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khaled ibnwaled
13-10-08, 09:58 PM
A Hijab is a word that indicated the following conditions :

1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The female clothing must not resemble the man's clothing.

5. The design of the clothing must not resemble the clothing of the non believing women.

6. The design must not consist of bold designs which attract attention.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is haram (unlawful) for a man to look twice as this encourages lustful thoughts.

Islam protects the woman, it is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.

Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?

Allah has stated in the Quran that women must guard their modesty.

" 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. " [Quran : 24.31]

" Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well aquatinted with all they do. " [Quran : 24.30]

" And O ye believers turn ye all together toward God, so that ye may attain bliss. " [Quran : 24.31]

khaled ibnwaled
13-10-08, 10:17 PM
One of the rights of human beings is to satisfy their sexual needs. This may be aural, by listening to amorous words; visual, by looking at that which arouses sexual desire; or physical, by engaging in sexual acts of different types.

However, the only legal way to satisfy sexual urges is that which occurs between married couples.

It is not permissible for a Muslim to engage in sex before marriage. Youths of both sexes must avoid all forms of sexual arousal; they should get married early and not delay it; because this is the safer route for them. Whoever cannot get married should depend on fasting to help curb their desires.

The Purpose of Sex

Islam strives to suppress illicit sexual urges so as to bring good back to human sexual intercourse, and to make its aim the establishment of a family and to have children. Allah said, "And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy." (Holy Quran, 30:21)

In fact, the Prophet (Peace be upon him) made the relationship between a married couple a source of reward for Muslims in the following wonderful hadeeth. He (PBUH) said "… and in man's sexual intercourse (with his wife) there is Sadaqah (act of charity)." They (the Companions) said, "O Messenger of Allah! Is there reward for him who satisfies his sexual passion among us?" He said, "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward." (Muslim)

Islam acknowledges the existence of sexual desire, and considers it to be one of the pleasures of this worldly life. Allah said, "Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return (i.e., Paradise)." (Holy Quran, 3:14.)

Sexual desire is instinctive, and life without pleasure, enjoyment, and happiness becomes miserable, dreary and uninteresting. Is there anything better than the romantic hours spent by a loving married couple in the marital home?

Protection from Sexual Arousal

Islam's philosophy in life is clear and unchanging. It is founded on firm principles, including the great principle that 'prevention is better than cure' and among the applications of this great concept is Islam's recognition of the danger of sexual arousal between the two sexes.

For this reason, laws and systems were introduced that prohibit sexual arousal, stirring of desires, and inflammation of passions, other than those between a married couple.

If you think about modern day life, you will realize that men flirt in the street, at work, at school, and in the shops. It is a game of cat and mouse. You will find that it is expected of a woman to make herself up and beautify herself with the most splendid finery when she goes out.

For this reason, Islam ordered women not to beautify and adorn themselves when they go outside, but to limit their beautification for when they are with their husbands or when they are with other women.

In relation to this, two verses of the Quran were revealed, which later came to be known as the two verses of the hijab. They are the following words of Allah, "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves (part) of their outer garments." (Holy Quran, 33:59). The second verse is, "… and not to display their adornment except that which (ordinarily) appears thereof." (Holy Quran, 24:31)

Islam also warned both sexes about listening to music that arouses passions, because arousing romantic music, which has an immeasurable effect on youths, is unchanging with the passing of the centuries. This prohibition came before the invention of television and its stark portrayals of sexual acts.

The Call for Marriage

When Islam forbade sexual arousal, and prohibited sexual relationships before marriage, it did not just leave youths without an outlet for their natural instincts. Islam invited them in a clear and open way to get married early. The Prophet (PBUH) said, "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 sexual power." (Bukhari)

If a youth does not have the way or means to get married, then what is the solution? The following verse of the Quran has the answer, "But let them who find not (the means for) marriage abstain (from sexual relations) until Allah enriches them from His bounty." (Holy Quran, 24:33)

Repulsion towards Adultery and Homosexuality

It is unfortunate that modern civilization is so eager to turn a blind eye to prohibited sexual behavior, that it gives it different euphemisms so that people are not revolted by it. These euphemisms do not directly signify the word 'adultery' or the term 'illegal sexual relationship', but rather say that someone is 'sexually active' or 'has multiple partners'.

Muslims, on the other hand - even those who are religiously weak -consider extramarital relationships to be adulterous and greatly sinful; sins that would never befit a Muslim. This repulsion, which people feel towards adultery, arises from the many legal texts that condemn adultery and make it unattractive in the eyes of a Muslim. These include: "And do not approach unlawful sexual intercourse. Indeed, it is a Fahishah (i.e. anything that transgresses its limits), and an evil way (that leads one to Hell unless Allah forgives him)." (Holy Quran, 17:32)

Abu Hurairah said that the Messenger of Allah (PBUH) was asked what most commonly causes people to enter the Hellfire, he said, "The two hollow things, the mouth and the private parts." He was (then) asked about what most commonly causes people to enter Paradise, he said, "Fear of Allah and good character." (Tirmidhi and Ibn Majah)

Ubadah ibn-us-Samit said, "I was one of the Naqibs (a person heading a group of six persons), who gave the (Aqaba) Pledge of Allegiance to Allah's Messenger (PBUH). We gave the pledge of allegiance to him that we would not worship anything other than Allah, that we would not steal, would not commit illegal sexual intercourse, would not kill a person whose killing Allah has made illegal except rightfully, and would not rob each other. We would not be promised Paradise if we did the above sins, and if we commit one of the above sins, Allah will give His Judgment concerning it." (Agreed upon)

Conclusion

Islam is an amazing religion that has changed the lives of the Companions and of believers around the world. Once there was a time when adultery was deemed a normal part and acceptable happening in society and Islam rectified that notion by placing clear guidelines on sexual behaviors within a society, thus ridding the complications of liberal sexual behavior - both the physical and mental - of its believers.

We can learn much by becoming observers of the heartaches and hardships non-Muslims encounter because of the lack of sexual abstinence amongst non-married couples and how that impacts their lives as individuals and that of their communities. We can take pride and respect ourselves as Muslims by living our lives following the examples of the pious predecessors of the past, who followed the righteous teachings of our Prophet (PBUH).

Islam has generously and thoughtfully provided its believers with the prevention to the societal ills of pre-martial sexual relations, where others can spend millions of dollars and many hours seeking in desperation just waiting on the cure.

Let us each take a proactive stance in our lives to ensure that our families and ourselves are utilizing the preventive measures our religion has given us so that we may be able to thwart the day when it is too late, and we too, are left in desperation, seeking the cure. [Al Jumuah Vol. 14 - Issue: 8]

khaled ibnwaled
13-10-08, 11:44 PM
In the battle between reason/religion and whims/desires, we have the following weapons at our disposal:

1. We should remember the glory and greatness of Allah, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allah will never be at ease in committing wrong actions.

2. If we claim to love Allah, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allah are of the highest status in His sight, as are those who worship Him out of love for Him. There is a great difference between the one who obeys Allah and abstains from wrong action Out of love, and the one who does so out of fear of punishment.

3. We should think of the blessings and favours of Allah, as a decent and noble person would never act against the one who has been treating him kindly- Only base and ignoble people do such a thing. If we think of the blessings and favours of Allah, we will realize that we should not respond by going against His commands and committing wrong action.

4. We should think of the wrath and punishment of Allah, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.

5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of iman (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his iman in return for some brief

Moment of pleasure the consequences of which might last forever? In a sahih hadith, the Prophet (SAAS) said: "No adulterer is a believer at the time when he is committing adultery." Commenting on this hadith, one of the Sahabah said: "His iman wil be dragged out of him until it goes over his head like a cloud. If he repents, then his iman will return to him."

6. We should relish the idea of defeating the Shaytan and being victorious over him, because overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.

7. We should bear in mind the reward and compensation which Allah has promised to those who control their whims and desires, and abstain from that which is haram.

8. We should think of the special companionship of Allah, as He has told us: "Allah is with those who patiently persevere." (al-Baqarah 2: 153) "For Allah is with those who restrain themselves and those who do good" (an-Nahl 16: 128) "For verily Allah is with those who do right." (al-Ankabut 29: 69)

9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning

10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.

11. We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.

12. We should direct our thoughts towards contemplation of the signs of Allah which He has encouraged us to think about, whether they are in the Quran or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whispering of the Shaytan. There is no greater loser than the one who, instead of thinking of Allah, His Book, His Prophet and his Sahabah, dwells on Shaytan and the ideas of Shaytan.

13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.

14. We should know that Allah has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allah is testing us in this world with a life that will end in death, a life of pride that is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytan greatly envies the believers.

Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us,

"Whoever hears of the Dajjal should keep away from him." The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytan, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.

khaled ibnwaled
14-10-08, 12:30 AM
Islam permits all that is good and pure. Allah says: “O you who believe! Eat of the good things that We have provided for you.” [Sűrah al-Baqarah: 172]

Every food and drink created by Allah is permissible for us unless prohibited by the sacred texts. This ruling is derived from the verse of the Qur’ân where Allah says: “Say: ‘I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat…” [Sűrah al-An`âm: 145].

Foods are basically of two kinds: foods from animal sources and foods from plant sources.

Foods from animal sources are permissible save the following kinds:

1. All fanged predatory animal such as the tiger, leopard, lion, dog…etc.

2. All birds of prey such as the eagle, falcon, and owl. The Prophet (peace be upon him) forbade: “…every fanged predatory animal and every taloned bird of prey” [Sahîh Muslim]

3. Donkeys. The Prophet (peace be upon him), on the day of Khaybar, forbade the flesh of donkeys and permitted the flesh of horses. [Sahîh al-Bukhârî and Sahîh Muslim]

4. Pork. It is prohibited by the Qur’ân.

5. Any animals that are called impure in the Arabic language, since Allah says: “And prohibits them from what is bad (and impure)” [Sűrah al-A`râf: 157]. This would include flies and the like.

6. Animals that we are either commanded to kill or prohibited from killing.

All other meat is permissible for us, such as that of sheep, chicken, ostrich, rabbit, zebra and the like.

All vegetation – like leafy vegetables, fruits, seeds, and the drinks made from them – are permissible for us except for what is intoxicating or injurious to the health such as hashish, drugs, tobacco and poisons. These things are unlawful.

Allah forbids things only for our benefit. His commands and prohibitions are full of wisdom. People may come to learn of some of this wisdom on occasion, but more often they will not know it.

Food has an affect not only on our health, but on our behavior. Good food will bring about a good affect on us and bad or impure food will bring about an ill affect.

- Sheikh Ahmad al-Rashîd

khaled ibnwaled
14-10-08, 12:33 AM
Criminal law in Islam is aimed at securing human welfare. Its general precepts exist to uphold universal principles that govern every human need. These universal principles are:
1. The preservation of life.
2. The preservation of religion.
3. The preservation of reason.
4. The preservation of lineage.
5. The preservation of property.
The Islamic penal system is aimed at preserving these five universal needs. For example, to preserve life, it prescribes the law of retribution, to preserve reason it prescribes the punishment for drinking, and to preserve property, it prescribes the punishment for theft.

The Islamic penal system is based on a number of principles, the most important of which follow:

1. Nothing is prohibited before the appearance of the Divine Law. Deeds are only described as prohibited if their prohibition is stated in the sacred texts. This principle is implied by many verses of the Qur’ân, such as: “We would punish no one until after we had sent a Messenger" and: “Your Lord would not destroy the towns until He sent a messenger to the mother of the towns who would recite to them Our signs.” The jurists have derived from verses such as these the following two rules of jurisprudence:
1. There is no accountability before the appearance of the Divine Law.
2.Everything is assumed to be permissible unless there is proof indicating otherwise.
2. Previous violations are to be pardoned (punishments are not retroactive). This principle, which is a consequence of the previous one, means that the divine texts that prescribe fixed punishments for certain crimes are not to be carried out on people who committed these acts before the texts prohibiting them were revealed. They are only applicable to those who commit these crimes after the punishments for those crimes have been prescribed. The previously mentioned verses point to this principle, as do the following:
“Allah has pardoned what has passed.” and: “Say to those who disbelieve that if they desist, Allah will forgive them what has passed.”

3. No one is punishable for the deeds of others. This means that, in Islamic Law, the individual is solely accountable for his or her crime, and no one else will bear the burden of an action that he or she committed. No one will be punished for a crime committed by someone else, no matter how close the two people might be related. The Qur’an has established this principle in many verses. Among these are the following: Allah says: “No soul will earn any wrong except against itself. No one shall bear the burden of another.”
and: “Whoever does good, then it is for his own soul, and whoever does wrong then it is against it.”

4. The penal code is universally applicable. The Islamic penal code – like other Islamic institutions – is applicable to everyone, without discrimination. Everyone is equal before it, no matter what his or her standing in society might be. The Qur’an has established the principle of universal equality in the following verse: “O mankind, We have created you from a male and a female and made you into nations and tribes so you can come to know one another. Verily, the most noble of you with Allah is the most righteous.”

Allah’s Messenger (peace be upon him) has clearly illustrated the principle of equality in carrying out punishments when a woman from the Makhzam clan – one of the noblest clans within the tribe of Quraysh – committed theft. The people of Quraysh interceded to have her acquitted, but Allah’s Messenger (may the peace and blessings of Allah be upon him) said:
“O people, those who came before you came to ruin only because they used to pardon their nobility when they stole and would carry out the punishment on the weak. By Allah, if Fatimah, the daughter of Muhammad, committed theft, I would cut off her hand.”

5. Punishments are not to be carried out in the face of doubt. This means that the judge cannot rule to have the punishment carried out upon the accused whenever there is doubt as to whether or not the crime has been committed, or whether or not there was a legal justification for making it excusable.

Allah’s Messenger (peace be upon him) made this clear when he said: “Do not carry out the prescribed punishments when there is doubt.”

Islamic Law recognizes two kinds of punishments for crimes. The first are punishments that are specifically prescribed by the Qur’ân and Sunnah for particular crimes. These punishments cannot be waived or modified when a conviction is had. Then there are punishments of a discretionary nature. These are to be applied in cases where the divine texts establish the prohibition of certain activities without setting down for them a prescribed punishment. In these cases, the punishment is to be determined by legislation or by the presiding judge in light of the indications given by the prescribed punishments for other crimes.

khaled ibnwaled
14-10-08, 12:35 AM
The Qur’ân makes it clear that it is permissible for people to fight back against those who attack them. Allah says: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” [Sűrah al-Baqarah:190]

Allah says: “And why should ye not fight in the cause of Allah 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’.” [Sűrah al-Nisâ':75]

The Qur’ân also makes it clear that when the other party refrains from aggression, then it is not permissible to attack them. Allah says: “But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.” [Sűrah al-Baqarah:192-193]

It is permissible to fight against oppression and persecution. This does not only apply to Islam and Muslims, because everyone has the right to worship Allah. Allah says: “To those against whom war is made, permission is given (to fight), because they are wronged – and verily Allah is Most Powerful for their aid – (They are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.” [Sűrah al-Hajj:39-40]

This clearly means that Muslims must fight to protect and defend people of other faiths, if they are in areas where the Muslims have effective power. All people must be free to worship Allah according to their own beliefs. They must be free to make their own choices. Allah says: “Let there be no compulsion in religion.” [Sűrah al-Baqarah:: 256]

This brings us to the concept of jihâd. There is no such thing as “holy war” in Islam. This is a mistranslation of the word. Holy war is carried out to forcibly subject others to one’s religious beliefs. As we have seen, this is expressly forbidden in Islam. The word jihâd literally means struggle and applies to any colossal effort, not just to warfare. Jihâd may be against one’s own desires or evil inclinations.

Fighting in war can be jihâd, but under what conditions? Muslims fight in defense, but so do others. What makes such fighting a jihâd? The answer is that fighting only becomes jihâd if it is for the pleasure of Allah alone and according to the Law of Allah. Even fighting against people who attacked first will not be jihâd if the Muslims strike back in revenge. Jihâd has a self-restraint that has never been seen in any other form of warfare.

In the life of the Prophet Muhammad (peace be upon him), we have a practical example of how Islamic warfare – or jihâd – is to be carried out. When Prophet Muhammad (peace be upon him) began calling the people of Mecca to Islam, he was met with stiff resistance. He was severely persecuted along with his followers. Some of them were tortured on account of their faith and even killed. The situation grew progressively worse until the Muslims were forced to flee. They emigrated to Madinah, a city to the north whose inhabitants had accepted Islam. In Madinah, the first Islamic community was established, and from there Prophet Muhammad continued his mission of calling the people to Islam.

The Meccans still wanted to stop Muhammad (peace be upon him) and put an end to Islam. On many occasions they attacked Madinah and the Muslims had to fight back. During these battles we can see how fighting in Islam was conducted.

The Prophet Muhammad (peace be upon him) forbade the killing of non-combatants. Ibn `Umar, a Companion of Prophet Muhammad (peace be upon him), said: “I saw the body of a slain woman during one of the battles of the Prophet (peace be upon him), so he forbade the killing of women and children.” [Sahîh al-Bukhârî and Sahîh Muslim]

Rabâh b. Rabî` was another companion of the Prophet Muhammad (peace be upon him). He gave the following account of an incident that occurred during one of the battles: “We were with Allah’s Messenger (peace be upon him) during a battle and we saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: ‘They are gathered around a slain woman.’ So Allah’s Messenger (peace be upon him) said: ‘She should not have been attacked!’ Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: ‘Tell Khâlid not to kill women or laborers’.” [Sunan Abî Dâwűd]

Allah’s Messenger (peace be upon him) used to say the following words to his troops before sending them to war: “Go forward in the name of Allah. Do not kill an elderly person, nor a child, nor a woman, and do not exceed the bounds.” [ al-Muwatta’]

From all this, it is easy to see Islam’s position on terrorism. Terrorism is a form of warfare whereby innocent people are specifically targeted to instill fear in a population. Therefore, Islam’s view on terrorism comes from the Islamic position on warfare. It is clear from what preceded that even during war, when the Muslims are fighting an aggressive enemy, they are never allowed to target civilians. This is strictly prohibited by Islamic Law. The killing of innocents is murder, even during times of war. The one who intentionally kills these innocent people is a murderer who deserves the punishment for murder. Terrorism is categorically prohibited in Islam.

Throughout Islamic history, the Muslim’s treatment of others in times of war was exemplary. Abű Bakr, a Companion of Prophet Muhammad (peace be upon him) and the first Caliph that came after him, sent an army to Syria to fight the aggressive Roman legions and went out to give them words of encouragement. He said: “You are going to find a group of people who have devoted themselves to the worship of Allah (i.e. monks), so leave them to what they are doing.”

When `Umar, a companion of the Prophet Muhammad (peace be upon him) and the second Caliph, drove the Roman legions out of Jerusalem, the Muslims were welcomed as liberators. Even though the Muslims had conquered the land, they were not allowed to look upon the inhabitants of the land as their enemies. Their enemies were only the Romans who had aggressed against them. When `Umar entered Jerusalem as a conqueror, he came humbly and instead of dictating harsh terms to the people, brought a treaty that guaranteed the people of Jerusalem, who were predominantly Christian, their safety and freedom from all persecution. The following is from the treaty that he drafted for them:
“This is what `Umar, the Commander of the Faithful, grants to the people in peace. He grants them the safety of their persons, their churches, and their crosses… their churches will not be shut down nor destroyed. Nothing will be taken from them or from their crosses. They will not be compelled to abandon their faith nor shall any one of them be abused.”
Jihâd can never be fought for worldly gain, for conquest, or even for revenge.

Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civillians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such.



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khaled ibnwaled
14-10-08, 12:36 AM
Marriage is supposed to be a permanent contract. It is never entered into with a time limit. At the same time, it is a contract based upon affection and mutual understanding. Without these qualities, married life becomes impossible. For this reason, Islamic Law has taken great pains to preserve this affection and encourage treating one’s spouse kindly. It calls to gentleness and intimacy. It prescribes arbitration to deal with difficulties. In spite of all this, sometimes the hearts of people are incompatible with each other and foster no affection, so that a return of affection and mutual understanding becomes inconceivable.

In this situation, the only alternative to divorce is conflict and continuous quarreling. This can lead to mental illness, and it places the two people in a state of perpetual suffering. They merely maintain the outward appearance of a marriage in spite of the fact that they want to have nothing to do with each other.

The purposes of marriage and the wisdom behind it are not being realized under these circumstances, for the needed comfort, affection, and cooperation are just not there. The only logical solution in this situation is to terminate the marriage and give both people the opportunity to look for a better relationship elsewhere, so each can enjoy a happier and more peaceful family life.

This happens in two ways: a standard divorce or a khul` settlement where the wife pays compensation.

A. Divorce This is where the marriage contract is revoked either immediately or after a period of time. Thus there are two forms that it can take:

1. Irrevocablee divorce: This is where the husband does not have the right to take his wife back except with a new marriage contract, another dowry, and her consent.

2. Revocable divorce: This is a divorce where the husband has the right to take the wife back for a period of time without contracting with her a new marriage. The reason for this is that the marriage does not actually terminate until the waiting period is completed.

Islam has placed this form of divorce in the hands of the man, but it has taken many precautions with it and restricted it with a number of specific rules. Only one divorce should be given at a time. It must take place after she has completed a menstrual cycle and before he has resumed sexual relations with her, meaning it is not permissible for him to divorce her during her monthly period or if he has had sex with her afterwards. If he has had sexual relations with her after her last period, then he must wait for her to complete another monthly cycle before he can divorce her. This gives the husband a period of time to stay with his wife without divorcing her. Likewise, it gives him the right to take her back for a period of time, so if he regrets divorcing her, he still has the opportunity to resume his family life with her without having to go through any procedures or difficulties.

This period of time is three months for older women who have ceased to have their menstrual cycles as well as for those women who have never had monthly periods. For other women, the length of the waiting period is three menstrual cycles. However, the waiting period for a pregnant woman is up to the time that she has given birth.

The woman, according to many jurists, has the right to petition the courts for a separation during this time if she is suffering abuse from her husband, whether this abuse is physical or otherwise. The courts will offer her right to an immediate, irrevocable divorce at this time if she so wishes.

B. The Khul` Settlement: This is a divorce that occurs where the woman pays to her husband a compensation for being released from the marital bond.

This form of divorce is attested to by the following verse of the Qur’ân: “If they fear that they will not be able to keep to the limits set by Allah, then there is no sin on them for what she gives in payment for her freedom.”

The wisdom behind this option is that it gives the woman a way out if she cannot bear to remain with her husband. Sometimes a woman cannot stand to remain with her husband, but he has every desire to keep her. Thus, Allah has prescribed for her the khul` so that she can free herself from remaining with a man with whom she cannot hope to have a proper family life. Khul` is generally disliked – though not prohibited – unless the husband’s abusive behavior or ill treatment is the cause for her wanting to get away.

Likewise, the Qur’ân sternly forbids a man to mistreat his wife in hopes of taking her money. Allah says: “Do not treat them with harshness so you can take away part of what you have given them.”

khaled ibnwaled
14-10-08, 12:39 AM
Islam promotes modesty. It seeks to minimize vice and immorality in society. One of the ways it does so is by encouraging modest dress. Islam sets the standards of decency for both men and women.

In most Western countries, there are laws defining what is decent. This usually amounts to the male having to cover his genitals and the female having to cover her genitals and her breasts. If this minimum requirement is not met, the person can be charged with indecent exposure. The reason cited for the difference between men and women in this matter is the differences in their anatomy.

Islam prescribes a more conservative minimum dress code for both men and women. A man must always be covered in loose clothing between his navel and his knee. This is the absolute minimum covering required. He must never go out in public with a short bathing suit on.

A woman must cover her whole body. The wisdom behind this dress code is to minimize sexual enticement as much as possible for both men and women. Obeying this dress code is a form of obedience to God.

Some Western observers have assumed that the head covering of a woman is meant to show her inferiority to men. This could not be further from the truth. The Qur’ân explicitly states that the reason for her dressing this way is so that she will be respected. The message that the woman gives when she wears Islamic dress is as follows: “Respect me for who I am. I am not a sex object.”

khaled ibnwaled
14-10-08, 12:41 AM
Question: Can a man shake a woman's hand? Does it make a difference if she is old or young?

Answered by Sheikh Salman al-Oadah

In principle, shaking hands with women outside of one’s family is prohibited. In Sahîh al-Bukhârî and Sahîh Muslim, `Â’ishah relates that the Prophet’s hand never touch a woman’s hand except that of a woman who was lawful to him.

Umaymah b. Raqîqah said: “I came to the Prophet (peace be upon him) with a group of Ansar women to swear fealty for Islam. The women said 'O Messenger of Allah, let us swear fealty to you.' The Prophet (peace be upon him) said: 'I do not shake hands with women. How I accept the pledge from one woman is the same as with one hundred women'."[al-Muwatta’ (2/982), Sunan al-Tirmidhî (7/1597), Sunan al-Nasa’î (7/149), and Sunan Ibn Mâjah (2874)]

It is well known that the Prophet (peace be upon him) never shook hands with women, neither directly nor behind a cloth, and what was related by `Umar that he did so with respect to the oath of allegiance is not correct.

However, if the woman is very old, one of those mentioned in the verse;
“And as for women past child-bearing who do not expect wedlock” and there is no chance of her tempting others or falling into temptation then scholars are of two opinions:

First: the Hanafî and Hanbalî scholars, as stated by Ahmad, allow it. They offer as evidence a hadîth that the Prophet (peace be upon him) used to shake hands with old women and not young women, but this hadîth is not authentic.

They also advance as evidence what is related that Abű Bakr used to shake hands with old women, and that al-Zubayr had an old woman give him medical treatment. Allah knows whether this is true or not.

Touching a woman is forbidden to prevent temptation. If the woman is not desirable, then the temptation does not exist. Some scholars rely for this opinion on the verse “And as for women past child-bearing who do not expect wedlock…” This opinion is the stronger one.

The other opinion is that of the Mâlikî and Shâfi`î scholars that it is forbidden to touch the hand of an unrelated woman, whether old or young.

And Allah knows best.

For more details see:

- al-Mabsűt (10/154)
- Tabyîn al-Haqâ’iq (6/218)
- al-`Inâyah (10/25-26)
- al-Jawharah al-Nîrah (2/284)
- Durar Al-Hukkâm (1/314-315)
- al-Insâf (8/26-27)
- al-Furű` by Ibn Muflih (5/152)
- al- Bahr al-Zakhkhâr (5/374)
- al- Mawsű`ah al-Fiqhiyyah (29/297)

khaled ibnwaled
14-10-08, 12:46 AM
One of the hallmarks of Islam is its complete harmony with scientific thought. A Muslim considers conflict between science and religion to be impossible. Religion comes from Allah and so does the Creation. It is impossible for one to contradict the other.

Islam teaches the Muslim to expect causes for everything in Creation. This is the way of Allah. Allah created everything we see around us. At the same time, everything we see around us also has a natural cause. Unless the Qur'ân and Sunnah explicitely state something to the contrary, a Muslim automatically assumes that everything in Creation has a natural explanation, from the formation of the stars and galaxies to the origin and diversity of different species. A Muslim never feels the need to rely on miracles to explain natural phenomena. A Muslim believes that miracles are instances where Allah contravenes his own natural laws for a specific reason, like to assist one of His prophets or to answer a prayer. Miraculous explanations should never be concocted by people in order to explain something in the natural world or to cover up for human ignorance on a scientific matter.

There has never been a scientific fact or a valid scientific theory that contradicted the teachings of Islam. Whatever science uncovers, it only increases our knowledge of Allah’s magnificent Creation. This is why Islam actively encourages scientific endeavor and why the Qur’ân commands us to study His signs in nature.

Islam also allows us to enjoy the fruits of human ingenuity. We are commanded to strive to better the world. Islam welcomes technological advances. Technology can be employed for both good and evil. Technology itself is neutral. It is our responsibility to use what Allah has blessed us to know for the betterment of humanity.

In the early days of Islam, when people adhered to its beliefs and practices, there was a flowering of science, culture and technology. The teachings of Islam brought about this scientific awareness. Only after people lost sight of their religious beliefs did the scientific achievements of the Muslim world cease and fall into obscurity.

khaled ibnwaled
14-10-08, 02:49 PM
Saheeh al-Jaami as-Sagheer wa Ziyaadatuh'





Al-Imaam as-Suyooti (may Allaah have mercy on him) originally had a collection of hadeeth called 'al-Jaami'
as-Sagheer min Hadeeth al-Basheer an-Nadheer' (The Small Collection of the Sayings of the Giver of Glad
Tidings, the Warner).
The authenticated version of that collection is by Shaykh al-Albaani, and it is called 'Saheeh al-Jaami as-
Sagheer wa Ziyaadatuh'.



Translated by Abu Sabaayaa









Bismillaah



#8: "I eat as a slave eats, and I sit as a slave sits, for verily, I am a slave."
#23: "Allaah hates to allow the one who has killed a believer to repent."



#44: "The people of Yemen have come to you, and they have the weakest (softest) hearts, and the softest
mouths, and comprehension (fiqh) is from Yemen, and wisdom is from Yemen."
#80: "Would you like for your heart to become soft and for you to find what you are looking for? Be
compassionate to the orphan and pat his head, and feed him from what you eat. Then your heart will
become soft, and you will find what you are looking for."
#92: "Do you wish to put the people to trial, Mu'aadh? If you lead the people in prayer, then read Soorat
ash-Shams, and al-A'laa, and al-Layl, and al-'Alaq."



#100: "Beware of that which is forbidden and you will be the best worshipper among the people, and be
pleased with your share of what Allaah has given and you will be the most self-sufficient of the people,
and be good to your neighbor and you will be a believer, and love for the people what you love for
yourself and you will be a Muslim, and do not laugh too much for too much laughing kills the heart."
#245: "Supplicate to Allaah while you are certain that He will answer you, and know that Allaah does not
answer supplication from a heart that is heedless of Him."
#275: "If Allaah loves a people, then he tests them."
#287: "If anyone of you improves his practice of Islaam, then for every good action that he performs, he
will have anywhere from 10 to 700 like them written for him, and whoever performs a bad deed will only
have that deed written for him until he meets Allaah."



#308: "If Allaah wants good for one of His worshippers then he makes his punishment in this World, and
if He wants bad for one of His worshippers then He holds off from him with his sins until he meets Him
with them on the Day of Judgement (i.e., he is punished for them in the Hereafter)."
#310: "If Allaah wants to create something, nothing can prevent Him from doing so."


#317: "If you do something bad, then do something good."



