

And the Dangerous?

“Yes, that’s one of the Names. The Koran can be quite fierce at times. Not that I’ve read it all, or in the original Arabic. That’s beyond me. But I have a brother who’s a Sufi, and he finds God in the Koran in ways he can’t in the Bible. A loving God. That’s there as well.”

(...)

His wandering into the Koran has taken time. According to the score “The Beautiful Names” was written several years ago. Has he been sitting on it, hesitating while political events unfolded?

No, he says. It has simply taken that long to fit together the large forces the piece requires, which include the Westminster Cathedral Choir, the BBC Symphony Orchestra and Chorus (strategically placed in different parts of the building), the baritone soloist John Mark Ainsley and the powwow drum, which is ceremonially struck every 99 beats: one beat for every Name.

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This is the video, i loved it! :)

Change the world

2008-02-27T13:27:00.000-08:00

We are not that different, are we?

Sects in Islam

2008-02-27T13:24:00.000-08:00

It is a fact that Muslims today, are divided amongst themselves. The tragedy is that such divisions are not endorsed by Islam at all. Islam believes in fostering unity amongst its followers.

As is mentioned in The Glorious Qur’an

"And hold fast,
All together, by the rope
Which Allah (stretches out for you),
and be not divided among yourselves;"
The Holy Qur'an, Chapter 3, Verse 103

Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur’an. The Glorious Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Besides saying ‘hold fast all together’ it also says, ‘be not divided’.

It is Prohibited to make sects and divisions in Islam

The Glorious Qur’an says:

"As for those who divide
Their religion and break up
Into sects, thou hast
No part in them in the least:
Their affair is with Allah:
He will in the end
Tell them the truth
Of all that they did."
The Holy Qur'an, Chapter 6, Verse 159

In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects.

Qur’an says call yourselves Muslim

If anyone poses a Muslim the question who are you, he should say "I am a MUSLIM, not a Hanafi or a Shafi". Surah Fussilat chapter 41 verse 33 says

"Who is better in speech
Than one who calls (men)
To Allah, works righteousness,
And says, ‘I am of those
Who bow in Islam (Muslim)?’"
The Holy Qur’an, Chapter 41, Verse 33.

The Qur’an says "Say I am of those who bow in Islam". In other words, say, "I am a Muslim".

The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur’an from Surah Ali Imran chapter 3 verse 64:

Say ye: "Bear witness
That we (at least)
Are Muslims (bowing To Allah’s Will)."
The Holy Qur’an, Chapter 3, Verse 64.

The video clip i posted is denouncing Sunni-Shiite Terrorism in Iraq, aired on Al-Arabiya TV(Dubai/Saudi Arabia)

Sectarion violence must be stopped in order to preserve the sanctuary of Islam. Iraq, the precious homeland of members of the Family of the Prophet, and some of the Prophets respected companions is witnessing, not only brutal occupation by the non-believers, but the believers mercilessly killing one another!

The vocal minority of "muslims" are succeeding in seperating the Great Islamic Nation just how the Western Occupiers have planned for many years, and us Muslims, as followers of the Holy Prophet (peace be upon him) should try our utmost best to achieve unity through discussion, and single out the ignorant people bent on causing sectarion strife among the Shia and the Sunni, as many great Muslim scholars have said, those who attempt to cause division between the Sunni and the Shia are NEITHER Sunni, nor Shia!!

TERRORISM HAS NO RELIGION!

For more info about how to be united,please visit: link 1 ,link 2 ,link 3 ,link 4

Female Spirituality in Islam

2008-02-27T13:23:00.000-08:00

There are so many friends of mine who keep asking why there are not woman leaders/saints or whatever you call, in Islam? Who said there are not? First of all Prophet's wives were the greatest woman leaders and we have so many other wonderful examples infront of us. While I was thinking about this, I remembered Rabia Al Adawiyya... So I was reading some articles about her. I'd love to share some informations in them with you...

In Islam, men and women are totally equal and there is no limitations for women to give religious speeches or lead other women in religious issues. God created all of us equally and we can see that in the Qur'an very clearly...

(3:195: "I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other)".

And men who surrender to Allah , And women who surrender

And men who believe, And women who believe

And men who speak the truth, And women who speak the truth

And men who persevere in righteousness

And women who persevere

And men who are humble, And women who are humble

And men who give alms, and women who give alms

And men who fast, and women who fast

And men who guard their modesty, and women who guard their modesty

And men who remember Allah much, and women who remember Allah much

These verses not only bring out the spiritual equality of the believers, men and women, but also describe most exquisitely those spiritual virtues whose cultivation is necessary for attaining the greatest spiritual reward. It’s important to note that In Islam the union with the Divine is contingent upon love of the Prophet, who is the last spiritual monarch ruling over the earth.

The title of saint was bestowed upon women equally with men, and since Islam has no order of priesthood and no priestly caste, there was nothing to prevent a woman from reading the highest religious rank in the hierarchy of Muslim saints. From the first days of Islam, there is Khadija, the Prophet’s wife also known as Umm ul Momineen, mother of believers whose spiritual strength supported the Prophet in his mission. Some theologians name Fatema, the Prophet's daughter as the first “qutb” or spiritual head of the Sufi fellowship. Below the qutb were 4 “awtad” and next in rank were 40 ‘abdal’ or substitutes who are described as being the pivot of the foundation and support of the affairs of men. Jami relates how someone was asked “How many are the Abdal?” and he answered “40 souls”. When someone asked him why he didn’t say “40 men?” he replied “There have been women among them”.

So, from the earliest days of Islam where pious women were blessed with the company of the Prophet and led a spiritual life under his guidance (sahabiyyat) to the spiritual life of great female saints, female spirituality has adorned every century of Islamic history.

Female spirituality is manifest in those women who follows a spiritual path and are guided by their love for God, which they express according to the Qur'anic revelation. Their adornment consists in the remembrance of God, and through spiritual discipline they cultivate virtues of patience, piety, humility, charity, truthfulness, and absolute dependence on God’s Will (Tawakkul) - the beautiful truth is that God is ever close to those men and women who seek Him.

In the world of mysticism, a human being’s meaning or reality is his spirit while his body or outward form is the prison from which he must escape. However one cannot function without the other.

The first true Saint of Islam was a woman – the great lover Rabia al Adawiyya has helped shape the image of the ideal pious women who can be praised in glowing terms. Rabia has been included in the rank of saints and mystics, because God does not regard outward forms. The root of the matter is not form, but intention.

Rabia was born in a mud hut to a poor family in Basra so she is also called Rabia al Basri. Rabia became a model of selfless love and introduced the concept of love of God in the somewhat austere teachings of her ascetic predecessors, addressing her yearning for Allah in beautiful verses. She lived a simple life in poverty, but her hut served as a treasure house of spiritual wisdom, Blessings and Gods’ Mercy.

This is well reflected in the allegorical story of when a robber came to her hut and found nothing but a pitcher of water. As he was about to leave, Rabia said to him “if you are really a thief then do not leave without taking anything”. The thief replied sarcastically “What is there to be taken?” Rabia replied “O needy one, perform the ablution with the water in the pitcher, enter the prayer room and say two rakats of prayer. Then leave after receiving something”. The thief obeyed and when he stood for prayer, Rabia also prayed to the Almighty, “O Lord, this man has found nothing here. I have brought him to Thy door, bless him by Thy bounty and Grace.” In response to Rabia's appeal to the Hearer of Prayers, the thief felt spiritual absorption and joy and continued his prayers. Early in the morning when Rabia entered the prayer room, she found him prostrate before the Almighty seeking repentance. It is said of Rabia: If all women were like as the one we have mentioned

Then women would be preferred to men
For the feminine gender is no shame for the sun
Nor is the masculine gender an honour for the crescent moon.

Finally, for those who criticize the injunctions of the shariah concerning women and the role of women in general in Islam, such people do not understand the rights bestowed upon women in Islam. The Prophet conferred on women a dignified status commensurable with their feminine role and responsibilities. Most important of all, the vistas of spiritual growth and development were fully opened to the female sex. As a result, in the context of Islamic spirituality, once a woman strives in the spiritual life, she is able to gain access to all the possibilities of the Islamic tradition and to become, like a man, the vicegerent of God (Khalifat Allah) on earth.

Let’s end with a prayer of Rabia al Adawiyya:

O God whatsoever thou hast apportioned to me of worldly things, do thou give that to thy enemies; and whatsoever thou hast apportioned to me in the world to come, give that to Thy friends – for Thou suffices for me.

God knows the best...

Peace be with you all :)

Dialogue with the People of the Book

2008-02-27T13:22:00.000-08:00

The attitude of believers is determined according to the degree of their faith. I believe that if the message is put across properly, then an environment conducive to dialogue will be able to emerge in our country and throughout the world. Thus, as in every subject, we should approach this issue as indicated in the Qur'an and by the Prophet, peace and blessings be upon him. God says in the Qur'an:

This is the Book; in it is sure guidance, without doubt, to those who are Godconscious, pious. (Al-Baqara 2:2)

Later on, these pious ones are identified as follows:

Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; and who believe in the Revelation sent to you and sent before your time, and (in their hearts) have the reassurance of the Hereafter. (Al-Baqara 2:3-4)

Using a very gentle and slightly oblique style, the Qur'an calls people to accept the former Prophets and their books. The fact that such a condition has been placed at the very beginning of the Qur'an seems to be very significant to me when it comes to talking about the establishment of a dialogue with Jews and Christians. In another verse God commands:

And argue not with the People of the Book unless it be in (a way) that is better. (Al-Ankabut 29:46)

In this verse, the Qur'an describes the method and approach we should use and the behavior we should display. Bediüzzaman said some extremely significant words in order to clarify this: "Those who are happy about their opponent's defeat in debate have no mercy." He explains the reason for this: "You gain nothing by defeating someone. If you are defeated and the other person is victorious, then you would have corrected one of your mistakes."

Debate should not be for the sake of ego, but rather to enable the truth to appear. When we look at political debates in which the only thought is to vanquish the other person, there can be no positive result. For the truth to emerge in a debate of ideas, such principles as mutual understanding, respect, and dedication to justice cannot be ignored. As a Qur'anic rule, debate can only take place in an environment that is conducive to dialogue.

Reading the above verse (29:64) further, we notice that the condition "unless it be with those who disbelieve and inflict wrong (and injury)" is placed. Wrong is also mentioned in another verse:

It is those who believe and confuse not their beliefs with wrong—that are (truly) in security, for they are on (right) guidance. (Al-Anam 6:82)

According to the interpretation of this above verse by the Prophet, associating partners with God is equal to unbelief in the sense that one has contempt for the universe. The greatest tyranny is to silence all the voices in one's conscience that express God. Tyranny also means committing an injustice against others, oppressing them, and imposing one's ideas onto others. In that respect, as tyranny includes both polytheism and unbelief, it is the greater sin. Every polytheist or unbeliever may not be a wrongdoer in the sense outlined above. However, those who oppress others, who arm themselves in the name of committing evil, and who violate the rights of other people and the justice of God must be confronted within the framework of the law.

When dealing with People of the Book who are not oppressors, we have no right to behave violently against them or to think about how to destroy them. Such behavior is non-Islamic, contrary to Islamic rules and principles, and it can even be said that it is anti-Islamic. Elsewhere in the Qur'an it is stated:

God does not forbid you, regarding those who did not fight you on account of religion and did not drive you out of your homes, to show kindness and deal with them justly. (Al-Mumtahana 60:8)

This verse was revealed when an emigrant lady called Asma asked the Prophet if she should meet with her polytheistic mother, who wanted to come from Makka to Madina to see her daughter. The verse suggests that such a meeting was perfectly acceptable, and that Asma could also be kind to her mother. I leave it to your discretion as to what approach should be used toward those who believe in God, the Judgment Day, and the prophets.

Hundreds of Qur'anic verses deal with social dialogue and tolerance. But care must be taken to establish balance in one's tolerance. Being merciful to a cobra means being unjust to the people the cobra has bitten. Claiming that "humanism" is more merciful than Divine Mercy is disrespectful to mercy and violates the rights of others. In truth, except in certain special cases, the Qur'an and the Sunna always advocate tolerance. The shielding canopy of this tolerance extends not only to the People of the Book, but, in a sense, to all people.

Fethullah Gulen

Is Reincarnation Compatible With Islam?

2008-02-27T13:17:00.000-08:00

Reincarnation (tanasukh) refers to the doctrine that after death the soul moves on to inhabit another body, then dies again and moves on to another body, until there is no longer any reason for it to do so. It is incompatible with Islam.

Belief in some form of reincarnation can be found in almost all societies, whether primitive or sophisticated. Variations exist according to local and regional differences in faith and popular culture.

One argument for this doctrine's antiquity is the "evidence" found in ancient literature, such as Ovid's (d. 18 CE) colorful extravagances in which "gods" take on human and animal forms, humans assume different shapes, and so on. But these tales do not constitute a doctrine. The doctrine proper has nothing to do with colorful changes of form, but with a belief that an individual soul must pass through every level of creation and every species of life-form, whether animate or inanimate, sentient or non-sentient.

If we reflect upon this, we soon realize that the doctrine is really a strange elaboration on the soul's immortality. In other words, its kernel is that the soul is immortal. That kernel is true; the rest is not. The doctrine also may have arisen from observing similarities in physical and other traits between parents and offspring. Is it reasonable to obscure the logical biological phenomena of heredity and genetics with the illogical doctrine of reincarnation?

Apologists put forward some "evidence." For instance, the Kabbalists mention the transformation of Niobe (mentioned in the Old Testament) into a marble sculpture, and of Prophet Lot's wife into a statue of dust. Others have referred to a literal transformation of Jews into monkeys and pigs.

Another argument explains instinct and intelligence in animals, as well as the splendors of the plant kingdom, as the product of once-human intelligence and vitality. This idea debases humanity and shames its proponents. We all know that there is a program and predetermined destiny for plants and inanimate creation, but it is rather far-fetched to trace the harmony and order we see in those kingdoms to formerly human souls. For example, and in reality, plants have a certain plant-life: a direction of growth toward light and moisture. How can this be construed to mean that its life is the result of a formerly human soul that somehow has worked its way down to a lower level of creation?

Despite efforts to corroborate this assertion, no one has ever received a message from a plant confirming that it contains a once-human soul. Nor have we heard any account from someone that he or she was once the soul of a plant or an animal. The media have publicized some accounts of people recollecting so-called past lives and even recounting specific incidents. However, in cases when such claims are not totally absurd, they can be explained as recollections of what has been seen or read and then, knowingly or otherwise, elaborated and transformed. In short, such accounts are no more than ordinary human fictions.

The fact that Niobe and Lot's wife were transformed into sculptures of marble or dust respectively, even if accepted literally, does not prove reincarnation. What we have here is only a physical transformation, not a soul's transmigration.

As for petrified bodies, that is not an arcane phenomenon. Many such corpses have been found, preserved by the absolute dryness of volcanic ashes. Pompeii was destroyed in 79 CE by Vesuvius' sudden volcanic eruption and remained buried for centuries. Recent excavations have revealed numerous Niobe-like petrified bodies. In these ruins, and in the petrified faces and bodies, so busy in their self-indulgent vices and so secure in their arrogance, we can, if we wish, read the signs of Divine wrath and punishment. Perhaps their way of life was solidified in ash and so preserved to warn future generations. To interpret this as evidence of reincarnation is untenable.

Belief in reincarnation in Egypt, India, and Greece developed out of a distorted version of a once-sound belief in the Hereafter and from a longing for the soul's immortality. Neither in Akhenaton's Egypt nor in Pythagoras' Greece did anyone know of such a distorted idea.

To Akhenaton (d. 1362 BC), when one's life ends in this world, a different one starts in heaven. As soon as one dies, the soul sets off on its journey to reach the "Greatest Court" in Heaven. It goes so high that it reaches the presence of Osiris, and hopes to give an account of itself in words like these: "I have come to Your presence as I was free of sins. Throughout my life, I did everything I could that would make devout people pleased. I did not shed blood or steal. Neither did I make mischief or mean any. I did not commit adultery or fornication." Those who can speak so join Osiris' congregation, while those who cannot, whose evil deeds outweigh their good, are hurled into hell and tortured by demons.

Such sound belief also is witnessed in epitaphs relating to Akhenaton's religion:

What You have done is too much, and our eyes cannot perceive most of them. O One, Only God! No one possesses such might as You have. It is You who have created this universe as You wish, and You alone. It is You who decree the world suitable for human beings, for all animals, whether big or small, whether they walk on the ground or fly in the sky. And it is You alone who sustain and nourish them. Thanks to You, all beauties come into existence. All eyes see You by means of those. Verily, my heart belongs to You (You are in my heart).

The ideas quoted verbatim above were the things that were believed in as truth in Egypt some 4,000 years ago.

In ancient Greece, the belief in resurrection and the soul's immortality were quite sound. The great philosopher Pythagoras (d. c.500 BC) believed that the soul, on leaving the body, has a life peculiar to itself. In fact, any soul has this same kind of life even before it quits the Earth. It is commissioned with some responsibilities on Earth. If it commits any evil, it will be punished, thrown into Hell, and tormented by demons. In return for the good it does, it will be given high rank and blessed with a happy life. Allowing for changes that might have been made in his views over time, we still can see that there are fundamental similarities with Islam's creed of resurrection.

In essence, reincarnation is a distorted version of a sound belief. Every creed, with the exception of Islam, has suffered such distortions. For example, the Divinely revealed religion of Christianity and the exact identity and role of Prophet Jesus has been distorted. Had it not been for the luminous and clarifying verses of the Qur'an and the influence of Islam, Christianity's formal position on this matter may not have been different.

If Christianity teaches the unity of the soul and body, it owes this to the Muslim savants of Andalusia (Muslim Spain). St. Thomas Aquinas (d. 1274) is one of Christianity's most famous philosophers. The greater part of his new ideas and synthesis were adapted from Islamic teachings. He says in his distinguished book that the key concept of humanity is that the soul and body are united in an apt composite. He adds that animal souls develop with animal bodies, but that human souls are created at some time during early development, and therefore rejects the abstract speculations of the Neo-Platonist school.

Through a process of similar mistranslations of the original languages, as well as various distortions, the ancient Egyptian, Indian, and Greek religions became unrecognizable. The doctrine of reincarnation may well be a distortion of an originally sound doctrine of the soul's immortality and return to the Divine Judgment. After reincarnation was inserted into the beliefs of the ancient Egyptians, it became a central theme of songs and legends throughout the Nile region. Elaborated further with the eloquent expressions of Greek philosophers, it became a widespread phenomenon due to the expansion of Greek influence.

Hindus consider matter as the lowest manifestation of Brahma, and consider the convergence of body and soul as demeaning to the soul, a decline into evil. However, death is believed to be salvation, a separation from human defect, a possible chance to achieve an ecstatic union with the truth. Hindus are polytheistic in practice. Their greatest god is Krishna, who is believed to have assumed a human figure in order to eradicate evil.

According to their most important holy book, the Vedanta, the soul is a fragment of Brahma that cannot get rid of suffering and distress until it returns to its origin. The soul achieves gnosis by isolating itself from the ego and all wickedness pertaining to the ego, and by running toward Brahma just as a river flows toward the sea. When the soul reaches and unites with Brahma, it acquires absolute peace, tranquillity, and stillness, another version of which is found in Buddhism. There is a cessation of active seeking and a passivity of soul in the latter, whereas the soul is dynamic in Hinduism.

Some Jewish sects adopted reincarnation. After refusing belief in Resurrection and Judgment, the Jews, who can be inordinately covetous of life yet remain fascinated by the soul's immortality, could do little else but accept reincarnation. Later on, the Kabbalists transferred it to the Church of Alexandria through certain regional monastic orders. The doctrine had a negligible effect on the manifestation of Islam. Nevertheless, and most unfortunately, it was introduced to Muslims by the Ghulat-i Shi'a (an extremist Shi'a faction).

All those who believe in reincarnation have one characteristic in common: the belief in incarnation. There is a shared failure of intellect to grasp and accept God's Absolute Transcendence. As a result, people believe that the Divine mixes with the human and that the human can (and does) mix with the Divine. This mistaken idea is all but universal, with the exception of Islam. The central figure in each distorted religion is an incarnation or reincarnation-Aten in Atenism, Brahma in Hinduism, Ezra (Uzair) in Judaism, Jesus in Christianity, and 'Ali in the Ghulat-i Shi'a faction (considered by many as outside the fold of Islam). Allegations that some Sufi writings and sayings support reincarnation are either plainly malicious or the result of an absurdly literal understanding of their highly symbolic and esoteric discourse.

Throughout history Muslim scholars in every religious field, certainly among the 90 percent of Sunnis, have rejected reincarnation as totally contrary to the spirit of Islam. The reason for this stand is simple: The absolute centrality of the Islamic beliefs that each person lives and dies according to his or her own destiny, carries his or her own load, will be resurrected individually and called to answer for his or her intentions and actions and their consequences, and that each person will be judged by God according to the same criteria.

We list below the cardinal reasons why Islam rejects reincarnation.

• Belief in Islam requires belief in the Resurrection and Judgment, where justice is meted out to each individual soul according to what it did while alive. If the individual soul passes into different lives, in which form or personality will it be resurrected, commanded to give account, and be rewarded or punished?

• This world is created for test and trial so that the soul can derive benefit thereby. One focus of the test is belief in the Unseen. According to reincarnation, those who live a bad life pass into a lower form of life after death. If that is true, they will know the consequences of their former life, and life as a test loses its meaning. To get around this, its adherents say that the soul "forgets" its past existence. If that is true, what is the point of a former life?

• If each individual passes through the cycle of birth, death, and rebirth until eternal bliss (enlightenment) is achieved, God's promises of reward and punishment are meaningless. Why would God engage in such a meaningless activity?

• The Qur'an and other Divine Books state that sins will be forgiven as a result of sincere repentance. The point of reincarnation is to "work off" one's sins in order to obtain a better rebirth. Is it not more logical to believe in the ability of God to forgive, when and as He wills, rather than to go through this seemingly unending and cumbersome process to achieve, in essence, the same result?

• Long and tiresome cycles of rebirth are contrary to God's mercy, favor, grace, and forgiveness. If He wills, He takes ordinary, worthless, inferior things and turns them into what is purest, best, and beyond price. Infinite indeed are His blessings and munificence.

• Many followers of the Prophets led wicked lives before embracing Islam. Once they converted, however, they reformed themselves within an incredibly short time and became revered models of virtue for later generations. Some of them surpassed previous followers and came to be even more revered. This indicates that, by the favor of God, people can rise easily and quickly to the summit even if they apparently were bound for Hell. It also shows how unnecessary is the doctrine of souls "graduating" to higher levels of being. Indeed, such a doctrine might actually weaken any incentive to moral effort.

• To believe that God, the All-Mighty, has created an individual soul for each person is part of belief in His Omnipotence. To believe that only a limited number of souls migrate from body to body argues the illogical proposition that the Omnipotent is not Omnipotent. The sheer abundance of life, its infinite variety, its refusal merely to repeat form is everywhere evident. Out of billions of people, we now know how to prove that each one is absolutely unique-no two fingerprints or genetic codes are exactly alike. This fact of individual uniqueness is found in many Qur'anic verses. Given this, why should we assume that the Omnipotent cannot create an infinite number of individual souls and supply them with an infinite number of bodies?

• Why has no one ever come forward and been able to prove, by means of some marks, signs, or evidence that could confirm their "past-life" memories, adventures, and experiences in different forms and bodies? Where is the accumulated knowledge, experience, and culture of those who have lived more than once or have completed their cycle? If this happened in only one out of a million cases, should we not expect a great number of people now living to have extraordinary virtue and competence? Should we not have met a few of them by now? Where are they?

• When somebody reaches a certain measure of physical maturity or age, should we not expect the soul to emerge with all that it has acquired and achieved during its past lives? Should we not expect prodigies? There have been quite a few prodigies in recorded history. All of their special gifts can be explained as a special combination of genetic characteristics occurring in a particular time and place, which is attributable to Divine Grace and Favor, together with the prodigy's efforts to understand this gift in the tradition and context in which it is given.

• No specifically human faculty has ever been found in a non-human entity. But if reincarnation is true, we should expect such discoveries. If a lower form of life is the punishment for particular evil deeds in the previous life, then, presumably, the good in that life also must be carried forward. In other words, some part of the individual's previous life should be retained in the next life. In this case, we would expect the boundaries of particular forms to burst open frequently-with, for example, plants suddenly showing properties associated with animals. Why have we never seen such events?

• If being a human or an animal is the consequence of one's deeds in a former life, which first existed: the human or the animal, the higher or the lower? Believers in reincarnation cannot agree on any form for the first creature, as every generation implies a preceding generation, for how else can the succeeding generation be considered the consequence of the former? If, as some assert, physical life is an evil, why did the whole thing even start? Why did life begin at all? Reasonable answers have not been forthcoming.

Fethullan Gulen

The Treaty

2008-02-27T03:05:00.001-08:00

The Treaty of Hudaibiah and the Pledge of Ridhwan

In Dhul-Qa'dah, 6 A.H., the Prophet decided to perform the 'umrah (the lesser pilgrimage) to the Ka'bah which had been till then denied to the Muslims due to the hostility of the Meccans. Fourteen hundred Muhajirun and Ansar showed readiness to go with him. Lest there be any misgivings in any quarter about his intentions, he directed the Muslims not to carry any arms other than swords, and he himself put on the robes of ihram and took up camels to sacrifice. The Muslims camped at Hudaibiyah, ten miles from Mecca. An envoy was sent to the Meccans to obtain-their permission for visiting the Ka'bah but it was rejected. Instead, the Meccans collected a force to prevent the Muslims from entering Mecca. The Quraish sent Budayl of the tribe of Khuza'ah, to tell the Prophet that he was not allowed to visit the Ka'bah. The Prophet said that he had not gone there to fight but to perform the pilgrimage.

The Quraish deputed 'Urwah ibn Mas'ud al-Thaqafi to have a talk with the Prophet, but nothing came out of it. The Prophet then sent Karash ibn Umayyah to the Quraish, but the messenger was mistreated, and it was only with difficulty that he escaped with his life. The vanguard of the Quraish attacked the Muslims, but it was captured. The Prophet demonstrated great clemency and set the captives free. Ultimately, 'Uthman (who belonged to the same clan to which Abu Sufyan belonged) was sent to persuade the Quraish to allow the Muslims to visit the Ka'bah. News came that 'Uthman had been killed by the Quraish. The Muslims took a pledge on the hands of the Prophet, known as "Bay'atur-Ridhwan", to stand by him to the last. Referring to this pledge, the Qu'ran says:

Indeed God was well pleased with the believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)

However, it came to be known later that the news of Uthman's murder was not true. After considerable difficulty, a treaty was ultimately signed with Suhayl ibn 'Amr, Quraish's envoy, on the following terms reproduced in almost all the Arab Chronicles:

The Muslims should return to Medina that year without performing the pilgrimage.

They could return the next year but their stay should not exceed three days.

The Muslims should not bring any arms with them except sheathed swords.

There would be no war between the Quraish and the Muslims for ten years.

Muslims residing in Mecca would not be allowed to migrate to Medina, but if any Muslim wanted to settle in Mecca, he should not be prevented from doing so.

Any idolater or Meccan Muslim migrating to Medina without the permission of his clan will be sent back to Mecca, but a Muslim of Medina going back to Mecca without permission will not be allowed to return.

Any tribe in Arabia will be free to join any of the parties to the pact, and the allies also will be bound by this treaty.

Although these terms were apparently disadvantageous to the Muslims, the Prophet accepted them. No sooner had the terms been agreed upon than a critical situation arose. Abu Jundal, son of the said Suhail, had been imprisoned by his father for accepting Islam and was being severely mistreated. He managed to escape and, with his fetters on, reached Hudaibiyah just before the treaty was signed. Suhail, the emissary of the Meccans, demanded his return according to the terms of the treaty. The Muslims said that the treaty had not been signed yet. Suhail said that if his son was not returned to him, there would be no treaty at all. Abu Jundal pleaded with the Muslims in the name of mercy not to throw him back to the tyranny of the Meccans and showed the injuries they had inflicted upon him. The Muslims were moved to plead his cause and 'Umar made an impassioned appeal, but the Prophet silenced them by declaring that he could not break a treaty. He consoled Abu Jundal by saying that God would create some way for his deliverance.

Some Muslims were unhappy abut this treaty. 'Umar ibn al-Khattab talked very rudely to the Holy Prophet. Afterwards, he used to say: "Never did I have doubt (about the truth of Islam) since my acceptance of Islam except on that day (of Hudaibiyah)."

The Prophet sacrificed his animals at Hudaybiyah. Having shaved his head, he removed the robes of ihram. Many Muslims were reluctant to do so, but finally they followed suit.

After three days' stay at Hudaibiyah, the Muslims returned to Medina. On the way back, Surah 48 titled "TheVictory" was revealed. It described the treaty as an open victory for the Muslims. Later events confirmed that it was really a great victory for them.

Till then, idolaters and Muslims had not been mixing with each other. By virtue of this treaty, they started doing so freely. On account of their family relationships and trade connections, the Meccans started visiting Medina, and many of them stayed there for months. In this way, they were getting acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims. The Muslims of Medina who were visiting Mecca left behind them similar impressions. The result was that the Meccans were themselves attracted to Islam and many of them embraced the new religion. It is recorded that during the two years following this treaty, more people accepted Islam than during the whole nineteen years since the inception of the mission. A clear proof is found in the fact that while only 1,400 Muslims had accompanied the Prophet for the lesser pilgrimage when the treaty of Hudaibiyah was concluded, two years later, that is, when Mecca fell in the hands of the Muslims, 10,000 Muslims accompanied him.

Inviting Sovereigns of Neighboring States

The tranquility afforded by the Hudaibiyah peace treaty gave an opportunity to the Prophet to propagate Islam throughout Arabia and to enable Islam to embark upon its attempt to embrace all humanity. He sent ambassadors with his letters to Heraclius, the Byzantine emperor, to Khusro Parviz Il, the Kisra of Persia, to the kings of Egypt and Abyssinia, the chiefs of Yemen and Syria. These letters have been preserved and reproduced by Arab chroniclers.