#446: "If one of you performs ablution in preparation for the prayer, then he should not clasp his fingers
together."
#514: "If one of you enters the masjid, then he should send blessings upon the Prophet and say: 'O Allaah,
open for me the doors to your Mercy' [Allaahumaftahlee abwaaba Rahmatak], and when he leaves he
should send blessings upon the Prophet and say: 'O Allaah, protect me from the Devil'
[Allaahuma'simnee min ash-Shaytaan]."
#524: "When the people of Paradise enter Paradise, Allaah will say to them: 'Do you desire anything
more so that I can increase you in it?' And they will say: 'Our Lord, what is above what You have
already given us?' So He will say: 'My Pleasure.'"



#527: "If you enter a masjid, then pray with the people even if you have already prayed."
#555: "If one of you sees someone who is in the midst of being tested (by Allaah) then says: 'All praise is
for Allaah who has saved me from what you are being tested with, and has favored me greatly over you
and over many of his worshippers' [Alhamdillaah alladhee 'aafaanee mimmaa abtalaaka bihi, wa
faddalnee 'alayk wa 'alaa katheerin min 'ibaadihi tafdeelaa], then you have thanked for that blessing."
#583: "If one of you visits his brother at his residence, then he should not get up to leave without his
permission."
#585: "If you beautify your masaajid, and decorate your masaahif (copies of the Qur'aan), then
destruction is upon you."



#628: "If you drink milk then rinse your mouths from it, for it contains fat."
#679: "If ribaa (interest/usury) and zinaa (fornication/adultery) appear in an area, then the people of that
area have invited upon themselves the punishment of Allaah."
#713: "If a worshipper of Allaah says: 'There is none worthy of worship but Allaah, and Allaah is the
Greatest' [Laa ilaaha illallaah wallaahu Akbar], Allaah says: 'My worshipper has spoken the truth; there
is none worthy of worship but I and I am the Greatest.'
If he says: 'There is none worthy of worship but Allaah alone' [Laa ilaaha illallaahu wahdah], Allaah
says: 'My worshipper has spoken the truth; there is none worthy of worship but I alone.'
If he says: 'There is none worthy of worship but Allaah without any partners' [Laa ilaaha illallaahu laa
shareeka lah], Allaah says: 'My worshipper has spoken the truth; there is none worthy of worship but I
and I have no partners.'
If he says: 'There is none worthy of worship but Allaah, for Him is the Kingdom and for Him is all
Praise' [Laa ilaaha illallaah lahul-Mulk wa lahul-Hamd], Allaah says: My worshipper has spoken the
truth; there is none worthy of worship but I and for Me is the Kingdom and for Me is all Praise.'
If he says: 'There is none worthy of worship but Allaah and there is no might nor power except with
Allaah' [Laa ilaaha illallaah wa laa hawla wa laa quwwata illaa billaah] Allaah says: My worshipper has
spoken the truth; there is none worthy of worship but I and there is no might nor power except with Me.'


Whoever is provided this at the time of his death, the Fire will not touch him."



#735: "If Allaah decides that a worshipper of His will die in a certain land, then He makes a reason for
him to travel there."
#779: "On the Day of Resurrection, Allaah will send to every believer an angel and a disbeliever with
him, so the angel will say to the believer: 'O believer, take this disbeliever, for he is your ransom from the
Fire (i.e., he will take your place in Hell).'"
#828: "If the sword is introduced among my Ummah, it will not be raised from it until the Day of
Ressurection."
#851: "Announce among the people that whoever bears witness that there is none worthy of worship
except Allaah without any partners, with sincerity, enters Paradise."
#854: "Allow me to tell about an angel from the angels of Allaah the Exalted who carry the Throne:
between his ears and his neck is a distance of 700 years of travel."



#862: "Go to your companion and inform him that tonight, my Lord has killed his lord (meaning
Kisraa)."
#868: "The most compassionate among my Ummah is Abu Bakr, and the strictest in following the Deen of
Allaah is 'Umar, and the most truthfully shy is 'Uthmaan, and the wisest judge is 'Ali, and the best in
fulfilling obligations is Zayd ibn Thaabit, and the best reciter is 'Ubayy, and the most knowledgable of
the allowed and the forbidden is Mu'aadh ibn Jabal, and verily for every people there is a trustworthy
one, and the trustworthy one of this Ummah is Abu 'Ubaydah ibn al-Jarraah."
#899: "The ground in Paradise is made of white sand."
#1003: "The most beloved to me from my Ummah will come after me: one of them would wish that he
could give his family and wealth for a glimpse at me."



#1096: "The best actions are to cheer up your believing brother, to relieve him of a debt, or to feed him."
#1119: "The best prayer with Allaah is the morning prayer on Friday in congregation."
#1129: "The believer who is best in submission is he who protects the Muslims from his tongue and hand,
and the believer who is best in faith is the one who has the best character and manners, and the best
emigrant is he who abandons what Allaah the Exalted has forbidden, and the best striving is he who
strives against himself for Allaah, the Mighty and Majestic."
#1139: "Carrying out a punishment from the punishments prescribed by Allaah is better than 40 nights'
rain in the lands of Allaah."
#1146: "The Hour has neared and people are only increasing in their pursuit of the life of this World, and
they are only increasing in their distance from Allaah."



#1199: "The people who eat their fill the most in this World will be hungriest in the Hereafter."
#1233: "The milk of the cattle contains healing, its fat is a medicine, and its meat (causes) sickness."



#1254: "Allaah and His Messenger are the helpers of those who have no helpers, and the uncle is the
inheritor of he who has no inheritor."
#1275: "O Allaah! I ask You for guidance, piety, safety and well-being, and contentment and
sufficiency." [Allaahummaa innee as'alukal-hudaa wat-tuqaa wal-`afaafa wal-ghinaa].
#1375: "I was ordered to use the siwaak (toothbrush) so much that I feared my teeth would fall out."
#1396: "This Ummah of mine is an Ummah that has been relieved of much. It has no punishment in the
Hereafter; rather, its punishment in this World is in the form of trials and tribulations and earthquakes
and killing and disasters."



#1425: "If you are killed in the path of Allaah, while you are patient and waiting, going forth and not
turning your back, then Allaah will remove all of your sins from you except for the debt. That is what
Jibreel told me now."
#1441: "If you visit some people and they fulfill their obligations to you as a guest, then accept what they
give you, and if they fail to do so then take the right of the guest that they should have given you."
#1464: "I am an announcer of a house in the midst of Paradise for the one who leaves an arguement even
if he is right, and a house in the middle of Paradise for the one who leaves lying even if in a joking
manner, and a house in the highest part of Paradise for the one who improves his manners."
#1497: "The scriptures of Ibraaheem were revealed on the first night of Ramadaan, and the Torah was
revealed on the 6th of Ramadaan, and the Gospel was revealed on the 13th of Ramadaan, and the
Zaaboor was revealed on the 18th of Ramadaan, and the Qur'aan was revealed on the 24th of
Ramadaan."



#1516: "Verily, Adam was created from three types of dirt: black, white and red."
#1601: "Verily, saying: 'Praise be to Allaah [Alhamdulillaah], and Glory be to Allaah [Subhaan-Allaah],
and 'There is none worthy of worship except Allaah' [Laa Ilaaha Illallaah], and 'Allaah is the Greatest'
[Allaahu Akbar] causes the sins to fall off of the slave just as the leaves fall off of this tree."
#1602: "Verily, the Maidens of Paradise will sing, saying: 'We are the excellent Hoor; we came for noble
husbands.'"
#1603: "Verily, shyness and faith are two close companions, so if one of them is taken away the other goes
with it."
#1609: "Verily, the World is cursed and everything in it is cursed, except for the remembrance of Allaah
and what is associated with it, and a teacher and a student (of good)."



#1656: "Verily, the Devil comes to one of you and says: 'Who created the sky?' So you say: 'Allaah.' So he
says, 'Who created the land?' So you say: 'Allaah.' So he says, 'Who created Allaah?' If this happens to one
of you, he should say: 'I believe in Allaah and His Messenger.'"
#1671: "Verily, when the worshipper stands to pray, all of his sins are placed on his head and shoulders,
so whenever he bows or prostrates his sins fall off of him."
#1684: "Verily, the grave is the first stage of the Afterlife, so if one is saved from it, there is nothing after
that easier than it; and if one is not saved from it, then there is nothing after it more difficult than it."


#1712: "Verily, if Allaah bestows a favor upon a worshipper, he likes that the signs of that favor are
visible."
#1769: "Verily, Allaah likes ease for this Ummah, and hates hardship for it."
#1792: "Verily, Allaah has given Ja'far (ibn Abi Taalib) two wings soaked in blood; he flies with them
amongst the angels."



#1812: "Verily, if Allaah had willed to not be disobeyed, He wouldn't have created Iblees."
#1814: "Verily, Allaah the Exalted protects his believing slave from this World out of love for him as you
protect your sick from (too much) food and drink out of fear that it would harm them."
#1817: "Verily, Allaah increases the disbeliever in punishment because of his family's crying over him."
#1879: "Verily, Allaah the Exalted hates everyone who is knowledgable of the Worldly life, but ignorant
of the Hereafter."
#1891: "Verily, Allaah the Exalted loves that the doer of an action perfects his action."
#1900: "Verily, on the Day of Ressurection Allaah the Exalted will torture those who tortured the people
in this World."
#1913: "Verily, Allaah says: 'O Son of Aadam! Suffice me early in the day with four units of prayer (four
rak'ahs of Duhaa prayer) and I will suffice you with them at the end of the day."



#1965: "Verily, the dead are tortured in their graves to the point that the animals can hear them."
#1977: "Verily, people are not given anything better than good character."
#1991: "Verily, emmigration (hijrah) will not cease as long as there is Jihaad."
#1997: "Verily, the Jews envy you for saying 'Salaam' and 'Aameen'."
#2022: "Verily, when the worshipper will be asked about the pleasures (of life) on the Day of
Resurrection, it will be said: 'Did we not perfect your body and provide you with cool water?'"
#2028: "Verily, the acts of the people of Paradise will be made easy for those who are the people of
Paradise to perform, and the acts of the people of the Fire will be made easy for those who are the people
of the Fire to perform."



#2032: "Verily, the inhabitants of the Fire will weep until the ships can sail in their tears, then their tears
will turn into blood."
#2065: "Verily, the best perfumes for men are those whose color is hidden but who's scent is apparent,
and the best perfumes for women are those whose color is apparent but who's scent is hidden."
#2067: "Verily, Daawood the Prophet did not eat except from what his own hands earned."
#2069: "Verily, Allaah is amazed at his servant who says: 'O Allaah, forgive me my sins,'
[Allaahumaghfirli dhunoobi] while he knows that none forgives sins except Him."


#2093: "Verily, Jihaad in the path of Allaah is tourism for my Ummah."
#2097: "Verily the scribe on the left (the recorder of bad deeds) raises the pen for six hours from the
Muslim servant who sins. If he regrets his action and seeks Allaah's forgiveness, it is ignored; otherwise,
it is written as one bad deed."
#2112: "Verily, knowledge that is not benefitted from is like treasure that is not spent from in the path of
Allaah."
#2114: "Verily, the thickness of the skin of the disbeliever (in Hell) is forty-two arm-lengths of those who
were in the time of Aadam, and his molar teeth are the size of Uhud, and the amount of space that he
occupies in Hell is like the distance between Makkah and Madeenah."



#2148: "Verily, for every Ummah there is a trial (fitnah), and the trial for my Ummah is wealth."
#2150: "Verily, for everything there is a reality, and the worshipper does not acquire true faith until he
realizes that what befalls him was not meant to pass him by, and what passes him by was not meant to
befall him."
#2180: "Verily, in the Grave there is a squeezing, and if anyone were to be saved from it, it would be
Sa'ad ibn Mu'aadh."
#2181: "Verily, a man from Quraysh has the strength of two men who are not from Quraysh."
#2192: "Verily, the likeness of the one who performs bad deeds and then performs good deeds is like the
one who has a tight chain around his neck that is choking him, then he performs a good deed that causes
one link to be broken, then he performs another that causes another to be broken, until it falls to the
ground."



#2193: "Verily, the one who takes back a gift that he has given is like the dog which ate until it vomited,
and then ate its own vomit."
#2195: "Verily, the life of this World is like the food of the son of Adam: no matter how much salt and
spice he adds to it, let him look to how it ends up (as waste)."
#2223: "Verily, from the people there are those who are keys to what is good and blockages to what is
bad, and verily, from the people there are those who are keys to what is bad and blockages to what is
good. So glad tidings to those whom Allaah has made the keys to what is good by his hands, and woe to
the one whom Allaah has made the keys to what is bad by his hands."
#2232: "Verily, from that which obligates forgiveness (of sins) is the exchange of 'Salaam' and good
speech."
#2234: "Verily, after you (Companions) there are times that require patience such that the one holding
on during those times will have the reward of fifty martyrs from you."



#2343: "Verily, I am a human being, and I set a condition on my Lord - Mighty and Majestic - that any
Muslim worshipper who is insulted or cursed, that this becomes charity and reward for him."
#2350: "Verily, you were sent to make things easy, and not to make things difficult."



#2370: "Verily, the believer who is stricken with pain and fever is like a piece of steel that is placed in fire
and its rust is removed, leaving only its good part."
#2379: "Verily, the people will be resurrected based on their intentions."
#2380: "Verily, the Anti-Christ will emerge when he is angered."
#2388: "Verily, Allaah assists this Ummah with its weak ones; by their supplications, their prayer and
their sincerity."
#2407: "Verily, a powerful and fat man will come on the Day of Resurrection and not be worth the weight
of the wing of a fly with Allaah."



#2409: "Verily, there is nothing that is between the Heavens and the Earth that does not know that I am
the Messenger of Allaah, except for the disobedient Jinn and humans."
#2418: "Verily, whoever does not ask of Allaah, the Exalted, He becomes Angry with him."
#2487: "Verily, I know of a rock in Makkah that used to greet me before I was sent (as a Messenger)."
#2490: "Verily, ('Aa'ishah) I know when you are happy with me and I know when you are upset with me.
As for when you are happy with me, then you say: 'No, by the Lord of Muhammad,' and when you are
upset with me, you say: 'No, by the Lord of Ibraaheem.'"
#2494: "Verily, I joke and I do not say except what is true."
#2513: "Verily, I do not shake hands with women."
#2521: "The Throne of the Most Merciful shook when Sa'ad ibn Mu'aadh died."
#2539: "The strongest bond of faith is: alliance for the sake of Allaah and enmity for the sake of Allaah,
and love for the sake of Allaah and hatred for the sake of Allaah, Mighty and Majestic."
#2557: "The helpers (awliyaa') of Allaah the Exalted are those whom, when they are seen, Allaah is
remembered."



#2561: "The first people to be destroyed will be Quraysh, and the first of Quraysh to be destroyed will be
those of my household."
#2567: "The first thing the people of Paradise will eat is the caudate liver of the whale."
#2581: "The first who's tongue spoke with the clear Arabic language was Ismaa'eel, when he was a boy of
14 years of age."
#2582: "The first to change my Sunnah is a man from Bani Umayyah."
#2617: "Should I not inform you of what Allaah removes mistakes with, and increases the good deeds
with? Performing ablution when it is difficult to do so, and increasing steps to the mosques, and waiting
for the next prayer after each prayer."
#2645: "Do you not trust me, while I am the trustworthy one of the One who is in the Heavens? The news
of the Heavens comes to me day and night."


#2649: "Are you not amazed how Allaah protects me from the insults of Quraysh and their curses? They
insult 'Mudhammaman' and they curse 'Mudhammaman,' and I am Muhammad."



#2680: "Beware of extremism in the religion, for verily those who were before you were destroyed as a
result of their extremism in religion."
#2740: "Any Muslim who has four, or three, or two people who bear witness to his goodness, then Allaah
will enter him into Paradise."
#2754: "Now, we invade them and they will not invade us."
#2778: "Islaam dominates, and is not dominated over."
#2790: "The Prophets are alive and praying in their graves."
#2880: "Righteousness is good manners, and sin is what doesn't find certainty in your chest and you hate
the people to find out about."
#2910: "The mucous that is spit in the direction of the Qiblah will be brought back on the Day of
Resurrection in the face of the one who spit it."
#2946: "Greeting a man by pointing one finger at him is an action of the Jews."



#2960: "Trials and tribulations will be presented to the hearts as a reed mat is interwoven stick by stick.
Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects
them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white
stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark
and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being
absorbed with its desires."
#2969: "You will invade the Arabian Peninsula, then Allaah will open it. Then, you will invade Persia, so
Allaah will open it. Then, you will invade the Romans, and Allaah will give you victory them. Then, you
will fight the Anti-Christ, and Allaah will give you victory over him."
#2975: "Think about the signs of Allaah, and do not think about Allaah."
#3014: "The mentioning of the blessings of Allaah is gratefulness, and not doing so is ungratefulness. And
whoever is not thankful for the small things, will not be thankful for the big things. And whoever doesn't
thank the people, doesn't thank Allaah. And the united community is a blessing, and division is
punishment."
#3028: "The rights upon a Muslim are three: taking a bath on Friday, using the toothbrush, and using a
good scent."
#3039: "Three things can save a person: fear of Allaah the Exalted in private and in public, fairness in
happiness and in anger, and generosity in poverty and in wealthiness. And three things can destroy a
person: desires that are followed, covetousness that is obeyed, and a person being amazed and pleased
with themself."
#3115: "The Paradise is closer to one of you than his shoelace, and the Fire is as well."




#3119: "The Paradise has eight doors, and the Fire has seven doors."
#3136: "Two sets of eyes have been forbidden from the Fire: an eye that weeps from the fear of Allaah,
and an eye that has spent the night protecting Islaam and its people from the people of disbelief."
#3160: "My fountain is as big as the distance between San'aa' and Madeenah; its drinking cups are as
many as the planets or stars."
#3165: "Whenever you pass by the grave of a disbeliever, give him the tidings of the Fire."
#3195: "The permissible is what Allaah has permitted in His Book, and the forbidden is what Allaah has
forbidden in His Book, and what He has not made mention of is what he has allowed."
#3207: "Khaalid ibn al-Waleed is a sword from the Swords of Allaah; Allaah has set him loose on the
polytheists."
#3237: "Allaah created Yahyaa the son of Zakariyyaa in the womb of his mother as a believer, and He
created Fir'awn in the womb of his mother as a disbeliever."



#3240: "Five for five: 1) a people never break a pact except that their enemies dominate over them, and
2) they never rule by other than what Allaah has revealed except that poverty is spread amongst them,
and 3) immoral sins never emerge amongst them except that death is spread amongst them, and 4) they
never deal fraudulently in scales and measurement except that the crops of the Earth are withheld from
them and they are struck with famine, and 5) they never prevent collection/distribution of Zakaah except
that rain is withheld from them."
#3252: "There are five things that, whomever does them in a day, Allaah will write him to be from the
people of Paradise: whomever 1) fasts on Friday, and 2) went to the Jumu'ah prayer, and 3) visited a sick
person, and 4) attended a funeral, and 5) freed a slave."
#3271: "The best places are the mosques, and the worst places are the markets."
#3278: "The best of the Companions are four, and the best small army-units (saraayaa) are 400, and the
best army is 4,000, and 12,000 will never be defeated because of their small number."
#3442: "The insects are all in the Fire except for the bee."
#3464: "I saw Jibreel, and he had 600 wings."
#3507: "The Pleasure of Allaah is in the pleasure of the parents, and the Anger of Allaah is in the anger
of the parents."
#3517: "Two units of prayer before the Fajr are better than the World and what is in it."



#3544: "A person has the most right to the place where he was sitting in a gathering; even if he leaves for
some reason and comes back, he has the most right to the place where he was sitting."
#3610: "The way to block the eyes of the Jinn from seeing the private parts of the children of Adam is for
one to say 'Bismillaah' when he takes off his clothes."
#3612: "You will have a secure pact with the Romans, and you will both fight an enemy from behind
them, so you will defeat that enemy and take war booty from them. Then, you will both descend on a


valley filled with green vegetation and a man from the Romans will get up and raise the Cross and say:
'The Cross has won!' So a man from the Muslims will come to him and kill him, and they will betray the
Muslims. Then the Great Wars (al-Malaahim) will occur, and they (the Romans) will gather against you
and come to you under eighty banners, under each banner there will be ten thousand."
#3653: "There will emerge from my Ummah people who drink the Qur'aan as one of them would drink
milk."
#3682: "The prostration that is in Saad (38:24) was one that Daawood prostrated out of repentance, and
we prostrate it out of thankfulness."
#3699: "The 'Salaam' is to be said before asking any questions, so whoever asks you a question before
giving the 'Salaam', then do not answer him."
#3701: "The one who drinks alcohol is like the worshipper of an idol, and the one who drinks alcohol is
like the worshipper of Latt and 'Uzzaa."
#3705: "The worst of my Ummah are those who indulge in delights; those who eat all different kinds of
food, and wear all different kinds of clothing, and are loose in their speech."
#3710: "The honor of the believer is his praying at night, and his glory is his sufficiency from what other
people have."



#3726: "Shaam is the land where people will be gathered and brought forth."
#3733: "Poetry holds the same position as other speech: what is good from it is like what is good of
speech, and what is bad of it is like what is bad of speech."
#3737: "The Sun and the Moon will be folded up together and their light will be put out on the Day of
Resurrection."
#3740: "The martyrs who fight in the path of Allaah on the frontlines and do not turn their faces until
they are killed, then they will meet in the highest room in Paradise and your Lord will laugh to them.
Verily, if Allaah - the Exalted - laughs to His believing worshipper, then he will not be taken to account
for his deeds."
#3769: "Keep relations with those who cut off relations with you, and act kindly to those who have
wronged you, and speak the truth even if it is against yourself."
#3821: "The voluntary prayer of a man where the people cannot see him is equal to 25 voluntary prayers
in front of the eyes of the people."
#3845: "The first part of this Ummah was rectified with abstinence from worldly pleasures (zuhd) and
certainty (yaqeen), and the later part of it will be destroyed by stinginess and false hopes."



#3864: "The head is what makes something an image. So if the head is cut off, then there is no
(forbidden) image."
#3887: "Allaah - the Exalted - has given a parable: a straight road, and on either sides of the road are two
walls containing opened doors that are covered with curtains. At the beginning of the straight road there
is a caller calling: 'Oh people! Enter this path, all of you, and do not deviate from it!' And a caller will be
calling from above the road if a person wants to open any of these doors: 'Woe to you, do not open the


to the
one who believes in me without seeing me."
#3961: "Oppression is of three types: oppression that Allaah does not forgive, oppression that He does
forgive, and oppression that he holds off on. As for the oppression that he does not forgive, then that is
polytheism, as Allaah says: {"Verily, polytheism is a great oppression..."} And as for the oppression that he
forgives, then this is the oppression of the servants of themselves in what is between them and their Lord.
And as for the oppression that Allaah holds off on, then this is the oppression of the servants to each
other until they work it out between themselves."
#3985: "I am amazed at the believer, how Allaah - the Exalted - does not Will for him something except
that it is best for him."
#4011: "A group of the Muslims will open the White House of Kisraa."
door, for if you were to open it you would enter it!'
So the straight road is Islaam, the two walls are the limits set by Allaah - the Exalted, the open doors are
the things that have been forbidden by Allaah - the Exalted, that caller at the beginning of the road is the
Book of Allaah, and the caller from above the road is an admonisher from Allaah that He has placed in
the heart of every Muslim."
#3920: "Glad tidings are for ash-Shaam, for the Angels of the Most Merciful cover it out of kindness with
their wings."
#3924: "Glad tidings once for he who sees me and then believes in me, and glad tidings seven times



#4015: "The ability of reasoning of those living under the authority of the Muslims (Ahl adh-Dhimmah) is
half that of the Muslims."
#4022: "Hang the belt where the members of the household can see it, for it keeps them in check."
#4208: "Allaah has favored Quraysh with seven special characteristics: He favored them in that they
worshipped Allaah for ten years in which nobody but Quraysh worshipped Him, and He favored them in
that He gave them victory on the Day of the Elephant while they were polytheists, and He favored them
in that a chapter of the Qur'aan was revealed about them in which none other of the Creation was
mentioned, and it is: {"For the taming of the Quraysh..."} (Chapter 106), and He favored them in that the
Prophethood is with them, and the Khilaafah, and cupping, and the trait of serving others food and
water."
#4228: "The poor emigrants will enter Paradise five hundred years before the wealthy emigrants."
#4267: "In every century, there are those who are foremost in good deeds from among my Ummah."
#4317: "Allaah - the Exalted - said: 'Spend on others and I will spend on you.'"
#4353: "Jibreel said to me: 'If you could only see me as I was taking the sand of the sea and stuffing it
into the mouth of Fir'awn, afraid that the Mercy would reach him (before he could pronounce the
testimony of faith).'"
#4449: "The black stone at the Ka'bah was whiter than snow, but the sins of the Children of Adam made
it black."




#4451: "The first one to ever host a guest was Ibraaheem."
#4473: "The Book of Allaah is the rope that is extended from the Heavens to the Earth."
#4493: "Eat garlic, for if I did not converse with the Angels I would have eaten it."
#4517: "Every son of Adam is touched by the Devil on the day that his mother gives birth to him except
for Maryam and her son (Jesus)."
#4534: "Everything that is not from the remembrance of Allaah is vain talk and play, except if it is one of
four: a man playing with his wife, a man training his horse, a man going to obtain his needs, or a man's
learning how to swim."
#4627: The most beloved drinks to him (saw) were those that were cold and sweet.
#4675: If he (saw) knew that a member of his household had told a lie, he would avoid them until they
announced their repentance.
#5005: He (saw) would remember Allaah much, and would not engage in vain talk, and would elongate
his prayer, and would shorten his speeches, and he did not consider himself great enough that he would
not walk with the widow, the poor and the slave until he fulfilled their needs.
#5080: "I am not for this World, and it is not for me. Verily, I was sent while the Hour is rapidly
approaching."



#5205: "When your brothers were killed in Uhud, Allaah put their souls in the hearts of green birds that
flew near the rivers of Paradise and ate from its fruits and were looking towards golden lamps hanging
from the shade of the Throne. So, when they saw the sweetness of their food and drink and resting places,
they said: 'Who will inform our brothers about us that we are alive in Paradise and are provided for so
that they will not be lax in Jihaad and will not lose firmness during war?' So Allaah - the Exalted - said:
'I will inform them on your behalf.'"
#5240: "If the son of Adam ran away from his provision as he ran away from death, then his provision
would find him as death finds him."
#5249: "If a man were to be dragged on his face from the day he was born until the day he died in order
to gain the Pleasure of Allaah - the Exalted, he would not consider this to be enough on the Day of
Resurrection."
#5254: "If you were to depend on Allaah - the Exalted - as He should be depended upon, He would
provide for you as He provides for the bird; it leaves its nest early in the day empty-handed and returns
at the end of the day with food."
#5259: "If the woman knew the full extent of the right of her husband, she would not sit in his presence
while he was eating his lunch and dinner until he was finished with them."
#5461: "The people will run away into the mountains to escape from the Anti-Christ."
#5484: "The people who were relieved (of hardships in this World) will wish that their skins could be cut
up with shears on the Day of Judgement from what they see of the reward of the people who were put
through trials and tribulations."




#5493: "Whoever does not sleep until he prays the Witr has strong and sound judgement."
#5562: "Allaah never bestows a blessing on a servant - and that servant praises Him for it - except that
this praise is better than the blessing itself."
#5564: "Whatever your heart rejects, then leave it."
#5568: "Nobody has been harmed as I have been harmed for the sake of Allaah."
#5610: "A group of people never gather to remember Allaah - the Exalted - and then get up from that
gathering, except that it is said to them: 'Get up, as Allaah has forgiven your sins for you, and your bad
deeds have been exchanged for good deeds.'"
#5612: "The Sun was never hidden from any human being except Joshua the son of Noon when he
travelled to Bayt al-Maqdis."
#5659: "Whatever you hate the people to see from you, then do not do while you are out of their sight."
#5675: "There is not a son of Adam except that he has wisdom in his head that is in the hand of an Angel.
So, if he becomes humble, it is said to the Angel: 'Raise his wisdom,' and if he becomes arrogant, it is said
to the Angel: 'Throw away his wisdom.'"
#5693: "There is not a nation of people except that some of them are in the Fire and some of them are in
Paradise except for my Ummah, as all of it will be in Paradise."



#5720: "There is not a single hour that passes by the son of Adam in which he does not remember Allaah
except that he will regret it on the Day of Resurrection."
#5731: "There is not a year except that the one that comes after it is worse than it, (and this will go on)
until you meet your Lord."
#5761: "There is not a Muslim that is stricken with an affliction in his body except that Allaah - the
Exalted - orders the recorders of his deeds: 'Write for my servant the good that he (would have done) every
day and every night as long as he is restrained by what I have held him down with.'"
#5778: "No two Muslims meet with one of them greeting his companion and taking his hand - and he does
not take his hand except for Allaah - and part ways until they are both forgiven."
#5831: "The example of the learned one who teaches good to the people but forgets to apply it himself is
like that of the lamp which lights the way for the people but burns itself."
#5847: "The example of the believer is like that of the bee; it does not eat except that which is good, and it
does not leave behind except that which is good."
#5872: "One that is relieved and one that is relieved from: the believing servant is relieved of the stress
and pain of this World onto the Mercy of Allaah - the Exalted. And the sinful servant relieves the
(righteous) servants and lands and plants and animals of his presence."
#5911: "From the perfection of a man's Islaam is for him to leave that which does not concern him."
#5936: "Whoever goes to the masjid for a certain reason, then that is what he will get (from going to the
masjid)."




#5977: "Whoever frightens the people of Madeenah, then Allaah will frighten him."
#6001: "Whoever of you meets Jesus the son of Mary, then convey my greetings to him."
#6002: "Whoever makes the adhaan for ten years, then Paradise becomes obligatory for him, and he has
sixty good deeds written for him every day because of his adhaan and thirty good deeds because of his
calling of the iqaamah."
#6006: "Whoever wishes to know what Allaah has prepared for him, then he should look at what he has
prepared for Allaah."
#6040: "Whoever is stricken with sadness, grief, sickness or hardship and says: 'Allaah is my Lord,
without any partners' [Allaahu Rabbee, laa shareeka lahu], then it will be removed from him."
#6103: "Whoever gives a man a promise of security and then kills him, then I disassociate myself from
the killer - even if the one who was killed was a disbeliever."
#6189: "Whoever makes his worries about just one thing - the Appointed Day (of Resurrection) - then
Allaah will suffice him from the rest of his worries. And whoever has his worries branching off from the
affairs of this World, then Allaah will not care in which valley he dies."
#6210: "Whoever swears an oath and then says: 'Inshaa'-Allaah,' then he has the choice to either fulfill
the oath or to leave it."