The letter to Heraclius, which was carried by Dahiyah al-Kalbi, read as follows:

In the name of God, the Beneficent, the Merciful. From Muhammad, the slave and Messenger of Allah, to Heraclius, the emperor of Rome. Peace be on him who follows the guidance. After this, I invite you to accept Islam. Accept Islam and you will prosper and Allah will give you double rewards. But if you refuse, the sin of your people also will fall on your shoulders. O People of the Book! Come to a word common between us and you: that we shall not worship anything save Allah, and that we shall not associate anything with Him, nor shall some of us take others for lords besides Allah. But if they turn back, then say: Bear witness that we are Muslims.

Herachus wanted to know more about this religion, so he summoned some Arab merchants who had come to Gaza with a caravan. Abu Sufyan, one of the bitterest enemies of the Prophet, happened to be in that group, so he became its spokesman. The conversation that took place between Heraclius and Abu Sufyan is preserved in the books of traditions:

Herachus: Is the family of the person claiming prophethood a noble one?

Abu Sufyan: It is a noble family.

Heraclius: Has anyone else in", this family claimed prophethood?

Abu Sufyan: No.

Heraclius: Has there been any king in this family?

Abu Sufyan: No.

Heraclius: Are the people who have accepted this religion weak or influential?

Abu Sufyan: They are weak people.

Heraclius: Are his followers increasing or decreasing?

Abu Sufyan: They are on the increase.

Heraclius: Have you ever known him to tell lies?

Abu Sufyan: No.

Heraclius: Does he ever commit a breach of any pact?

Abu Sufyan: He has not done it so far, but we would like to see if he keeps up a new peace treaty that we have recently negotiated with him.

Heraclius: Have you ever fought against him?

Abu Sufyan: Yes.

Heraclius: What was the result?

Abu Sufyan: Sometimes we won and sometimes he.

Heraclius: What does he teach?

Abu Sufyan: He bids people to worship one God and not to associate any partners with Him, to offer prayers, to be truthful and chaste, and to bestow alms.

Heraclius then summed up the conversation thus:

"You say that this man belongs to a noble family. Prophets always come from noble families. You say that no one else in the family ever before claimed prophethood. Had it been so, I would have thought that he was influenced by family traditions. You say that none of his predecessors was a king. Had it been so, I would have thought that he was aspiring to attain kingship. You admit that he never tells lies. A person who does not tell a lie to a man cannot tell a lie about God. You say that poor people are the adherents of his creed. The first followers of prophets always come from this class. You say that his religion is expanding. This is a characteristic of a true religion. You say that he does not deceive. Prophets do not deceive anyone. You say that he bids you to offer prayers and to observe purity and chastity. If all this is true, his realm will come right up to my domain. I had thought that a prophet might be coming, but I did not think that he would be born in Arabia. If I could go there, I would have paid homage to him."

Abu Sufyan used to say that he had to give true answers to the emperor, as he was afraid of being contradicted by one or more of his caravan companion if he gave any false reply.

The envoy sent to Khusro Parviz met a different reception. Khusro Parviz was enraged at the very idea of an ordinary person addressing him, the great Kisra that he was, on terms of equality, so he tore the letter to pieces. Kisra directed his governor of Yemen to arrest the person claiming to be a prophet and to send him to his court. When the governor's messengers arrived at Medina and asked the prophet to comply with Kisra's orders on pain of his country's destruction, the Prophet replied, "Go back and tell him that the Islamic empire will reach the throne of Kisra's kingdom." Not many years had passed when this prophecy came true.

The envoy sent to Harith, chief of the Ghassan tribe ruling Syria, was put to death. This eventually became the cause of a conflict with the Christians which resulted in the Battle of Mu'tah and the expedition of Tabuk.

The Prophet sent an epistle to al-Mundhir, the then Iranian Governor of Bahrain. It read as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to al-Mundhir son of Sawa. Peace on him. Praise be to Allah besides Whom there is no other god. And I bear witness that there is no god except Allah and that Muhammad is His servant and messenger. And now I remind you of Allah, the Mighty and the Glorious. Whoever receives admonition receives it for his own good, and whoever obeys my envoys and follows their instructions obeys me. Whoever is sincere to them is sincere to me. My envoys have spoken well of you. I have accepted your intercession on behalf of the people of Bahrain. Leave to the Muslims all they owned before accepting Islam. While I hereby grant indemnity to the wrongdoers, you should also forgive them. You shall not be deposed so long as you conduct yourself well. And whosoever continues following his (religion of) Judaism shall be liable to pay the jizyah (defence tax).

The letter sent earlier to Negus, the king of Abyssinia, had read as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to Negus, the king of Abyssinia. Peace be on him who follows the path of Guidance. Praise be to Allah besides Whom there is no other god, the Sovereign, the Holy One, the Preserver of Peace, the Keeper of the Faithful, the Guardian. I bear witness that Jesus son of Mary is indeed a spirit of God and His word, which He conveyed unto the chaste Virgin Mary. He created Jesus through His word just as he created Adam with His hands. And now I call you to Allah Who is One and has no partner, and to friendship in His obedience. Follow me and believe in what has been revealed to me, for I am the Messenger of Allah. I invite you and your people to Allah, the Mighty, the Glorious. I have conveyed the message, and it is up to you to accept it. Once again, peace on him who follows the path of guidance.

Another epistle sent to Muqauqis, the then Roman Viceroy over Egypt, was as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad, the servant and Messenger of Allah to Muqauqis, Chief of the Copts. Peace be on him who follows the path of Guidance. I invite you to accept the message of Islam. Accept it and you shall prosper. But if you turn away, then upon you shall also fall the sin (of misleading by your example) the Copts. O people of the Book! Come to a word common between us and you: that we shall worship none but Allah and that we shall ascribe no partners unto Him and that none of us shall regard anyone as lord besides God. And if they turn away, then say: Bear witness that we are Muslims.

(source: http://www.al-islam.org)

The Trench Encounter

2008-02-27T03:03:00.000-08:00

The Battle of Khandaq (Moat) or Ahzab

Upon settling down at Khaybar, the Banu Nadhir decided to seek revenge against the Muslims. They contacted the Meccans, and 20 leaders from the Jews and 50 from the Quraish made covenant in the Ka'bah that so long as they lived, they would fight Muhammad. Then the Jews and the Quraish contacted their allies and sent emissaries to a number of tribes. Banu Ghatfan, Banu Asad, Banu Aslam, Banu Ashja', Banu Kinanah and Banu Fizarah readily responded and the coalition contributed ten thousand soldiers who marched upon Medina under the command of Abu Sufyan.

When news of these preparations reached Medina, the Holy Prophet consulted his companions. Salman al-Farsi advised to dig a moat on the unprotected side of Medina.

Muslims were divided into parties of 10, and each party was allotted 10 yards to dig. The Holy Prophet himself participated in this task. The khandaq (moat) was completed in nick of time: just 3 days before the host of the enemies reached Medina. The Muslims could muster only three thousand men to face this huge army.

Huyaiy ibn Akhtab, head of Banu Nadhir, met secretly with Ka'b ibn Asad, head of Banu Quraizah, a Jewish tribe still in Medina. Banu Quraizah, on his instigation, tore down the treaty, which they had concluded with the Muslims.

This treachery and danger from inside Medina, when Muslims were surrounded by the combined armies of pagans and Jews of all of Arabia on the outside, had a telling effect on the Muslims. As a meager safeguard, Salimah ibn Aslam was deputed with only two hundred men to guard the city from any attack by Banu Quraizah. The enemy was astonished to see the moat because it was a new thing for the Arabs. They camped on the outside for 27 (or 24) days. Their number increased day by day, and many Muslims were extremely terrified, as the Qur'an gives us the picture. Surah al-Ahzab describes various aspects of this siege. For example, see the following verses:

When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, you began to think diverse thoughts about Allah. There, the believers were tried, and they were shaken a tremendous shaking. (Qur'an, 33:10-11)

At that time, many hypocrites, and even some Muslims, asked permission to leave the rank of the Muslims and to return to their homes:

And when a party of them said:O people of Yathrib! There is no place for you to stand, and a party of them asked permission of the Prophet saying: Verily our houses are exposed, and they were not exposed; they only desired to fee away. (Qur'an, 33:13)

The bulk of the army, however, steadfastly bore up the hardship of inclement weather and rapidly depleting provisions. The coalition's army hurled arrows and stones at the Muslims.

Finally, a few of the Quraish's more valiant warriors, 'Amr ibn 'Abdwadd, Nawfil ibn 'Abdullah ibn Mughirah, Dhirar ibn Khattab, Hubairah ibn Abi Wahab, 'Ikrimah ibn Abi Jahl and Mirdas al-Fahri, succeeded in crossing the moat.

'Amr called for battle; nobody responded; he was considered equal to one thousand warriors. History accounts state that all the Muslims were as though birds were sitting on their heads: they were too afraid to raise their heads.

Three times did the Holy Prophet exhort the Muslims to give battle to Amr. Three times it was only 'Ali who stood up. In the third time, the Holy Prophet allowed 'Ali to go. When 'Ali was going to the battlefield, the Holy Prophet said:

"The whole faith is going to fight the whole infidelity."

'Ali invited 'Amr to accept Islam, or to return to Mecca, or to come down from his horse since 'Ali had no horse and was on foot. 'Amr alighted from his horse and a fierce battle ensued. For a while, so much dust covered both warriors that nobody knew what was going on. Once 'Amr succeeded in inflicting a serious cut on 'Ali's head, yet after some time, 'Ali killed 'Amr. Concerning this battle, the Holy Prophet said:

"Verily, one attack of 'Ali in the Battle of Khandaq is better than the worship of all human beings and jinns, up to the Day of Resurrection."

This killing of 'Amr demoralized the pagans, and all his companions fled away except Nawfil, who was also killed by'Ali.

The Muslims were short of provisions. The Holy Prophet had to tie a stone on his stomach in order to lessen the pangs of hunger. Abu Sa'eed al-Khudri said: "Our hearts had reached our throats in fear and desperation." On the other hand, the besieging army was getting restive; it could not put up any further with the rain and cold; its horses were perishing and provisions nearing exhaustion. The Holy Prophet went to the place where the Mosque of Victory (Masjid-ul-Fath) now stands and prayed to Allah. A fierce storm raged which uprooted the tents of the enemies; their pots and belongings went flying in all directions; an unbearable terror was cast in their ranks. The Meccans and the pagan tribes fled away. The first to flee was Abu Sufyan himself who was so upset that he tried to ride his camel without first untying its rope. This episode is referred to in the Qur'an in this ayat:

O ye who believe! Remember the bounty of Allah unto you when came upon you the hosts, so We sent against them a strong wind and hosts that ye saw not: and Allah is seeing all what you do (Qur'an, 33:9)

And also in ayat 25 which says:

And God turned back the unbelievers in their rage; they did not achieve any advantage, and Allah sufficed for the believers infighting, and

Allah is Strong, Mighty. (Qur'an, 33:25)

'Abdullah ibn Mas'ud was interpreting this ayat in (Tafsir ad-Durrul-Manthur) thus:

"And God sufficed the believers (through 'Ali ibn Abi Talib) in their fight"

As a direct result of this defeat of the infidels' combined forces in the Battle of Ahzab, the influence of the Quraish waned, and those, tribes who were till then hesitating to accept Islam out of their fear of Quraish began to send deputations to the Prophet. The first deputation came from the tribe of Mazinah, and it consisted of four hundred persons. They not only accepted Islam but also were ready to settle down at Medina. The Prophet advised them to return to their homes.

Likewise, a deputation of a hundred persons came from the Ashja' and embraced Islam. The tribes of Juhainah lived near them and were influenced by their conversion. One thousand of their men came to Medina and entered the fraternity.

Elimination of the Bann Quraizah

According to the terms of the treaty which the Banu Quraizah had contracted with the Muslims, they were bound to assist the Muslims against outside aggression. But, not to speak of assisting the Muslims or even remaining neutral, they had sided with the Meccans and joined the besieging foe. What was worse, they had tried to -attack the fortress where Muslim women and children had been lodged for safety. Living in such a close proximity to Medina, they had become a serious menace. As soon as the siege of their own town was lifted, the Muslims surrounded the Banu Quraizah's fortress. For some time they resisted but they ultimately opened the gates of their fortresses on the condition that their fate should be decided by Sa'd ibn Ma'adh, chief of the Aws. Basing his judgement upon the direction contained in the Old Testament itself, Sa'd ruled that the fighting men should be killed and their women and children made captive. The sentence was carried out. It was in this connection that the following ayats were revealed:

And He drove down those of the people of the Book who backed them from their fortresses, and He cast awe into their hearts: some you killed and you took captive another part (of them). And He made you inherit their land and their dwellings and their properties, and (to) a land which ye have not yet trodden, and God has power over all things. (Qur'an, 33:26-27)

Many critics had described this punishment as harsh. But what other punishment could be meted out to them? They had violated the pact and, instead of helping the Muslims, they joined the forces of their enemies and had actually besieged the Muslims. There were no prisons where prisoners of war could be detained nor any concentration camps where they could be put to forced labor, and the capture of women and children, thoughk appaling to the notions of the present age, was probably the only method known in those days to provide sustenance to them when the earning members of their families had lost their lives. At any rate, this was the customary aftermath of a war.

(source: http://www.al-islam.org)

The Battle of Uhud

2008-02-27T03:02:00.001-08:00

The Battle of Uhud

Ghazwat-us-Sawiq was only a prelude to the big battle that was to follow. The chagrin and fury of the Quraish at their defeat at Badr knew no bounds. Their whole energy was aroused and they commenced preparations for another attack on the Muslims. The tribes of Tihamah and Kinanah joined them. Their united forces numbered three thousand well equipped soldiers under the command of Abu Sufyan. This army marched towards Medina and occupied a vantage position near the hills of Uhud, a short distance of three miles from Medina. Muhammad (s.a.w.) marched out with only a thousand men. On the way, 'Abdullah ibn Ubay with three hundred of his followers, the munafiqun, deserted the believers, and the Prophet was left with only seven hundred men. Only a hundred of them had coats of mail, and between them they had only two horses. Their zeal was, however, so great that when some boys, who were considered too young to participate in the battle, were asked to go back, they departed very reluctantly and two of them, Raft' ibn Khadij and Samrah, managed to remain with the army anyway.

The Prophet took up his position below the hill. The army was arrayed in fighting formations and fifty archers were posted, under the command of 'Abdullah ibn Jubayr, at a pass between the hills to guard the army from any attack from the rear. They had strict orders not to leave their post, whatever the outcome of the battle might be. The standard was in the hands of Mus'ab ibn'Umayr. Zubayr was in command of the mailed section and Hamza in command of the rest. On the side of the Meccans, Talhah held the standard and the various regiments were under the charge of Khalid ibn al-Walid, 'Ikrimah ibn Abu jahl, Safwan ibn Umayyah and 'Abdullah ibn Umayyah. Talhah challenged the Muslims to individual combat. The challenge was accepted by 'Ali ibn Abi Talib and very soon Talhah's dead body lay on the ground. The standard was taken by his brother 'Uthman who was slashed by Hamza. A general engagement then started. 'Ali, Hamza and Abu Dajjanah gave heroic accounts of their valor.

An Abyssinian slave, Wahshi, had been commissioned by Hind, wife of Abu Sufyan, to kill either Muhammad (s.a.w.), 'Ali, or Hamza (in order to avenge the death of her father 'Utbah ibn Rabi'ah, her brother al-Walid as well as that of Hanzalah son of Abu Sufyan at Badr at their hands). He singled Hamza out and threw a spear at him, which pierced his abdomen and killed him.