#6231: "Whoever enters the marketplace and says: 'There is none worthy of worship except Allaah who
has no partners, for Him is the Dominion, and for Him is all Praise, He brings life and He causes death,
and He is Alive and does not die, in His Hand is all good, and He is able to do all things,' [Laa ilaaha ill-
Allaah, Wahdahu laa shareeka lahu, lahul-Mulk, wa lahul-Hamd, yuhyiy wa yumeet, wa Huwa Hayyun laa
yamoot, bi Yadihil-Khayr wa Huwa 'alaa kulli shay'in Qadeer] then Allaah will write one million good
deeds for him, and will wipe away one million of his bad deeds, and will raise him one million levels and
will build a home for him in Paradise."
#6289: "Whoever wants to to love Allaah and His Messenger, then let him read the Mushaf."
#6292: "Whoever wants to see the modesty of Jesus, then let him look at Abu Dharr."
#6294: "Whoever is happy with his good deeds and saddened by his bad deeds, then he is a believer."
#6308: "Whoever has hairs that turn gray while he is in the Path of Allaah, then this will be a light for
him on the Day of Resurrection."
#6496: "Whoever is two-faced in this World will have two tongues made of fire on the Day of
Resurrection."
#6518: "Whoever controls his anger when he is able to act upon it, Allaah will call him to come in front of
all of the Creation so that he would let him choose from the Hoor al-'Ayn and marry from them whom he
pleases."
#6613: "Whoever seeks to humiliate Quraysh, Allaah humiliates him."



#6636: "Standing for one hour in the Path of Allaah is better than praying at night on Laylatul-Qadr at
the Black Stone (of the Ka'bah)."



#6643: "The one who makes the adhaan is forgiven in accordance to how far his voice reaches, and he has
the reward of everyone who prays with him."
#6806: "Victory comes with patience, and relief comes with anguish, and with hardship comes ease."
#6813: He (peace be upon him) forbade that women be spoken to except with the permission of their
husbands.
#7104: "...And what disease is worse then stinginess?"
#7108: "I wish I could meet my brothers; those who have believed in me without seeing me."
#7192: "A woman never bothers her husband in this World, except that his wives from the Hoor al-'Ayn
say: 'Do not bother him, may Allaah fight you! For he is not meant for you; he wishes that he could leave
you and come to us.'"
#7228: "Do not sit between two people without their permission."
#7307: "Do not ask anyone for anything - even your whip, if you drop it - until you go down and get it
yourself."
#7372: "Makkah will not be invaded after today until the Day of Resurrection."
#7423: "The Hour will not be established until the Euphrates River is surrounded by a mountain of gold.
The people will fight over it to the point that 99 out of every hundred will die, and every one of them will
say: 'If only I am the one who wins.'"



#7536: "No punishment is to consist of more than ten strikes, unless it is in a punishment from the
punishments set by Allaah."
#7575: "No man comes to his master and asks him for a favor from that which he possesses, and the man
is prevented from that favor, except that a huge bald snake will be called out for him (the master) on the
Day of Resurrection that will consume that favor that he prevented others from."
#7795: "It is not for one who is truthful to be one who curses."
#7797: "It is not for a believer that he should oppress himself: he puts burdens on himself that he cannot
sustain."
#7816: "O Abu Dharr! Do you think that an abundance in wealth is satisfaction? Verily, true satisfaction
is the satisfaction of the heart, and whoever is one who's satisfaction is in his heart, then nothing that he
encounters from this World will harm him. And whoever is one who's poverty is in his heart, then he will
never become satisfied with an abundance of what is given to him in this World, and his covetnous is
what will harm him."
#7863: "O people! Remember Allaah, remember Allaah! The blowing of the Trumpet and the great
violent shaking has come, and it will be followed by the second blowing of the Trumpet! The blowing of
the Trumpet and the great violent shaking has come, and it will be followed by the second blowing of the
Trumpet! Death has come with what it has brought with it!"


#8001: "Hellfire will be brought out on that Day with seventy thousand reins; each rein will be dragged
by seventy thousand Angels."
#8013: "One of you sees a speck of dirt in his brother's eye, and forgets the large spot of it in his own
eye."



#8035: "People from the Muslims will come on the Day of Resurrection with sins like the mountains.
Allaah will forgive those sins and throw them onto the Jews."
#8077: "Islaam will fade just as the color fades from a garment to the point that one will not know what
fasting, prayer, sacrifice or charity is. And the Book of Allaah will be taken up in a single night so that
not a single verse of it will remain on the Earth, and groups of people - the old men and the elderly - will
say: 'We found our fathers to be upon this word, saying 'Laa Ilaaha Illallaah' [there is none worthy of
worship except Allaah] so we say it as well.'"
#8100: "Allaah laughs at two men - one of whom kills the other, both of whom enter Paradise: one fights
in the Path of Allaah and is killed, then Allaah has Mercy on his killer who becomes a Muslim and fights
in the Path of Allaah and is (also) martyred."
#8106: "The believer will be given the strength of a hundred men in Paradise for (intercourse with)
women."
#8107: "The Devil places three knots in the back of the head of one of you when he is asleep. At every
knot, he says: 'The night is long, so keep resting.' So, if he wakes up and remembers Allaah, one knot
becomes untied. If he performs ablution, another knot becomes untied. If he prays, then all of the knots
become untied and he wakes up fresh and good-spirited. Otherwise, he wakes up mean-spirited and
lazy."
#8136: "Allaah - the Exalted - says: 'I am as My servant thinks Me to be, and I am with him if he calls upon
Me.'"
#8170: "People from my nation will descend upon a marsh called 'al-Basrah' at a river called 'Dijlah
(Tigris),' over which will be a bridge. It will be populous, and it will be a city belonging to the Muslims.
So, when it is the end of time, Banu Qantooraa' (a people with flat faces and small eyes) will come until
they descend upon the banks of the river. Its people will then be divided into three groups: one group
that will hold onto the tails of cattle and animals - and they will be destroyed, and a group that will only
look after themselves - and they will disbelieve, and a group that will keep their children behind their
backs and fight - and they will be the martyrs."
#8193: "The Day of Resurrection will pass like the time between Dhuhr and 'Asr for the believers."


khaled ibnwaled
14-10-08, 02:55 PM
In the Name of Allâh, the Most Beneficent, the Most Merciful

Praise be to Allaah and peace and blessings be upon the Messenger and upon his family and companions.

The Muslim student puts his trust in Allaah when facing the tests of this world, and he seeks His help whilst following the prescribed means, in accordance with the words of the Prophet (peace and blessings of Allaah be upon him): “The strong believer is better and is more beloved to Allaah than the weak believer, although both are good. Strive to attain that which will benefit you and seek the help of Allaah, and do not feel helpless.” (Saheeh Muslim, hadeeth no. 2664)

Among those means are the following:

Turning to Allaah by making du’aa’ in any way that is prescribed in Islam, such as saying, “Rabbiy ishrah li sadri wa yassir li amri (O my Lord, expand my chest and make things easy for me).”

Getting used to sleeping early and going to exams on time.

Preparing all required or permitted equipment such as pens, rulers and setsquares, calculators and watches, because being well prepared helps one to answer questions.

Reciting the du’aa’ for leaving the house: “Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika an adilla aw udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala ‘alayya (In the name of Allaah, I put my trust in Allaah, and there is no strength and no power except with Allaah. O Allaah, I seek refuge with You lest I should stray or be led astray, lest I slip (commit a sin unintentionally) or be tripped, lest I oppress or be oppressed, lest I behave foolishly or be treated foolishly).” Do not forget to seek your parents’ approval, for their du’aa’ for you will be answered.

Mention the name of Allaah before you start, for mentioning the name of Allaah is prescribed when beginning any permissible action; this brings blessing, and seeking the help of Allaah is one of the means of strength.

Fear Allaah with regard to your classmates, and do not be affected by their anxiety or fear just before the exam, for anxiety is a contagious disease. Instead, make them feel optimistic by saying good words as prescribed in Islam. The Prophet (peace and blessings of Allaah be upon him) was optimistic when he heard the name of Suhayl (which means “easy”) and he said: “Things have been made easy for you.” He used to like to hear the words ‘Yaa Raashid, when he went out for any purpose. So be optimistic that you and your brothers will pass this exam.

Remembering Allaah (dhikr) dispels anxiety and tension. If something is too difficult for you, then pray to Allaah to make it easy for you. Whenever Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) found something too difficult to understand, he would say, “O You Who taught Ibraaheem, teach me; O You Who caused Sulaymaan to understand, cause me to understand.”

Choose a good place to sit during the exam, if you can. Keep your back straight, and sit on the chair in a healthy manner.

Look over the exam first. Studies advise spending 10% of the exam time in reading the questions carefully, noting the important words and dividing one’s time between the questions.

Plan to answer the easy questions first, then the difficult ones. Whilst reading the questions, write notes and ideas which you can use in your answers later.

Answer questions according to importance.

Start by answering the easy questions which you know. Then move on to the questions which carry high marks, and leave till the end the questions to which you do not know the answers, or which you think will take a long time to produce an answer or which do not carry such high marks.

Take your time to answer, for the Prophet (peace and blessings of Allaah be upon him) said: “Deliberation is from Allaah and haste is from the Shaytaan.” (A hasan hadeeth. Saheeh al-Jaami, 3011).

Think carefully about the answer and choose the right answer when answering multiple-choice questions. Deal with them in the following manner. If you are sure that you have chosen the right answer, then beware of waswasah (insinuating whispers from the Shaytaan). If you are not sure, then start by eliminating the wrong or unlikely answers, then choose the correct answer based on what you think is most likely to be correct. If you guessed at a correct answer then do not change it unless you are sure that it is wrong – especially if you will lose marks for a wrong answer. Research indicates that the correct answer is usually that which the student thinks of first.

In written exams, collect your thoughts before you start to answer. Write an outline for your answer with some words which will indicate the ideas which you want to discuss. Then number the ideas in the sequence in which you want to present them.

Write the main points of your answer at the beginning of the line, because this is what the examiner is looking for, and he may not see what he is looking for if it is in the middle of the page and he is in a hurry.

Devote 10% of the time for reviewing your answers. Take your time in reviewing, especially in mathematical problems and writing numbers. Resist the desire to hand in the exam papers quickly, and do not let the fact that some people are leaving early bother you. They may be among the people who have handed in their papers too early.

If you discover after the exam that you answered some questions incorrectly, then take that as a lesson in the importance of being well prepared in the future, and not rushing to answer questions. Accept the will and decree of Allaah and do not fall prey to frustration and despair. Remember the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “If anything befalls you, do not say, ‘If only I had done such and such.’ Rather say, ‘Qadar Allaah wa maa sha’a kaan (the decree of Allaah and what He wills happened),’ for saying ‘if only’ opens the door for the Shaytaan.” (Saheeh Muslim, and the first part of this hadeeth was mentioned above).

Note that cheating is haraam whether it is in foreign language tests or any other tests. The Prophet (peace and blessings of Allaah be upon him) said, “Whoever cheats is not one of us.” It is wrongdoing and it is a haraam means of attaining a degree or certificate, etc., that you have no right to. The consensus is that cheating is a kind of cooperation in sin and transgression. So do without that which is haraam, and Allaah will suffice you from His bounty. Reject all offers of haraam things that come to you from others. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better. You have to denounce and resist evil, and tell the authorities about any such thing that you see during the exam, or before or after it. This is not the forbidden kind of slander rather it is denouncing evil which is obligatory.

Advise those who buy or sell questions or post them on the Internet etc., or who prepare cheat notes. Tell them to fear Allaah, and tell them of the ruling on what they are doing and on the money they earn from that. Tell them that the time they are spending in preparing these haraam things, if they spent it in studying, or answering previous exams, or helping one another to understand the subject before the exam, that would be better for them than doing these haraam things.

Remember what you have prepared for the Hereafter, and the questions of the examination in the grave, and how to be saved on the Day of Resurrection. Whoever is saved from the Fire and admitted to

We ask Allaah to make us succeed in this world and cause us to be among those who are victorious and saved in the Hereafter, for He is the All-Hearing Who answers prayer.

khaled ibnwaled
14-10-08, 03:06 PM
In the Name of Allâh, the Most Beneficent, the Most Merciful


All perfect praise is due to Allaah; I testify that there is none worthy of worship except Allaah and that Muhammad is His Slave and Messenger; may Allaah exalt his mention, as well as that of his family and all his companions.

Intermixing between the sexes, in the specific sense, applies to when marriageable men and women sit together, it may or may not include them looking at each other and conversing. What is the Islaamic ruling regarding such intermixing?

Is intermixing, as defined above, prohibited or permissible? In order to answer this question, let us ask the following question: Is intermixing between a woman and a man the same as that between a man and another man?

The answer is certainly no; nobody ever said that the two are the same, as intermixing between men is permissible, in principle, while it is prohibited, in principle, between people of the opposite sex.

The following are real life stories of incidents that resulted from this prohibited intermixing:

· A woman began to develop feelings for her husband’s friend and started hating her husband, which eventually led her to divorcing him.

· A man began telephoning his friend's wife in an attempt to convince her to have an illicit sexual relationship with him. When she reacted furiously, his reply was to say: “Why do you not talk in the same manner to your husband? He is having exactly this type of relationship with the wife of so and so.”

· A married woman worked for a married man. He fell in love with her and exerted all efforts in order to have an illicit sexual relationship with her; he also hoped that the woman's husband would divorce her so that she could be his.

Before intermixing became prevalent, a western man asked a Muslim: “Why don’t your women mix with (marriageable) men?” The Muslim replied: “Because they do not wish to become pregnant from other than their husbands.”

Words from the west regarding intermixing:

A female British writer wrote: “It is a disgrace that our country makes its girls an example of immorality and indecency by allowing them to intermix with men.”

Another female British writer wrote: “The more intermixing occurs, the more illegitimate children we will have. Statistics in our country have consistently proved that the rate of pregnancies out of wedlock is increasing as a result of men intermixing with women. Teaching women to stay away from men and enlightening them of the evil consequences of this intermixing will have a very positive effect in reducing the numbers of such pregnancies.”

H. Stanberry, who was a western reporter who spent a few weeks in an Arab capital said of her experience there: "The Arab community is healthy and perfect; it adheres to its traditions and restricts the intermixing of its young men and women, within reasonable limits. This community is quite different from the European and American communities; it has manners that it has inherited that sets limits for young women, and it also necessitates respect of parents. Moreover, it forbids the licentiousness that has destroyed American and European communities and families. They (i.e., the Arabs) forbid intermixing between men and women, limit the freedom of their young women, and go back to the age of Hijaab, and this is far superior to the licentiousness and shamelessness of the American and European communities."

Scandals of intermixing

The following are shocking facts and statistics that were the case twenty-five years ago in the United States. If that was the case then, how would it be now?

· 70-90% of working women committed adultery with colleagues or managers.

· Half of those who were asked in a survey stated that they have had sexual relationships with their bosses, whether willingly or otherwise.

· Many male university professors had sexual relationships with their female students, and likewise, many female professors had such relationships with their male students; this is in addition to such relationships that took place between the students themselves.

· 50-70% of married men and 32% of married women had extra marital affairs.

· 90% of married women were not virgins at the time of their marriage.

· More than half a million husbands practiced wife-swapping on a regular basis.

· 50% of youths had sex before the age of fifteen.

· One in every eight women was raped at least once after the age of puberty, which made a total of almost a million women.

· One and a half million babies are aborted every year.

Evil consequences of intermixing:

Intermixing between the sexes in the west has done nothing except enflame people’s lusts and desires, which has resulted in indecency becoming prevalent; this is a refutation and a rebuttal of those who claim that intermixing reduces people’s lusts, helps them to better manage their desires, releases the sexual tension and suppression that they undergo, and guards them against suppression and psychological complexes.

Contrary to this claim, the similitude of intermixing is like that of a thirsty person who drinks sea water to quench his thirst, which does nothing except to add to his craving. It is evident in those countries that have set no limits regarding intermixing or how exposed their women can dress that none of what was claimed has materialised, in fact, it has only added to people’s lusts rather than controlling or regulating them. People in those lands have become wild, just like the thirsty man who drinks sea water only to become progressively thirstier.

The psychological complexes and diseases that they claimed were a result of depriving people from intermixing or by veiling women were actually fuelled by intermixing; moreover, homosexuality has also become prevalent in their lands. These two matters are a direct result of intermixing.

No sane person would suggest that it is possible to throw a person in the middle of the sea and demand from him not to get his clothes wet, nor would he request a person who was thrown in the middle of a huge fire to avoid being burnt; likewise, no sane person can believe that allowing women and men to intermix can preserve people’s chastity.

Therefore, the Muslims who call for such intermixing are, in reality, holding in their hands a lethal instrument by which they will destroy their families and the Muslim community at large, under the pretext of being 'modern' and 'civilised.'

The Islaamic ruling on intermixing:

This is a forbidden matter in Islaam because it arouses lusts and desires and leads to immorality and sin. There are many texts from the Qur’aan and the Sunnah proving this. The following are some of them:

Allaah says:

وَإِذَا سَأَلتُمُوهُنَّ مَتَاعاً فَاسأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ذَلِكُم أَطهَرُ لِقُلُوبِهكُم وَقُلُوبِهِنَّ

which means: “…And when you ask [the wives of the Prophet sallallaahu 'alayhi wa sallam] for something, ask them from behind a partition. That is purer for your hearts and their hearts…” [Al-Ahzaab: 53]

Additionally, the Prophet sallallaahu 'alayhi wa sallam prohibited intermixing, even in the mosque, by separating the rows of the men from those of the women.

The Prophet sallallaahu 'alayhi wa sallam would remain sitting in the same position that he prayed in, with his back to the congregation, in order to give enough time for the women to leave the mosque, according to a narration of Umm Salamah, may Allaah be pleased with her [Al-Bukhaari]

Ibn ‘Umar, may Allaah be pleased with him, narrated that the Prophet sallallaahu 'alayhi wa sallam said: “Let this door (i.e., one of the doors of his mosque) be exclusively for women.” Naafi’, may Allaah have mercy upon him, who was the servant of Ibn ‘Umar, may Allaah be pleased with him, said that Ibn ‘Umar, may Allaah be pleased with him, never again entered the mosque from that door after hearing this statement. [Abu Daawood]

The Prophet sallallaahu 'alayhi wa sallam said, according to the narration of Abu Hurayrah, may Allaah be pleased with him: “The best rows (in prayer) for men are those furthest to the front, and the worst of them are those furthest to the back; and the best rows (in prayer) for women are those furthest to the back, and the worst of them are those closest to the men’s (rows).” [Muslim] This encouragement is to prevent intermixing in a location where ill-thoughts are unlikely to cross the minds of people. If this is the preventive measure used in the mosque, then it is surely much more applicable outside the mosque.

Abu Usayd, may Allaah be pleased with him, was once coming from the mosque when he heard the Prophet sallallaahu 'alayhi wa sallam addressing women due to him seeing that the men and women were walking very close to each other after having exited from the mosque: “Stay back! You should not walk in the middle of the street, rather, walk to one of its sides.” Abu Usayd, may Allaah be pleased with him, added: “Thereafter, the women would walk so close to the walls on the side of that street that their garments would scrape against it.” [Abu Daawood]

We know that this sin has become prevalent nowadays but the following should be noted:

· We do not approve of it, nor willingly do it, especially during Islaamic lectures and gatherings.

· We must try to avoid it as much as possible and take all measures to reduce it, like designating separate entrances for men and women.

· We must fear Allaah and lower our gaze.

-----------------------------------

The following is an advice from Imaam ‘Abdul-‘Azeez Ibn Baaz, may Allaah have mercy upon him, to all Muslims, may Allaah enable them to perform acts of obedience and refrain from sin and religious innovations.

A Warning Against Intermixing:

As-Salaamu 'Alaykum wa Rahmatullaahi wa Barakaatuh.

It is an obligation upon me to extend advice to my fellow Muslims and remind them of a matter that nobody should remain silent about, and one which we should indeed warn sternly against, namely the intermixing between men and women. This is something that is practiced by certain ignorant people who see no problem in doing so, with the excuse that it is something that their fathers and forefathers would do, and that they do not intend anything evil by doing it.

We, therefore, witness Muslim women sitting with marriageable men like their brothers-in-law, cousins, and so forth without even adhering to the Hijaab.

It is a well known fact that a woman is obliged to cover herself, including her face, in the presence of (marriageable) men, as there are evidences from the Qur’aan, the Sunnah and the consensus of the Companions, may Allaah be pleased with them, which proves this to be an obligation. Allaah says:

وَقُل لِّلمُؤمِنَاتِ يَغضُضنَ مِن أَبصَارِهِنَّ وَيَحفَظنَ فُرُوجَهُنَّ وَلا يُبدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنهَا وَليضَرِبنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ

which means: “And tell the believing women to reduce [some] of their vision and guard their private parts and not display their adornment except that which [ordinarily] appears thereof and to draw their head covers over their chests…” [An-Noor: 31]

Allaah also says:

وَإِذَا سَأَلتُمُوهُنَّ مَتَاعاً فَاسأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ذَلِكُم أَطهَرُ لِقُلُوبِهكُم وَقُلُوبِهِنَّ

which means: “…And when you ask [the wives of the Prophet sallallaahu 'alayhi wa sallam] for something, ask them from behind a partition. That is purer for your hearts and their hearts…”” [Al-Ahzaab: 53]

And also:

يَا أَيُّهَا النَّبِيُّ قُل لأَزوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ المُؤمِنِينَ يُدنِينَ عَلَيهِنَّ مِن جَلابِيبِهِنَّ ذَلِكَ أَدنَى أَن يُعرَفنَ فَلا يُؤذَينَ وَكَانَ اللهُ غَفُوراً رَّحِيماً

which means: “O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their Jilbaab [i.e. the outer garment that is defined as a cloak covering the head and reaching to the ground, thereby covering the woman's entire body] That is more suitable that they will be known [as chaste believing women] and not be abused. And ever is Allaah Forgiving and Merciful.” [Al-Ahzaab: 59] Umm Salamah, may Allaah be pleased with her, said: “When this verse was revealed the women of the Ansaar (i.e. residents of Madeenah) came out wearing black garments.”

The above verses form clear evidence that the woman’s head, hair, neck, breast and face are part of what she must cover in front of all marriageable men. When the Prophet sallallaahu 'alayhi wa sallam commanded that women attend the ‘Eed Khutbah, some of them said: “O Messenger of Allaah! Some of us do not have a Jilbaab.” He sallallaahu 'alayhi wa sallam said: “Let them borrow (one) from their sisters (in faith).” [Al-Bukhaari & Muslim] This proves that a woman may not come out of her home except when wearing a Jilbaab. This also proves that chastity and adhering to Hijaab was the common practice of the female Companions, may Allaah be pleased with them, who were the best generation ever and the most honourable with Allaah; they possessed the finest manners, were the most perfect in faith, and the best in performing righteous deeds. Indeed, they set a righteous example for others to follow.

‘Aa’ishah, may Allaah be pleased with her, said: “When men would pass us by whilst we were in the state of Ihraam (i.e. during Hajj) we would draw down our veils over our faces.” This is evidence that covering the face is mandatory, despite the woman being commanded to uncover her face whilst in the state of Ihraam.

Failing to adhere to the Hijaab and uncovering the face leads to many evil consequences, such as instigating desires, causing bashfulness to vanish, and the seduction of men.

Additionally, a woman may not sit in seclusion with a marriageable man or intermix with him.

When the woman considers that she is equal to a man in the way he dresses and what he uncovers of his body, then this will certainly lead to great corruption and trials.

Once, the Messenger of Allaah sallallaahu 'alayhi wa sallam came out from the mosque after prayer and saw that the men and women had begun to intermix on the street, so he sallallaahu 'alayhi wa sallam said to the women: “Stay back! You should not walk in the middle of the street, rather, walk to one of its sides.” Thereafter, the women would walk so close to the wall on the side of that street that their garments would scrape against it.

Thus, a woman may not be in seclusion with men, shake hands with them or even look at them. Allaah says:

وَقُل لِلمُؤمِناتِ يَغضُضنَ مِن أَبصَارِهِنَّ وَيَحفَظنَ فُرُوجَهُنَّ وَلا يُبدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنهَا وَليَضرِبنَ بِخُمرِهِنَّ عَلَى جُيُوبِهِنَّ وَلا يُبدِينَّ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ أَو آبَائِهِنَّ أَو آبَاءِ بُعُولَتِهِنَّ أَو أَبنَائِهِنَّ أَو أَبنَاءِ بُعُولَتِهِنَّ أَو إِخو

khaled ibnwaled
14-10-08, 03:08 PM
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 to hostile teachers why you pray, 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 going to listen to? Who is your childhood friend, who would rather spend Fridays at McDonalds'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. These are advises 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.

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.

Tip # 3 : Use The Qur'an, Seerah of the Prophet and Ahlulbait (peace be upon them)

As TABLIGH 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 and Ahlulbait peace and blessings be upon them) brought Islam to so many different people, including young people.

As well, talk to Tabligh 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. Tabligh 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 & 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 Iftaar 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 most of "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:

a. Where am I going in life and what would make me really happy deep down inside?
b. What do I believe?
c. Who should I be grateful to?
d. Did I get to where I am today without the help of anyone?

Tip # 10 : Emphasize Praying 5 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.

khaled ibnwaled
14-10-08, 03:17 PM
Verily all praises are due to Allaah. We praise and glorify him, we seek help from him, we ask of his forgiveness and we tum to him. We seek refuge in him from the evil within us and from our evil deeds. Whomsoever Allaah guides there is no one to mislead him and whomsoever Allaah misguides, there is no one to guide him. I testify that there is none worthy of worship except Allaah, who is one, and he has no partner. I bear witness that Muhammad sallallaahu 'alayhi wa sallam is his servant and his messenger. May Allaah bestow Durood (His choicest blessings) upon him and his noble family and companions and those who followed them with excellence.

It gives me great pleasure to present to my brothers a very serious problem not only in Islaamic society but in every society, and that is the problem facing the youth in this age. The hearts of the youth are sicken with psychological problems which sometimes makes them uneasy with life and they spend their energies in trying to free themselves from those difficulties and removing that sorrow. The removal of the difficulties will will never take place except with Deen (Religion) and character in which there is the strengthening of society and the betterment of this world and the hereafter. With this (religion and character), goodness and blessings will descend and evil and calamities will end.

Countries do prosper except with the help of its citizens and religion does not gain strength except with its followers. When the followers of Islaam will stand up for it, Allaah will help them no matter how many enemies they have. Allaah Ta'ala says:

"O believers, if you help Allaah's cause, he will help you and make your feet firm (against your enemies) and those who disbelieved, woe unto them and their actions are in vain." [47:7,8]

If Deen (religion) cannot be strong except with it's followers, then it is necessary for us, the followers of Islaam and it's flag-bearers, that we firstly stregthen ourselves so that we may become worthy of leadership and guidance. It is imperative that we learn from the book of Allaah (The Qur'aan) and the Sunnah of his Rasool (Messenger) sallallaahu 'alayhi wa sallam which will equip us for speech, action, guiding and inviting. This will enable us to carry the weapons of the guidance of Islaam to all those who seek the truth and also to wield it against all those who seek falsehood.

Then it is neccesary for us to put into practice what we have learnt from the Qur'aan and Sunnah, on the basis of Eemaan (faith), conviction and sincerity Our characteristic should not be one of speech only because if speech is not backed up by action, it's effect will not extend beyond the speaker and this speech will have an opposite elect:

"O believers, why do you say that which you do not do. It is most hateful in the sight of Allaah that you say that which you do not practice." [61:2-3]

It is most appropriate for us that we start at the beginning and ponder over our youth and their thoughts and actions, so that we may increase those which are good and correct those who are incorrect because the youth of today are the men of tomorrow and they are the foundation on which a future nation will be built. It is for this reason that the text of the Sharee'ah (Islaamic Law) has encouraged giving the youth due consideration and directing them to which is good and correct. They are the basis of the Ummah of which it's future will be built and if their reformation is grounded upon the strong pillars of the Deen (Religion) and character, there will be a brilliant future for this Ummah, if Allaah wills.

A glance at the youth

If we closely exam the the youth, it will be possible for us to conclude that the youth are generally of three types: Rightly guided youth, deviated or perverted youth and youth who are confused (between evil and good).

The first type

Rightly guided youth are: Youth who firmly believe in all the implications of this Kalima (the shahadatain). They termly believe in their Deen (Religion). Eemaan (Faith) is beloved to them and they are content and satisfied with their Eemaan. They consider aquiring Imaam as a profit and deprivation from it as a big loss.

Youth who worship Allaah sincerely. They worship Allaah alone who has no partner.

Youth who follow the Messenger of Allaah, Muhammad sallallaahu 'alayhi wa sallam practically in his speech and action because they believe that he is the Messenger of Allaah and the leader of all messengers.

Youth who establish salah (Prayer) perfectly to the best of their ability, because they believe in the benefit and the religious, worldly and social merit found in prayer and the dangerous consequences of neglecting salah for both the individual andd the nation.

Youth who give Zakah in full to those who are deserving of it, because they believe that Zakah fulfils the needs of Islaam and it is one of the five Pillars of Islaam.

Youth who fast during the month of Ramadaan. They stop themselves from their desires and cravings, whether it is summer or winter because they believe that actions are for the pleasure of Allaah. Thus they give preference to that which pleases Allaah over that which they desire.

Youth who perform the compulsory duty of Hajj (Pilgrimage) to the sacred house of Allaah because they love Allaah. Thus they love the house of Allaah and they love going to the places of his mercy and forgiveness and collaborating with his Muslim brothers who come to these places.

Youth who believe in Allaah who is their creator and the creator of the skies and the each, because they see from amongst the signs of Allaah that which leaves no doubt even for a moment whatsoever in the existence and being of Allaah. They see in this vast unique universe, in the form and system of the universe, that which clearly indicates towards the existence of it's creator and His total power and complete wisdom, because it is not possible for this universe to come into existence on it's own, nor is it possible for it to come into existence coincidentally. The reason for this is that the universe was non-existent before it was brought into existence, and that which is non-existent cannot bring anything into existence, because it itself is non-existent.

It is not possible that the universe camee into existence coincidentally because it has a unique well-arranged system, which does not change nor variate from the procedure predestined for it.

"You will never find a change in the system of Allaah." [33:62]

"You will never fmd any reversal in the system of Allaah." [35:43]

"You will not see in the creation of the most gracious any disparity, so turn your vision again. Do you see any rupture? Then turn your vision again, a second time, your vision will return to you dull an in a state of fatigue." [67:3-4]

The fact that this universe has a unique, well-arranged system, prevents it's existence being coincidental. That which is in existence coincidentally will also have a system which is coincidental, which is likely to change or be disturbed in a short period of time.

Youth who believe in the angels of Allaah because Allaah has given information regarding them (the angels) in his book the Qur'aan and his Messenger sallallaahu 'alayhi wa sallam has given information regarding to in the Sunnah (the traditions). The Qur'aan and Sunnah explain their qualities, their worship and their actions to which they rigidly stick to for the goodness of the creation. This clearly points to the existence of the angels.

Youth who believe in the Books of Allaah. Allaah revealed these books to his Messengers as a source of guidance for the creation towards the straight path. It is not possible for the mind of man to understand the intricacies of worship and social life except with the books of Allaah.

Youth who believe in the prophets and Messengers of Allaah whom Allaah sent to his creation to call them towards good and enjoin them with good and prevent them from evil so that people do not have any proof against Allaah after the sending of prophets. The very first Messenger was Nooh alayhis-salam and the last messenger was Muhammad sallallaahu 'alayhi wa sallam.

Youth who believe in the last day in which people will be resurrected after dying, so they may be compensed for their actions. Whoever does good equal to an atom, will reap it, and whoever does evil equal to an atom, will reap it. This is the cosequence of this world, otherwise what is the benefit of life and what is the wisdom of life if there is no day for the creation in which the doer of good will be compensated for his good, and the perpetrator of evil, punished for his evil?

Youth who believe in the predestination of good and evil. Thus they believe that everything is with the decree of Allaah and his divine foreordainment. This is despite their belief in causes and their related effects and that for both good and evil there are means.

Youth who adhere to the advice of Allaah, His messengers, His book, the leaders of the Muslims and the general masses. They interact with Muslims with frankness and openness - the way it is incumbent upon them. They neither mislead, deceive nor conceal anything.

Youth who call towards Allaah with deep insight, in accordance to the manner Allaah has laid down in his book.

"Call towards the path of your Sustainer with wisdom and sound advice and debate with them in a manner that is befitting." [16:125]

Youth who enjoin good and forbid from evil because they believe that in this is the success of the nation.

"You are the best of nations, taken out for the guidance of mankind. You enjoin good and forbid from evil and you have full faith in Allaah." [3:110]

Youth who strive in the changing of evil in the way established by the Messenger of Allaah sallallaahu 'alayhi wa sallam: "Whomsoever from amongst you see an evil he should change it with his hand. If he does not have the power to do this, then he should change it with his tongue. If he does not have the ability to do even this, then he should change it with his heart (by scheming in the eradication of this evil)." (Hadith)

Youth who speak the truth and accept the truth, because truth leads to good and good leads to paradise. A person will continue being truthful and pursue the truth until Allaah records him as being a truthful person.

Youth who love good for the general Muslims because they believe in the saying of Nabi sallallaahu 'alayhi wa sallam: "None from amongst you can be a true believer until he loves for his (Muslim) brother that which he loves for himself." (Hadith)

A teenager who is cognizant of his responsiblity to Allaah and his nation. He strives always for the goodness of his Deen (Religion), his nation and homeland, keeping far from egoism and far from giving consideration to his own good at the expense of the good of others.

A teenager who strives for the pleasure of Allaah and with the help of Allaah in the path of Allaah. He strives with sincerity without pride or want of reputation. He strikes with the help of Allaah without being conceited and without depending on his own might and power. He strives in the path of Allaah for the upliftment of his Deen without exceeding the bounds and without laxity. He strives with his tongues, hand and wealth in the manner that the needs of Islaam, and the Muslims demand of him.

Youth who have character and Deen in them, thus they are of refined character, religion, gentle, liberal, noble-minded. clean-hearted, steadfast, enduring and resolute. They do not waste any opportunity nor do they let compassion overcome intelligence and the need for reformation.

A teenager who is systematic. He works with wisdom and silence despite being firm and excellent in his work. He does not waste any opportunity but instead occupies himself in actions which are beneficial for him and his nation.

Together with this, this teenager safe-guards his Deen, character and conduct. Thus he is extremely distant from those qualities which contradict this, like kufr (disbelief), apostasy, inequity, disobedience, lowly character and evil mutual relations.

These types of youth are the pride of a nation and a symbol of it's prosperity and Deen. These are the youth who will obtain the good of this world and the hereafter. They are the youth who we hope that Allaah, with his grace, will use to rectify the corruption amongst the Muslims and illuminate the spiritual path of the seekers of truth.

The second type

The second type of teenager is the one who is corrupt in his beliefs, irresponsible in his conduct, himself misled, ingulfed in vice; he does not accept the truth from anyone nor does he refrain from falsehood and he is selfish in his conduct. He is a teenager who is stubborn. He does not yield to the truth nor does he renounce falsehood. He dos not care about his neglect of the rights of man nor the rights of Allaah. He is a confused teenager bereft of impartiality in his thinking and in his behaviour. Likewsie he lacks balance in all his affairs.

A teenager who is conceited with his own opinion as if truth flows from his tongue. He, in his opinion, is free from mishaps, while others are a source of mistakes and slip-ups as long as they contradict his option.

A teenager who has turnned away from the straight path in his deen and the accepted norms of conduct. The evil of his conduct has been made alluring to him. Therefore he regards it as virtuous. Thus he is the greatest of losers in respect of his deeds. These are the ones whose efforts have been wasted in this life, while they presumed that they were doing good.

He is an evil omen upon himself and a misfortune for his society, one who is driving his nation towards the lowest stage. He is a barrier between his nation and their respect and munificence, a lethal influence, difficult to treat - except if Allaah wishes. Allaah has power over everything.

The third type

The third type of teenager is he who is confused and doubtful. He recognises the truth and is content with it. He lives in a guarded society except that the doors of evil have opened up for him from every direction. This has created doubt in his beliefs, deviation in his conduct, weakness in his action, a foray from known practices and an influx of diverse falsehood. Thus he is in eternal thought and inner search. Opposing this influx or movement (of falsehood) is uncertainty. He does not know whether the truth lies in the prevailing idealogies or in the way of his pious predecessors and his safeguarded society. He is thus in doubt - sometimes he accords preference to one side and sometimes the next according to the strength of the influx of these thoughts.

This type of teenager is passive in his life. He is in need of captivating strength which will guide him towards the enclosure of truth and the path of goodness. How easy will this not be Allaah prepares for him a person who calls towards good, who is wise, knowledgeable and of good intentions?

These types of teenagers are found in abundance. They obtain a smattering of Islaamic education but they acquire much more secular knowlege which conflicts with the basics of Deen either in reality or in their presumptions. Thus they are helpless between the 2 cultures. It is possible for them to gain liberation from this helplessness by establishing themselves upon Islaamic education and acquiring this education from it's original sources - the book of Allaah (the Qur'aan) and the Sunnah (traditions) of Muhammad sallallaahu 'alayhi wa sallam at the hands of devoted Ulema (learned men) - and this is not difficult for them.

The digression of the youth and their problems

The reasons for the digression and the difficulties of the youth are many and varied. Man, during the phase of youths is to a large extent in the process of the development of the body, thought processes and the mind, because this is the phase of growth during which he undergoes rapid changes. In this stage it is of extreme importance that the tools of self-control are prepared for him coupled with wise leadership to steer him towards the straight path.

From amongst the important reasons for this retrogression are the following:

1) Idleness: Idleness is a malady which kills thought processes, the mind and the strength of the body, because the body is always in need of movement and work. Thus when the body is idle thoughts become dull and the mind weakens, body movements weaken and devilish insinuations and evil thoughts form on to the heart. Many times an exil intention is create as a result of this suppression which was a direct consequence of idleness. The cure for this problem is that the teenage should strive in the attaining of work which befits him like reading, business or writing which will then become a barrier between him and his idleness. It is necessary that he becomes a stable member of society, working in his society for himself and for others.

2) Alienation and aloofness between the youth and the elderly members of their families or between the youth and others: We see some elders witnessing deviation in their youth but they hesitate, are disconcerted, helpless to strengthen them and dependent from reforming them. The result of this is hatred is for these youth, estrangement from them and a dont-care attitude towards their condition, whether their condition is one of piety or corruption. Sometimes they pass judgement concerning all the youth which translates into a blank impression of the youth in general. This splits the community whereby the youth and their elders begin looking at one another with the eyes of contempt. This is amongst the greatest dangers that can encompass human society. The cure for this problem is that the youth and their elders should make an effort to eradicate this alienation between them and trust everyone because the society together with it's youth and elders are like one body. When one part of it decays, it leads to the decay of the whole body. It is incumbent upon the elders that they give deep thought to their responsibility concerning the reformation of the youth and dispel this contagious despondency from their hearts, because Allaah has power over everything. How may corrupt people did Allaah not guide, after which they became beacons of guidance and callers towards reform? It is necessary for the youths to entertain respect, regard for the opinions and acceptance of the guidance of their seniors who experienced the realities of life which these youth have not. When the wisdom of the seniors will meet with the strength of the youth, the society will attain prosperity with the will of Allaah.

3) Liason with deviated and corrupt people and befriending them. This has a great effect on the mind, the thinking and ways of the youth. For this reason Nabi sallallaahu 'alayhi wa sallam is reported to have said: "A person is on the Deen (Religion) of his companion, so each one of you should take care in the matter of who he befriends." He sallallaahu 'alayhi wa sallam also said: "The similitude of an evil companion is like an ironsmith using an oven. Either you will burn your clothes in his company or you will experience an offensive odour." (Hadith) The sure for this problem is that the teenager should choose for his companionship those who are good and intelligent go that he may benefit from their virtue, reformed ways and intelligence. He should weigh up their condition and reputation before befriending them. If they are people of character, virtue, correct Deen and good reputation, then befriend them. If they do not possess these qualities, then it is incumbent to distance oneself from them so that one is not deceived by sweet talk and beautiful outward appearances. This is deception and misguidance. This path is traversed by evil people to allure the simple-minded in order to increase their multitude and conseal their evil condition. A poet has said it most beautifully: Test men when you intend to befriend them, Scrutinize and study their affairs.

4) Reading of destructive periodicals, booklets and magazines which create doubt in the Deen of a person and in his beliefs. This draws a person towards the abrogation of virtuous character and lands him in Kufr (disbelief) and vice. This is especially true when the teenager does not possess deep Deeni education and acute thinking by means of which he can differentiate between truth and falsehood, benefit and harm The reading of these types of books totally confounds the because they imbibe a false pleasure in the minds and thinking of the youth without reservation. The cure for this problem is that he should keep away from these books and read other books which will plant in his heart the love of Allaah and his Rasool sallallaahu 'alayhi wa sallam and the reality of Eemaan (Belief) and good deeds. No doubt his inner self will entice him greatly towards those books which he loved previously and make him feel discontent with other beneficial woks. This is similar to the position of that person who lights with his inner self to establish the obedience of Allaah in his life, but his soul rebels and becomes involved in futility and lies. The most important of beneficial books is the book of Allaah and those which the people of knowledge have written by way commentary with correct transmission. In the same way the Sunnah of the Messenger of Allaah sallallaahu 'alayhi wa sallam, then that which the people of knowledge have written by extracting from these two sources or by way of deep understanding.

5) The impression of some youth that Islaam is a curtailment of freedom and a repression of strength. Thus they tum away from Islaam regarding it as retrogression and a barrier between them and progress. The cure for this problem is that the veil of the reality of Islaam be lifted from these youth who are ignorant of it's reality because of their wrong nations, inadequate knowledge or both. Islaam does not restrict freedom but it is a control and a correct chanelling for it, so much so that the freedom of one person does not clash with the freedom of the next person. General freedom leads to chaos and eruption. It is for this reason that the injunctions of Deen are called Hudood (limits). If the injunction is one of prohibition Allaah says: "They are the limits imposed by Allaah, do not approach them." [2:187] If it is one of consent, Allaah Ta'ala says, "These are the limits imposed by Allaah, do not transgress them." [2:229] This is the difference between restriction (which is the impression of some) and control and guidance which the most wise, the all-knowing Allaah has decreed for his servants. There is no basis for this problem because systemisation is a reality in all domains and man by nature is submissive to this systematic reality. He is submissive to the pressure of hunger and thirst and to the system of his food and drink as far as quantity, quality and type is concerned so that he may safeguard his body and it's health. He is in the same way submissive to the system of his society, holding on to the customs of his city in it's dwellings, garb and modes of transport. If he does not subject himself to this, he will be considered as being abnormal and he will be treated the way extraordinary people are treated. Life is totally a submission to specified limits so that everything progresses according to it's intended aim. This subjucation is for the order of society, eg. submission which is necessary for the reformation of society and the prevention of anarchy. In the same way submission to the system of the Sharee'ah entails that which is necessary for the reformation of the naion so how can some people be annoyed with it and think of it as being a restriction of freedom? Verily this is a great untruth and a baseless, evil presumption. Islaam in the same way is not a suppression of capabilities. It is a wide sphere for all strengths. Islaam calls towards reflection so that man contemplates and his mind and thoughts grow. Allaah Ta'ala says: "Say O Muhammad, I advise you of one thing only, that you stand up in two's and singlely and then reflect." [34:46] and Allaah says: "Say O Muhammad, see what is in the heavens and the earth." [10:101] Islaam does not confine itself to calling towards contemplation and deep thought but it denounces those who do not think, observe and contemplate. Allaah Ta'ala says: "Have they not considered the dominion of the heavens and the earth, and what things Allaah has created?" [7:185] Allaah Ta'ala says: "Have they not pondered upon themselves? Allaah did not create the heavens and the earth and that which is between them, except with truth." [30:8] And Allaah Ta'ala says: "And he who we give old age. We reverse him in creation (making him go back to weakness after strength), do you not ponder?" [36:68]

The order of observing and pondering opens up the power of the mind and thoughts, so how can some people say; that it restricts capabilities? Dreadful is the word they utter; they only speak a lie. Islaam has legalized for it's people all pleasures in which there is no harm for the individual either physically, mentally or spiritually. Islaam has authorised the eating and drinking of all pure things: "O believers, eat of the good things from which we have provided you, and render thanks to Allaah." [2:172] Allaah Ta'ala says: ''And eat and drink and do not waste. He does not love those who waste." [7:31] Islaam has legalised all clothing to the demands of wisdom and nature: "O Children of Adam! We have revealed unto you clothing to conceal your shame, and splendid countenance, but the clothing of piety, that is best." [7:26] Allaah Ta'ala says: "Say O Muhammed, who has forbidden the beautiful (gifts) of Allaah which He has produced for His servants and the pure things (which He has produced) for sustenance? Say, they are in the life of this world for those who believe, and only for them on the Day of Judgement.'' [7:32] He has authorised enjoyment of women by legitimate Nikaah (Marriage): Allaah Ta'ala says: "Marry women of your choice, two, or three, or four but if you fear that you shall not be able to deal justly with them, then only one." [4:3] In the domain of economics, Islaam has not suppressed the capabilities of it's people but legalized for them all business dealings which are just and emanate from mutual happiness. Allaah says: "Allaah has permitted trade and forbidden usury." [2:276] And he says: "lt is he who has made the earth manageable for you, so traverse through its tracks and eat of the sustenance which He provides, and He is responsible for the resurrection." [67:15] And he says, "And when the prayer is finished, then disperse through the land, and seek of the bounty of Allaah." [62:10] After all this, is the impression or saying of some people correct, that Islaam suppresses capabilities?

Problems that recur in the heart of the teenager

Misgivings and evil thoughts keep recurring on a dead heart which contradicts Deen. It is for this reason that when it was said to Ibn Masud or Ibn-e-Abbas (Radiallaahu anhum) that the Jews say that they do not get evil thoughts in their prayers, i.e. they do not experience apprehensions, he replied, ''They have spoken the truth, what can Shaytaan do with an empty heart?"

If the heart is alive and there is even a bit of Eemaan (faith) in it, then Shaytaan attacks it. His attack is devoid of leniency and sluggishness. He throws in the heart such evil thoughts which are detrimental to Deen. It is most destructive if the servant accepts these evil thoughts until Shaytaan induces him to create doubts in his Lord, Deen and beliefs. If he finds in the heart any weakness and frustration, Shaytaan overwhelms that heart until he takes it out of the confines of Deen. However, if he finds in the heart strength and steadfastness, he devises a contemptible scheme to mislead the servant.

These evil thoughts that Shaytaan casts in the him will not harm a person if he practices the therapy mentioned by Rasulullah sallallaahu 'alayhi wa sallam concerning it: Ibn-e-Abbas (RadiAllaahu anhuma) narrates than a person came to Nabi sallallaahu 'alayhi wa sallam and said: "I am having a certain feeling within myself which being a burning ember is more desirable to me than my uttering it." Nabi sallallaahu 'alayhi wa sallam said: "All praise are due to Allaah who has rejected his scheme i.e. driven away Shaytaan's evil thoughts." (Hadith)

Some people from the Sahabah (companions) came and said, "O Messenger of Allaah, we find within ourselves (such a feeling) which overwhelms each one of us from speaking about it i.e. he feels it imposing to speak about it." Nabi sallallaahu 'alayhi wa sallam asked: "Do you also experience it?" The companions replied, "Yes." Nabi sallallaahu 'alayhi wa sallam replied, "That is true faith (Eemaan)." The meaning of having true faith is that evil thoughts and your rejection of them does not harm your Eemaan even a bit but it is a proof that your Imaam is sincere and has not been affected by any loss.

Nabi sallallaahu 'alayhi wa sallam has said: "Shaytaan (the Devil) comes to one of you and says. Who has created this? Who has created this? until he says : Who has created your Lord? When he reaches this limit, then seek refuge in Allaah and in his compassion." (Hadith)

It is state in another Hadith regarding the same situation. "You should say: I believe in Allaah and his messengers." And in a similar Hadith that Abu Dawood has narrated, Nabi sallallaahu 'alayhi wa sallam said: "Say Allaah is one, Allaah is independent, He does not give birth nor was he given birth to, there blow a little saliva towards the left thrice and seek refuge from the accursed Shaytaan."

Once the Sahaaba (RadiAllaahu anhum) described this ambition to Nabi sallallaahu 'alayhi wa sallam for which he prescribed the cure in four steps:

First: The termination of evil noughts by completely shunning and forgetting them until they do not exist and then occupying oneself away from these thoughts with balanced thinking.

Second: Seek refuge in Allaah from these evil thoughts and from the accursed Shaytaan.

Third: He should say, I believe in Allaah and his Messengers.

Fourth: He should say, Allaah is one, Allaah is independent, He does not give birth nor was he given birth to, there is none comparable to Him, spit to his left side thrice and say, "I seek refuge in Allaah from the cursed Shaytaan."

Confusion Regarding the issue of predestination

From those issues which keep recurring and leaves the youth bewildered is the issue of predestination. Belief in predestination is one of the pillars of Eemaan and Imaam is not complete without it. This belief entails the belief that Allaah, who is pure, knows what is going to happen and what is predestined for the skies and earth, as Allaah says: "Don't you know that Allaah knows all that is in the heaven and on the earth? Indeed, it is all in a record and it is easy for Allaah." [22:70]

Nabi sallallaahu 'alayhi wa sallam has prevented us from quarrelling and debating in the matter of predestination. Abu Hurairah (RadiAllaahu-anhu) relates that RasullAllaah sallallaahu 'alayhi wa sallam came to us while we were debating about predestination. Seeing this he became angry until his blessed face turned red with anger. Then he said: "Did I order you to do this? Is it for this that I was at to you? The nations before you were destroyed when they debated this issue. I take a firm resolution from you that you will not quarrell in this matter." (Hadith)

Engrossing oneself and quarrelling in the matter of predestination lands a person in a maize from which he does not have the ability to emerge. The path of salvation is that you should aspire to do good and strive in the doing of good as you have been ordered because Allaah, who is pure, has granted you intellect and understanding, and sent to you Messengers and revealed with them. Allaah Ta'ala says, "So that mankind, after the coming of the Messengers, should have no proof against Allaah for Allaah is Exalted in Power and Wise." [4:165]

When Nabi sallallaahu 'alayhi wa sallam informed his companions that there is no person except that his abode in Jannah (heaven) and Jahannam (hell) has been foreordained, they said, "O Messenger of Allaah, should we not depend upon our book (predestinations) and leave the doing of good deeds." Nabi sallallaahu 'alayhi wa sallam replied: "Do good deeds, everything is made easy for what is was created. Those who are from the fortunate people, the actions of fortunate people will be made easy for them, and those who are from the wretched people, for them the actions of the wretched will be made easy." Then the Messenger of Allaah sallallaahu 'alayhi wa sallam recited the verse: "He who gives in charity and fears (Allaah), and in all sincerity testifies to good, We will indeed make smooth for him the path to ease, but he who is a greedy miser and thinks himself self-sufficient and disbelieves in good, We will indeed make his path to adversity easy." [92:5-10]

Nabi sallallaahu 'alayhi wa sallam ordered them to do good deeds and did not permit them to depend upon their preordainment because those who are predestined to be from the people of Jannah will not be from amongst them except if they do the actions and deeds of the people of Jannah, and those who are predestined to be from the people of Hell will not be from amongst them except if they do their actions. Action is according to the ability of a person because he himself knows that Allaah has given him a choice in the doing of action and predestined it for him. If he wishes, he can either do it or leave it.

If a man makes an intention to travel, then he will travel and if he intends halting, then he will do so. If sees a fire, he will flee from it and if he sees a thing which is beloved to him, he will go forward. Similarly with regards to obedience and sin, a person practices them by his own choice and leaves them by his own choice.

There are two objections according to some people regarding the issue of predestination:

Firstly: Man sees that he does something by his own choice and he leaves all action by his own choice without perceiving any compulsion upon the doing or leaving of an action, so how does this coincide with the belief that everything is with the decree and foreordainment of Allaah? The answer to this is that if we contemplate the action and movement of man, we will fmd that it is the result of two things viz. intention i.e. the choice to do something, and ability. If these two things are not found, the action will not occur. Intention and ability are both the creation of Allaah, who is Most Pure, because intention is the result of the strength of-the mind and ability is the result of the strength of the body. If Allaah so wishes he can snatch away the mind of man and he would be left without any intention or snatch away his ability leaving action impossible for him. When man makes a firm intention to do an action and he executes it, it is our knowledge with conviction that Allaah had intended and destined that action, otherwise his intention would have changed or he would have found a barrier between himself and ability to carry out that action. A Bedouin was asked, "How do you recognise Allaah?" He replied, "By the breaking of firm intentions and the changing of resolutions."

The second objection: which recurs according to some people in the matter of-predestination is that man will be punished for his sinful deeds. How can he be punished for it when it is predestined for him and it is not possible for him to escape from something which is predestined for him. How is he rewarded for his obedience when it is predestined for him and it is not possible for him to escape from something which is predestined for him? It is unjust that you make predestination an argument for disobedience while you do not make it an argument for obedience. The second answer is that Allaah has negated this argument in the Qur'aan and classified it as an ignorant statement. Thus Allaah Ta'ala says, "Soon the idolaters will say, if Allaah willed we would not have ascribed partners to Allaah nor would our fathers have, nor would we have forbidden anything. In the same way their ancestors argued falsely, until they tasted our wrath. Say, have you any (certain) knowledge? If so, produce it before us. You follow nothing but presumption and you only lie." [6: 148]

Allaah Ta'ala has explained that these objectors of predestination, have in their ranks those who were before them, who falsified (the Messengers) the way these people falsify (the Prophets), and they remained firm upon this action of theirs until they toted Allaah's punishment. If their proof was correct, Allaah would not have made the taste of His punishment. Then Allaah ordered his Nabi to challenge them to prove the correctness of their beliefs and explain to them that they have no proof for this.

The third answer is that preordainment is a hidden secret. Nobody knows about it except Allaah until it happens. How can a sinner have knowledge about the txt that Allaah has predestined for him sin until he does it? Is it not possible that Allaah had ordained for him obedience? So why does he not in place of going towards sin, go towards obedience and say Allaah has definitely predestined for me that I obey him?

The fourth answer is that Allaah has blessed man by what he has given him of intelligence and understanding, and revealed upon him books and sent to him messengers and outlined to him what is beneficial and what is non-beneficial and blessed him with intention and ability with which he has the power to traverse either path. So why does lis sinner choose the path of harm over the path of benefit?

If this sinner intended going on a journey to another place and he had two roads to choose from: one is easy and peaceful and the other difficult and frightful, he most definitely would traverse the easy, peaceful path and not the difficult, frightful path because of the argument that Allaah had predestined it for him. If he traversed the path of difficulty and used the argument that Allaah had predestined it for him, people would think of him as being naive and insane. In the same way are the paths of good and evil. Man will traverse the path of good and not deceive himself by traversing the path of evil on the pretext that Allaah had predestined it for him. We see that every person has the ability to earn his livelihood. We see that he traverses every path in the gaining of his livelihood. He dos not sit in his house and leave earning, holding on to the excuse of predestination.

Otherwise, what is the difference between striving for the world and striving in the obedience of Allaah? Why do you make divine foredainment a proof for yourself upon the leaving out of obedient and you do not make it a proof for the leaving out of worldly action? The clarity of an argument is in it's place but desires make a person blind and deaf.

Ahadeeth in which there is mention of the youth

When these words have revolved around the problems of the youth, I would like to mention some Ahadith in which there is a mention of the youth. From amongst them are:

1. "Your Lord is pleased with that teenager who is free of youthful passion.'' (Narrated by Ahmad)

2. "There are seven such persons for whom Allaah will provide shade from his shade on that day who there will be no other shade except his. A just ruler, a youth who was nurtured in the obedience of Allaah, a man whose heart is attached to the Masjid, two people who love each other only for the pleasure of Allaah. They meet for the pleasure of Allaah. A man who is enticed by a woman of status and beauty and he says, "I fear Allaah." A man who given charity so secretly that his left hand does not know what his right hand has given and a person who remembers Allaah in seclusion and tears flow from his eyes (due to the fear of Allaah)." (Narrated by Bukhaaree and Muslim)

3. "Hasan and Husain (RadiAllaahu-anhuma) will both be the leaders of the youth of Jannah." (Narrated by Tirmidhi)

4. "It will be said to the people of Jannah, for you is youth and you will never grow old." (Narratted by Muslim)

5. "Never does a youngster honour an elderly person because of his old age but Allaah appoints somebody who will honour him during his old age." (Narrated by Tirmidhi with a weak chain of narrators).

6. Abu Bakr said to Zaid bin Habit while Umar bin Khattaab was beside him (RadiAllaahu anhum): "You are a young, intelligently. We are not suspicious of you and you used to write the revelation for the Messenger of Allaah sallallaahu 'alayhi wa sallam so pursue the Qur'aan and gather it" (Narrated by Bukhaaree)

7. Nabi sallallaahu 'alayhi wa sallam came to a youngster while he was in the throes of death. Nabi sallallaahu 'alayhi wa sallam asked him, "In what condition do you find yourself?" He said, "I have hope in Allaah, O Messenger of Allaah and I fear for my sins." Nabi sallallaahu 'alayhi wa sallam said, "These two things (hope ad fear) do not gather in the heart of a servant at a moment like this, but Allaah grants him what he hopes for and saves him from that which he fears." (Narrated by Ibn-e-Majah)

8. Bara Bin 'Aazib (RadiAllaahu anhu) said concerning the battle of Hunain, "No, by Allaah, Rasullaah sallallaahu 'alayhi wa sallam did not turn away, but even his young companions who were fatigued and ill equiped emerged to fight." (Narrated by Bukhaaree)

9. Ibn-e-Mas'ood (RadiAllaahu anhu) narrates, "We used to fight with Nabi sallallaahu 'alayhi wa sallam while we were young." (Narrated by Ahmed)

10. Anas Bin Malik (RadiAllaahu anhu) narrates: "There were seventy youth from among the Ansar, who were called Qurra (reciters), who used to remain in the masjid. When evening approached, they retreated to a corner in Medinah, where they learnt, taught each other and prayed. Their families were under the impression that they were in the Masjid and the people of the Masjid were under the impression that they were with their families, until the crack of dawn. They brought fresh water and gathered firewood which they presented at the room of Nabi sallallaahu 'alayhi wa sallam.'' (Narrated by Ahmad). Wiih this they used to buy food for the Ashaabus Suffah (people of the platform). The people of the platform were those destitutes who migrated to Madinah. They did not have any family in Madinah so they sought refuge at a platform in the Masjid.

11. Alqamah who is one of the companions of Ibn Masood (RadiAllaahu anhu) narrates, he says, "I was walking with Abdullah by Mina when he met Uthmaan (RadiAllaahu anhu). Abdullah stood talking with Uthmaan (RadiAllaahu anhu) when he said, "O Abu Abdir-Rahman, should we not marry you to a young girl so that she would remind you of some things which have passed during your era." Abdullah said: "If you say that then surely Rasulullah sallallaahu 'alayhi wa sallam told us, "O youth. Whoever from amongst you has the means, should marry, because it is more effective in the safeguarding of the gaze and more chaste for the private parts. If one does not have the ability to do this, then he should fast because it is a shield for him (from sins)." (Narrated by Bukhaaree and Muslim).

12. In the tradition concerning Dajjaal reported from Nabi sallallaahu 'alayhi wa sallam, "Dajjaal will call a person who is in the prime of his youth and strike him with a sword, slicing him into two pieces, like the striking of a target. Then Dajjaal will call the youth. The youth will respond, his face being radiant - laughing." (Narrated by Muslim)

13. Malik Bin Huwairith (RadiAllaahu anbu) narrates, "We came to Rasullah sallallaahu 'alayhi wa sallam while we were youngsters of similar age. We stayed by him for twenty days and nights. The Messenger of Allaah sallallaahu 'alayhi wa sallam was merciful and gentle. When he guessed that we longed for our families into difficulty, he questioned us about what we had left behind, so we informed him. Then Nabi sallallaahu 'alayhi wa sallam said, "Return to your families, live with them, teach them, invoke them," and he mentioned a few other things. "Pray the way you see me performing the prayer. When the time of prayer approaches, then one of you should call out the call for prayer (Adhaan) and the eldest amongst you should lead the prayer." (Narrated by Bukhaaree)

We ask Allaah to grant us benefit from this treatise and praises are only for Allaah who is the Lord of the Universe. May Allaah shower his choicest blessings and peace upon our Nabi sallallaahu 'alayhi wa sallam and upon all his family and companions.