On the Meccan side, one standard-bearer after another met his end at the hands of 'Ali. The Meccans were losing heart till one of their women, 'Umrah daughter of 'Alqamah, took up the standard. The Meccans again rallied behind her but the Muslims crushed them. The Meccans, having paid a heavy toll, fell back in disarray and the Muslims started gathering the booty. Thinking that the battle battle was over, most of the archers who were guarding the passage in the hill left their posts lured by the spoils even against the orders of their leader'Abdullah ibn Jubayr. Khalid ibn al-Walid was fleeing when he saw such an opportunity and, gathering a group and killing the few remaining defenders of the pass, launched a furious attack from the rear. The Muslims were taken so much by surprise that they did not know what to do. In the general melee their ranks became disorganized. The retreating Meccan forces rallied again and launched a fresh onslaught from the front. The Muslim standard-bearer, Mu'sab ibn 'Umayr, who bore a great facial resemblance to the Prophet, was killed. Up went the cry that the Prophet had been killed. This threw the Muslims into further confusion and utter dismay. Even many of their famous personalities lost heart. 'Umar threw away his sword saying there was no use fighting since the Prophet was no more. He fled towards the mountain and, in his own words, he was jumping from one boulder to another like mountain goats. Abu Bala and 'Uthman also fled, the latter returning to Medina after three days.

On the other hand, many valiant soldiers, renouncing all discretion, entered the thick of the Meccan ranks determined to fight to the end. This went on till Ka'ab ibn Malik saw the Prophet and shouted at the top of his voice that the Prophet was still alive. The spirit of the Muslims revived, but the Prophet now became the chief target of the Meccan forces. 'Abdullah ibn Qama'a advanced towards the Prophet and struck a sword on his head with such force that two links of his helmet penetrated the Prophet's face. Utbah ibn Abi Waqqas threw a stone at the Prophet, further injuring his face and dislodging his two upper teeth. The Prophet now had fallen in a pit where 'Ali ibn Abi Talib found him and protected him against the continuous furious onslaughts of the Meccans. When the Prophet saw this sacrificing spirit of 'Ali, he asked him as to why did he too not flee like the others. 'Ali replied: "Should I become kafir after having accepted Islam?"

When 'Ali's sword broke down, the Holy Prophet gave him his own sword Dhul-Fiqar. It was then that a voice was heard from above saying, "There is no sword except Dhul-Fiqar. There is no hero except Ali."

At the same time, Jibril told the Holy Prophet that it was the height of loyalty and bravery which 'Ali was demonstrating towards the Holy Prophet. The Holy Prophet said: "Why not? 'Ali is from me and I am from 'Ali." Jibril said: "And I am from you both."

Later, some Muslims, like Sad, Zubayr, Talhah, Abu Dajjanah and Ziyad, gathered round the Holy Prophet.

Faithful companions, including the brave lady Ummu 'Ammarah, prevented others from getting too close to the Prophet. With their bodies did they shield him against the rain of arrows. Standing in such a great peril, the Prophet cried to God: "O God! Forgive my people, for they know not!" There was no rancor, no bitterness, and no ill-will in his heart against his mortal enemies even in such a precarious situation. An overwhelming compassion for the people and a burning desire to lead them to the right path actuated all his deeds and sayings. Then some other Muslims arrived where the Prophet was being defended at fearful odds by the small band of his companions. After some furious fighting, they managed to take the Prophet to the security of a cave in the heights of Uhud.

Meanwhile, the word had reached Medina that the Prophet was killed. The Prophet's daughter, Fatimah al-Zahra, surrounded by a group of Muslim women, hurried to Uhud. To her great relief, Fatimah found her father alive but his forehead and face were covered with his own blood. 'Ali brought water in his shield and Fatimah cleansed and dressed the wounds.

The Meccan forces had turned the tables but they were too exhausted to drive their advantage home either by attacking Medina or by driving the Muslims from the heights of the hill. They satiated their desire for vengeance by committing ghastly brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The brave Hamza was amongst the slain. Hind cut off his ears and nose and took out his heart and liver. She tried to chew the liver but Allah made it so hard that she could not do so... She had to throw it out. The horrible scene was so revolting that the Prophet forbade forever the practice of mutilation.

In this battle, seventy Muslims were martyred and an equal number of them were wounded. 'Ali received sixteen serious sword wounds. The Meccans lost 30 (or 22) warriors twelve of whom at the hands of 'Ali.

With victory almost within their grasp, the Muslims had suffered a heavy blow. They were shaken in body and in spirit. But the Prophet preached to them fortitude and endurance. For those who laid their lives in the way of Allah, the following glad tiding had been revealed;

And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are sustained by their Lord. (Qur'an, 3:169)

While retreating to Mecca, Abu Sufyan had bribed a traveler going towards Medina to inform the Holy Prophet that the Meccans were again assembling a great force to attack Medina. Hearing the news, 'Ali said: "Allah is sufficient for us and most excellent Protector is He."

The Holy Prophet went out at once, taking with him only those seventy warriors who were wounded in Uhud, to pursue the Meccan forces. He stayed for three days at a place called Hamra'ul-Asad but did not find any trace of the Meccans, so he returned. The Qur'an mentions this episode in the following ayat:

Those who responded to the call of Allah and the Messenger even after the wound had afflicted them, those among them who do good and guard (themselves against evil) shall have a great reward. Those to whom the people said: Surely men have gathered against you; therefore, fear them, but this only increased their faith, and they said: Allah is sufficient for us and most excellent Protector is He. So they returned with favor from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah, and Allah is the Lord of mighty grace. (Qur'an, 3:172-174)

The defeat at Uhud did, indeed, create serious difficulties for the Muslims. It emboldened the nomadic tribes on the one hand to make forays upon Medina and, on the other hand, encouraged the Jews of Medina to foment further trouble. Yet it was not disastrous for the Muslims. While a defeat at Badr, when the Muslims were yet a handful would have wiped them out and spelt the death knell of the Prophetic mission, a defeat here and there after Islam had gained strength only put the Muslims in the testing crucible so that they might emerge more determined and cured of any complacency and vanity to which they might have otherwise fallen prey.

The Meccans were determined to annihilate the Muslims. This objective they could not achieve. Their infantry had suffered such losses that they could not even drive home the advantage they gained in the last stages of the battle. They had thought they were the masters of all western Arabia, but they could do nothing more than hold their own against the Muslims. It is not surprising, therefore, that they marched back to Mecca frustrated and discouraged.

The Meccans realized that on their own they could not crush the Islamic movement. They ,now started instigating other tribes to make common causewith them. Most of the tribes were already inimical to Islam. They practiced idolatry while Islam forbade it and enjoined worship of one God. Raiding and plundering were the general means of their livelihood while Islam dictated an orderly society, forbidding oppression, exploitation, and foul play. It enjoined its followers to seek honest means of livelihood. The influence of the Quraish extended far and wide and all the tribes came into contact with them at the time of the annual pilgrimage. The Jews were also constantly instigating the tribes against the Muslims. The victory of the Muslims over the Quraish at Badr had overawed nomadic tribes but their defeat at Uhud emboldened them to show their hands and a number of skirmishes followed.

Sariyah Abu Salamah

The first of these forays was Sariyah Abu Salamah. Talhah and Khalid instigated their tribe, Banu Asad, to attack Medina on the first of Muharram of 4 A.H. The Prophet dispatched a force of one hundred and fifty men to intercept them. The invaders dispersed on seeing this force and there was no engagement.

Sariyah Ibn Anis

In the same month (4 A.H.), Sufyan ibn Khalid of the Banu Lahyan prepared to attack Medina. The Prophet sent 'Abdullah ibn Anis with a force to meet him. 'Abdullah was killed. Hostile critics say that the Prophet got the chiefs of some tribes killed to overawe them. They quote Arab historians like al-Waqidi, Ibn Hisham and Ibn al-Athir in recounting the names of the persons killed, but they very conveniently omit the details and circumstances given by the same authorities regarding the raids they were committing or the preparations they were making to assault Medina. The Prophet could not ignore the danger that surrounded the Muslims; he would not allow them to be exterminated.

Treachery at Bir Ma'unah

The tribes were not only repeatedly raiding Medina but also employing treacherous methods to deplete the Muslim's ranks and resources. In Safar of 4 A.H., Abu Bara' of Banu Kalb approached the Prophet to lend the services of his companions to preach to his tribe and to instruct them in the way of Islam. Seventy pious disciples were sent with him but, with the exception of one person, namely Abr ibn Umayyah, the entire party was put to death when it reached Bi'r Ma'unah.

The Foul play at Raji

Likewise, the tribes of Adh'al and Quarah sent a deputation to the Prophet to inform him that they had accepted Islam and needed some instructors. He sent ten disciples with them. On reaching Raji', the envoys instigated Banu Lahyan to kill seven of the disciples and to capture the rest. The captives were sold at Mecca and those who purchased them put them to death. One of the captives was Zaid. A crowd, including Abu Sufyan, assembled to see him being slaughtered. Abu Sufyan inquired of him if he would not have considered himself lucky had Muhammad been there to be slaughtered in his place. The devoted attachment of Zaid to the Prophet can be gauged from the reply he gave. He said: "By God, I do not value my life even this much that in its place a thorn may pierce the sole of the Prophet's foot." He was thereupon slashed to death.

The Attitude of the Jews

For a long time, the Jews were masters of Medina. The tribes of Aws and money lending at exorbitant rates of interest was Khazraj (the Ansar) had settled there later. Gradually, these tribes gathered strength and equaled the Jews in power and prestige. The internecine war of the Bu'ath, however, weakened them, and the Jews again assumed ascendancy. The Jews were a prosperous people and one of their main occupations. With the deterioration in the economic situation of the tribes of Aws and Khazraj, many of them became heavily in debt to the Jews. The position of authority and eminence, which their material superiority and strength gave to the Jews, received a big setback when Islam started spreading in Medina. They therefore, viewed the expansion of Islam with great disfavor and apprehension. Expediency had actuated them into entering into a pact with the Muslims, but soon they began plotting against Islam. They would distort the words and verses of the Qur'an and mock and jeer at the Muslims. Nevertheless, the Prophet was bidden to bear it patiently:

.... And you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk, and if you are patient and guard (yourself against evil), surely this is one of the matters of great resolve. (Qur'an, 3:186)

The Prophet tried his best to maintain friendly ties with the Jews. The Qur'an stressed the fundamental unity between the two religions and asked the Jews to come to terms with the Muslims:

Say: O people of the Book! Come to a word common between us and you: That we shall not worship any but Allah and (that) we shall associate nothing with Him, and (that) some of us shall not take others for lords besides Allah, but if they turn back, then say: Bear witness that we are Muslims. (Qur'an, 3:64)

Neither kindness nor fair dealing on the part of the Prophet could, however, conciliate the Jews. They tried to revive the rift between the tribes of Aws and Khazraj. Some Jews would accept Islam one day and renounce it the next in order to show that there was nothing (important) in Islam.

And a party of the people of the Book say: Profess faith in that which has been revealed to those who believe in the first part of the day and disbelieve therein at the end of it, perhaps they will go back on their religion. (Qur'an, 3:72)

They conspired with the munafiqun and sent emissaries to the enemies of Islam. Apprehension and envy at the growing power of the Muslims following their victory at Badr rankled in their hearts, and they redoubled their efforts to exterminate the new religion. The Quraish were further instigating them to do so, sending a threatening epistle to them:

"You possess arms and fortresses. You should fight our enemy (Muhammad); otherwise, we will attack you and nothing will prevent us from grabbing the arms of your women."

Ka'ab ibn Ashraf, a Jewish chieftain of Banu Nadhir, was a poet of considerable fame. Like so many others, he was bitterly hostile to Islam. With his fiery poems, he began to incite the people to rise up against the Muslims. After the battle of Badr, he composed a number of eulogies mourning the Meccan chiefs slain in the battle. He used to recite them at every gathering. He contacted Abu Sufyan with a view to making a combined effort to wipe out the Muslims. He openly recited a number of poems derogatory to the Prophet. As poetry had a high place in the life of the Arabs and could deepen influence and sway feelings, Ka'ab ibn Ashraf had become not only a nuisance but a serious menace. We have it on the authority of al-Ya'qubi and Hafiz Ibn Hajar that Ka'ab plotted to kill the Prophet. When the Prophet knew this plot, he consulted his companions and it was decided that Ka'ab should be silenced forever. Muhammad ibn Maslamah undertook to carry out the job and, on getting an opportunity, he sent Ka'ab ibn Ashraf to hell.

The Banu Qinaqa', the most powerful Jewish tribe, were the first to resile from the alliance with the Muslims. Says Ibn Sa'd, "The Jews attempted sedition during the battle of Badr and were envious of the Muslims, retracting from their pact with them."

As mentioned earlier, an incident in 2 A.H. led to a flare-up. A veiled Muslim lady had gone to the shop of a Jew. She was pestered and her clothes thrown up. A Muslim standing nearby was unable to tolerate this indecent behavior, so he killed the Jew. The Jews, thereupon, killed the Muslim. The Prophet remonstrated with them but they defiantly replied that they were not (as weak as) Quraish (who were defeated in Badr) and would show him what battle was. Within the security of their fortress, they started making preparations for war. The Muslims besieged the fortress for fifteen days and the Jews had to sue for peace, promising that they would accept the Prophet's decision. The Prophet banished them, allowing them to take all their movable possessions to Syria. Some European critics see only the immediate cause, that is, the indecent behavior with the Muslim lady and, ascribing it to boyish prank, they try to minimize it. In their view, therefore, the punishment was too harsh, but they fail to take notice of the constant efforts of the Jews to undermine the Islamic movement. It was not one incident but a series of events that had brought on the final clash.

Expulsion of the Bann Nadhir (Rabi 1, 4 A.H.)

The banishment of the Banu Qinaqa' enraged its sister tribe, the Banu Nadhir. Encouraged by the Meccans and by 'Abdullah ibn Ubay, they plotted to kill the Prophet. Once the Holy Prophet, together with some companions, were there to seek their help in arranging the payment of blood-money of two persons from the tribe of 'Amir. The Jews asked the Holy Prophet to come inside their fortress, but the Holy Prophet did not like the idea. Instead, he sat outside the wall of the fortress. They sent one man to climb the wall from inside the fortress and to kill the Holy Prophet by throwing a big boulder on his head.

The Holy Prophet, through divine revelation, came to know of this treacherous scheme in nick of time and immediately left the place.

Then he sent Banu Nadhir an ultimatum with Muhammad ibn Maslamah that, since they had broken their treaty, they should leave Medina in ten days. They wanted to migrate when 'Abdullah ibn Ubay encouraged them not to leave Medina, promising them help with 2000 warriors. The Jews then refused to leave Medina. The following ayats refer to this promise of help:

Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the people of the

Book: If you are driven forth, we shall certainly go forth with you, and we will never obey anyone concerning you, and if you are fought, we will certainly help you, and Allah bears witness that they are most surely liars. Certainly, if these are driven forth, they will not go forth with them, and if they are fought, they will not help them, and even if they help there, they will certainly turn (their) backs, then they shall not be helped. (Qur'an, 59: 11-12)

Their fortress was besieged, and 'Abdullah ibn Ubay did nothing to help them. After 15 days, they agreed to leave Medina. They were allowed to take away-`all their movables, which they could take except weapons of war.