Shaykh Muhammad Saalih al-Uthaymeen

khaled ibnwaled
14-10-08, 03:18 PM
Preventing the G-B Relationship
Zina (fornication) has become a commonplace occurrence within the Muslim Youth community, and the Muslim girls and boys have sadly fallen prey to the snares of Western society. You may wonder how can such a situation occur when most Muslim parents virtually put their children under 'lock and key'. The answer is that although most parents are strict where their children are concerned, they do not take the time to talk and explain to them about the seriousness of Zina. Instead, they give a Fatwa of "no boyfriend" when their daughters reach puberty. Such an action is like ordering a two year old child not to touch the power point. What do you think the child will do?

The following article highlights ways in which we can teach our children to shun this corrupt act.

In Islam, there is no such thing as a girlfriend-boyfriend relationship. You are either married or you are not. This is what we have to ingrain into our children at the early stage. We should not wait for them to come to us when they are teenagers to ask about girlfriend-boyfriend relationship. At this late stage, even if we forbid them to have such a relationship, how certain are we that they will obey us if they are smitten by someone? Hence, it is important that we teach our children that the only time a girl or boy can have a relationship with a non-Mahram(non-Mahram is someone whom they can marry) is when they are married! Furthermore, if a girl or boy enters into a girlfriend-boyfriend relationship then he/she is entering into a pre-marital relationship.

At the teenage level, we should not be shy to teach them the severity of pre-marital relationship. We need to make them understand that that pre-marital relationships are like the extra-marital relationships, or what is commonly known as adultery or 'an affair'. It ruins the community by corrupting the people. It unleashes base desires that, once allowed free-reign, will destroy families. We can quote to them the examples of illegitimate and abandoned children, broken homes, abortions, sexual diseases - the list goes on. We should also point out to them the punishment for sexual relationships outside of marriage: Ibn Masoud (r.a.a) related that Prophet Muhammad (s.a.w) said, "The blood of a Muslim may not be legally spilt other than in one of three instances: the married person who commits adultery, a life for a life, and one who forsakes his religion and abandons the community." [Bukhari and Muslim]. In other words, the married person who commits adultery is to be killed by stoning to death [Muslim].

But what about the unmarried person who has sexual relationships? Rest assured that this person will not go unpunished - he or she is to be caned or whipped one hundred times [Muslim]. Even in the Hereafter, the punishment is severe: the Prophet (s.a.w) saw adulterers, men and women, in a baking oven in Hellfire [Bukhari].

At this stage your teenage child may say that girlfriend-boyfriend relationships need not go as far as the sexual act; that they can control themselves and simply enjoy each others company. To counter this, you say that it is a fact when a girl and a boy are alone together, their sexual desires awaken and before they know it, they will be doing things that are not permissible between unmarried people. The reason for this is because Shaytaan will be the third person with them [Ahmad] and he will whisper and tempt them with the forbidden. This is why Islam shuns all avenues leading to corruption of the mind, body and soul.

Something else we must teach them is to restrain their desires. We can do so by giving them examples of the rewards for doing so, such as the person who controls his lust will be among people who Allah bestows mercy upon: Abu Hurairah (r.a.a) narrated that Prophet Muhammad (s.a.w) said that among the seven persons whom Allah will shade in His Shade on the Day (of Judgement) when there is no shade except His Shade, is a man who is tempted by a beautiful woman and refuses to respond for fear of Allah. [Bukhari and Muslim].

Below are more points on how to help your child, at an early age, to be chaste so that when he/she is older, he/she can avoid getting into a girlfriend-boyfriend relationship. First, you must talk and explain to them these things when they are young, then when they are older, you make sure that it is put into practice.

You must teach him or her to:

1. Not to freely mix with the opposite sex.

2. Not to look at the opposite sex. This is done by lowering or averting their eyes as Allah tells us: "Tell the believing men to lower their gaze and to protect their private parts. That is purer for them. Verily Allah is All-Aware of what they do. And tell the believing women to lower their gaze and protect their private parts..." [24:30-31] Furthermore, Prophet Muhammad (s.a.w) said, "...do not let a second look follow the first. The first look is allowed to you but not the second." [Ahmad, Abu Dawood, at-Tirmidhi]. What this means is that the first look is by accident. If this happens then do not take a second look. Prophet Muhammad (s.a.w) also said that the eyes also commit adultery by looking at someone with lust. [Bukhari]

3. For girls, teach them not to make their voices seductive or sweet in front of non-Mahrams. This is done by lowering the voice and not flirting. As Allah tells the wives of Prophet Muhammad (s.a.w) "...do not be too pleasant of speech, lest one in whose heart there is a disease should feel desire for you..." [33:32]

4. Last but not least, teach them to wear appropriate clothing so as not to draw attention to themselves. That is, girls should wear Hijabs and loose clothing while boys should also wear loose clothing, not the tight jeans or pants with t-shirt tucked in. It is sad that, often, parents allow their children to wear the so called fashionclothing which, in most cases, do not meet the requirement of acceptable Islamic dress code. What is even sadder is to see Muslim mothers covering themselves properly walking with their uncovered teenage daughters and sons.

It is important that we start teaching our children the need to feel modesty, especially around the opposite sex. Regarding shyness, we should use the Prophet (s.a.w) as an example: Abu Said Al Khudri (r.a.a) reported that the Prophet (s.a.w) was more shy than a virgin in her own room. [Bukhari] If we instill this into them at an early age then, Insha' Allah, whenever they are near the vicinity of the opposite sex, they will feel shy and, therefore, will not act inappropriately. It is also important that we keep the communication channels open with our children so that we can talk and explain to them things, and they can ask us questions, without any party feeling embarrassed. Then, when they are older, and with help from us, they will begin to understand why it is that there cannot be a thing called 'the girlfriend-boyfriend relationship'.

In the next issue, Insha' Allah, we will discuss the ways in which parents can deal with the situation when they have discovered that their daughter or son is in a girlfriend-boyfriend relationship.


Amatullah Islam

khaled ibnwaled
14-10-08, 03:20 PM
It is human nature to be forgetful, as the Arab poet said:

“He is only called man (insaan) because of his forgetfulness (nasiyaan), and it is only called the heart (al-qalb) because it changes so rapidly (yataqallib).”

In the past they said that the first one to forget (awwal naasin) was the first man (awwal al-naas), meaning Adam, peace be upon him. Forgetfulness is something that varies from person to person according to each individual’s nature; some may be more forgetful than others. Some of the things that may help to combat forgetfulness are the following:

1. Keeping away from sin, because the bad effects of sin result in a bad memory and the inability to retain knowledge. The darkness of sin cannot co-exist with the light of knowledge. The following words were attributed to al-Shaafi‘ee, may Allah have mercy on him:

“I complained to [my shaykh] Wakee’ about my bad memory, and he taught me that I should keep away from sin. He said that knowledge of Allah is light, and the light of Allah is not given to the sinner.”

Al-Khateeb reported in al-Jaami‘ (2/387) that Yahya ibn Yahya said: “A man asked Maalik ibn Anas, ‘O Abu ‘Abd-Allah! Is there anything that will improve my memory?’ He said, ‘If anything will improve it, it is giving up sin.’”

When a person commits a sin, it overwhelms him and this leads to anxiety and sorrow which keeps him busy thinking about what he has done. This dulls his senses and distracts him from many beneficial things, including seeking knowledge.

2. Frequently remembering Allah, may He be glorified, by reciting dhikr, tasbeeh (saying ‘Subhan Allah’), tahmeed (‘Al-hamdu Lillaah’), tahleel (‘Laa ilaaha ill-Allah’) and takbeer (‘Allahu akbar’), etc. Allah says (interpretation of the meaning): “…And remember your Lord when you forget…” [Qur’an al-Kahf 18:24]

3. Not eating too much, because eating too much makes one sleep too much and become lazy, and it dulls the senses, besides exposing one to the risk of physical diseases. Most of the diseases which we see result from food and drink.

4. Some of the scholars have mentioned certain foods which increase the memory, such as drinking honey and eating raisins and chewing certain kinds of gum resin.

Imaam al-Zuhree said: “You should eat honey because it is good for the memory.”

He also said: “Whoever wants to memorize hadeeth should eat raisins.” (From al-Jaami‘ by al-Khateeb, 2/394)

Ibraaheem ibn [sth. omitted] said, “You should chew resin gum, because it gives energy to the heart and gets rid of forgetfulness.” (From al-Jaami‘ by al-Khateeb, 2/397)

As they mentioned, too much acidic food is one of the causes of laziness and weak memory.

5. Another thing that can help the memory and reduce forgetfulness is cupping (hijaamah) of the head, as is well known from experience. (For more information see Al-Tibb al-Nabawi by Ibn al-Qayyim). And Allah knows best.

khaled ibnwaled
14-10-08, 03:21 PM
When a Muslim in a North American university or college for the first time, he or she comes into contact with a community whose culture and lifestyle are diametrically opposed to the Islamic way of life.

The culture of Western universities can only be described as hedonistic, nihilistic and narcissistic. That is to say, many inhibitions are let loose and individual whims and fancies run wild. The freshman year itself begins with orientation, which while supposedly a process of introduction and transition to the university for the first-year student, is an opportunity for most participants to drown themselves (sometimes literally) in alcohol and pursue sexual opportunities.

This sets the stage for the school year. On any given school day, a student can choose to go to class, sleep in and skip the whole day, drink, party, or study, all depending on how he or she feels at that moment. Individual desires become the first priority and everything else takes a back seat.

The uncontested reign of individualism is also reflected in the values promoted by student councils and governments. All lifestyles, especially those furthest from religion, are promoted. Illicit, unlimited sex is seen as something to be sought and a basis for building a macho reputation (as long you can avoid sexually transmitted diseases - for which purpose condoms and condom machines proliferate around campus). Homosexuality is something to be proud of and promoted as a viable alternative. Student campaigns and marches are organized against those who dare to speak out and challenge this value structure; these challengers are regarded as reactionary, undemocratic and of course, religious extremists and fundamentalists. In the university community therefore, the self is god, and everyone loves this god and engages in daily worship, and obeys the laws that this god creates, and everyone adjusts as these laws change on a daily basis.

Into this atmosphere arrives the Muslim, who may or may not be practicing Islam to the best of their ability. The practicing Muslim (and even the not so observant Muslim) knows that Allah is the Creator and that the Qur’an is His Word. And according to that Word, He has ‘created death and life, that He may test you which of you is best in deed.’ (al-Mulk: Verse 2) Also, He says, ‘And I created not the jinns and humans except to worship Me’ (adh-Dhaariyaat: Verse 56). So the purpose of the Muslim’s existence is clear.

The conscious Muslim makes every attempt to, while pursuing his or her studies, increase their knowledge of Qur’an and Sunnah, so that they may better understand and apply the faith. The structure of this Muslim’s day is around salat, and this person juggles and adjusts their daily schedule and makes every effort to insure that the five daily salat are performed on time. Similarly, this individual understands the approach of Ramadan and prepares for it, again making the necessary adjustments in order to make sure that they are on top of their studies, that assignments are being handed in, that the best marks are being achieved, all while the requirements of the daily fasts are being met.

For the Muslim, Islam is never an excuse for slacking off, whether in academics or with respect to other responsibilities. As well, the observant Muslim may choose to participate in those clubs, activities and aspects of university life that do not contradict the Qur’an and Sunnah and do not place the Muslim in positions where he or she must compromise the faith. Thus, the conscientious Muslim enters the University atmosphere and struggles constantly to maintain a structured set of priorities. He or she follows Allah’s order: “So strive as in a race in good deeds.” (al-Maaidah: Verse 48) On the other hand, there is also the borderline Muslim, who knows his or her identity but whose consciousness of Islam, due to upbringing or experience, is not terribly strong. This individual is on the ‘borderline’ because they are pulled one way by their understanding of Islam and in the opposite direction by the powerful pressures of the university culture. Is it at all surprising that many Muslims who are on the borderline succumb to the pressures of the atmosphere around them and become, at best, part-time Muslims?

At the end, the challenge is great. All Muslims in the university community have to struggle in order to maintain their Islam. Those who are practicing, committed and understand the objective of their existence have further duties. They must invite the borderliners with hikmah and understanding but with firmness as well. And they must inform the university community at large about Islam in the different ways that are available. Yes, of course the challenge is great. But insha’ Allah, the reward is much greater.

khaled ibnwaled
14-10-08, 03:23 PM
When we possess knowledge, we know that the trials in life can be passed, since Allah does not place a greater burden on us than we can bear. With knowledge, we know that these trails, once passed, will bear fruits in the form of pleasing our Creator, rising in ranks towards Him, cleansing us of our sins, and strengthening our Iman further…

Allah’s Apostle (s.a.w) said: “Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), there is a good for him in it.” [Saheeh Muslim]

There is a disease that is consuming the enthusiasm of our youth, the determination of our elders, the spirit of our mothers. It’s a disease that has really taken its foothold this century, and grown rapidly. It’s the disease of pessimism.

The consequence of our pessimism is that we have committed ourselves to whinging more then acting. A great deal of our talks, articles, Khutbahs and lessons seem to be concerned with how bad the West is treating us. How they do not really understand who we are. How we are being discriminated upon. This feeling of alienation by the West is disturbing considering that as readers and followers of the Qur’an, this treatment comes as no surprise and is a characteristic of the true followers of Allah’s religion.

The Nature of Being a Muslim

Islam raised a despotic people from the clenches of injustice and spiritual destitution to that of the greatest power the world had ever seen. But this honour and victory came at a price, for everything which has worth in Allah’s Eyes has a price. The companions paid that price with their money and their blood. They faced persecution from their own family, and bore hunger bravely.

The following incidences provide a useful insight into the positive attitudes the Prophet (s.a.w) displayed and his companions adopted.

1- A close companion of the Prophet (s.a.w) Abu Talha, had a son who was very sick. Abu Talha would each day arrive home and enquire from his wife as to the health of their son. One day their son died, and Abu Talha at that time was not at home. When his wife saw that he was dead, she washed and shrouded him and placed him somewhere in the house. When Abu Talha came, he asked about his son’s condition, and his wife said that he was in peace.

Abu Talha slept with his wife that night. His wife informed him about the death of their son in the morning. When Abu Talha informed the Prophet of what happened to them, Allah’s Messenger said, “May Allah bless you both concerning your night (that is, may Allah bless you both with good offspring). And indeed, Allah blessed Abu Talha and his wife with nine sons, all of whom became reciters of the Qur’an [Saheeh Bukhary].

This story illuminates the patience the Companions had. The wife bore the death of her beloved son patiently, and furthermore kept the knowledge of his death hidden from the father for a more appropriate time. This virtuous act was blessed by Allah, with offspring who would serve as a blessing for their parents in the Hereafter.

2- A female companion had a husband whom she dearly loved. He died however and she was very depressed over his death. So she sought advice from the Prophet (s.a.w), who taught her to recite a Du’a beseeching Allah to replace her loss with something better than it. She obeyed the Prophet (s.a.w), and Allah answered her call, by providing her with a husband better than any women could have - the Prophet (s.a.w) himself.

3- Perhaps one of the greatest shows of optimism came after the Prophet (s.a.w) had been stoned in Ta’if. Bleeding profusely and emotionally hurt, he was visited by the Angel of the Mountains which encompassed the valley of Ta’if. He was offered the choice to have those people who denied his message to be crushed. He (s.a.w) however refused to assign these people to destruction, citing that their offspring may become believers. And indeed, this foresight eventuated.

The Guaranteed Victory

As believers, we are guaranteed victory no matter what our condition is, and that’s what makes us special. If we become ill, our sins fall away from us like leaves fall from a tree. If our child dies, he or she will wait for us in the Hereafter and intercede for us until we enter paradise. If we fight in a war, we will either win, or die as martyrs, which is a greater victory in itself.

So the question begs to be asked, why then are Muslims so pessimistic?

Clearly this stems from a lack of knowledge and trust in Allah. For when we possess knowledge, we know that the trials in life can be passed, since Allah does not place a greater burden on us than we can bear. With knowledge, we know that these trails, once passed, will bear fruits in the form of pleasing our Creator, rising in ranks towards Him, cleansing us of our sins, and strengthening our Iman further. The trust in Allah will make us certain that nothing is lost with Allah, no fear we experience, nor pain, sadness, anguish or distress.

Indeed, Allah Says “So verily along with every hardship, is relief”. This means there has to be hardship, in whatever form it takes, in the form of death, loss or poverty, divorce, difficult relatives, or persecution.

Time to Act

If this Ummah persists in complaining rather than acting, we’ll get nowhere. We already know that the Kufaar hate us, and have known this for centuries, and have known that they never will like us. If these people persecuted their own prophets, why wouldn’t they persecute us today? Allah has already warned us about their feelings towards us: “And verily the Jews and Christians will never be pleased with you until you follow their religion.”

And this emotion should be carried forth in all aspects of our lives, for if the companions had resigned themselves to the trials of life, they would never have succeeded.

Rather, we should feel delight for the faith we have embraced, continue our struggle to spread and establish Allah’s Word on this earth no matter the consequences, and whenever grief hits anyone of us, remember the Hadith: “Strange are the ways of a believer, for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), then there is a good for him in it.”

khaled ibnwaled
14-10-08, 03:27 PM
Are Muslims and the West bound to clash? Dr Jafar Sheikh Idris, professor of Islamic studies, Institute of Islamic and Arabic Sciences, Washington, gives an answer which supports the idea of peaceful coexistence.

Is it possible for the inhabitants of our global village to live peacefully together and reap the fruits of science and technology whose pace of advancement is ever increasing? Or are their religious, cultural and civilization differences bound to create clashes and wars among them? The matter is so important that it behooves Muslim intellectuals and statesmen to give it serious thought.

Western intellectuals are very much concerned with this question. But they are by no means agreed on the answer. One view is that the clash between Western civilization and others is inevitable, nay that it is already under way. Another view is that the real clash is within Western culture itself.

A third view is that people all over the world are heading toward Western political liberalism and economic capitalism, and that these systems constitute the end of history in these respects. A fourth view is that peaceful coexistence among people of different cultures and civilizations is possible provided they adopt secular pluralistic democracy.

What is the Islamic standpoint on this important and urgent issue? This paper is an attempt to give a brief answer to that question. But I am not speaking here as a social scientist who describes and explains actual reality; rather I am attempting to describe only theoretically what I consider to be the Islamic standpoint on this issue in our present circumstances. And my short answer is that it is a standpoint that is unequivocally on the side of peaceful coexistence. But to live peacefully with others you need sometimes to be fully prepared for war against them.

REASONS FOR PEACEFUL COEXISTENCE

1. Rationality is an inseparable part of the Islamic religion, and its rationality does include that important ingredient of judging actions by their consequences. but it is of course a rationality which is guided by other Islamic values. The preferred action is always the action which results in the greatest good, or the least evil. The main goods to be achieved in Islam for example, are ones which would be acceptable, in their general sense, to most people. These are: Spiritual well-being, mental well-being, human life, human wealth and honor. Judged by this rational standard and those values, peaceful coexistence and cooperation is definitely to be preferred over wars and clashes in normal circumstances.

2. While some religions, secular ideologies and psychological theories teach that the human person is born evil; while some teach that he is born neutral between good and evil and it is society which directs him one way or the other; and while yet others believe that there is no such thing as human nature; while some brazenly racist and others are discriminatory in other respects, the Islamic position in the words of its Prophet is that every child is born good. Whatever his or her present beliefs or cultural milieu, every human person is a potential Muslim. In viewing people of other beliefs and cultures, Muslims should not forget to see the original nature which lies behind the facade of those cultures.

3. The best favor that a Muslim can therefore do to a non-Muslim is to invite him to Islam, to persuade him or her to come back to their original nature. But in doing so a Muslim is required to bear in mind certain facts, and to abide by certain principles, among which is the fact that since faith is a matter of the heart, no one can be compelled to accept it. This is understood from the verse which reads, "And invite to the way of your Lord with wisdom, and good admonition, and argue with them in the best of ways". How can this be achieved except in a peaceful atmosphere?

4. God tells his Prophet that however keen he is on people accepting the faith, most of them will not. All the same, He tells His Prophet that he is sent as a mercy to them, and that his main task is to never tire of inviting them to the truth.

5. Peaceful coexistence among people belonging to different religions and civilizations makes it easy for them to exchange material and intellectual benefits. It also helps them to cooperate in solving the problems which face them as inhabitants of a global village: Drugs, diseases, pollution, etc. But his ideal picture of peaceful coexistence and cooperation cannot be realized if the West lives in constant fear lest its hegemony be lost, and therefore do its best to prevent others from developing.

6. No rational person who has an idea of the amount of destructive weapons available in the world and the extent of the damage they can cause would hesitate to be against all kinds of wars, local or worldwide. To avoid wars however we must try to eradicate as many of their causes as we can. We must thus stand for justice and against all kinds of unfair treatment and aggression.

7. Muslims should play a big role in this because they are qualified to do so. Islam is a religion which does not compromise on moral values like truth and justice. Believers in Islam are urged to be allies to each other irrespective of race or time or place.

8. Muslims, in my view, have a special stake in peace. If peace prevails, Islam will have a better chance of being heard and accepted in the West, and elsewhere. Many people in the West and other parts of the world are coming back to religion so much so that what is called fundamentalism has become a universal phenomenon. People have discovered that science much as it is respected and valued by them cannot replace religion.

REASONS FOR BEING POWERFUL

Islam is however too realistic a religion to be pacifist. It is one thing to want to live peacefully with others, but quite another to make them have the same attitude toward you. On the whole, people of every culture desire to be more powerful than those who are culturally opposed to them. They take all steps which they deem necessary for the preservation of their cultural identity, and for the subjugation of others. In his new classic paper on clash of civilizations, Huntington tells us with unusual candidness that, "The West is now at an extraordinary peak of power in relation to other civilizations. Apart from Japan the West has no economic challenge. It dominates international political and security institutions, and with Japan economic institutions."

And: "In the post-Cold War, the primary objective of arms control is to prevent the development by non-Western societies of military capabilities that would threaten Western interests. The West attempts to do this through international agreements, economic pressure and controls on the transfer of arms and weapons technologies."

Muslims are therefore enjoined to be materially powerful so as to deter those who might resort to aggression against Muslims or who are prone to use force to subjugate others. Material power can and should thus be an ally to the cause of spiritual development and not a contradictory of it.

khaled ibnwaled
14-10-08, 03:28 PM
All praises to Allah, Lord of the Worlds. Surely the best reward is for those who have taqwa and surely there is no animosity except for the oppressor. I bear witness that Allah is one and has no partners, and I bear witness that Muhammad ibn Abdullah is his servant and Last Messenger. May Allah send blessings and peace to Muhammad, his Family, his Companions and all those who call to his way and establish the Sunnah until the Day of Judgment. As to what follows:

Oh you who believe, Allah Almighty has revealed the Qur'an to humanity through His chosen Apostle Muhammad. It was a clear message that spoke directly to the needs of the Muslims fourteen hundred years ago and will remain relevant until the final Hour. Allah has said, "Oh you who believe, fear Allah in the way He should be feared and do not die except as Muslims and hold fast to the Rope of Allah and be not divided." (3:102)

The Prophet Muhammad (pbuh) was the living expression of the Qur'an, for not only was he blessed with the ability to express profound meaning in a few words, but he was guided to embody the Divine law in his life. His words still exactly describe our condition. The Prophet (pbuh) was reported to have said, "The main reasons why people will enter Paradise are the Consciousness of Allah (Taqwa-Allah) and good character, and the main reasons why people will enter the Hell Fire are the mouth and the private parts." (Tirmidhi)

Oh you who believe, the summer heat has finally come to the whole of North America. In the Northern countries, summer has historically brought increased activity, heightened emotions and extreme behavior. Most of the wars, revolutions and major riots in North America took place in the warm weather. In cities where winter forces people to cover their bodies, the summer brings out a perverted sense of freedom (freedom to do wrong). In Ontario, laws are being passed to allow women to walk the streets "topless." Already, bizarre displays of nakedness have appeared throughout the society.

Summer in Toronto, and many big cities of the West, has also exposed a new level of Christian propaganda and assault. I was shocked when I returned from East Africa in May to find Muslim families in a desperate struggle to save their children from leaving their homes and their faith! In Kenya, the Pope and the forces of Christianity vowed last year to change Africa into a Christian continent by the year 2000 CE. Crosses with red fluorescent lighting are being raised on the skyline of Mombasa, Kenya and other traditionally Islamic cities. In Mirti (Northeastern Kenya), Muslim youth are being called to a Christian worship center called "Makkah Center," which is shaped like a masjid, five times a day. In Mauritania and Somalia, teenagers are given visas and scholarships to America while families are being introduced to the West through free satellite dishes and promises of a paradise on earth. Unemployment, lack of opportunity, drugs, and confusion in the Muslim community over minor issues are driving generations of Islam to a state of despair and rebellion. But now the attack is coming openly in the West, the lands of so-called democracy and freedom of religion. Muslim children are being taught to question and rebel against all forms of authority and morality. Homosexuality and sexual promiscuity is sadly increasing among Muslims.

The traditions concerning homosexuality are frightening. The Prophet (pbuh) said,"Verily, I fear for my Ummah, more than anything else, the deeds of the people of Lut (pbuh), homosexuality." (Abu Dawood, Al-Tirmithi: Sahih). He also said, "If homosexuality abounds, Allah will raise His hand from the Creation. He (Allah) will not care about where they will be destroyed." (At-Tabarani)

So, we need to be aware of the actions that Allah curses and how to avoid them. The Sahabah would always look to themselves in time of calamity. They would try to find out which "Sunnah" they had abandoned or which error they had not corrected. Allah says, "Surely Allah will not change the condition of a people till they change that which is within themselues."(13:11) Muslims should recognize the blessings they have just by being exposed to Qur'an and Sunnah in these times. We need to stop blaming others and start taking responsibility for our present state.

The enemies of Islam are studying hard and trying to understand what makes an Islamic society and civilization develop. The secular world is in crisis for their godless science and morality has resulted in massive pollution and the advent of new seemingly incurable virusues. Allah tells us, "Verily we have sent amongst every people a Messenger with the command to worship Allah and avoid evil and false gods. Of the people were some whom Allah guided and some who were inevitably lost so travel in the earth and see what was the end of those who denied truth." (16: 36) Islam is not a new way of life. It is the essence of the early religion of the First Nations people of America and the earliest inhabitants of Africa. It is the very law of the Creator that all creation submit to.

The Sun and Moon in their orbits, the ants and bees in their nests; all follow the natural way of Allah.

Let us never forget that Shaitan has promised Allah to tempt us till the Day of Judgment. His call is open but his tricks are deceiving. Allah says, "Verily that is the Shaitan who puts fear into the hearts of his friends and helpers, so fear him not but fear Me, if you are truly Believers," (3:175) Allah also reminds us, "The Shaitan threatens you with poverty and commands you to sexual immorality, but Allah promises you forgiveness and bounties. And Allah is all encompassing and has knowledge of all affairs. (2:268) Take these few moments and the life that Allah has given you and forgive your fellow Muslim. Join ranks with all of the People of the "Qiblah" and take Islam as a complete way of live.

Let us spend time with out children and provide alternative recreation and sports. Islamic education has become a must, not an added blessing. The Islamic state has to be first established at home before we can take it to the world. And what about internal change and interpersonal relations. I leave you with a rarely discussed authentic tradition of our Prophet Muhammad (pbuh). All ibn Abi Talib (ra) was reported to have said, "When I took possession of the weapons of Allah's Messenger, I found in the hilt of his sword a parchment saying, Keep relations with those who cut you off, do good to those who treat you badly and speak the truth-even if it is against yourself." (Jami' al-Jawami)

May Allah send His choicest blessings and peace to our beloved Prophet Muhammad, his family and all of his Companions. And May He not lead us astray after He has guided us aright. Surely Allah is Oft-forgiving and Most Merciful.

khaled ibnwaled
14-10-08, 03:34 PM
From those fighting in the Way of Allah to their Muslim brothers and sisters around the World

"O you who believe! Why do you say that which you do not do? Most hateful is it in the Sight of Allah that you say that which you do not do." [Quran 61:2-3]

BOYCOTT THOSE WHO ARE BOYCOTTING THE MUSLIMS

The genocide of the Palestinian Muslims at the hands of Israeli Zionists continues and yet little conclusive action is forthcoming from the Muslims. Whilst feelings and emotions are high as demonstrated by the amount of protests happening in the World, few Muslims are prepared to take conclusive action to help their brothers and sisters in Palestine. One type of action that Muslims are able to undertake with ease is the boycott of companies, businesses and stores that are either Zionist-run or directly assisting the racist Zionist State of Israel through monetary assistance.

US-led Sanctions and the boycott against the Muslim children and babies of Iraq continues unabated. Yet little action is taken against the racist Zionist State of Israel. The Zionists will not be hindered and stopped in their killing spree until monetary support to them is limited, until the Muslims boycott those who are boycotting the Muslims.

Boycotting and sanctions are effective measures that the Zionists implement against Muslims to limit or restrict monetary assistance reaching suffering Muslims in the World. It takes the form of many means, such as: economic sanctions, trade sanctions, 'investigations' into legitimate charitable organisations on accusation that they are helping 'terrorists', confiscating money of the Muslims on suspicion of financing 'terrorism', restrictions on the collection and distribution of charitable funds in Muslim countries, boycotting those Muslims who help their oppressed brothers and sisters (e.g. Taliban in Afghanistan), media intellectual warfare against those who support their oppressed brothers and sisters.

Sanctions are not something new in the history of Muslims. When the Prophet sallallaahu 'alayhi wa sallam refused to bow down to the false gods of the polytheists in Makkah, the polytheists implemented comprehensive sanctions against the Muslims. They expelled them from their homes, stopped trading with them, confiscated their possessions and waged slandering campaigns against them.

The time has now come for the Muslims around the World to prove whether they are really sincere in their love and support of their Muslim brothers and sisters in Palestine, or if they are the ones about whom Allah speaks in the verse above (...Most hateful is it in the Sight of Allah that...), those whose words are many, but actions are few. The time has now come for the Muslims to prove whether they are prepared to give up some basic necessities of their daily lives in support of their oppressed Muslim brothers and sisters in Palestine, or if they are not prepared to sacrifice even these worthless things. Quite honestly, if we are not prepared to cause ourselves some inconvenience by doing our shopping from other stores, then we should not scream and shout about helping the Muslims in Palestine.

In response to this oppression and to establish the proof against ourselves, whether we are really sincere in our support for the Muslims of Palestine, or of those people who are all talk and no action, we have commenced a comprehensive boycott of companies and businesses that support the Zionists, in every country of the World.

We understand that other Muslims around the World have called for similar boycotts. However, we do not wish to put any company on our boycott list until it is supported with evidence or proof. We are calling upon the Muslims to boycott those companies who are directly supporting the Zionist racists in Israel, as a concentrated boycott will cause more damage to the Zionists than an overall, general boycott.

The first stage of this boycott will involve only companies directly supporting the Zionist murderers of Israel. Depending on the success and feedback of this stage, we may decide to take the boycott to the second stage, which involves boycotting of those companies who are indirectly supporting the Zionists, e.g. American companies.

There follows an initial list of companies (with proof provided) that the Muslims are asked to boycott, buying their goods from other stores. We urge the Muslims to e-mail us details of companies that are directly supporting the Zionist racists in Israel, with proof. We will NOT include any company on this list unless there is proof to back it up. We need your support in order to make this boycott concentrated and successful.

LIST UPDATED 06 NOVEMBER 2000

Britain

1) Sainsburys Supermarkets (including Savacentre). Proof: The London Jewish News (www.ljn.co.uk) weekly newspaper is distributed free at branches of Sainsburys in the UK. This is a Jewish newspaper that openly supports the Zionist regime in Israel. Why is a minority newspaper such as The London Jewish News distributed free in a supermarket whose customers are from all backgrounds, especially at a time when sentiments are running high due to the current crisis? Action required: Comprehensive boycott and e-mail a polite complaint about this newspaper by filling out the Contact Us form at www.sainsburys.co.uk. Please refrain from sending spam or abusive mail since the person reading the e-mail will, in most cases, be an ordinary employee, not a decision-maker.

2) Tesco Supermarkets. Proof: The London Jewish News (www.ljn.co.uk) weekly newspaper is distributed free at branches of Tescos in the UK. This is a Jewish newspaper that openly supports the Zionist regime in Israel. Why is a minority newspaper such as The London Jewish News distributed free in a supermarket whose customers are from all backgrounds, especially at a time when sentiments are running high due to the current crisis? Action required: Comprehensive boycott and e-mail a polite complaint about this newspaper to www.tesco.co.uk or customer.services@tesco.co.uk. Please refrain from sending spam or abusive mail since the person reading the e-mail will, in most cases, be an ordinary employee, not a decision-maker.

3) Marks and Spencer Stores. Proof: In a book written by Lord Marcus Sieff, titled Management - The Marks and Spencer Way, Sieff (once the chairman of Marks and Spencer) wrote that one of the objectives of Marks and Spencer was to aid the economic development of Israel. One of the founders of the IBBC (Israel - Britain Business Council) named Sir Richard Greenbury was Chairman of Marks and Spencer when the IBBC was formed in 1995 (www.marchland.com/ibbc/) Further information is also at (www.jrep.com/Business/Article-3.html). Action required: Comprehensive boycott.

United Arab Emirates

1) Marks and Spencer Stores. Proof: In a book written by Lord Marcus Sieff, titled Management - The Marks and Spencer Way, Sieff (once the chairman of Marks and Spencer) wrote that one of the objectives of Marks and Spencer was to aid the economic development of Israel. One of the founders of the IBBC (Israel - Britain Business Council) named Sir Richard Greenbury was Chairman of Marks and Spencer when the IBBC was formed in 1995 (www.marchland.com/ibbc/) Further information is also at (www.jrep.com/Business/Article-3.html). Action required: Comprehensive boycott.

WATCH THIS SPACE FOR DETAILS (VISIT WWW.AZZAM.COM) OF THE WORLD SOLIDARITY WEEKEND FOR ALL MUSLIMS SUFFERING THROUGHOUT THE WORLD ~**~ FRIDAY 01 DECEMBER 2000 TO SUNDAY 03 DECEMBER 2000 ~**~

On the authority of Hudhaifa bin Al-Yamaan, the Prophet sallallaahu 'alayhi wa sallam said: "Whoever is not concerned about the affairs of the Muslims is not from them..."

khaled ibnwaled
14-10-08, 03:36 PM
In the Name of Allâh, the Most Beneficent, the Most Merciful



SAHABA TABI'EE TABI' TABI'EEN *Promised Paradise
Those Before Hijrah
Abu 'Ammar Yasir
Sumaiyah Umm 'Ammar
Khadeejah (Motherful of the Faithful) *
Hijrah
2H Mahja', the slave of 'Umar ibn al-Khattab (at Badr)
Harithah Ibn Suraqah (at Badr)
Ubaidah bin al-Harith (at Badr)
'Umair ibn al-Humam (at Badr)
Mu'awwadh bin al-'Afraa (at Badr)
Sawad (at Badr)
11H Death of the Messenger of Allâh
11H Fatimah bint Muhammad
11H Abbad ibn Bishr
13H Ikrimah ibn Abi Jahal
13H Abu Bakr al-Siddeeq (Ameer ul-Mu'mineen) *
17H Mu'aadh ibn Jabal
20H Zaynah bint Jahsh (Mother of the Faithful)
Bilaal ibn Rabbaah *
Usayd ibn al-Hudayr
22H Ubayy ibn Ka'b
23H Umar ibn al-Khattab (Ameer ul-Mu'mineen) *
32H Abu al-Darda
Abu Dharr
Abdullaah ibn Masood
al-'Abbas ibn 'Abd al-Muttalib
Abdur-Rahmaan ibn 'Awf *
Zaid ibn Abdullah ibn 'Abd-Rabbihi
Jundub ibn Junaadah
33H al-Miqdad ibn al-Aswad
34H Ubadah ibn Saamit
35H Uthmaan ibn 'Affan (Ameer ul-Mu'mineen) *
Safeeyah bint Huyay ibn Akhtab (Mother of the Faithful)
Salman al-Farsi (or 36H)
36H Hudhayfah ibn al-Yaman
Talhah ibn Ubaydillah *
Zubayr ibn al-Awwam *
37H Ammaar ibn Yaasir
38H Suhayb ar-Roomee
40H Tameem ibn Aws ad-Daari
Ali ibn Abi Taalib (Ameer ul-Mu'mineen) *
42H Umm Habeebah (Mother of the Faithful)
43H Abdullah ibn Salaam
'Amr ibn al-'Aas
44H Abu Moosa al-Ashari
45H Zayd ibn Thaabit (or 48H)
50H al-Hasan ibn Ali ibn Abu Taalib
Sa'eed ibn Zayd *
52H 'Imran ibn Husayn
Ka'b ibn Maalik
54H Sa'd ibn Abee Waqqas (or 55H) *
Thawbaan ibn Bajdad
Usaamah ibn Zayd
56H Juwayriyah bint al-Haarith (Mother of the Faithful)
58H 'Aaisha (Mother of the Faithful)
Uqbah ibn Amir al-Juhani
59H Abu Hurayrah
62H Alqamah ibn Qais al-Nakhai
Masrooq
Umm Salamah (Mother of the Faithful)
64H Abu Sa'eed al-Khudaree
65H Abdullaah ibn Amr ibn al-As
67H 'Adi ibn Abi Haatim
68H Ibn Abbaas
71H Al-Baraa' ibn 'Aazib
73H Abdullaah ibn Umar
Asmaa' bint Abee Bakr
Abdullah ibn Zubayr
74H Jaabir ibn Samurah
Jaabir ibn 'Abdillaah
80H Shurayh al-Qaadee
81H Muhammad ibn al-Haneefeeyah
90H Abu-al-Aaliyah
93H Anas ibn Maalik
Sa’eed ibn al-Musayyib
94H Urwah ibn Zubayr
Zaynul-'Aabideen, 'Alee ibn Husayn
95H Sa’eed ibn Jubayr
Ibraaheem an-Nakha’ee (69)
100 After Hijrah
100H Abu Tufayl
101H Umar ibn Abdil-Azeez
103H ash-Sha'bee
104H Mujaahid ibn Jabr
Qataadah
Aboo Qilaabah
106H Saalim ibn ‘Abdullaah ibn ‘Umar
Al-Qaasim ibn Muhammad ibn Abee Bakr
Taawoos ibn Kaysaan
107H Ibn Shawzab
110H al-Hasan al-Basree
Muhammad ibn Seereen
114H Ataa ibn Abee Ribaah
Muhammad ibn Alee ibn Husayn
117H An-Naafi‘
Qataadah
Ibn Abee Mulaykah
124H az-Zuhree, Ibn Shihaab
126H Amr ibn Deenaar
127H Abdullaah ibn Deenaar
130H Maalik ibn Deenaar
131H Ayoob as-Sakhtiyaani
Muhammad Ibn al-Munkadir
132H Aboo Zinaad
136H Zayd ibn Aslam
Rabee’ah ibn Abee Abdir-Rahmaan
139H Yoonus ibn Ubayd
148H Jaafar as-Saadiq
Al-’Amash
150H Abu Haneefah
Ibn Jurayj
151H Abdullaah ibn ‘Awn
157H al-Awzaa'ee
160H Shu’bah ibn al-Hajjaaj
Ibraheem ibn Adham
164H Ibn al-Maajishoon
167H Sufyaan ath-Thawree
Hammaad ibn Salamah
175H Al-Layth ibn-us-Sa’d
177H Qaadee Shareek ibn Abdullaah
179H Maalik
Hammaad ibn Zayd
181H Abdullaah ibn al-Mubaarak
182H Abu Yusuf
186H Mu'aafi bin Imraan
187H Fudayl bin 'Iyaad
189H Muhammad ibn al-Hasan ash-Shaybaanee
191H Al-Ma’mar ibn Rasheed
193H Aboo Bakr ibn Ayyaash
197H Sufyaan bin 'Uyainah
Wakee’ ibn-ul-Jarraah
198H Abdur-Rahmaan ibn Mahdi
Yahyaa ibn Sa’eed al-Qattaan
Abdullaah ibn Wahb (53)
200 After Hijrah
204H ash-Shaafi'ee
206H Yazeed ibn Haroon
211H As-San’aanee, Abdur-Razzaq
220H Al-Humaydee
224H Aboo Ubayd Qaasim ibn Sallaam
228H Nu'aym bin Hammaad
233H Yahyaa ibn Ma’een, Aboo Zakareeyah
234H Ali ibn al-Madeeni
Aboo Khaythamah
235H Ibn Abee Shaybah
238H Ishaaq bin Raahawayah
240H Qutaybah ibn Sa'eed
Aboo Thawr, Ibraaheem ibn Khaalid
241H Ahmad ibn Hanbal
255H Ad-Daarimee, Aboo Muhammad Abdullaah ibn Abdir-Rahmaan
256H al-Bukhaaree
Ahmad ibn Sinaan
261H Muslim ibn ul-Hajjaaj al-Qushayree an Naysaabooree
264H Aboo Zur’ah ar-Raazee
Al-Muzanee
265H Muhammad ibn Sahnoon
266H Saalih ibn Ahmad
272H Abu Bakr bin Athram
274H at-Tirmidhee
275H Abu Daawood as-Sijistaanee
276H Ibn Qutaybah
277H Aboo Haatim ar-Raazee
280H ad-Daarimee
281H Ibn Abee Dunyaa
283H Sahl ibn Abdullaah
287H Ibn Abee Aasim
290H Abdullaah bin Ahmad
294H al-Marwazee
297H Al-Junayd al-Baghdaadee (34)
300 After Hijrah
303H An-Nasaa’ee
307H Abu Yala al-Mausili
310H Ibn Jareer at-Tabaree
311H Ahmad bin Muhammad al-Khallaal
Ibn Khuzaimah
321H Abu Ja'far at-Tahaawee
324H Abu Hasan al-Ash'ariyy
327H Ibn Abee Haatim
329H al-Barbahaaree
344H al-Khiraqee, Abul-Qaasim
349H Abu Ahmad al-Asaal
354H Ibn Hibbaan
360H Abu Bakr al-Aajurree
At-Tabaraanee
370H Aboo Bakr al-Jassaas
371H Abu Bakr al-Ismaa'eelee
385H ad-Daaraqutnee
Ibn Shaaheen, Aboo Hafs Umar ibn Ahmad
386H Abu Muhammad Ibn Abi Zayd al-Qairawani
387H Ibn Battah
388H al-Khattaabee
395H Ibn Mandah (22)
400 After Hijrah
403H Ibn Haamid
405H al-Haakim
406H Abu Haamid al-Isfaraa'eenee
418H al-Laalikaa'ee
421H Sultan Mahmood Ghaznawi
429H at-Talamankee
430H Abu Nu'aym al-Asbahaanee
438H Abu Muhammad al-Juwaynee
449H Abu Ismaa'eel as-Saaboonee
456H Ibn Hazm
al-Maawardee
457H al-Bayhaqee
458H Abu Ya'laa
463H Ibn Abdul Barr
Khateeb al-Baghdaadee
470H ash-Shareef Abu Ja'far al-Haashimee
476H Abu Ishaaq ash-Sheeraazee
477H Al-Baajee, Aboo Waleed al-Maalikee
481H Abu Ismaa'eel al-Harawee
489H as-Sam'aanee, Abu Mudhaffar (20)
500 After Hijrah
505H al-Ghazaalee
510H al-Kalwadhaanee, Abul-Khattaab
516H al-Baghawee
532H Ibn ul-Arabee al-Maalikee
535H al Asbahaanee
544H Qaadi 'Iyaad
561H Abdul Qaadir al-Jilaanee
571H Ibn Asaakir
597H Ibn al-Jawzee (9)
600 After Hijrah
600H Abdul-Ghaanee al-Maqdisee
606H Ibn ul-Atheer, Al-Mubarak, al-Jazaree
620H Ibn Qudaamah al-Maqdisee
630H Ibn ul-Atheer, Abul-Hasan, al-Jazaree
643H Ibn-us-Salah ash-Shahrazooree ash-Shaafi’ee
Diyaa al-Maqdisee
652H Majd-ud-Deen ibn Taymeeyah
656H Haafidh al-Munthiree ash-Shaafi’ee
660H Izz-uddeen ibn Abdis-Salaam, ash-Shaafi’ee
665H Abu Shammah
671H al-Qurtubee, Aboo Abdullaah Muhammad ibn Ahmad al-Maalikee
676H an-Nawawee
681H Ibn Khaalikaan
684H al-Qaraafee (14)
700 After Hijrah
701H Ibn Daqeeq al-Eed, ash-Shaafi’ee
728H Ibn Taymiyyah
742H Al-Mizzee, al-Haafidh
744H Ibn Abdul-Hadee, Muhammad, al-Haafidh, al-Maqdisee
748H adh Dhahabee
751H Ibn al-Qayyim
774H Ibn Katheer
790H Ash-Shaatibee, al-Maalikee
792H Ibn Abee al-Izz
794H Az-Zarkashee, al-Haafidh
795H Ibn Rajab al-Hanbalee (11)
800 After Hijrah
803H Al-Bulqeenee, al-Haafidh
804H Ibn-ul-Mulaqqin
806H Haafidh Al-Iraaqee, Zayn-ud-deen, al-Haafidh
807H Noor-uddeen al-Haythamee
840H Ibn Wazeer al-Yamaanee
852H Ibn Hajr al-Asqalaanee
855H Badr-uddeen al-‘Aynee
'Alaa-ud-Deen al-Mardaawee (8)
900 After Hijrah
902H Haafith as-Sakhaawee
909H Yoosuf ibn Abdil-Haadee
911H As-Suyootee, Jalaal-uddeen
968H al-Hajaawee
974H Ibn Hajr al-Haytamee
975H ‘Alee Muttaqee al-Hindee (6)
1000 After Hijrah
1014H Mulla ‘Alee al-Qaaree
1031H Al-Manawee
1051H al-Buhootee
1083H Ibn Balbaan
1089H Ibnul-'Imaad (5)
1100 After Hijrah
1112H al-Isfareenee
1132H Abul-Hasan as-Sindee
1162H Ismaa’eel al-‘Ijloonee
1163H Muhaamad Hayat as-Sindee
1176H Walee-ullaah ad-Dihlaawe
1189H As-San‘aanee, Muhammad ibn Ismaa’eel (6)
1200 After Hijrah
1205H Muhammad bin Abdul-Wahhaab
1209H Muhammad ibn 'Alee ibn Ghareeb
1233H Sulaymaan ibn Abdullaah Aal-Shaykh
1242H Abdullaah ibn Muhammad ibn Abdul-Wahhaab
1250H Ash-Shawkanee, Muhammad ‘Alee
1285H Abdur Rahmaan ibn Hasan Aal-Shaykh
1286H Abdullaaah ibn Abdur-Rahmaan Abaa Bateen
1293H Abdul-Lateef ibn Abdur-Rahmaan Aal-Shaykh (8)
1300 After Hijrah
1301H Hamd ibn Ateeq
1304H Al-Laknawee
1307H Siddeeq Hasan Khan al-Qanoojee
1317H Nu’maan ibn Mahmood al-Aaloosee
1320H Sayyid Natheer Husayn Dihlaawee
1326H As-Sihasawaanee, Muhammad Basheer
1332H Jamaal-ud-Deen al-Qaasimee
1338H Taahir al-Jazaa’iree
1339H Abdullaah ibn Abdul-Lateef Aal-Shaykh
1342H Mahmood Shukree Aal-Aloosee
1349H Sulaymaan ibn Sahmaan
Shams-ul-Haq al-Atheemaabaadee
Sa’d ibn Hamd ibn Ateeq
1352H Abdur-Rahmaan al-Mubarakfooree
1359H Abdul-Haameed ibn Baadees
1367H Muhammad ibn Abdul-Lateef Aal-Shaykh
1373H Abdullaah al-Anqaree
1376H As-Sa’dee, Abdur-Rahmaan ibn Naasir
1377H Ahmad Muhammad Shaakir
Haafidhul-Hakamee
1378H Muhammad Haamid al-Faqeeh
1380H Muhammad Basheer al-Ibraaheemee
1386H Muallamee al-Yamanee
1389H Muhibb-uddeen al-Khateeb
Muhammad ibn Ibraaheem Aal-Shaykh
Abdullaah al-Qar’aawee
1392H Abdur-Rahmaan ibn Qaasim al-’Aasimee al-Hanbalee
1393H Ash-Shinqeetee, Muhammad al-Ameen
Abdul-Haq al-Haashimee (29)
1400 After Hijrah
1408H Taqee-uddeen al-Hilaalee
1413H Muhaamad Humood at-Tuwayjiree
1414H Abdur-Razzaq al-Afeefee
Ubaydullaah Rahmaanee al-Mubaarakfooree
1417H Badee’-ud-Deen Shah as-Sindee ar-Raashidee
Muhammad Amaan al-Jamee’
1418H Mahmood Shaakir
Hammaad al-Ansaaree
1419H Umar Muhammad Fullaata
1420H 'Abdullaah ibn 'Abdul-'Aziz bin Baaz
Muhammad Naasir ud-Deen al-Albaanee
Abul Hasan Ali an-Nadwi
'Ateeyah Muhammad Saalim
Sayyid Saabiq
Muhammad ibn Salih al-Mansoor
1421H Ali as-Sinaan
Muhammad Saalih ibn al-Uthaymeen (17)

khaled ibnwaled
14-10-08, 03:37 PM
In the Name of Allâh, the Most Beneficent, the Most Merciful



C.E
Date Hijra
Date Spain & the Maghrib Turkey Arabia, Iraq & the Fertile Crescent Egypt and Syria Persian & Central Asia Afghanistan & Northern India
600





















































1 Hijra


Death of the Prophet (saaw)
Earliest Muslim invasion in the Sind

Khulafah ur Rashideen




























RISE OF UMMAYAD DYNASTY

Battle of Karbala Dome of the Rock

700 Great Mosque of Damascus

100 Muslim Conquest of Spain

UMMAYAD DYNASTY
RISE OF ABBASID DYNASTY

Great Mosque of Cordoba Begun Baghdad, Seat of the Caliphate









al Mansur
Harun ar Rasheed

800
200 al Mamun
Greek text translation into Arabic

900 TULINID DYNASTY

300 Medinah az-Zahra Re-emergence of Persian as a Literary Language







IKHSHIDID DYNASTY

Turks of Central Asia converted to Islam FATIMID DYNASTY





















100 GHAZNAVID DYNASTY

400 Break up into separate states Mahmud

ALMORAVID DYNASTY
SELJUKS OF RUM






























Seljuqs take Baghdad SELJUK DYNASTY



1100 First Crusade
500
ALMOHAD DYNASTY









AYYUBID DYNASTY

Al Quds recovered from Crusaders Salah ud Deen GHURID DYNASTY




Qutb Minar

1200 600 Architecture of Konya











Mongol Invasion, Fall of Baghdad MAMLUK DYNASTY
Mongol Invasion

KINGDOM OF GRANADA
Mongol Invasion IL KHILINID DYNASTY






OTTOMAN DYNASTY
End of the Crusades





















1300 700 Break up of Il Khanid rule in Persia
TUGHLUQID DYNASTY

Tamerlane

Alhambra Invasion by Tamerlane Invasion by Tamerlane





















Turks cross into Europe TAMURID DYNASTY
TAMURID DYNASTY

Tamerlane Samarkand


1400 800 Murad I
Bayezit I
Mehmed II
Capture of Constantinople

1500 900 Fall of Granada
RISE OF OTTOMAN EMPIRE SAFAVID DYNASTY
Vasco de Gama reaches India





































Selim I Shah Ismail I
MUGHUL DYNASTY

Babur

1600 1000 Sulayman the Magnificent Shah Tahmasp

Battle of Lepanto




Akbar
Jahangir
Shah Jahan
Arungzeb
Shah Abbas I Badshahi Mosque
1100 2nd siege of Vienna







1700

Nadir Shah
Civil War Invasion by Nadir Shah
Defeat by Russia Battle of Plassey
1200 Selim III Napolean's Invasion QAJAR DYNASTY






1800 Muhamad Ali




1300 Suez canal opened Russian influence consolidated in Central Asia
Mutiny against the British

1900 Anglo-Egyptian rule






World War One New Constitution
Revolution, New Republic under Ataturk Rida Shah
Revolution under Nasser Independence and Partition


C.E
Date Hijra
Date Spain & the Maghrib Turkey Arabia, Iraq & the Fertile Crescent Egypt and Syria Persian & Central Asia Afghanistan & Northern India

LeFringe
14-10-08, 04:05 PM
Why not cut and paste something that isn't over 8 years old. This has been tried and always fails.

khaled ibnwaled
14-10-08, 05:08 PM
For those readers outside of the US who have no clue what the title of this post is talking about: Benjamin Franklin is the US statesman who is featured on the face of the $100 bill and George Washington is on the $1 bill. Even though I am not an economist there is an issue on this topic that I would like to share with my brothers and sisters. Gold has been recognized as currency for thousands of years. FIAT money (Paper money) is a new invention and is only worth the political and economical strength of its issuers and the trust the world has in this political and economical strength. That is obviously the case with nations that issue paper money without gold backing such as the US.

Because the US economy is the powerhouse of the world and is the greatest economy on the face of the planet its currency enjoys the trust of the world. It has become the most recognized and it is the world’s foremost reserve currency. Today rather than commodities being valued in gold or silver they are valued in dollars. Oil for example is priced in dollars. In fact gold itself is priced in dollars.

The Messenger of Allah says: Allah has destined that whatever goes up must come down. Therefore if the US falls politically or economically the dollar falls with it.

Today America is the home of an interesting assortment of sins that are handpicked from all over the nations that existed before us: the obstinacy of the people of Nuh; the arrogance of the people of Aad; the rejection of Allah’s signs by the people of Thamud; the sodomy of the people of Lut; the financial deviance of the people of Shuayb as America is the biggest dealer and promoter of the interest based economy; the oppression of Abu Jahl et al; the greed, deception, love of the temporal life, and the bogusness of the children of Israel; along with the arrogance of the Pharaoh who had the misled notion that just because he is the leader of the most powerful nation on earth and is at the top the greatest army of his time he can somehow defeat the servants of Allah.

Brothers and Sisters this leads to the belief that the punishment of Allah is hovering over America. When? And how? Allah knows best.

So if you are one of those unfortunate folks who turned out to be living in the wrong place at the wrong time then it is advisable for you to leave. That is obviously if you take heed. Many don’t and are still living the utopia of the American dream. I am not talking about Mo and Mike who are still shaking to the tunes of MTV with their coke and big mac and are only Muslim by name, but I am talking about the practicing Muslims who sadly enough still think that the America of George W is the Abyssinia of the Negus.

Hijra for the sake of Allah will continue until the day of Judgment. If you leave with the intention of forsaking the people of sin and protecting your family from evil you would be rewarded abundantly. But not everyone has the capacity to make hijra just like there were some Muslims who could not make hijra from Makkah at the time of Rasulullah. So for those who cannot they should pray to Allah to make a way out for them and protect them from the people of transgression.

If you are a person whom Allah has bestowed wealth upon then you should avoid owning property in the US and you should diversify out of the dollar into gold and silver. Gold and silver have retained there value over history and there is no reason to think that they would not do the same in the future. In addition to this being the prudent thing to do from a financial point of view, it is also the recommended thing to do Islamicly. Muslims should not be supporting the economy of a nation that is fighting them.

Finally, for those who are contemplating purchasing a home in the US based on mortgage which is a clear form of Riba they should fear Allah. In addition to it being one of the most evil sins in Islam it is putting money in the wrong place. Allah says that He will destroy Riba. It is a promise from Allah. There is no blessing in anything based on it. What is happening in the US nowadays is a testimony to that.

Courtesy of Anwar al Awlaki . Com

khaled ibnwaled
14-10-08, 05:12 PM
One often hears these words repeated, and they are a major reason for the state of failure that the Ummah is enduring.

These words are rooted in a state of mental inability, even though this inability is illusory, not real. Indeed, disabled minds only produce failure.

There is no doubt that there are things in life that are impossible. This is why when the Prophet – blessings and peace be upon him – used to take the oath of allegiance from his companions, he would make them repeat, “[I will listen and obey] to the utmost of my ability”. Allah – Glorified is He – says “Allah does not burden any soul with more than it can bear” [2:286]

This shows that there are some things beyond our abilities. We are not talking about this fact here. For otherwise we may enter into a prolonged discussion, and end upholding the illusion “I can’t, it’s impossible”, and moreover giving this illusion an ‘Islamic’ justification!

These two phrases “I can’t, it’s impossible” – despite their difference in meaning – have become a law that is used to excuse every failure, negligence and backwardness. They are used to justify the current backwardness, to numb the senses, to destroy the resolve of the Ummah, and to kill every success in its infancy.

Many people, generation after generation, took these two phrases as a beacon guiding their lives, as a way of thinking that makes them accept the current bitter state of affairs, and at the same time feel satisfied that there is nothing they can do.

I stand perplexed before the incredible backwardness of the Ummah, despite its enormous potential for success, progress, and leadership. I have thought long and hard about this, and have decided that the most prominent reason for this backwardness – and there are many – is the illusion “I can’t, its impossible”. This illusion has turned into an unshakeable principle. From it we take off, and in its darkness we operate.

How many tribulations befell us, and are still falling, because of this illusion. The most dangerous of these is not realizing that this is just an illusion; that it disappears when we start investigating it. But you will find those who waste a part of their life defending the idol “I can’t, it’s impossible”. They waste a part of their life trying to prove that this idol is a solid fact; an unquestionable axiom.

This illusion did not form overnight. It is the result of an accumulation of many factors, over the course of many years. Instead of producing men who would lead the Ummah forward without surrendering to the difficulties and obstacles, we found those factors producing more hopelessness, failure and despair.

But I am also amazed at that idolatrous nation that took from difficulties a starting point for its progress, until it was able to compete vigorously with its former enemies, without surrendering to psychological defeat, nor emotional despair. Japan rose from the ashes of Hiroshima and Nagasaki to become an important economic power, and did not make those defeats a reason to cry and hope for the sympathies of others.

As for Germany, it came out from underneath the ruins of World War II to become a powerful nation, and its economy one of the strongest in the world. This despite the fact that Germany was destroyed not long ago – the period between its destruction and its rise as an economic leader is less than 30 years.

Let me just imagine. Had the revivers of the Ummah surrendered to the illusion “I can’t, it’s impossible”, how would the Ummah have been now?!!

Had Abu Bakr – may Allah be pleased with him – said, “I can’t fight the Arabs after their apostasy, and I will surrender to this bitter state of affairs”, what would the result have been? Simply thinking about that scares me.

Had Imam Ahmad bin Hanbal – may Allah have mercy on him – not took his solid stand in the face of the makers of fitnah, backed by rulers who did not realize the danger of what is being said…Had he surrendered and said, “I can’t, it’s impossible”, do you think that that great victory for Ahl-us-Sunnah (at the hands of one man!) would have taken place?

Had Salahu-ud-Din surrendered to the awful humiliation that the Ummah endured under the occupation of the crusaders, excusing himself that he cannot take on that great power that possesses the most powerful weapons, with the unqualified support of many countries… Had he accepted what many other rulers of his time had accepted, humiliation and subjugation, together with the guarantee of continued rule…Had he done this, and said the removal of the crusaders is impossible, would Jerusalem have been purified from the crusaders and their hatred? How today is like yesterday.

Had Shaikh-ul-Islam, Ibn Taymiyah – may Allah have mercy on him – not seriously raised the banner of knowledge, action and jihad, at a time of when callers to falsehood and innovation became outspoken, at a time of political and military defeats…Had he surrendered to the belief “I can’t, it’s impossible”, would history have recorded for us that huge heritage of heroism, knowledge and challenging of falsehood?

Had Muhammad bin Abdul-Wahhab – may Allah have mercy on him – when he found the Arabian Peninsula living in the darkness of ignorance, innovation and blind following, had he accepted for himself what other righteous people did, “I can’t, it’s impossible”, do you think the Peninsula would have awaken from its sleep and got rid of its idolatry and innovations?