They did not like the idea of leaving their houses to be occupied by the Muslims, so they demolished them. The Qur'an refers to the various aspects of this expulsion in Sura 59. For example, their migration and the destructing of their houses at their own hands is referred to in this ayat:

He it is who caused those who disbelieved from among the people of the Book to go forth from their homes at the first banishment, you did not

think that they would go forth, while they were certain that their fortresses would defend them against Allah, but Allah came to them from

where they did not expect and cast terror into their hearts: they demolished their houses with their own hands and the hands of the believers; therefore, take a lesson, O you who have eyes! (Qur'an, 59:2)

They passed through Medina's market singing and beating drums to show that they were not disheartened by that banishment and that they would soon avenge this defeat. Some of them went to Syria while others settled with the Jews of Khaybar.

Since there was no war, according to the command of Allah (see Sura 59, verses 6 to 10), all the wealth left by them became the personal property of the Holy Prophet who, having consulted with the Ansar, distributed all movable property to poor Muhajirun and three poor companions from the Ansar: Sahl ibn Hanif, Abu Dajjanah and Zaid. He gave the immovable property to 'All ibn Abi Talib (a.s.) who made it waqf (endowment) for the descendants of Fatimah (s.a.).

The 59th Chapter of the Qur'an (The Banishment) describes various aspects of Banu Nadhir' s expulsion.

(source: http://www.al-islam.org)

First Battle in Islam

2008-02-27T03:00:00.000-08:00

Badr: The First Battle in Islam

The Quraish had begun grand-scale preparations to attack Medina. The trade caravan which had gone to Syria that year headed by Abu Sufyan was extraordinarily equipped. Every Quraishite put all his savings in that caravan, and it was decided that whatever the profit accrued that year, it would not be given to the traders but would be spent on arms, horses, and other items of war to fight the Muslims of Medina.

This news did cause much anxiety in Medina. As Abu Sufyan was returning from Syria, he feared that the Muslims might intercept his trade caravan. He sent a messenger well in advance to inform the leaders of the Quraish of his fears. Upon receiving the message, a well-equipped army of one thousand Meccans marched towards Medina under the command of Abu Jahl.

They had reached Badr (200 miles from Mecca and 80 miles from Medina) when news came that the trade caravan was passing just three miles on the seaside from the Quraishites' camp, and that it had not encountered any attack from the Muslims yet. But since the Meccans were so eager on giving battle to Muhammad (s.a.w.a.) and his followers, they decided to proceed towards Medina anyway. After all, was not the objective of sending such a trade caravan this very battle?! So, why should they go back to Mecca when they had one thousand well-equipped warriors among them who were sufficient to teach the Muslims a lesson? They camped at the stream of Badr.

Now let us see what was happening in Medina. When news came that the trade caravan was coming from Syria (on the north side) and that the Meccan army was marching towards Medina (from the South), the Muslims thought that they would be crushed between these two enemy groups.

Now, there were two alternatives before the Muslims in Medina: to either save themselves from being overwhelmed by the Meccans with all their resources from the rich Syrian trade, or make another option (one which had the least danger for the time being and which also promised a rich booty): fall upon the Quraishi caravan returning from Syria richly laden and led by Abu Sufyan with only 40 not so well-armed men. From a worldly point of view, this latter course was the safest and the most lucrative, and many Muslims preferred it. The other alternative, which was actually adopted on the recommendation of the Prophet as guided by God, was to leave the booty alone and to march out boldly against the well-armed and well-equipped Quraishite army of 1,000 men coming from Mecca.

This situation is described in the following ayats of the Qur'an:

Just as your Lord caused you (O Prophet!) to go forth from your house with the truth, though a party of the believers were averse, they disputed with you about the truth after it had become clear, (and they went forth) as if they were being driven to death while they looked (at it). And when Allah promised you one of the two parties that it shall be yours, and you loved that the one not armed should be yours, and Allah desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers. That He may manifest the truth of what was true and show the falsehood of what was false, even though the guilty ones disliked it. (Qur'an, 8:5-8)

These verses clearly show that the Meccan army was already on its way long before the Muslims came out of Medina to defend themselves. Also, they clearly show that although some Muslims desired to avoid the Meccan army and to attack the trade caravan, that idea was not accepted, and that the decided aim and objective of their march was to fight the Meccan army which was already on its way.

This clearly belies the vicious and mischievous propaganda of Western writers who claim that the Prophet had intended to attack the trade caravan of the Quraish and that the Quraish had come out only to protect their caravan. The verses of the Qur'an are the only contemporary record of the events of Badr. If there is any writing by anyone, which goes against this authentic narrative, it must be thrown out of window.

You may wonder why the enemies of Islam labor so much to present this battle of Badr as one in which the Quraishites (poor souls!) were aiming just to protect their trade caravan. The reason is this: It was the first battle between the Quraishites and the Muslims, and if the responsibility of this first battle is laid on the heads of the Muslims, then all subsequent battles could be portrayed as being the continuation of this battle and, thus, the Holy Prophet could be presented as a warrior prophet who by his plundering designs compelled the "peace-loving" Meccans to fight!

Anyhow, let us go back to our narrative. The Meccan army was in control of the stream of Badr, and the ground of their campsite was of firm clay. Contrarily, the Muslims were far from the stream and thus experienced difficulty in finding water. To make the matters worse, many Muslims had nocturnal discharge while asleep and became "unclean" (najis). And the ground under them was sandy which was likely to prevent fast running during the battle.

God helped them by sending rain which provided them with water enough for their needs and made the sandy ground firm for them, while the firm clay of the Meccans' side became muddy, making their stand and maneuvers difficult.

Referring to this, Allah says in the Qur'an:

The Holy Prophet

(Remember) when He caused drowsiness to fall on you as a security from Him and sent down upon you water from the cloud so that He might thereby purify you and take away from you the uncleanness of Satan, so that He might fortes your hearts and keep (your) footsteps thereby firm. (Qur'an, 8:11)

In this background, look at the insinuation of some Western "scholars" who have written that the Holy Prophet (s.a.w.a.) had taken control of the stream of Badr and by refusing water to Meccans, reduced them to defeat! Anyhow, the facts of the actual battle are, in short, as follows:

With an ill-equipped body of three hundred and thirteen persons, having among them only two horses and seventy camels, the Prophet proceeded to Badr, about eighty miles from Medina, to meet the Meccan army. The forces met on the 17th of the month of Ramadhan, 2 A.H. (624 A.D.). After individual combats according to the custom of the Arabs, between Hamza, 'Ali and Ubaidah (all Hashimites) on the side of the Muslims and Utbah, Shaibah and Walid ibn 'Utbah (all Umayyads) from the Meccan ranks, a pitched battle ensued. The stakes were high. Both forces fought valiantly but the Muslims were animated by holy zeal. In the thick of the battle, the Prophet prayed to God, earnestly beseeching Him thus: "O Lord, forget not Thy promise of assistance! O Lord! If this little band were to perish, there will be none to offer worship unto Thee."

Allah describes it in the following verses:

(Recall) when you sought aid from your Lord, so He answered you: I will assist you with a thousand angels following one another. And Allah only gave it as a good news and so that your hearts might thereby be at ease, and victory is only from Allah; surely Allah is Mighty, Wise. (Qur'an, 8:9-10)

The Muslims got the upper hand. The Meccans were driven back, leaving seventy dead, including a number of their notable chiefs. Out of 70, thirty-five were killed by 'Ali ibn Abi Talib alone. It was his first war. Seventy others were taken prisoners. The Muslim force had lost fourteen men.

The prisoners were treated with exceptional kindness. Even the hostile critic Muir says:

"In pursuance of Mahomet's commands the citizens of Medina and such of the refugees as possessed houses received the prisoners and treated them with much consideration. 'Blessings be on the men of Medina', said one of these prisoners in later days, 'they made us ride while they themselves walked; they gave us wheaten bread to eat when there was little of it, contenting themselves with dates'."

The more affluent prisoners paid ransom and were set free. The others were asked to teach ten persons each to read and write and this teaching was to count as their ransom. After all, in these times of progress and enlightenment, with all the charters and agreements on the treatment of prisoners of war, history does not record another instance even remotely as generous and as humane as the Muslims' treatment of the prisoners taken in their very first encounter fourteen hundred years ago.

Features and Consequences of the Battle

The battle of Badr was remarkable in more ways than one. It demonstrated the great devotion of the disciples to the cause and their complete faith in the Prophet and his mission. Ranged before them in the Mencan ranks were many of their close relatives, their own sons, fathers, or uncles. Thus, the Prophet's uncle 'Abbas, 'All's brother 'Aqil, Abu Bakr's son, Hudhaifa's father and 'Umar's maternal uncle, to name a few, figured in the Meccan army. Yet the disciples never faltered. Personal feelings and sentiments were subordinated to the supreme cause. Such was the material from which Islam arose. The battle also proved that mere numerical superiority and matching valor are of no avail if the cause is not righteous. God helps those who make sacrifices in His cause.

The battle of Badr had far-reaching consequences. Till then, the Muslims were a harassed band avoiding any major conflict. This victory gave them confidence in their physical power. They could now meet force with force. They were soon recognized as a power to be reckoned with and smaller tribes were cautioned against joining forces against them. This victory dealt a severe blow to the prestige of the Quraish. A number of their chiefs, such as Abu Jahl, 'Utbah, Shaibah, Zam'ah, 'Aas ibn Hisham, and Umayyah ibn Khalaf had been killed and, consequently, Abu Sufyan became their undisputed chieftain. 'Abdullah ibn Ubay and his oscillating followers professed Islam, though in name only, and as munafiqun (hypocrites), they were always a source of danger. The Jews of Medina and its vicinity were alarmed at the new power that had emerged. Their enmity towards the Muslims, however, did not abate, and a Jewish tribe, Banu Qinaqa', had to be punished not long after Badr as will be discussed later. The ignominy of the defeat made the Meccans more bitter and furious and the cry of "Revenge!" was on all lips.

Ghazwat-us-Sawiq (2 A.H.)

Abu Sufyan had sworn vengeance. He took a vow that he would not touch his wives nor comb his hair till he had avenged that defeat. In order to fulfill this vow and to show that all was not lost to the Meccans, he rode upon Medina with two hundred horsemen. Sallam ibn Mashkam, Chief of the Jewish tribe of Banu Nadhir, treated them to a feast and divulged the weak points of Medina's fortifications. On the next day, Abu Sufyan raided a Medina pasture, killing an Ansar named Sa'ad ibn 'Amr and burning a number of houses. When this news reached the Prophet, he hotly pursued the raiders who fled, abandoning their rations. This gave the raid its name, "the battle of meal bags, sawiq."

On the 15th of Rajab of the same year, i.e. 2 A.H., Fatimah, daughter of the Prophet, was married to 'All. All that 'All could offer by way of mater (dower) was his coat of mail, and all that the Prophet could give to his daughter were an ordinary cot, a mattress stuffed with palm leaves, a water bag, two grinding stones, and two earthen pitchers. Yet some writers insinuate that the Prophet and his party were ambushing and plundering trade caravans! If these writers, who profess to make an unbiased study, are to be believed, what had happened to the booty and the riches?! What is most dangerous about such -"historians" is that they dutifully cite a mass of historical data and in the same breath utter some falsehoods so that those lies may also pass on as historically true.

Ghazwah Ghatfan

In 3 A.H., tribes of Bani Tha'labah and Bani Mihrab sent a force of five hundred and forty horsemen under the command of Da'thur to raid Medina. They gave up the idea when the Prophet marched with his companions out of Medina to meet this raiding party. Da'thur, however, got an opportunity to launch a surprise attack on the Prophet who was resting=alone under a tree. "O Muhammad," cried he with a drawn sword in his hand, "who is there now to save thee?!" "Allah", replied the Prophet. This dauntless composure and complete faith in God awed the wild bedouin whose sword now fell from his hand... Seizing it, the Prophet asked in turn, "Who is there now to save thee, O Da'thur?" "Alas, none," replied the bedouin. "Then learn from me to be merciful." So saying, the Prophet returned the sword to him. Da'thur was so impressed that he asked the Prophet for forgiveness and later on embraced Islam.

(source: http://www.al-islam.org)

Part #6 - Life of the Prophet Muhammad (peace be upon him)

2008-02-14T10:11:00.000-08:00

Persecution Analyzed

The Prophet of Islam and his devoted band of followers had patiently endured untold hardship, tyranny and oppression for thirteen years and ultimately had to abandon their hearths and homes, sacrificing whatever worldly possessions they had. They had not wanted any worldly gains, nor had they aspired for any position of worldly eminence or share in the administration. The Prophet had unequivocally told the Meccans:

"I desire neither riches nor eminence nor dominion. I am sent by God Who has ordered me to announce glad tidings to you. I convey to you the words of my Lord. I admonish you. If you accept the message I bring you, God will be favorable to you both in this world and in the next. If you reject my admonition, I shall be patient and leave God to judge between you and me."

The early Muslims were harassed and persecuted simply because they believed in God, the Lord of the universe, and worshipped Him without ascribing to Him any partner or colleague. They had not exercised any compulsion, for the Qur'an had said:

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the rebels (i.e. false deities) and believes in Allah, he indeed has laid hold of the strongest handle which shall not break off. (Qur'an, 2:256)

The Qur'an only appealed to the inner consciousness of man, to his reason and intellect. Nevertheless, the new religion was in sharp contrast with the cults practiced by the Quraish, which ages of observance and belief had sanctified for them. The Prophet preached equality of man and stressed the point that in righteousness alone lay the superiority of one over the other. The Quraish saw in this leveling of distinctions the end of their authority and privileges as the guardians of the Ka'bah, of their political and social hegemony, and of their vested interests at large.

The new religion placed restraints upon the promiscuous and unbridled license indulged in social intercourse. It heralded the end of licentious ways, of sensual pleasure and drunken orgies to which the Quraish were, by and large, espoused. It imposed spiritual discipline in the form of prayers, fasting and continence and frowned upon avarice, greed, slander, falsehood, indecency and other vices with which society was permeated. In short, it meant the giving up of old ways and the taking to a new life of austere piety and chastity. The opposition of the Meccans was, therefore, sharp and violent. They relentlessly persecuted the followers of the new faith and made life so difficult for them that ultimately the Prophet and his followers had to abandon their hearths and homes for more congenial surroundings. The Prophet did not even invoke the wrath of God on them. When once he was requested by Khabbab son of Arrat to curse the Quraish, the Holy Prophet pulled him up by saying:

"People have gone by who were sawn and torn to pieces in the cause of God, but they did not desist from their duties. God will accomplish His plan till a rider will go from Sinai to Hadramaut fearing none except God."

How true was the prophecy!

The Prophet at Medina

Living in contact with the Jews, the Aws and the Khazraj were not foreign to the idea of the unity of God. They had heard from the Jews that a Prophet was to come. Some of their people had come into contact with the Prophet at Mecca and had been deeply impressed by Him. The deputation they had sent to Mecca had returned entirely satisfied and had accepted Islam. The disciples who had preceded the Prophet were spreading the message of Islam throughout Yathrib. Unlike the Meccans, the Yathribites had no vested interest standing in the way of their accepting the new religion. Islam had already taken roots in Yathrib thus before the Prophet arrived there on the invitation of the people of Aws and Khazraj. No wonder they gave the Prophet a tumultuous welcome at Yathrib.

The name of the city was then changed to Madinat-un-Nabi, the City of the Prophet. Islam effaced the age-long enmity between the tribes of Aws and Khazraj.and they were given the honorific designation of "Ansar" (helpers or supporters). The emigrants, forty-five in number, were called "Muhajirun" (exiles). The construction of a mosque, Masjid-un-Nabi (mosque of the Prophet), was now underway, and the Prophet worked at it like any other laborer. Soon, a simple, unostentatious mosque with walls of unbaked bricks, with trunks of palm trees as pillars, and a thatch of palm leaves was built with a few adjoining rooms of similar material. On the completion of these rooms, the Prophet, who meanwhile was living with Abu Ayyub, moved into one of them.

The doors of the houses of some of the companions opened into the mosque (Masjid-un-Nabi). The Prophet ordered the doors of all of them except that of 'Ali to be closed. The companions raised some objections against this order. The Prophet, thereupon, stood up and addressed them. Having praised Allah, he said:

"In accordance with the decree of Allah, I ordered you to close the doors and 'Ali to keep his open. Your wrangling is undesirable. Neither did I open nor close any door of my own accord. I only acted as I was ordered by Allah. "

The Muhajirun needed some meaningful relief. To ensure their economic security and also to establish brotherly ties between them and the Ansar, the Prophet joined each Muhajir with an Ansar in a tie of "Brotherhood" that became even more precious and enduring than the bond of blood relationship. The Ansar volunteered to share half and half with their contractual brothers everything they earned or possessed. It is to this unification of interests that the Qur'an refers in the following passage:

Surely those who believed and migrated and strived hard in the way of Allah with their property and souls, and those who sheltered and helped them, these are indeed friends (and protectors) of one another. (Qur'an, 8:72)

The Muhajirun were anxious not to remain a burden on their brothers. Soon, many of them settled down to trade and do business. In the course of time, they were rehabilitated, and within a few years, they were no longer in need of any financial support. It was then that the following verse was revealed:

And the possessors of relationships are nearer to each other. (Qur'an, 8:174)

In Medina, Islam had at first to face serious difficulties. Danger threatened it from all sides, and it had to fight against great odds for mere survival. Some of the battles forced on it were inspired by political motives, others were the result of direct opposition to the new faith and the desperate efforts which its enemies exerted to put it down before it firmly established itself. Other difficulties were added by the predatory and warlike habits of the nomadic tribes hovering round the city and the insecurity and lawlessness prevailing in the country at large. It may be a good idea, therefore, to analyze and understand the political conditions of Arabia at this time.

(source: http://www.al-islam.org)

Part #5 - Life of the Prophet Muhammad (peace be upon him)

2008-02-08T13:24:00.000-08:00

Ascension

Ascension of Prophet Muhammad(pbuh)

It was at such a time that God Almighty, in His infinite Mercy and Benevolence, bestowed upon the Prophet the unique distinction of being lifted to the furthest limit of heavens and of being shown the gorgeous splendor of the heavens and the universe:

Glory to (Him) Who took His servant for a journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We have blessed, in order that We might show him some of Our signs, for He is the Hearer and the Seer. (Qur'an, 17:1)

There has been a good deal of controversy over the question whether the Ascension (Mi'raj) was only a vision or an actual bodily journey. The majority of the traditionalists agree that it was a real physical journey, much like the bodily ascension of Jesus to heaven and the descent of Adam to earth.

The fact is that this controversy was created by Banu Umayyah whose interest in Islam was based not on faith but on politics and who did not like the idea of any miracle of the Holy Prophet gaining ground in the Muslims' minds. Their department of forgery obliged them in this respect also.

Two "traditions" from that department are repeatedly described by the Christians, the Ahmadis, and a group of the Sunnis; these are:

'Ayishah, wife of the Holy Prophet, is alleged to have said that during the whole night of the Ascension, the body of the Holy Prophet was on the bed.

Mu'awiyah said that The Mi'raj was a "true dream."

Now the fact is that the Mi'raj (whatever its interpretation) took place in Mecca one or three years before the Hijrah. Bibi 'Ayishah did not enter the house of the Holy Prophet till one year after Hijrah. How could she say that she did not miss the body of the Holy Prophet at that time?

There is only one possible explanation: This "tradition" was forged by someone who did not know the sequence of Islamic history. Otherwise, he could not have attributed this "tradition" to 'Ayishah.

Mu'awiyah was such an enemy of the Holy Prophet that when 8 years after the Hijrah, Mecca was conquered without bloodshed and Abu Sufyan (father of Mu'awiyah), seeing no alternative, accepted Islam, Mu'awiyah fled to Bahrain and wrote a nasty letter to his father condemning him for his acceptance of Islam. It was not till the 9th year of Hijrah that he brought himself to profess Islam. And the Mi'raj took place 10 or 12 years before that time. How could he know what the facts of the Mi'raj were?! He does not mention his source of information, and the inference is that there was no such source.

If you want to witness how politics controlled the version of Islam professed by the Umayyads, read one more 'tradition' invented in their factory:

The king on the throne of Damascus is 'Abdul-Malik ibn Marwan. Iraq and Hijaz are in the hands of 'Abdullah ibn Zubayr. 'Abdul-Malik does not like the idea of the pilgrims of his domain being obliged to go to Mecca (which is in the enemy's hands); so, he wants to enhance the prestige of Baitul Maqdis, which lies within his domain and plans to establish "hajj" to Baitul Maqdis. As part of that plan, all previous declarations that the Mi'raj was a dream are forgotten, and a tradition is forged that the final destination of the journey of the Mi'raj was Baitul Maqdis.

Soon thereafter, 'Abdullah ibn Zubayr is defeated and Hijaz comes under Syrian control; otherwise, we would surely have seen two centers of hajj in the Muslim world!

The Second Pledge of 'Aqabah

On their return to Yathrib, the converts to the faith spread the doctrines of Islam and a large number of Yathribites became adherents to the faith. In the following year, seventy people from Yathrib, including the twelve who took the first pledge, came to the Prophet to accept Islam and to invite him to their city. They swore allegiance to him. This pledge is known as the Second Pledge of 'Aqabah. 'Abbas, uncle of the Holy Prophet, although not a Muslim yet, was present on that occasion and exhorted the Yathribites to protect the Holy Prophet.

A Plan to Assassinate the Prophet

When the Meccans learned that Islam had struck roots in Yathrib and was fast spreading there, their animosity knew no bounds. Their chiefs, such as Abu Jahl, Abu Lahab, Abu Sufyan, and 'Utbah gathered at Dar-un-Nadwa and, after rejecting suggestions to imprison or banish Muhammad, they planned to assassinate him.

And remember when the unbelievers plotted against you to imprison you, or to kill you, or to drive you out, they plotted and planned and Allah, too, planned. (Qur'an, 8:30)

In order to escape the vendetta of Banu Hashim, it was decided that every clan should provide one man, and that they should collectively assault the Prophet as soon as he came out of his house. But God had apprised His Prophet of this plan well in advance and he informed 'Ali of it, ordering him to sleep in his (Prophet's) bed. The Holy Prophet covered 'Ali with his own green sheet. When 'Ali heard that his life was to be the ransom for the Holy Prophet's, he at once prostrated before Allah to thank Him for this unique honor. It was the first sajdah of "shukr" (a prostration of gratitude) in Islam. Thus, 'Ali slept soundly on the Holy Prophet's bed as the Prophet walked out of the house under the infidels' very noses.

Coming out of the house, he recited the first few verses of the Surat Ya-Sin and threw a handful of dust over their heads. None of the enemies saw him going out.

The Holy Prophet had also ordered 'Ali to return the things which people had entrusted to him to their respective owners.

The polytheists of the Quraishite clans all the time thought that it was the Prophet who was sleeping and were anxiously waiting to kill him.

According to Usudul Ghabah of Ibn Athir Jazari, Ihya' ul 'Uloom (of Ghazali) and Tarikhul Khamis of Qadi Husain al Diyarbakri, it is learnt that when 'Ali slept in Muhammad's bed, God said to Gabriel and Michael:

"I establish brotherhood between you two and increase the life of one of you over that of the other. Having done so, I ask which of you is prepared to sacrifice his life for his brother?"

Both Gabriel and Michael heard this address from the Lord but each held his life dearer than the other's and was not prepared to help his brother by sacrificing his own life. God then addressed them again,

"Can you not be like 'Ali ibn Abi Talib? See, I created brotherhood between Muhammad and 'Ali, and now 'Ali is sleeping in Muhammad's bed determined to sacrifice his own life for his brother. Now you both go to earth and guard 'Ali from the mischief of the enemies."

Then the two nearest-to-God angels came down and took their positions near the head and the feet of 'Ali. Gabriel said:

"Hail to thee! Hail to thee! Who can be like thee, O son of Abu Talib, so that the Lord is proud of thee and exalts thy virtue before the angels?"

And so it happened. When the Prophet was on his way to Medina, God revealed to him the following verse in praise of 'Ali:

And amongst men there is one who sells his life seeking the pleasure of Allah. And Allah is most benevolent to His slaves. (Qur'an, 2:207)

The Holy Prophet went to the mountain of Thawr accompanied by Abu Bakr and hid in a cave near its summit. This place is about 5 miles from Mecca.

There are two versions as to how Abu Bakr came to accompany the Holy Prophet. One narrative says that the Holy Prophet himself went to the house of Abu Bakr and told him to accompany him.

The other narrative says that when the Holy Prophet went away, Abu Bakr came there and asked 'Ali as to where the Holy Prophet was. 'Ali told him that he had already left for Medina. Abu Bakr went out looking for the Holy Prophet. The night was dark; therefore, when he came nearer, the Holy Prophet thought that some infidel was pursuing him. He started going faster and faster, till his shoe-lace was broken and his toes were badly wounded. Then Abu Bakr called him. Recognizing his voice, the Prophet stopped. Abu Bakr caught up with him and asked permission to accompany him. Thus, they went together till they reached Thawr.

At dawn, the infidels entered the house. They were flabbergasted upon finding 'Ali in the bed instead of the Holy Prophet. At once they started looking for him, tracking him right up to the mouth of the cave. Still, they never thought of looking into the cave. Why?

As soon as the fugitives entered the cave, a spider wove cobweb at the entrance and a pair of pigeons built their nest at the mouth of the very cave in the darkness of the night and laid eggs at once. It was that cobweb and the nest with the eggs that made the blood-thirsty enemies believe that Muhammad (s.a.w.a.) could not be in that cave; otherwise, the cobweb would have been destroyed and the nest and the eggs broken! It was at this moment that they got so near to the cave that Abu Bakr started weeping, being afraid of the possible discovery. But the Prophet consoled him saying,

Grieve not; surely Allah is with us (Qur'an, 9:40). ,

They left Mecca on the first night of Rabi'-ul-Awwal, (corresponding to 15 or 16 July, 622 C.E.) reaching the cave of Thawr before dawn and remaining therein up to 4th of Rabi'-ul-Awwal. On the 5th, they started their journey to Medina. 'Abdullah ibn Urayqit al-Daylami was hired to show them the way. Abu Bakr offered one of his she-camels to the Holy Prophet for the journey. The Holy Prophet accepted it on the condition that Abu Bakr accepted its price. Thus, Abu Bakr sold one she-camel to the Holy Prophet for 900 dirhams.

Journeying by unfrequented routes, they safely reached Quba (2 miles south of Yathrib) on the 8th of Rabi'-ul-Awwal.

There, the Holy Prophet laid the foundation of the mosque of Quba which has been mentioned in the Qur'an as "the Mosque founded on piety." After a few days, 'Ali joined them there and they proceeded to Yathrib, entering it on Friday the 16th of Rabi' ul-Awwal with a group of followers who had come from Yathrib to welcome the Prophet. This was the Hijrah from which dates the Islamic calendar, the Hijri year.

(source: http://www.al-islam.org)

Part #4 - Life of the Prophet Muhammad (peace be upon him)

2008-02-08T06:54:00.000-08:00

Visit to Taif

After the death of Abu Talib and Khadijah , finding that the Meccans had turned a deaf ear to his preaching, the Prophet decided to go to Taif, perhaps its people would be more responsive. But a big disappointment was in store for him. Muhammad spent a month at Taif only to be scoffed and laughed at. When he persisted in his preaching, the people of Taif drove him out of their city pelting stones at him. In this desperate situation he prayed to God thus:

"O Allah! I make my complaint unto You regarding the feebleness of my strength, the insignificance of my devices, and my humiliation in the sight of people. O You, the Most Merciful One! You are the Lord of the oppressed, You are my Lord. To whom would You entrust my affairs? To a stranger who would scowl at me? Or to an enemy who would control me? If you are not displeased with me, then I do not care (about any hardship), but an ease bestowed by You will be more accommodating to me. I seek refuge in the light of Your countenance (by which all darkness is dispersed and all affairs of this world and the hereafter are kept straight) from pouncing of Your anger or the coming of Your wrath. I seek your pardon in order that you may be pleased with me. There is no power nor strength except in You"

Grief-stricken, the Prophet returned to Mecca.

Islam Gradually Reaches Beyond Mecca

All these disappointments and persecutions notwithstanding, Islam was spreading in other tribes too, although very slowly and not on a grand scale. Its simplicity and rationality were such that it only needed to reach the ears of the people to stir their souls. For thirteen years, the Quraish did their very best to stifle the new religion, but their opposition itself provided the necessary publicity. Tribes from all corners of Arabia flocked to Mecca at the time of the annual pilgrimage. Lest they should be influenced by the message of Mohammed, the Quraish used to post themselves outside the city and warn the pilgrims: "An infidel has been born in our city who dishonors our idols; he even speaks ill of Lat and Uzza; do not listen to him." People naturally got curious and wanted to know more about this man. A disciple of the Prophet, recalling his earlier days, stated: "When I was young, I used to hear from the people going to Mecca that a person claiming Prophethood had been born there." When the news spread, most people laughed and jeered at Mohammed, yet there were a few seekers of the truth who listened to his message and who were influenced by it. Hafiz ibn Hajar, in his book al-Isabah, mentions the names of several companions who had come from Yemen and other distant places and, after secretly accepting Islam, had gone back to work among their tribes. The clan of Abu Musa al-Ash'ari in Yemen accepted Islam in this manner.

Tufail ibn 'Amr, of the tribe of Daws, was a poet of repute who could by his poetic fervor sway the feelings and attitudes of the Arabs. He had come into contact with the Prophet and was so enthralled by the marvelous diction of the Qur'an recited to him that he accepted Islam instantly. He was able to win some converts in his tribe, but in general the tribe did not listen to him. He came back to the Prophet and requested him to curse the Daws but the Prophet prayed thus: "O God! Guide the Daws and send them to me (as Muslims)." Soon after, the entire tribe accepted Islam.

Dhamad ibn Tha'labah was a chief of Azd and a friend of the Prophet in his early years. He came to Mecca and was told that Mohammed had gone mad. He approached the Prophet and said that he could cure him. The Prophet replied,

"All praise be to God; I praise Him and seek His forgiveness. If God were to guide anyone, he cannot go astray, and if He leaves anyone to stray, nothing can guide him. I declare that there is no god but Allah. He is one and has no partner, and further (I declare) that Mohammed is His Servant and Messenger."