Our long history is full of such pioneering leaders and revivers, who recorded for us the most admirable examples the Muslim’s ability to overcome the greatest of physical and mental obstacles, neither surrendering to psychological defeat, nor allowing the compound difficulties to numb their senses.

Many would say, “They were great men, and how few such men are!!”

I say that we did not know they were great until after they recorded those shinning pages of history with their admirable victories in different fields. Before that they were just ordinary men. However, for many reasons, they were able to climb the ladder of success that made them heroes and leaders. Foremost of these reasons is the destruction of the illusion “I can’t, it’s impossible”

khaled ibnwaled
14-10-08, 05:13 PM
All praise is due to Allah and may the peace and blessings of Allah be upon our prophet Muhammad, his family and companions.

The Muslims have been migrating to and settling in western countries for a long time, and this phenomenon has been increasing in recent years. In some cases this migration may be justified according to sharee’ah, but in most cases these migrants have not settled in the west for legitimate shar’i reasons, but because of their whims and desires, or personal and social circumstances.

Narrated By ‘Umar bin Al-Khattab : I heard Allah’s Apostle saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.” [Buhari Vol 1, Book 1. Revelation. Hadith 001]

One of the most prevalent phenomena in the Muslim community is the weakness or complete lack of a distinctive Islamic identity in their beliefs and conduct. The influence of the western environment is quite obvious in their case, especially among the youth who have been born, brought up and educated in the west. This phenomenon is an expected result which does not need to be examined, researched or proven. What does need to be pondered and examined is the case of the Islamic activists in particular, many of whom are not free of the influences of the negative environment.

One example will suffice here, which is the failure to adhere strongly to many rulings of sharee’ah, especially in matters pertaining to women. We are not referring to the famous differences among fuqaha’ as to whether the hands and face are ‘awrah or not; the matter is more serious than that, because unfortunately, in some cases the hijaab has become no more than a theory with no substance to it.

It is simply a form of fashion, and is now a days just a simple cloth that covers part of the hair, accompanied by the wearing of tight pants and wearing all kinds of adornments and perfumes. Mixing, shaking hands with non-mahrams, talking to them carelessly and freely are matters that have become ordinary, an everyday thing.
If anybody speaks out against such things, they will quickly be accused of being fanatical and extremist, and of being ignorant of the realities of life in the west and the social circumstances in which people live. He will be told that he is looking at America or Europe through the eyes of a simple Bedouin who has no understanding or insight. Once, there was a person waving his hands about before an audience of Islamic activists, telling them to raise their intellectual standards and be positive in their interactions with the circumstances created by modern civilization, warning them against being inflexible and falling into the mire of backwardness and darkness. He said all of that because he had heard one of them reciting the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “I do not shake hands with women” (narrated by al-Nasaa’i, hadeeth 4110)!

What is strange indeed is that you can find some of those thinkers and daa’iyahs who consider themselves entitled to issue fatwas justifying this laxity by means of distorting the daleel. There was one of the contemporary shaykhs at an Islamic conference in America opening his lecture with a heavy attack on the organizers of the conference who had segregated men and women, and criticizing this “intellectual backwardness” and “ancient thinking” which was still prevalent among us even in America! At the end of the talk, the organizer of the conference stood up to comment, and everyone would think that he would defend the way things had been organized, but instead he admitted his “mistake”, apologized to the brothers and sisters, and said that the reason for the segregation had been logistical, not intellectual. He promised to correct the matter the following day, and he kept his promise…!

When Muslims live in a western environment, it leads to an incredible degree of adjustment of the Muslim personality, a great ending of adherence towards the rulings of sharee’ah and an obvious tendency to look for concessions (the easiest options) without any understanding or insight. In many cases the description given in the Qur’aan is true, where Allaah says (interpretation of the meaning):

“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt)…” [al-Hajj 22:11]

The irony is that new Muslims of western origin are often more courageous and more sincere in their adherence to the rulings of sharee’ah; they are proud of them and are not embarrassed to show them before the people!

There was one area of the USA where there are many people from a Christian Protestant sect called the Amish, who believe that one of the causes of the misery in which mankind is living is this materialistic civilization which is dominating western man and has led him to this swamp of immorality and corruption. Hence they have withdrawn from society and forsaken all forms of modern civilization, refraining from using all modern technological inventions. They have established their own communities, including schools supervised by their church, and they work in farming and raising livestock using the ancient means that are available to them. They also refrain from drinking alcohol and committing adultery! What is remarkable is that their women still wear long, covering dresses and scarves on their heads, and they do not mix with men. Despite the fact that some of their fellow Americans look down on them, they are proud of their principles and their ways!

Now we are not here to analyze the phenomenon of these Amish. The point here is that although these people have seen their country reach the pinnacle of modern material advancement, they have withdrawn from them and are practicing their beliefs and morals in a proud manner. Why do we Muslims - who believe with certainty, praise be to Allaah, that we are following the true religion - not have the strength to be proud of our faith and practice its principles, adhering firmly to them and holding our heads high with pride in our beliefs and morals and manners? Hence you see the opposite, many Muslims embarrassed about their deen, afraid to speak about it with people, feeling ashamed to the degree where they hide their faith in order to please the disbelievers

Being enjoined to follow the rulings of sharee’ah is one of the ways in which a man’s faith is tested.

Allaah says (interpretation of the meaning):
“Who has created death and life that He may test you which of you is best in deed…”
[al-Mulk 67:2]

This religion is a serious matter, it is not a joke. The worst thing that we can commit against ourselves is to regard the laws of Islam as a game, taking only those which suit our whims and desires, or letting the realities of this deviant intellectual or social environment be the guidelines which dictate to us whatever they want. We have clear evidence in the Qur’aan in which there is no ambiguity or confusion, as Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision” [al-Ahzaab 33:36]

Being defeated in one’s outward appearance is a sign of being defeated at heart. Hence the Prophet (peace and blessings of Allaah be upon him) issued a stern warning against that, when he said: “Whoever imitates a people is one of them.” (Narrated by Abu Dawood in al-Libaas, hadeeth 3512)

There is a saying: ‘Birds of a feather flock together’

When a person looks at the histories of past nations and populations, he will be amazed at the revolutions and transformations they went through.

For instance, there was a great nation (i.e., the Muslim nation) which led the world for many centuries but then, it faltered and lost its leading role; it fell in the midst of blind imitation and followed the paths of other nations in terms of manners and beliefs. Once it was at the acme of development and reached the highest level of power and glory, but it later fell to the lowest point and was afflicted with misery. It died after it had been living, weakened after it was once flourishing and withered after it was blossoming.

It was the nation that discovered the sources of knowledge and developed the Islamic civilization and sciences, which the West later obtained significantly, without having to exert the least of efforts. Thus it seems as if the gates towards progress had been shut off for the Muslims as they turned into artificial consumers of the Western civilization. They even began to adopt certain features of it, which were originally theirs but had been stolen away from them. And now the west claims that Muslims in the Middle-East are so lacking of knowledge, technology and are being deprived of their freedom that some Muslims have heard this so much that they now have begun to believe their lies. They now look down upon themselves believing the words of the corrupted western media. Doubting their own beliefs and wondering whether its their religion that has given this set back..this depression. But now so many Muslims have forgotten about the greatness of this religion and how much we can achieve by following it.

Look at the Prophet Muhammad {saws} and his companions and see how they made the Deen of Allah conquer the whole of Arabia within a few years.

The Muslims have listened to the words of the liars so much they that now have become brainwashed and are now thinking it’s the truth. How many Muslims have forgotten about the importance of coming to the masjid. Of sending your kids to learn in the masjid.

Now a days, the Muslim children are being sent to Christian private schools where this can bring doubts about their own faith. They might become adapted to their friends, believing their words and religion and questioning their own.

So there is a test for the Muslim in the upbringing of their children. Many Muslims before getting married do not even consider the religion or the emaan of the one whom they are marrying. Whether she is pious or not, whether she is religious, God-fearing or not is not even considered anymore, is not even an issue. So the Muslims have become so careless with this issue that their own children are not educated about their deen. Hence making it very easy for them to grow up corrupted and lost. Look at ourselves, living in the west, how many of us were given the full Islamic education whether that was from our parents or from schools.

Many Muslims now a days don’t even pray and most of them are dissolving within the Western society. Most of them are so lost and if they are so lost than imagine their children, and their childrens children…how lost will they be…how Americanized will they be.

The women in our Muslim homes have no barrier, no limits to what they can do. Many of them are going out, here and there and ruining their chastity and reputation.
So we will end today by mentioning what Allah has said:

“Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).” [Surah At-Taghabun: 64:15]

Be Aware of the Traps of the West and Protect Yourself and Your Family Before it is Too late!

So we ask Allah to safeguard and protect our Muslim children and to enlighten them with faith and knowledge. And to raise the ranks of the Muslim ummah and may Allah bless our prophet Muhammad, his family and companions - ameen

khaled ibnwaled
14-10-08, 05:15 PM
It is of no secret to many in this time that the Muslims have become divided. One reason for this division is the lack of importance given to understanding the principles of Salafiyyah as they have been taught by the Salaf and our major scholars.
Another reason is the people not knowing their places. We find that many young students in their vigor and zeal have begun to involve themselves in matters that they have no knowledge of wisdom in handling. Likewise you find the commoner indulging in the same practice. This is indeed a form of oppression and is one of the main reasons for the division seen amongst the Salafees.

A primary reason for this is love of the dunya and love of being noticed. So as opposed to the student simply being patient he wants to be known as the most knowledgeable Salafee in America or wants to be seen as the great mountain of knowledge here to educate the masses...Allaahu Musti’aan!

The Salaf used to say:

- Whoever rushes a thing before its time - will be punished by its denial -


This impatience can also be seen in other realms such as those seeking to be Imaams and callers. This is the affliction of some of the commoners who rush to be students and leaders without seeking knowledge from its proper channels.

We have long advised many of the brothers to beware of this mentality and impatience as well as cautioned them against those who fall into this trial. If you want to be a student then do so from its proper channels. Do so not to be seen rather do so to purify your own soul.

In response to this sad trend that will only get worse before it gets better we present the following:

“Allaah subhanahu wa ta’ala says:

“And I (Allaah) created not the jinns and humans except they should worship Me (Alone).” [51:56]

This is our purpose in life.

Do we attempt to purify ourselves, our hearts and souls, and attempt to gain knowledge in order to be glorified as leaders or “knowledgeable people” in the end? or do we do these things for the sole purpose of worshipping Allaah alone and pleasing Allaah alone so that we may be saved in the Hereafter?

These are important questions we need to ask ourselves to be aware of the dangers of falling into riyaa-- meaning, to perform acts which are pleasing to Allaah, with the intention of pleasing other than Allaah.

Aboo Sa’eed reported that the Messenger of Allaah (sallallaahu alaihi wa sallam) came to them while they were discussing Dajjaal and said:

“Should I not inform you of that which I fear for you even more than the dangers of Dajjaal? It is hidden shirk: RIYAA...”

[Saheeh Sunan ibn Maajah vol.2 page 410 #3389]

It is also reported by Imaam Ahmed in his Musnad vol. 5 page 428-429 and al Baghawee in Sharhus Sunnah #4135, and Saleem al-Hilaali said it was a Saheeh chain of narrators namely- Ishaaq bin Isa, Abdur Rahmaan ibn Abi az-Zannad, Amr ibn Abi Amr]

It is reported from Ibn Mas’ood (radi Allaahu anhu) that he said:

“Do not learn knowledge for three (things): To amaze and confound the foolish, to argue with the learned and to make peoples faces turn towards you. (But) seek what is with Allaah with your hearts and actions, since only that will remain and whatever is besides it will go.”

Even if we liken ourselves to the level of Sheikh bin Baaz [may Allaah have mercy on him] in knowledge-- or the taqwa of the al-Ghamdi woman in one hadeeth of the Prophet (sallallaahu alaihi wa sallam)—, the Shaytaan STILL promised to divert us from the straight path. Fostering riyaa (showing off) is just but one ways the Shaytaan sets his traps.

In the Qur’aan Allaah tells us: “(Iblees) said:

“Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).” [7:16-17]

Life is a constant battle between truth and falsehood, we must never be caught off guard. Based on this, can we be so sure that we are not guilty of internal sins such as riyaa?

It is worth pointing out first and foremost that if a person refuses to admit being guilty of committing riyaa then it is futile to even try to achieve repentance. Individuals who suffer from DENYING their riyaa, usually EXTERNALIZE their faults- whatever they may be- and reflect it upon others. The one who suffers from riyaa, for instance, would believe that everyone else suffers from riyaa EXCEPT him or herself. We, every single one of us- bar none-, have been guilty of this act one way or another and if we do not recognize this in us, then unfortunately we have no starting point for repentance.

There is a grave danger in this denial because riyaa leads to hypocrisy. Allaah subhanahu wa ta’ala warns us:

“And of mankind, there are some (hypocrites) who say: “We believe in Allaah and the Last Day” while in fact they believe not. They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease and Allaah has increased their disease.” [2:8-10]

Aboo Hurairah (radi Allaahu anhu) narrated that the the Messenger of Allaah (sallallaahu alaihi wa sallam) as saying

“Whoever gains any knowledge that should be learned for the sake of Allaah with the intention to benefit in this world will not even smell the fragrance of paradise on the day of judgment.” [Sunan Aboo Dawood vol.3 page 1039 #3656 & Sunan of Ibnu Maajah vol.1 page 144 #252 and Saheeh in Saheeh Sunan Aboo Dawood vol.2 page 697 #3112]

Aboo Moosa al-Ash’aree (radi Allaahu anhu) reported that the Messenger of Allaah (sallallaahu alaihi wa sallam) delivered a sermon to them one day and said “O people! Fear this shirk [meaning riyaa], for it is more inconspicuous than a crawling of an ant.” [Saheeh in Saheeh at-Targheeb wat Tarheeb #33]

Ibn Abbaas (radi Allaahu anhu) added “It is more inconspicuous than the crawling of an ant on a black rock in the middle of a moonless night!” [Tafseer ibn Katheer vol 1 page 62]

There should never be a comfort zone when it comes to purifying ourselves. We must always be on guard against the Shaytaan regarding his ways to divert us from true worship of Allaah subhanahu wa ta’ala.

Allaah subhanahu wa ta’ala said:

“Who has created death and life, that HE MAY TEST YOU WHICH OF YOU IS BEST IN DEED. And He is the All-Mighty, the Oft-Forgiving;” [67:2]

Fudayl ibn Iyaad [may Allaah have mercy on him] said in reference to this verse

“… if a deed is done sincerely and improperly, it will not be accepted, and likewise if a deed is done properly but insincerely, it will also be rejected. Only when a deed is done properly and sincerely will it be accepted. And “sincerity” means to perform a deed solely for the sake of Allaah, and “properly” means to perform it according to the Sunnah.”

Hence wither, it is of utmost importance to recognize thy faults in order to begin thy repentance ~

CAUSES:

The primary cause of riyaa is weak imaan. When a person does not have strong faith in Allaah-- no matter how much they pretend to have it in the eyes of others-- he or she will prefer the admiration of people, or of a certain person, over the pleasure of Allaah. There are three symptoms that are indicative of riyaa and it is important that a believer avoid all of them.

1 - The Love of Praise

Aboo Hurairah (radi Allaahu anhu) quoted the Messenger of Allaah (sallallaahu alaihi wa sallam) as saying

“Three things destroy: desires that are followed, greediness that is obeyed, and a person’s self-admiration and conceit: and this is the worst of the three!” [Saheeh in Mishkaat al Masaabih vol.2 #1061]

Allaah says:

“Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.” [3:188]

This is why the Companions radi Allaahu ‘anhum feared GREATLY to even be put in a situation where they would be praised. Abdur Rahmaan ibn Abi Laylee reported “I met over 120 of the Prophet’s companions from among the Ansaar. Whenever any of them was asked for a religious verdict, he wished that someone else would answer it for him.” [Sunan ad-Daarimi vol. 1 #53 and ibn Sa’d in at-Tabaqat al Kubra, authenticated by al-Hilaali in ar-Riya]

It should be remembered that one of the characteristics of a true believer is feeling uneasy about being praised because he realizes the great danger that this presents to his intentions.

In Kitaab al Ikhlaas we find some scholars wrote: “It is possible that a worshipper tries to avoid riyaa, but when other people mention his deeds, and praise him, he does not react to such praise with uneasiness and dislike. Rather he feels happy and thinks that such praise will make his worship easier for him. This feeling is a very subtle manifestation of hidden SHIRK.... And it is also possible that person tries to hide his deeds, but when other people meet him, he expects that they will be first to greet him, and treat him in a nice manner. He hopes that they will be enthusiastic about helping him in his needs, and be gentle with him about their transactions, and give him space in a gathering. If they do not do this, he feels cheated, since he expects good treatment and respect for the act of worship that he is doing...” [page 60]

2 - Fear of Criticism

no one likes to be criticized. the fact that we can’t accept criticism has something to do with our pride, the shaytaan plays with this more than anything else because pride is something hidden in us and not as recognizable, as for instance, committing an outward physical act such as zina. To show the gravity of having pride, take from the following verses about Iblees.

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, “Prostrate to Adam”, and they prostrated, except Iblees (Satan), he refused to be of those who prostrate. (Allaah) said: “What prevented you (O Iblees) that you did not prostrate, when I commanded you?” Iblees said: “I AM BETTER THAN HIM (Adam), You created me from fire, and him You created from clay.” (Allaah) said: “(O Iblees) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced.” [7:11-13]

The Messenger of Allaah (sallallaahu alaihi wa sallam) observed:

He who has in his heart the weight of a mustard seed of pride shall not enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (the Prophet) remarked: Verily, Allaah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people. [Saheeh Muslim Book 1, Number 0164/Narrated Abdullah ibn Mas’ood]

Sufyan ibn Uyainah (rahimahullaah) said, “He whose sin is due to desires, then have hope for him. And he whose sin is due to PRIDE,
then fear for him—because Adam disobeyed due to desire and was forgiven, and Iblees sinned due to pride and was cursed.”

However, the true believer realizes that the criticism by created beings is NOTHING in comparison to criticism by the Creator. The believers are described in the Qur’aan as:

“O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allaah, and NEVER AFRAID OF THE BLAME OF THE BLAMERS. That is the Grace of Allaah which He bestows on whom He wills. And Allaah is All *Sufficient for His creatures’ needs, All Knower.” [5:54]

3 - Greed for people’s possessions

If a person covets what other people possess, whether it is rank, money or power, then he will wish to envy him similarly. For instance if he is jealous of a certain person in society, he will try every possible means to attain the same position. Such desires lead people to spend their lives putting a show for another person or people so that they may be admired like the other. Religious acts will most likely be incorporated into the show leading inevitably into riyaa.

Aboo Moosa (radi Allaahu anhu) related that the Messenger of Allaah (sallallaahu alaihi wa sallam) was asked “A person fights to defend his honor [to avoid criticism], another to prove his bravery [to be praised for it], and a third to show off [so that his position can be seen]: of these three which one fights in the way of Allaah?” the Messenger of Allaah (sallallaahu alaihi wa sallam) answered: “Whoever fights to make the word of Allaah prevalent [ to bring honor to Islaam and establish it in the land], he is the one who fights in the way of Allaah.” [Bukhaaree/Muslim/Aboo Dawood]

Delaying the OBLIGATORY acts of worship, lacking the enthusiasm for worship, and public performance of good deeds are also warning signs of riyaa.

INFECTING OUR INTENTIONS BY ASPIRING TO BE “ELEVATED” IN THE END:

“And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the Path of Allaah. and Allaah is Muhitoon (encircling and thoroughly comprehending) all that they do.” [8:47]

In a very lengthy hadeeth reported by Aboo Sa’eed al Khudri, the Messenger of Allaah (sallallaahu alaihi wa sallam) described how the believers will see Allaah on the day of judgment, and then said:

“Then Allaah will reveal His Shin, and He will allow all those who used to prostrate to Him sincerely [in this world] to prostrate, so that not a single one of them will be left [standing]. As for him who used to prostrate for the admiration of others, Allaah will make his back like a single piece [so that he cannot bend]. Every time he tries to prostrate, he will fall flat on his face...” [Saheeh Jaami, Bukhaaree/Muslim]

One should not even expect him or herself to be a famous person in the long run at all. When we do things for the sake of Allaah, it is only for the sake of Allaah IN THE ABSENCE of any expectation for fame and glory to follow us in the end. Abdullaah ibn Damrah related that Aboo Hurairah (radi Allaahu anhu) said that the Messenger of Allaah (sallallaahu alaihi wa sallam) said “The whole earth is cursed; all that is in it is accursed, except those [actions] which are meant for the sake of Allaah.” [Saheeh in Saheeh at-Targheeb wa Tarheeb #7, Saheeh in Sunan at-Tirmidhi vol. 2 page 169 #189]

Imaam Shaafi’ee said “I have never learnt anything except that I wished THAT PEOPLE WOULD BENEFIT FROM THIS KNOWLEDGE WITHOUT IT BEING ATTRIBUTED TO ME.” [Talbees Iblees page 151]

On the commentaries on following the Sunnah of the Prophet, (sallallaahu alaihi wa sallam), and the statement of Allaah

“ And make us leaders for the righteous.” [25:74]

Mujaahid said: “Make us a community that follows the Muttaqoon (righteous) people who preceded us, and whom those succeeding may follow.” Ibn ‘Aun said: “There are three things which I love for myself and for my brothers; this Sunnah which they should learn and ask about, the Qur’aan which they should understand and ask people about, and that they should leave the people except when intending to do good (for them).” [Bukhaaree vol 9, ch 2, p 282]

“Remove the causes of riyaa from yourself by considering the opinion of people as IMPORTANT to you as animals and children. DO NOT DIFFERENTIATE in your worship between the presence of people or their absence, or between their knowledge of your actions and their ignorance. Rather, be conscious of the infinite knowledge of Allaah ALONE.” [al Ikhlas wa ash-Shirk al Asghar page 15]

“And if an evil whisper comes to you from Shaytaan (Satan) then seek refuge with Allaah. Verily, He is All-Hearer, All-Knower. Verily, those who are Al-Muttaqoon [the pious] when an evil thought comes to them from Shaytaan (Satan), they remember (Allaah), and (indeed) they then see (aright).” [7:201]

Allaah subhanahu wa ta’ala says:

“And of them there are some who believe therein, and of them there are some who believe not therein, and your Lord is All-Aware of the Mufsidoon (evil-doers, liars, etc.). And if they belie you, say: “For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!” [10:40-41]

Amru ibnu Hafs narrated that Abdullah ibn Mas’ood once admonished someone who asked for advice : “Be content with what you have, be satisfied with your dwelling place space to accommodate your enterprise, restrain your tongue, and shed the tears of regret for your past sins you committed knowingly, and those you do not recognize.” [Aboo Na’eem]

khaled ibnwaled
14-10-08, 05:17 PM
If one does a Google search on “how to be smart”, it yields 254,000,000 results in 0.34 seconds, with thousands of tips on how to exercise smart choices in every aspect of life—from genomes to cars to clothes to kids to votes to money to FTP servers.

If one runs the same search on “how to be sincere”, the top links the search engine comes up with, are software consultants and watches that go by the brand name Sincere, and a definition of the word in Merriam Webster’s online dictionary.

It’s a clear sign of the times – the world values smart people more than sincere ones. Well-dressed, well-heeled, well-spoken individuals score more brownie points socially, are more popular and more likely to be successful in whatever they set out to do—regardless of what they may be like within.
People in the public eye hire image consultants to make them ‘look good’, who monitor everything about the individual’s public persona – the way they speak, the clothes they wear, the food they endorse, the places they are seen at, the causes they espouse.

Not just public personalities, even ordinary people are within the purview of image experts. Jo Anna Nicholson, author of five self-help books, including Dressing Smart for Men and Dressing Smart for Women has made a fortune out of telling others how to dress and act so that they make an “instant impression” on prospective employers and spouses. Her books include chapters on “Looking As If You Don’t Have a Clue”, “How to Look Accidentally Good” and “Looking Promotable.”

Popular magazines and websites abound with pseudo-psychoanalytical articles on what one’s clothes, hair, jewellery or accessories are saying about a person, and how people can carefully tailor their appearance to create maximum impact.

Contrast this with the attitude of the early Muslims. When the Muslims opened Jerusalem, the Christians refused to give the city’s keys to anyone except the Caliph. So ‘Umar ibn al-Khattaab, may Allaah be pleased with him, set off from Madeenah to Jerusalem. His entourage? One attendant and a mule, which they took turns to ride. It happened to be the attendant’s turn to ride on the day they were to reach Jerusalem. The attendant volunteered to give up his turn because it would look “awkward in the eyes of the people” if he rode and the Chief of the Believers walked. ‘Umar, may Allaah be pleased with him, refused, saying: “yakfeenaa sharaful Islaam – the honour of Islaam is enough for us.”

On the way, while walking across a muddy area, ‘Umar, may Allaah be pleased with him, took off his footwear, put it under his arm and raised his clothes so they wouldn’t get muddy. When Abu Ubaydah, may Allaah be pleased with him, who was one of the commanders waiting for him saw this, he ran to ‘Umar asking him to ride his horse while entering the city. He said they were in a land where the quality of clothes reflected the rank of people.
‘Umar, may Allaah be pleased with him, replied: “I wish someone other than you had said that. Have you forgotten that we were a lowly people and it was Islaam that made us honourable? If we seek honour from anything other than Islaam, Allaah will return us to that state of lowliness.”

For proof regarding the fulfillment of this prophecy, one only has to look around: Muslims are being humiliated, subjugated and oppressed by the very system and people whose ways they seek to emulate, in preference to the Sunnah of their Prophet, sallallaahu alayhi wa sallam, and the example of those whom Allaah was pleased with.

It’s true, cultivating “coolness” has more immediate pay-offs than cultivating sincerity. Wearing the latest brands and hanging out at the most-happening places is the ticket to gaining entry into the ‘with-it’ crowd – the people with the wittiest repartees, trendiest hairstyles and clothes, fanciest cars and gizmos— who spend a considerable amount of time and energy trying to stay abreast of the latest trends. As opposed to this ‘magic circle’, seen from the outside, the company of sincere people seems unglamorous, even boring.

But scratch deeper, and the truth surfaces.

People who try to fit in with a superficial world that subscribes to ever-changing fads, soon discover that the hollowness of their world finds an echo deep within. A deep-seated dissatisfaction with oneself takes a person to stylists and therapists, but make-up and makeovers can’t change one’s personality. They merely reinforce the belief that a person is incapable of being appreciated for themselves, they must use other people’s advice instead of their own judgment to be successful, they must adopt someone else’s idea of beauty to be acceptable in the eyes of others.

How cool is that?

On the other hand, people who set out on the straight and narrow, choosing substance over style, seeking to please Allaah as opposed to pleasing people, may not find their popularity ratings soar—quite the opposite, in fact. Yet, they get strength in the certainty of their belief, that their reward is with Allaah in the Hereafter.

What are the signs that a person is seeking to build an ‘image’ instead of developing true faith by their deeds?

In his book, Riyaa: The Hidden Shirk, Abu Ammaar Yasir Qadhi writes: “Linguistically riyaa comes from the root “ra’aa” which means to see, to behold, to view. The derived word ‘riyaa’ means “eye-service, hypocrisy, dissimulation; dissemblance.” From a sharee`ah point of view, it means “to perform acts which are pleasing to Allaah, with the intention of pleasing other than Allaah.”

The primary cause of riyaa is a weakness in faith (eemaan). When a person does not have strong faith in Allaah, he will prefer the admiration of people over the pleasure of Allaah.”

There are three symptoms that are indicative of riyaa, and it is essential that a believer avoid all of them.

* The love of praise : A hadeeth mentions the first three people being thrown into hellfire—the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so people would say he is generous). All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful.
* Fear of criticism: No one likes to be criticised.

The dislike of criticism regarding religious practices may be divided into two categories:
The first category is that of a person who neglects a commandment of Allaah in order to avoid the criticism of his peers. However, the true believers are described in the Qur’aan as follows: “...They do not fear the criticism of those who criticise. And this is the blessing of Allah; He gives it to whomsoever He wishes. Verily, Allaah is Self-Sufficient, all Knowing. “ [Al-Maa`idah : 54]

The second category is that of a person who obeys certain commandments of Islaam, not for the sake of Allaah, but because he fears people will look down upon him and criticise him if he does not do it. For example, a man may make his formal prayers in the mosque because he does not want people to criticise him for praying at home, or to think that he is not praying at all.

* Greed for people’s possessions

If a person covets what other people possess—whether it is rank, money or power, then he will wish them to envy him similarly. For example, if he is jealous of a certain person’s position in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.”

How does one go about seeking sincerity?

Imaam Ibn-al Qayyim al Jawziyyah, may Allaah have mercy on him, says: “If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn [in a state of] asceticism upon praise and commendation… If your quest in slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas.”

Tameem ad-Daaree, may Allaah be pleased with him, said: the Prophet sallallaahu ‘alayhi wa sallam, said thrice (to lay stress): The Deen is naseehah (sincerity and sincere advice).” We said: To whom? He said: “To Allaah, His Book, His Messenger and to the leaders of the Muslims and the general people.” [ Saheeh Muslim]

Imaam an-Nawawee, may Allaah have mercy on him, has a lengthy commentary on this hadeeth in Sharh Saheeh Muslim, in which he says:
“Sincerity to Allaah means having faith in Him… avoiding disobedience to Him, to love for His sake and to hate for His sake, to keep good relations with those that obey Him and to have enmity with those that disobey Him. To fight jihaad with those who disbelieve in Him. To recognise His favours and to give thanks to Him for them. To have sincerity in all affairs. To call to everything that we have mentioned, and to encourage it. To show kindness to all the people, all those whom you are able to, in this call.”

“..sincerity to the general Muslims … is to guide them to what is beneficial for them, both in the Hereafter and this life. To keep harm away from them, to teach them that which they are ignorant of regarding the Deen… to help them by words and actions, to hide their faults and to fulfill their needs and wants; to remove that which is harmful for them and to bring that which is of benefit to them; enjoin them with good and forbid them from evil, with gentleness, sincerity and compassion for them.
Having respect for their elderly and mercy for their young. To give them good admonition, not acting deceitfully towards them. To love the good things for them, which he would love for himself. To hate the bad things for them, which he would hate for himself. To protect their wealth and reputation and encourage and advise them to take on the character of all that we have mentioned, form all the types of sincerity...”

If you skipped the last three paragraphs, I urge you to scroll up and read them slowly and carefully – they contain the prescription to our problems as an Ummah.