It is almost impossible to reproduce the vibrating force and captivating charm of the Arabic text which so much impressed Dhamad that he accepted Islam immediately and through him his whole tribe submitted to it.

Abu Dharr of the tribe of Ghifar was one of those who were disgusted with idol-worship. When:be heard about the Prophet, he went to Mecca and incidentally met 'Ali with whom he stayed for three days. 'Ali introduced him to the Prophet and Abu Dharr accepted Islam. The Prophet advised him to go back home, but in his zeal he publicly announced in the Ka'bah: "There is no god but Allah and Mohammed is His Prophet." He was given a sound thrashing by the Quraish and was rescued by 'Abbas. Returning to his tribe, he invited it to accept Islam. About half of his tribesmen, accepted Islam and the rest followed suit when the Prophet migrated to Medina.

As the Ghifars were on very friendly terms with the tribe of Aslam, the latter were influenced by the former and also accepted Islam.

Quite a number of persons had incidentally heard the Qur'an being recited and were captivated by it. Jubayr ibn Mut'im had come to Medina to pay ransom for the prisoners of war of Badr. He happened to hear the Prophet reciting the following verses:

Or were they created out of naught? Or are they the creators? Or did they create the heavens and the Earth? Nay, but they have no certainty. (Qur'an, 52:35-36)

Jubayr stated that when he heard these verses, he felt that his heart was about to soar.

First Pledge of 'Aqabah

As the Meccans refused to listen to him, the Prophet used to preach to strangers and pilgrims visiting the Ka'bah. As described above, the news that a Prophet had arisen was spreading. A deputation of about twenty Christians from Nazareth came to meet him and embraced Islam. Similarly, another group of six persons from Yathrib accepted Islam. The next year, at the time of the annual pilgrimage, twelve Yathribites came and undertook a pledge known as the First Pledge of 'Aqabah (Mountain-pass), so named because it was done in an out of the way mountain-pass outside Mecca. The pledge was:

Not associate anything with God;

Neither steal nor commit adultery nor fornication;

Will not kill our children;

Will abstain from calumny and slander;

Obey the Prophet in everything, and we will be faithful to him in weal and sorrow.

The period between the First and the Second Pledges was one of anxious waiting. The Meccans were sternly adamant, the people of Taif had rejected Muhammad, and the mission was making a slow progress. Yet hope had been engendered by its diffusion to the distant city of Yathrib. The conviction was very much there that the truth would ultimately prevail. Describing this period, Muir says:

"Mahomet, thus holding his people at bay, waiting, in the still expectation of victory, to outward appearance defenseless, and with his little band, as it were, in the lion's mouth, yet trusting in his Almighty's power whose messenger he believed himself to be, resolute and unmoved, presents a spectacle of sublimity paralleled only in the sacred records by such scenes as that of the prophet of Israel, when he complained to his Master, 'I, even I only, am left."

(source: http://www.al-islam.org)

Part #3 - Life of the Prophet Muhammad (peace be upon him)

2008-02-08T02:21:00.000-08:00

Ambargo on the Clans of Hashim and Muttalib

Boycott

Frustrated, the idolaters decided to ostracize the whole clans of Hashim and Muttalib and thus destroy them completely. An agreement was signed to boycott these two clans. It was written by Mansur ibn 'Ikrimah and was hung in the Ka'bah. The agreement stated:

"they would neither take the daughters of these two clans nor will they give them their daughters in marriage; they would neither sell anything to them nor buy anything from them. Not only that, they would not have any contact with them nor even allow any food or drink to reach them.This boycott would continue till these clans agree to hand over Muhammad to Quraish."

Abu Talib had no alternative but to take these two clans (who had always stood together) into the mountain trail called Shi'b Abi Talib. It was adjacent to Jannatu '1-Ma'la. Now it is difficult to locate, because the Sa'udis are destroying all historical sites in the name of development. It was a place in Mount Hajun, which belonged to Abu Talib. There were 40 adults in the clans. For three long years, they were beleaguered. It had begun in Muharram, 7th year of Bi'that (Declaration of Prophethood) and continued up to the beginning of the 10th year. They were made to undergo the most acute hardships and privations, so much so that at times they had nothing but tree leaves to sustain them. Only twice a year did they dare to come out: in the months of Rajab and Dhul-Hijjah, when every type of violence was taboo according to the Arabian custom. If any relative sent them any food, and the news leaked out, that relative was publicly insulted and put to shame. The Quraishites used to express their pleasure on hearing the cries of the hungry children.

During all these years of sufferings, Abu Talib had only one worry: how to keep the Holy Prophet out of the harm's way. Historians unanimously say that it was the habit of Abu Talib to awaken the Holy Prophet after all people had gone to sleep and to take him to another place and order one of his own sons or brothers to sleep in the bed of the Holy Prophet. This was done so that if an enemy had seen where Muhammad was sleeping, and if an attack was made on him at night, his own son or brother would be killed while the Holy Prophet would be saved.

All of them suffered these hardships and did their utmost to save the life of the Holy Prophet. History is unable to produce another example of such devotion and loyalty. And imagine that this continued not for one or two days or weeks, but for three long years.

One day the Holy Prophet said to Abu Talib:

"I have been informed by Allah that the agreement of the Quraish has been eaten up by insects, and no writing has been left therein except the name of Allah."

And as the historians write, Abu Talib never had any doubt about any saying of the Holy Prophet.

Thus he came out of his place at once and went to Masjidul-Haram where Quraish had gathered. As luck would have it, the subject of discussion was the same boycott. Hisham, son of 'Amr, Zubayr, and a few others who were related to Khadijah and the clans of Hashim and Muttalib and whose houses were near the Shi'b of Abu Talib used to hear the cries of the children day and night. They had decided to persuade the Quraish to abrogate the infamous agreement. The arguments became very heated and reached a climax when they saw Abu Talib approaching. Abu Jahl and others who opposed the idea of abrogating the boycott, said:

"Abu Talib is coming! It seems that now he is tired and wants to hand over Muhammad to us. Thus, the boycott would end to the satisfaction of us all. Let us keep silent and hear what he wants to say."

But Abu Talib had gone there not to surrender but to challenge them. He stood before the gathering and said:

"My son says that the agreement which you had written has been eaten up by insects, and that nothing remains therein except the name of Allah. Now look at that paper. If the news given by my son is correct, then you must end your injustice and high-handedness, and if the news is wrong then we will admit that you were right and we were wrong."

The agreement was taken out and opened, and lo, there was nothing left of it except the name of Allah in one place.

Now Abu Talib's voice thundered on as he condemned them for their tyranny. Those who wanted that boycott ended said that now there was no agreement at all to adhere to. Abu Jahl and others tried to outwit them but failed and the boycott ended with a total moral victory for Islam over the infidels.

Abu Talib

The sufferings and privations of those three years took their toll. Within nine months, Abu Talib died and after him Khadijah also left this world. With the disappearance of their protecting influence, the Meccans had a free-hand and redoubled their persecution. These two deaths, at a time when the Holy Prophet was in dire need of both, left a very deep impression on him. He was so grieved that he called that year "'Amul-Huzn" (The Year of Sorrow). How valuable their support was may be judged from the fact that Allah has counted them as two of His highest Graces and Favors upon the Holy Prophet.

He says in Sura 93:

Did He not find thee an orphan and give thee shelter, and He found thee lost (in thy tribe) and guided (them towards thee), and found thee in need and made thee free from want? (Qur'an, 93:6-8)

All the commentators of the Qur'an say that the first ayat means: "Did He not find thee an orphan and give thee shelter with Abu Talib?", and the last ayat means: "He found thee poor and made thee rich through Khadijah." If we think about the early history of Islam, without the prestigious influence of Abu Talib, we cannot see how the life of the Holy Prophet could have been saved. And if we were to take out the wealth of Khadijah, we cannot think how the poor Muslims could have been sustained, and how the two Hijrats of Abyssinia could have been financed.

It is not the place here to fully explain the share of Abu Talib in the foundation of Islam. The best tribute, therefore, would be to quote some of his poetry lines which overflow with love of, and devotion to, the Holy Prophet. Abu Talib has said these poetic lines:

And you have called me and I know that you are truthful and, in fact, you were truthful and trustworthy from the beginning.
And I certainly know that the religion of Muhammad is the best of all the religions of the world ....

Also he said in another poem:

Did you not know that we have found Muhammad the Prophet the same as was Musa (Moses)? It is written so in the scriptures.

Compare this poetry with this ayat of the Qur'an:

Verily, We have sent you a Messenger to be a witness over you, as We had sent a Messenger to Pharaoh.(Qur'an, 73:15)

Somewhere else Abu Talib says these poetic lines:

And the Lord of the world has strengthened him with His help,and has proclaimed the religion which is true, not false. Do not they know that our son is not doubted by us and that we do not care about the false sayings (of his enemies)?

Once Abu Talib asked 'Ali:

"What is this religion which you are following?"

'Ali said:

"I believe in Allah and His Messenger, and I pray with him."

Abu Talib said:

"Surely Muhammad will not call us but to a good thing. Never leave Muhammad; follow him faithfully."

Once he saw the Holy Prophet praying, with Khadijah and 'Ali behind him. Ja'far was with Abu Talib. Abu Talib told JaTar to go ahead and join them in their prayer.

When Hamza accepted Islam in the sixth year of bi'that (Declaration of the Prophethood), Abu Talib was overjoyed and said these poetic lines:

Be patient, O Abu Ya'li (Hamza) on account of the religion of Ahmad. And proclaim the religion with courage, may Allah help you. I was glad when you said that you were mumin (believer). So help the Messenger of Allah in the cause of Allah. And announce to the Quraish your decision, and tell them that Ahmad was never a sorcerer.

It was the policy of Abu Talib to keep the Quraish in suspense about his true belief: Had he announced that he had accepted the religion of Muhammad, his position as a respected leader of the tribe would have been undermined. And then he could not extend his protection to the Holy Prophet. Thus, while always declaring his firm belief that Muhammad could not tell anything but the truth, exhorting his children and brothers to follow the religion of Muhammad, he assiduously refrained from declaring in so many words that he himself was a Muslim. Thus he maintained his position with the hierarchy of Quraish and protected the Prophet through his influence.

Even on his death-bed, while there was still a chance that he might recover, he very diplomatically announced his faith in such a way that the Quraish could not understand what he meant. When they asked him on which religion he was dying, he replied:

"On the religion of my forefathers."

As it has already been explained before, that 'Abdul-Muttalib and all his ancestors were followers of the Divine religion, one cannot but admire the prudence and wisdom of Abu Talib in that difficult situation.

During the last moments of his life, the Holy Prophet advised him to recite the Kalimah loudly (as is the custom of the Muslims). 'Abbas, who had not accepted Islam yet, saw the lips of Abu Talib moving. He put his ears near Abu Talib, and then said to the Holy Prophet:

"O my nephew! Abu Talib is saying what you wanted him to say!"

'Allamah Ibn Abil-Hadid, the Mu'tazilite, has truly said the following poetic lines:

If it were not for Abu Talib and his son ('Ali),religion of Islam could not take any shape, nor could it find its feet.Thus, Abu Talib in Mecca gave shelter and protected (him), and 'Ali in Medina rubbed shoulders with death.

Abu Talib died at the age of 85 in the middle of Shawwal or Dhul-Qa'dah, 10 Bi'that.

Imam Ja'far al-Sadiq (a.s.) said:

"The ancestors of the Holy Prophet will be in Paradise and 'Abdul-Muttalib will enter Paradise having upon him the light of the Prophets and the dignity of kings, and Abu Talib will be in the same group."

Khadijah

Hazrat Khadijah was respected so much that the Meccans called her Tahirah (the pure one). All the children of the Holy Prophet were born from Khadijah except Ibrahim who was born of Maria the Copt.

She was the first person to testify to the truth of the Holy Prophet. She spent all her wealth in the cause of Islam. And she was a source of comfort and consolation to the Holy Prophet.

The Holy Prophet said:

"Four women are the supreme-most amongst the women of Paradise: Maryam mother of 'Isa (Jesus) (a.s.), Asiyah wife of Pharaoh, Khadijah bint Khuwaylid, and Fatimah hint Muhammad."

Ayishah said:

"I never envied any woman as much as I envied Khadijah. The Holy Prophet always remembered her. Whenever any sheep or goat was slaughtered, the choicest parts were sent to Khadijah's relatives and friends. I used to say, 'It appears that Khadijah was the only woman in the world.' Hearing this, the Holy Prophet was very much annoyed and said: 'Khadijah had many virtues, which others do not have. "'

She also said:

"Once the Holy Prophet remembered her and I said, 'How long will you go on remembering a woman so old that she had no teeth in her mouth? Allah has given you a woman better than her (meaning herself).' The Holy Prophet was so angry that the hair of his head was raised. He said: 'By Allah, I do not have better than Khadijah. She believed in me when others were steeped into infidelity. She testified to my truth when others rejected my claim. She helped me with her wealth when others deprived me. And Allah gave me children by her." 'Ayishah says that from then on she decided not to say any unkind word about Khadijah. (Sahih al-Bukhari, vol. 3).

She was 65 years old when she died, and she was buried at Hajun. Her grave was demolished in 1925 like those of 'AbdulMuttalib, Abu Talib and others.

(source: http://www.al-islam.org)

Part #2 - Life of the Prophet Muhammad (peace be upon him)

2008-02-07T09:25:00.000-08:00

Migration years

First and Second Hijrahs to Abyssinia

When endurance was reaching its limits and persecution became unbearable, the Prophet advised a group of his followers to migrate to Abyssinia where a benign Christian king reigned. This was the first Hijrah (Migration) in Islam and fifteen people took part in it:

And those who become fugitives for Allah's sake after they are oppressed, verily We shall give them good abode in the world and surely the reward of the Hereafter is greater, if they only knew. (Qur'an, 16:41)

And what was all this tyranny and persecution for? Just for believing in one God and for leading a chaste and pious life! Further migration of some people led to intensified persecution of those left behind. The Prophet advised a second Hijrah to Abyssinia, and this time about a hundred people, including Jafar, the elder brother of 'Ali, went away. The Quraish sent a deputation with 'Amr ibn al-'As and 'Ammara ibn Rabi'ah to Negus (Nijashi, in Arabic), the king of Abyssinia, to demand the deportation of the emigrants back to Mecca to be punished by death. Having won the favor of the clergy, the deputation tried to prejudice the king against the fugitives. Asked to explain the position, Jafar delivered a speech, which is a brilliant summary of the fundamentals of Islam and all that it stands for:

"O king! We were plunged in the depth of ignorance and barbarism; we adored idols; we lived in unchastity; we ate dead animals, and we spoke abomination. We disregarded every feeling of humanity, and the duties of hospitality and neighborhood. We knew no law but that of the strong. At that time, God raised from among us a man of whose birth, truthfulness, honesty and purity we were aware, and he called us to the Unity of God and taught us not to associate anything with Him. He forbade us to worship idols and enjoined us to speak the truth, to be faithful to our trusts, to be merciful, and to regard the rights of neighbors. He forbade us to speak ill of women and to eat the substance of orphans. He ordered us to flee from vices, to abstain from evil, to offer prayers, to render alms, and to observe the fast. We have believed in him; we have accepted his teachings and injunctions to worship God, and not to associate anything with Him. For this reason, our people have risen against us and persecuted us in order to make us forego the worship of God and return to the worship of idols of wood and stone and other abominations. They have tortured us and injured us. Having found no safety among them, we have come to thy country and hope thou wilt protect us from their oppression."

The king refused to oblige the deputation, and the latter had to return disappointed. Muslim traditions indicate that the king later on secretly converted to Islam.

Some European critics, with the object of assigning some ulterior motive for the migration, go to the length of saying that persecution was only slight and at worst confined to slaves and the poorer people who could find no clans to protect them. There is a mass of historical data recorded in original sources about the names and numbers of persons put to physical torture, the names of their tormentors and the manner of their physical torture and persecution. Although these critics admit that even Abu Bakr had to undergo the indignity of being bound to a clansman and to solicit the protection of a nomadic chief, they would still suggest that the persecution was limited to persons who had no clans to support them. Such people had, no doubt, the worst of the treatment, but when people of a clan were oppressing their fellow clansmen for accepting Islam, clan protection could not help the victims. What protection could be expected from the clan when a father chained his son, a brother tortured his sister, or a husband injured his wife? Furthermore, the slaves and the poor people constituted the bulk of the disciples at that stage. A Western historian surmises that the migration was caused either by a rift in the Muslim ranks, as some Muslims might not have liked the attitude of the Prophet towards Meccan opposition, or was undertaken with the object of making Abyssinia a base of attacking Meccan trade or to solicit military help to enable the Prophet to seize control of Mecca. Even Encyclopedia Britannica tries to water down the persecution (Macro. Vol. 12. p. 607):

"There was little physical violence, and that almost always within the family. Muhammad suffered from minor annoyances, such as having filth deposited outside his door."

About the emigration to Ethiopia it suggests:

"... but they may have been seeking opportunities for trade or military support for Muhammad."

If such fantastic conjectures can be made when the Muslims were yet a handful and survival was the only consideration before them, when all along they stood solidly behind the Prophet, when no Meccan caravan was ever attacked from Abyssinia, when that country never provided any military help to the Muslims, and when the Prophet did not seize control of Mecca even when it lay at his feet, what fairness in exposition and presentation can be expected from such historians?

Deputations of Quraish

Now we have reached the sixth year after the Declaration of Prophethood. In spite of the persecution and exodus of some people, the Prophet was laboring quietly but incessantly to wean away his people from the worship of idols. His mission gained considerable momentum by the conversion of his uncle Hamza the Valiant.

Once, at the suggestion of Abu Bakr, the Holy Prophet came into Masjid-ul-Haram and Abu Bakr started a lecture. The Quraish violently stopped him and the Holy Prophet had to take refuge in the house of al-Arqam near the hill of Safa. (Now, that house has been included into the extension of Masjid-ul-Haram). 'Umar ibn al-Khattab accepted Islam in those days.

Because of the prestige of Abu Talib, Quraish did not dare to kill the Holy Prophet. But they were making him suffer as much affliction as possible, no less was the heartache caused to him by the sufferings of the helpless Muslims. He himself said: "No prophet was ever made to suffer such afflictions as I was."

All along, Islam was gaining adherents not only from Quraish but also from the neighboring tribes. The oligarchy of Mecca was now desperately trying to. stem the movement.

The forbearance of the Holy Prophet was making the Quraish wonder as to why a man should put himself in such a precarious situation. Their outlook was materialistic; their ideals were wealth, beauty and power. They, naturally, ascribed the same motives to the Holy Prophet.

'Utbah ibn Rabi'ah, father-in-law of Abu Sufyan, was sent to him to convey the message of Quraish:

"Muhammad! If you want power and prestige, we will make you the overlord of Mecca. Or do you want marriage in a big family? You may have the hand of the fairest maiden in the land. Do you want hoards of silver and gold? We can provide you with all these and even more. But you should forsake this nefarious preaching which implies that our forefathers, who were worshipping these deities of ours, were fools."

The Quraish were almost certain that Muhammad would respond favorably to this offer. However, the Holy Prophet (s.a.w.a.) recited Sura 41 in reply, which, inter alia, contained the following warning:

But if they turn away, then say: 1 have warned you of a thunderbolt like the thunderbolt of the 'Ad and the Thamud. (Qur'an, 41:13).

`Utbah was overwhelmed with this ringing warning. He did not accept Islam but advised the Quraish to leave Muhammad alone and to see how he fares with other tribes. Quraish said that he, too, was bewitched by Muhammad.

Then a deputation was sent to Abu Talib. They demanded that Abu Talib should either persuade his nephew to desist from his mission or hand him over to suffer the extreme penalty or be prepared to fight the whole tribe. Finding the odds too heavy against him, Abu Talib said to the Holy Prophet:

"O son! Do not put such a burden on my shoulders which I am unable to bear."

The Prophet's reply to his uncle gives an indication of his indomitable will, his profound trust in God and confidence in his Mission. Said he:

"O uncle! If they placed the sun on my right hand and the moon on my left to persuade me to renounce my work, verily I would not desist therefrom till God makes manifest His cause or I perish in the attempt."

Saying this, he was overwhelmed with grief. Abu Talib was moved by this reply and said:

"By Allah, the Quraish can never reach thee in spite of their great number till I am buried in the earth. Therefore, pronounce what order thou hast; nobody can do any harm to you; be happy with this (promise) and keep thy eyes cool (i.e. be consoled)."

In their final attempt, they took a young man, 'Ammarah ibn al-Walid, to Abu Talib and offered to exchange him with Muhammad. They said to him:

"This young man is a well-known poet of the tribe; he is also very handsome and wise. You better exchange Muhammad with him. You may adopt him as your son: he will be a good helper to you. And give us your Muhammad; we will-kill him. Thus, you will not suffer any loss because you will have 'Ammarah in place of Muhammad, and by eliminating Muhammad, all this strife and friction in the tribe will come to an end."

Abu Talib was extremely furious on hearing this outrageous proposal. His voice was raised in wrath. He said: "What a worst bargain have you proposed! Why, you want me to give you my son, so that you may kill him, and are giving me your son so that I should feed him and look after him? Go away! This bargain is nothing if not foolishness."

(source: http://www.al-islam.org/)

Part #1 - Life of the Prophet Muhammad (peace be upon him)

2008-02-07T09:05:00.003-08:00

~Birth and early ages of the Prophet (pbuh)~

The Prophet (pbuh) is born

Muhammad (pbuh) was born in such a family on Friday, the 17th Rabi'-ul-Awwal, 1st year of 'Amul-Fil (corresponding to 570 C.E.) to bring the Message of God to the world. In Sunni circles, 12th Rabi'-ul-Awwal is more famous. Thus, the prayer of Ibrahim while constructing the Ka'bah was granted:

Lord! And raise a Messenger from among them who shall recite to them Thine verses, and teach them the Book and the wisdom, and purify them, indeed Thou art the Mighty, the Wise (Qur'an, 2:129).

And the tidings of Christ came true:-

O Children of Israel! Surely, I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me whose name will be Ahmed. (Qur'an, 61:6)

'Abdullah, father of the Prophet, died a few month before (or two months after) his birth, and his grandfather 'AbdulMuttalib took over the care and upbringing of the child. After a few months, according to the age-long custom of the Arabs, the child was entrusted to a bedouin woman Halimah by name, of the tribe of Bani-Sa'd, for his upbringing.

When he was only six years old, he lost his mother as well; so, the doubly-orphaned child was brought up by 'Abdul-Muttalib with the most tender care. It was the will of God that the Prophet to-be should undergo all the sufferings, pains and privations incidental to human life in order that he might learn to bear them with becoming fortitude and raise his stature in human perfection. Not two years had passed before 'Abdul-Muttalib also expired.

'Abdul-Muttalib died at the age of 82, leaving the care and custody of the orphaned Muhammad (pbuh) to Abu Talib. Abu Talib and his wife, Fatimah Bint Asad, loved Muhammad more than their own children. As the Holy Prophet himself said, Fatima Bint Asad was his "mother" who kept her own children waiting while she fed the Holy Prophet, kept her own children cold while she gave him warm clothes. Abu Talib always kept the child with him day and night.

Abu Talib had succeeded 'Abdul-Muttalib in Siqayah and Rifadah and was an active participant in the trade caravans. When Muhammad (pbuh) was 12 years old, Abu Talib bade farewell to his family to go to Syria. Muhammad (pbuh) clung to him and cried. Abu Talib was so moved that he took the child with him. When the caravan reached Basra in Syria they, as usual, stayed near the monastery of a monk, Buhayra. It is not possible to give here the full account of that visit. Suffice it to say that the monk, seeing some of the signs, which he knew from the old books, was convinced that the orphan child was the last Prophet-to-be. To make sure, he started a conversation with him, and at one point said: "I give you oath of Lat and Uzza to tell me..." The child cried out: "Don't take the names of Lat and Uzza before me! I hate them!" Buhayra was now convinced. He advised Abu Talib not to proceed to Damascus "because if the Jews found out what I have seen, I am afraid they will try to harm him. For sure, this child is to have a great eminence.

Abu Talib, acting on this advice, sold all his merchandise for cheaper prices then and there, returning at once to Mecca.

Sacrilegious War (Harb-ul-Fijar) and League of Virtuous (Hilful-Fudhul)

At a place known as 'Ukaz, a great annual fair used to be held during the month of Dhul-Qa'dah during which war and bloodshed were forbidden. At the time of the fair, 'Ukaz presented a scene of pleasure and abandonment with its dancing girls, gaming tables, drunken orgies, poetic contests and shows of prowess ending frequently in brawls and bloodshed. At one of the fairs, war broke out between the Quraish and the Banu Kinanah on one side and the Qais 'Aylan on the other. This war continued for a number of years with a considerable loss of life and varying fortunes. The lewd scenes, drunken affrays and the horrors of the war must have created a deep impression on Muhammad's sensitive mind. When the Quraish were ultimately victorious, a league was formed, on the suggestion of Zubayr, an uncle of the Prophet, to prevent disturbances of peace, to help victims of oppression, and to protect travelers. Muhammad took a very active interest in the functioning of this League which came into being as a result of a settlement known as Hilf-ul-Fudhul between Banu Hashim, Banu Taym, Banu Asad, Banu Zuhrah and Banu Muttalib. The League continued to function for half a century following the inception of Islam.

Muhammad (pbuh) marries Khadijah

Now, Muhammad (pbuh) was old enough to go with the trade caravans. But Abu Talib's financial position had become very weak because of the expenses of Rifadah and Siqayah, and it was no longer possible for him to equip Muhammad (pbuh) with the merchandise on his own. He, therefore, advised him to act as agent for a noble lady, Khadijah bint Khuwaylid, who was the wealthiest person in Quraish. It is written that in the trade caravans, her merchandise usually equaled the merchandise of the whole tribe put together.

Her genealogy joins with that of the Holy Prophet at Qusayi. She was Khadijah daughter of Khuwaylid ibn Asad ibn 'Abdul-'Uzza ibn Qusayi.

The reputation which Muhammad (pbuh) enjoyed for his honesty and integrity, led Khadijah to willingly entrust her goods to him for sale in Syria. He traded in such a way that the goods earned more profit than expected, and yet he was praised for his integrity, honesty and generosity. Khadijah was very much impressed. Only two months after his return to Mecca, he was married to Khadijah. He was twenty-five years of age and Khadijah was forty and a widow.

Reconstruction of the Ka'bah

In about 605 A.D., when the Holy Prophet was 35 years old, a flood swept Mecca and the building of the Ka'bah was badly damaged. The Quraish decided to rebuild it. When the walls reached a certain height, a dispute arose between various clans as to whom should the honor of placing the Black Stone (Hajar Aswad) in its place go. This dispute threatened to assume serious proportions but, at last, it was agreed upon that the first person to enter the precincts of the Ka'bah the next morning should arbitrate this issue.

It so happened, that first person was none other than Muhammad (pbuh). The Quraish were pleased with the turn of the events because Muhammad was well recognized as the Truthful and Trust-worthy personality.

Muhammad (pbuh) put his own robe on the ground and put the Black Stone on it. He told the disputing clans to send one representative each to hold the corners of the robe and to raise it. When the robe was raised to the required level, he took hold of the Stone and put it in its place. This was a judgement, which settled the dispute to the satisfaction of all the parties.

At this time, he had entered into several business partnerships and always acted with great integrity in his dealings with his partners. 'Abdullah, son of Abu Hamza, narrates that he had entered into a transaction with Muhammad (pbuh). Its details had yet to be finalized when he had suddenly to leave promising that he would return soon. When, after three days, he went again to the spot, he found Muhammad (pbuh) waiting for him. Muhammad (pbuh) did not remonstrate with him. He just said that he had been there for all those three days waiting for him. Saib and Qays, who also had business transactions with him, testify to his exemplary dealings. People were so impressed by his uprightness and integrity, by the purity of his life, his unflinching fidelity, and his strict sense of duty that they called him "al-Amin," the trusted one.

(source: http://www.al-islam.org)

Some basic beliefs in Islam

2008-02-07T08:47:00.001-08:00

1) Belief in God:

Muslims believe in one, unique, incomparable God, Who has no son nor partner, and that none has the right to be worshipped but Him alone. He is the true God, and every other deity is false. He has the most magnificent names and sublime perfect attributes. No one shares His divinity, nor His attributes. In the Quran, God describes Himself:

Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets not, nor was He begotten, and there is none like Him.” (Quran, 112:1-4)

2) Belief in the Angels:

Muslims believe in the existence of the angels and that they are honored creatures. The angels worship God alone, obey Him, and act only by His command. Among the angels is Gabriel, who brought down the Quran to Muhammad .

3) Belief in God’s Revealed Books:

Muslims believe that God revealed books to His messengers as proof for mankind and as guidance for them. Among these books is the Quran, which God revealed to the Prophet Muhammad . God has guaranteed the Quran’s protection from any corruption or distortion. God has said:

Indeed, We have sent down the Quran, and surely We will guard it (from corruption). (Quran, 15:9)

4) Belief in the Prophets and Messengers of God:

Muslims believe in the prophets and messengers of God, starting with Adam, including Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (peace be upon them). But God’s final message to man, a reconfirmation of the eternal message, was revealed to the Prophet Muhammad . Muslims believe that Muhammad is the last prophet sent by God, as God has said:

Muhammad is not the father of any one of your men, but he is the Messenger of God and the last of the prophets... (Quran, 33:40)

Muslims believe that all the prophets and messengers were created human beings who had none of the divine qualities of God.

5) Belief in the Day of Judgment:

Muslims believe in the Day of Judgment (the Day of Resurrection) when all people will be resurrected for God’s judgment according to their beliefs and deeds.

6) Belief in Destiny:

Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine Predestination does not mean that human beings do not have freewill. Rather, Muslims believe that God has given human beings freewill. This means that they can choose right or wrong and that they are responsible for their choices.
The belief in Divine Predestination includes belief in four things:
1) God knows everything. He knows what has happened and what will happen.
2) God has recorded all that has happened and all that will happen.
3) Whatever God wills to happen happens, and whatever He wills not to happen does not happen.
4) God is the Creator of everything.

(source: http://www.al-islam.org)