As Muslims, our main concern is not to score points over each other—it is to help each other gain Allaah’s pleasure.

As Muslims, our job in this world is to establish the Truth—how can we presume to do that when we fail to be honest in our innermost motives?

As Muslims, our supplication is: Allaahummaa ij’al baatinanaa khayran min dhaahirina; wa-ija’al dhaahiranaa khayran [O Allaah! Make the hidden aspects of our personality better than our outer persona; and make our appearance good]—how can we assume vicegerency over the Earth when we fail to be sincere slaves to our Lord; when we are concerned with outward appearances more than the state of our soul?

khaled ibnwaled
14-10-08, 05:18 PM
Muslims share the principle of monotheism and the basis of their collective faith. Though they have this in common, they differ in the degree of their religiousness and piety – or the degree of their sinfulness and iniquity. Some are truly oppressors of their own souls, some are eager to do righteous deeds, and others are somewhere in between. This disparity between Muslims does not take any one of them outside of the bonds of loyalty and affection that must exist among them. All of them are promised “gardens of eternity that they shall enter”. Even those who are iniquitous to their own souls will ultimately find admission into Paradise.

There are many ways a person can be iniquitous to his own soul. There are in fact as many ways to do so as there are ways to be sinful. The same can be said about righteousness. There are numerous ways to be good. Just like the Hellfire has seven gates, Paradise has eight. There will be people called to each of these gates; some will even be called to all of the gates of Paradise. This shows us that there is more than one manifestation of righteousness. It does not have a single face. We cannot paint a single picture and say: “This is what it means to be righteous. There is nothing else.”

However, there are those who take a certain mode of dress and outward appearance and use it as the sole measure of a person’s piety. Narrowing the notion of religiousness to outward appearances instead of the essence of a person – whereby outward appearances become the sole qualifying factor for religiousness so that its presence requires nothing else and its absence cannot be compensated fro by anything else – is one of the major errors of the current Islamic awakening.

The Islamic awakening has brought changes to society far beyond a change in appearance. It has been an awakening in belief, in intellectual discourse, in methodology, in ethics, and in emotional sentiment. Nevertheless, the terminology that has been born of this awakening – like the term “religiousness” – do not embrace such a wide spectrum of meanings or express the total effect that the awakening has had on people. These terms remain as restricted in scope and superficial in meaning as the day they were first coined.

The term “religiousness” is restricted to outward appearance. The two are so intrinsically tied together that whoever looks the look is instantly declared religious and pious, whatever his shortcomings might be. Likewise, whoever fails to look the look in every important way is stripped of the epithet of religiousness. All his other good qualities will not redeem this honor for him, no matter how much more important than appearance those qualities might be.

We can see how offhand and arbitrary such judgments are, honors conferred after a cursory glace at a person’s appearance and style. Such observations are, in truth, mute. They tell us nothing about what the person says or does, and it is a person’s words and deeds that really tell us what that person is all about. However, these summary judgments take hold of one tongue after another, until they become the standards by which people gauge piety and virtue.

Admittedly, we have nothing to go on in assessing the character of other people aside from what they outwardly exhibit. As `Umar said: “We but hold you to account for what is apparent to us from your deeds.” However, we need to understand that it is the deeds the moral conduct, and what a person says that make up this outer aspect of a person, not his mere outward appearance. A person’s “look” indicates nothing more or less than itself. It asserts nothing else. It negates nothing else. It provides no source of praise or condemnation outside of itself. `Umar had spoken about deeds, not about dress and appearances.

Religiousness is not restricted to the trappings of the body, but is rather the sentiments, emotions, and tendencies that emanate from the heart and translate into the outward behavior of the limbs. If loyalties are maintained through a narrow circle of outward trappings, society will split into small, factions that are antagonistic, or at the very least, uncooperative with one another. These divisions tend to keep growing to the point that the people feel that they have nothing shared between them.

Therefore, it is imperative that we put matters of outward appearance in the proper perspective that Islam depicts for them. We should not neglect those matters or belittle their importance. They are outward expressions of faith. Those who uphold them do right and those who violate Islamic teachings regarding them do wrong. But that is the extent of it. Those who adopt these manners do not deserve to have every perfection and virtue attributed to them for doing so. Nor should these matters be treated as if they were basic principles of faith upon which our loyalties and our disavowal, our love and enmity, should be based. Just as no one has a right to belittle the teachings of our faith pertaining to outward appearances, equally no one has the right to magnify their importance and declare people righteous and ignoble on their account alone.

No sane person can dispute the fact that the presence of some righteous characteristics in a person does not necessarily mean that he is inwardly wholly righteous. Likewise the absence of some righteous characteristic does not mean that the person is inwardly unrighteous. If all of us are able to recognize this simple fact, then why do some of us make such outward indications of piety the decisive factor as to where we place our loyalty and friendship?

A person can be lacking in some virtuous quality or another, but possess other good qualities that are far more important. A person may have a pure heart, a tongue that restrains itself from licentiousness and evil speech, sound ideas, good character towards others, generosity in charitable spending, fastidiousness in prayer, and integrity in fulfilling his duties to others. Should all of these mighty qualities be cast aside because the person falls short in his outward appearance?

Should not a person possessing such noble qualities be dearer to our hearts than someone lese who has the look of “religiousness” down to a tee, but whose character possesses such ugly qualities that his outward appearances can never hope to mask – like someone who is overbearing towards others, foul and abusive of speech, who denies people their rights, is envious, and who despises and thinks ill of his fellows?

We need to rectify the notion of religiousness that people have. They need to realize that it is not restricted to a few, specific rules pertaining to outward appearance, nor is it the exclusive possession of some group that distinguishes themselves by the way they look. In this way, we will protect ourselves from being fooled by appearances – a trick well used by con men to gain favor with those they wish to deceive.

By rectifying our notion of religiousness, we will also be able to do away with the aversion that people show to each other on the account of their cursory judgments that do not go beyond a first prejudice glance.

Finally, I do not want anyone to misunderstand me and think that I am taking the religious teachings regarding our appearance as unimportant or that I am saying it is alright to neglect those matters. That is not what I am saying. I am only saying that the importance of these matters should not be exaggerated to the extent that other important matters are trivialized.

khaled ibnwaled
14-10-08, 05:20 PM
People require rest and recreation. This is something completely natural. Without it, a person cannot be productive in life. The Companion Abű al-Dardâ’ said: “I seek recreation in something that is neither useful nor unlawful, and this makes me stronger on the truth.”

Islam is complete and comprehensive, addressing all aspects of our lives and all of our needs, including our need for diversions and for recreation. It provides for us lawful means to fulfill this need.

We read in the Qur’ân how the brothers of Joseph (peace be upon him) appealed to their father, the Prophet Jacob (peace be upon him), on the basis of this fundamental human need. They said: “Send him along with us tomorrow so he may engage in revelry and play. We will indeed keep him safe.” [Sűrah Yűsuf: 12]

The judge Abű Bakr b. al-`Arabî, commenting on this verse, observes:

There is no real objection to this type of recreation. A man engages in play with his family, as well as engaging in horse riding, archery, and in any other form of recreation sanctioned by the sacred texts. It is authentically related to us that the Prophet (peace be upon him) said to Jâbir when he married a mature widow: “Why did you not marry a virgin whom you could play with and who would play with you?” [Sahîh al-Bukhârî and Sahîh Muslim] The recreation that these brothers were referring to was either foot racing or archery. This we can understand from the verse: “We went off to compete with each other.” [Sűrah Yűsuf: 17]

`Â’ishah relates the following about her husband, the Prophet (peace be upon him):

I swear by Allah that I saw Allah’s Messenger (peace be upon him) standing at the door of my room while the Abyssinians were engaged in spear play in the mosque of Allah’s Messenger (peace be upon him). He screened me with his cloak so I could watch them perform. He stood there for my sake until I decided that I had had enough. Now just imagine how much time a young girl eager for entertainment would stand there watching. [Sahîh al-Bukhârî and Sahîh Muslim]

At the end of this story, she relates that the Prophet (peace be upon him) said: “The Jews know that in the world there is time for rest. And I have been sent with the true and pure religion.”

Qarazah b. Ka`b and Abű Sa`űd al-Ansârî both said: “The Prophet (peace be upon him) permitted us to engage in recreation during weddings.” [Sunan al-Nasâ’î]

In the Sunnah, we see the Companions participating in many different forms of lawful entertainment and play. They engaged in sports like footraces, horseracing, wrestling, and archery. They spent time in telling jokes and in lighthearted conversation.

Salmân al-Fârisî said to Abű al-Dardâ’: “Your own self has a right over you, your Lord has a right over you, your guest has a right over you, and your family has a right over you. So give everyone his due.” When the Prophet (peace be upon him) heard about what Salmân had said, he approved of it, saying: “Salmân has spoken the truth.” [Sahîh al-Bukhârî and Sunan al-Tirmidhî]

The scholars of Islam have attested to the importance of lawful recreation to the healthy development of a person’s character. Al-Ghazâli writes:

After completing his bookwork, a child should be allowed to play in a nice manner so that he can relax from the fatigue of his studies. His play should not tire him out. If the child is forbidden to engage in play and forced to spend his time in perpetual study, this will result in his heart dying, his intelligence waning, and his manner of living becoming so wretched that he will seek from it any escape he can find.

Ibn Miskawayh writes:

A child should be permitted on occasion to engage in nice play so that he can relax from the fatigue of his proper upbringing. His play should neither cause injury nor be very tiring.

Ibn Jamâ`ah observes:

There is nothing wrong with the student resting himself, his heart, his mind, and his eyes – if any of these grows tired or languid – with play and recreation. This will return him to his proper state so that his time will not be wasted. There is nothing wrong with it being strenuous and exercising his body, for it has been said that this refreshes the metabolism, rids the system of excess toxins, and revitalizes the body.

Though recreation and entertainment is essentially lawful in Islam, it is necessary for us to keep the following in mind:

1. Time is precious. We must always be acutely aware of how valuable the time is that we have been given in our brief lives on Earth. Islam teaches us to place a premium on our time and to get as much out of it as we can, defining for us the various ways we can employ it.

Allah says: “It is He who has made the night and the day in succession for whoever desires to remember or show gratitude.” [Sűrah al-Furqân: 62]

Our lives should be spent in the remembrance of Allah and in thanks to Him. Indeed, Allah says: “I created neither humanity nor the jinn except to worship Me.” [Sűrah al-Dhâriyât: 56]

This is the ultimate purpose of life, and it should be what preoccupies our time. The Prophet (peace be upon him) speaks to us about how much we lose when we waste our time, saying: “There are two blessings that many people squander: health and time.” [Sahîh al-Bukhârî]

He also says as a warning to us: “Allah leaves no more excuses for a person once he has given him sixty years to live.”

We all know that we will be standing before Allah and questioned about how we spent our time. The Prophet (peace be upon him) said: “No one will be permitted to turn his two feet away on the Day of Resurrection until he is questioned about four matters: about his life, how he spent it; his youth, how he employed it; his work, what he did with it; and his wealth, how he earned it and spent it.” [Sunan al-Tirmidhî]

2. Our work and our efforts are important in Islam, and as Muslims, we are encouraged to be industrious. Allah says: “Say: Work, for Allah will see your deeds as will His Messenger and the believers.” [Sűrah al-Tawbah: 105]

Allah makes clear to us the effect that our works have on our recompense in the Hereafter. He says: “Are you recompensed except for the work that you used to do?” [Sűrah al-Naml: 90]

He also says: “Is the recompense for goodness anything but goodness?” [Sűrah al-Rahmân: 60]

There are many verses in the Qur’ân that mention good works in conjunction with faith. Moreover, the importance of diligence and being responsible in our work is specifically emphasized. Allah says: “O John, take the scripture with determination.” [Sűrah Maryam: 12]

He also says: “Take what We have given you with determination.” [Sűrah al-Baqarah: 63]

The Prophet (peace be upon him) said: “The believer who is strong is better and more beloved to Allah than the believer who is weak.” [Sahîh Muslim]

The Prophet (peace be upon him) also said: “Allah loves that when you engage in some work, you do so with proficiency.” [al-Bayhaqî, Shu`ab al-Îmân]

He also emphasized the importance of continuing with our deeds throughout the duration of our lives, saying: “If the Final Hour arrives and one of you has a sapling in his hand, if he can finish planting it before standing up, then he should do so.” [al-Bukhârî, al-Adab al-Mufrid]

A Muslim alternates from his worldly work to his work for the Hereafter, being equally diligent in both. Allah says: “Therefore, when you are free from your immediate task, still labor hard. And strive to please your Lord.” [Sűrah al-Sharh: 7-8]

3. Islam stresses the importance of striving to reap benefits for both this world and the next. The life of this world is the harvesting ground for the Hereafter. It is but a passing phase and the life to come is the eternal abode. A Muslim, therefore, should expend his efforts for the sake of the Hereafter and at the same time bring about benefits in this world. He should excel in cultivating and developing the Earth while gearing his efforts towards achieving felicity in the Hereafter.

Allah says: “And He has made of service unto you whatsoever is in the heavens and whatsoever is in the Earth; it is all from Him. Lo! Herein are signs for a people who reflect.” [Sűrah al-Jâthiyah: 13]

Allah says: “He it is who has made the Earth subservient unto you, so traverse its paths and partake of His providence.” [Sűrah al-Mulk: 15]

The Muslim world today is behind everyone else in knowledge, enterprise, and productivity. One of the reasons for this is that Muslims are not making productive use of their time and generally do not have a positive work ethic. We must resolve to stop wasting time, to stop falling short in our work, and to put an end to our unproductive habits.

In light of all of this, we can place recreation and entertainment in the proper context: We must observe the following guidelines:

1. Recreation must never cause us to neglect our obligatory worship and our obedience to Allah.

2. Recreation and entertainment should not take up too much of our time. We should not engage in it to the point where it ceases to be beneficial.

3. It should not become our habit to perpetually seek recreation and diversion.

4. Recreation should not keep us from activities that will benefit us in our worldly or spiritual lives.

5. Our means of recreation and our entertainments must be completely free from anything that is unlawful in Islam.

khaled ibnwaled
14-10-08, 05:21 PM
A person possessing a true and sincere desire for something is very likely, with the help of Allah, to achieve it in the end. Perseverance is the constant companion of those who are successful.

With exam time upon us, our students right now are facing times of anxiety and stress. It is necessary for parents to keep close tabs on their children at this time and help them to get through these times successfully.

I direct the following advice to our students who are facing their exams:

First of all, you have to get a grip on the anxieties associated with your studies:

1. Focus on the day at hand. Do not become excessively bogged down by your concerns. Know that Allah says: “And in the heavens is your providence and what you are promised.” [ Sűrah al-Dhâriyât : 22]

2. Consider the heavy toll that inordinate worrying has on your health, your body, and your mind.

3. Do not fret over past failures. Remember that the Prophet (peace be upon him) said: “If some misfortune befalls you, do not say ‘ If only I had done such and such… ‘ Instead say: ‘ Allah’s decree and whatever He wills He does .’ Truly, the words ‘ if only …’ open the way for Satan’s handiwork.”

4. Reconcile yourself to Allah’s determination and decree. What Allah chooses for you is better than what you choose for yourself. Allah’s messenger (peace be upon him) said: “How remarkable is the affair of the believer. Indeed all of his affairs are for the best, and this is the case for no one except a believer. If prosperity befalls him, he is thankful and this is good for him. If misfortune befalls him, he is patient and that is good for him.”

5. Instead of enumerating all of your worries, fears, and failures, count Allah’s blessings – which are innumerable. Allah says: “If you count Allah’s blessings, you will never account for them all. Indeed Allah is Forgiving, Merciful.” [ Sűrah al-Nahl : 18]

He also says: “If you count Allah’s blessings, you will never account for them all. Indeed Allah is Forgiving, Merciful. Verily, man is given up to injustice and ingratitude.” [ Sűrah Ibrâhîm : 34]

7. Do not be self-centered, thinking only of yourself. Try to do something for others. At least manage a smile and try to do something more for them.

The second task is to distinguish between constructive worry that pushes you to study harder and more effectively and destructive worry that merely robs you of your sleep, keeps you from eating and drinking, befuddles your thoughts, and prevents you from studying effectively.

You need to make sure to get enough sleep. You need to relax, even on the night before a big exam.

You must also make certain to eat properly, preferably light meals that are not to oily. Also drink juices. Do not overdo it and do not resort to excessive amounts of coffee, tea, and other drinks that are high in caffeine. As for popping stimulant pills, know that this is both Islamically unlawful and self-destructive. It can lead to addiction and dependency and it will not help you in your studies. It will only hurt you. Do not be duped by others who might try to talk you into it saying that it is only for exam time and then you can give it up.

You need to move around and get exercise. If you are just too busy, then at least walk around the room while you are studying.

Glorify your Lord. Allah says: “Verily in the remembrance of Allah do hearts find rest.” [ Sűrah al-Ra`d : 28]

Do not neglect the practical steps to success. You are supposed to take them. However, do not put your reliance upon then. Instead, put your reliance in Allah, the Lord of those practical steps and the one who brings about their effectiveness. Allah says: “And put your trust in Him Who lives and dies not; and celebrate His praises.” [ Sűrah al-Furqân : 58]

It is reported – though with a weak chain of transmission – that once a man came to the Prophet (peace be upon him) and asked: “Should I tie my camel or rely upon Allah?”

So the Prophet replied: “Tie it and rely upon Allah.” In this way, he showed how we must take practical steps and rely upon Allah at the same time.

Do not forget that life is one big test. Just like it is necessary for you to pass your tests at school, you are going to have to pass that big test as well. That exam is as long as your life and the results only come out at the very end.

Parents, for their part, should pay attention to their children and to their examinations, their studies, and their homework without putting too much pressure on them and stressing them out.

We now turn our attention to how to study. This is a four-step process.

First, the lesson should be given a good, general reading. This should be done once or twice until the general meaning is clearly fixed in your mind. You need to assess what you read, determine how difficult or easy it is, and draw from it its main ideas.

The second step is to get a precise grasp of the material, understand it thoroughly, and commit to memory what needs to be memorized. Do not memorize what does not warrant memorization. Many of our youth rely too much on memorization and not enough on understanding.

The third step is to make sure you have got everything down. You should repeat to your self those things you have memorized or understood from your lessons. Highlight important points in your notes.

The final step is to then go back and review what you have studied, either on your own or with others.

Do not forget the following:

1. Underline main ideas and important principles.
2. Give yourself time to pause and to rest.
3. Find some little clues in the material that you want to commit to memory to help you to memorize it.
4. Read out loud sometimes.
5. Rewrite those things that you want to grasp more firmly.
6. Choose an appropriate time and place to study.

Now we turn our attentions to how to answer the test questions.

1. There is nothing wrong in trying to figure out what the test questions are going to be. You can put yourself in your teacher’s place and write down the questions that you think are likely. Then you can focus extra attention on answering these questions. However, do not neglect the rest of the material. Also, get sample questions from others and from the test papers of previous years in order to get an idea of the types of questions your teacher or professor is likely to ask.

2. Do not forget to eat breakfast before going to the examination, even if time is limited.

3. Pay attention to the test schedule. One of my friends was an excellent student, but he never pursued his studies. Why? Because once he made a fatal mistake regarding the test schedule. This experience left him so bitter that he could not continue in his studies. Make sure you know your test schedule well. Make sure you review on the night of the exam only the tests that you are going to sit for the next day.

4. Seek Allah’s help and remember Him. Start your test in his name.

5. Come early to the testing room and make sure that you are properly equipped with pens and whatever else you will need to take the test.

5. Read over the questions in a relaxed manner. If allowed, ask your teacher to explain any question that you do not understand.

6. Answer the easiest questions first. Do not just follow the order of questions on the test paper. Starting with the easiest questions makes the whole test go smoother.

7. Put off the things that you do not know and do not succumb to worry. With Allah’s help, the answer may come to you. Do not become anxious if you see your fellow students around you starting to write before you do.

8. Do your best to write your answers neatly, clearly, and in an orderly fashion.

9. Do not cheat. Keep in mind that deception is unlawful in Islam.

10. Divide your time sensibly between the test questions. Do not spend all of your time on one question to the expense of the others.

11. Resist the urge to hand in your test paper as soon as possible though you may just want to get out of the room as quickly as you can and consult with your friends about what the right answers were. Take all the time that you are given. Read over the questions again. You may have forgotten something. It is better to take this time now than to regret later the easy question that you missed.

12. Do not leave any question unanswered. Even if you do not know the answer, try anyway. This is not lying. You are not issuing official decrees. You are just in training.

May Allah bless you with success!

khaled ibnwaled
14-10-08, 05:24 PM
When we call people to Islam, we must do so in the way that the Qur’ân instructs us to do so. We must follow the guidance of the Prophet (peace be upon him) in this matter by exhorting one another to righteousness and piety and then helping one other in attaining these qualities. We must enjoin what is right, forbid what is wrong, and accept Islam wholeheartedly and completely.

We must focus our primary concern upon the major principles of our religion – the pillars of our faith and of our worship – and upon developing ourselves and those around us to greater God-consciousness in our lives and sincerity in our worship. These are the three great principles that the angel Gabriel came to the Prophet (peace be upon him) and asked him about. He had asked: “ O Muhammad! Tell me about Islam… Tell me about faith… Tell me about excellence in faith.”

When the angel departed, the Prophet (peace be upon him) said: “That was Gabriel who came to instruct you about your religion.” [Sahîh al-Bukhârî and Sahîh Muslim]

These principles outlining what we must believe and what we must do as Muslims are our primarily concerns when we call ourselves and others to the faith. These are the open and hidden acts of devotion that Allah and His Messenger (peace be upon him) have taught us. We must clarify these matters to the people and cultivate them within our hearts and within our Muslim communities. This is what brings about true religiousness and true unity.

This is the great purpose of Islamic Law that Allah commands us to bring to realization. He says: “The same religion has He established for you as that which He enjoined on Noah - that which We have sent by inspiration to you and that which We enjoined on Abraham, Moses, and Jesus: Namely, that you should establish the religion, and make no divisions therein” [Sűrah al-Shűrâ: 13]

We must be concerned with both establishing the religion and maintaining our unity. Many young Muslims concern themselves only with establishing the faith and neglect something that is a vital part of establishing the faith – and that is bringing the hearts of the people together and establishing love and affection between them.

There can be no doubt that one of the basic principles of Islam is we should be governed by the laws of Allah and that Allah’s Law should be put into practical application. This is a matter of consensus among Muslims. However, the mistakes and shortcomings that exist in this matter must be put in the proper perspective as dictated by the principles and wisdom set forth by Islamic Law.

The Muslim world today is suffering from their abandonment of governing themselves by what Allah has revealed and the replacement of Islamic Law in most Muslim countries by man-made systems of law. This is a serious shortcoming on the part of Muslims all over the world, and it is the duty of Islamic workers to call people back to deciding their affairs according to the dictates of the Qur’ân and Sunnah. Likewise, it is our duty to counter the false claims levied by the secularists against Islamic Law. It must be made clear that the law applies to all Muslims without exception and that we as Muslims should abide by the Law in word and deed.

Nevertheless, the serious deficiency that the Muslims are exhibiting in this matter does not warrant our turning all of our Islamic work into a program of political action with a purely political agenda whereby anyone who does not share the same degree of concern for such matters is either routed out or shunned.

Islam is a rule of law on Earth and it is the worship of Allah and it is the development of character on the basis of faith and moral values. It is a comprehensive program of action.

Though it is governed by its legal rulings, it is also piety in the heart, truth on the tongue, humility to Allah, and love for Him, His messenger, and the believers. It requires being good to others, enjoining to what is right, prohibiting what is wrong, and establishing faith and worship for Allah alone. Indeed, monotheism in belief is the principle behind all the other Islamic principles.

Though Islamic workers, for many reasons, may not be able to see eye to eye on a lot of matters, they have to agree on their concern for Islam’s most basic of principles: monotheism and true belief in Allah. From this point, Muslim society can be brought up in goodness, faithfulness, nobility, and integrity.

Likewise, Muslim workers have to agree on their loyalty to Islam and to the Muslim people. They need to make giving sincere advice and their approach to correcting the mistakes and shortcomings that exist among their number. They should avoid instigating divisions and strife between people who are working for the sake of Islam. Obstinacy and partisanship provide nothing good for the Muslim world, especially today when the Muslims are in greater need than ever to have their characters molded and to have the virtues of righteousness and piety instilled in their hearts along with the principles and moral values of Islam.

One of the reasons for the shortcomings of Muslim society today is that many of those who work on behalf of Islam preoccupy themselves with matters that are not important or take one important matter and focus on it to the exclusion of all else.

The diverse needs of Muslim society at all levels must be recognized. We cannot become like the people of the scriptures of old, each group saying that everyone else has nothing to stand on.

Anyone whose objective is to work for Islam and call people to it, who submits himself to the injunctions set forth by Allah and His Messenger and to the guidance and way of the Companions is someone we should excuse as much as we can and someone whom we should treat well when we have to correct his mistakes. We should not ignore the various influences that come into play when people disagree on matters of opinion and how such disagreements differ from those regarding the basic principles of our religion. It is indeed different when we have to deal with someone who does not adhere to the Qur’ân and Sunnah in what he calls to or who rejects the methodology of the Prophet’s Companions. That is an altogether different matter. We can praise Allah that such people are not in the majority in Islamic work today.

We should know that developing one’s obedience to Allah and one’s faith is the greatest right that a person has and that monotheism is the greatest manifestation of this obedience.

We should also know that if a person gets into the habit of speaking ill of those with whom he disagrees, this taints his spirit and increases its tendency for enmity and ignorance. It weakens faith and kills the love that should exist between believers. It breeds nothing but contempt.

This applies to those engaged in the field of Islamic work. The problem is even more acute when it besets the general public. It is not from the guidance of the Prophet (peace be upon him) for people to turn their energies away from the worship of Allah to engage in such pursuits. It does not suit them to even speak against particular unbelievers and curse and condemn them rather than busy themselves with the remembrance and praise of Allah and with strengthening their faith through obedience and worship.

Most of the Prophet’s Companions did not know the names of the hypocrites. The Prophet (peace be upon him) did not teach them their names. He identified the hypocrites to no one but Hudhayfah. Indeed, what it says in the Qur’ân would lead us to think that the Prophet (peace be upon him) did not himself know the identity of every last hypocrite.

Allah says: “Certain of the desert Arabs round about you are hypocrites, as well as among the Madinah folk: they are obstinate in hypocrisy: you know them not; We know them. Twice shall We punish them; and in addition shall they be sent to a grievous penalty.” [Sűrah al-Tawbah: 101]

If faith was contingent on knowing their identities, Allah would have informed His Messenger (peace be upon him) about them, and he in turn would have informed his Companions.

The scholars of Islam who follow the Qur’ân and Sunnah have a special honor and distinction that should be recognized and conceded to them. As for differences in opinion, they are something that should be decided on the basis of the Qur’ân and Sunnah. When such differences of opinion occur in matters wherein personal discretion plays a role, they remain the opinions of those who hold them. No one else is obliged to follow those opinions, since none of us is obliged to follow any of the children of Adam besides Allah’s Messenger (peace be upon him) and the consensus of the entire Muslim nation when it occurs.

khaled ibnwaled
14-10-08, 05:25 PM
How can I serve my faith in the course of my daily life? What contribution can I make as I go about my normal business? This is a question that many of us ask ourselves and it is a very good question. The Prophet (peace be upon him said): “Every person goes forth in the morning trading in his own self. He either earns its freedom or consigns it to perdition.”

Therefore, we ask ourselves: Should I focus on enjoining people to what is right? Should I forbid them from what is wrong? Is it best for me to gather together the children and help them to commit the Qur’ân to memory? Should I rather get involved in some charity work?

The ways that we as Muslims can serve our faith are too numerous to count. If each one of us only tries to count that ways that he or she can personally serve Islam, the possibilities will still be endless.

Each of us must take into account his individual abilities as well as his inclinations and his personality in deciding what he should do. Nevertheless, there are some general guidelines that apply to everyone and some contributions that we can all start making immediately.

To begin with, we can try to set a good example for others. We can do this in our worship, in our dealings with others, and in our moral conduct. We can strive to always be considerate and just. We can give priority to the rights of others even if it means doing so at the expense of our own. This is the starting point of all of our service and indeed it is the most critical.

The next level of activity concerns our dealings with our family and with those who are close to us. We must nurture our good relationships with our relatives by honoring them doing good for them. It is our duty to call our family to Islam and to encourage them to do what is right. This duty starts with our parents and children, then with our siblings and spouses, and extends outwards.

Allah says, addressing the Prophet (peace be upon him): “And admonish your nearest kinsmen.” [Sűrah al-Shu`arâ’: 214]

After this verse was revealed, the Prophet (peace be upon him) gathered his kinfolk together and said: “O assembly of Quraysh! Purchase your own souls, for I can avail you naught with Allah. O Banű `Abd Manâf! I can avail you naught with Allah! O Safiyyah, aunt of Allah’s Messenger! I can avail you naught with Allah! O Fâtimah, daughter of Muhammad! I can avail you naught with Allah. Ask me of my wealth what you wish, but I can avail you naught with Allah!”

We must then turn our attentions to our colleagues and our classmates. We should always be willing to lend them our assistance. By letting them know that they can count on us, we win their friendship and their trust. In turn, we can reach out to them and even get them involved with us in our good works. They will be more responsive to us when we offer them literature or a cassette or ask them to go with us to a lecture.

We must also attend to our neighbors and the communities in which we live. Our neighbors have rights over us simply by virtue of their being our neighbors. We must honor those rights. We should cultivate goodwill between ourselves and those who live in our neighborhood. This makes it easier for us to reach out to them in matters of faith.

Allah’s Messenger (peace be upon him) said: “Whoever believes in Allah and the Last Day should honor his neighbor.”

He also said: “By Allah, he does not believe. By Allah, he does not believe.” When someone asked him whom he was talking about, he replied: “He whose neighbor is not safe from his abuse.”

The Prophet (peace be upon him) took great pains in defining the neighbor’s rights. He said: “If he falls ill, visit him. If he has good fortune, congratulate him. If ill fortune befalls him, console him. Do not build your building in a way that would keep the breeze from reaching his dwelling except with his permission. Do not annoy him with the aroma of your cooking pot unless you serve him some of your food. If you buy some fruit, them give him a gift from it, and if you do not do so, then bring it into your home discreetly, and do not let your child take it outside to taunt his child with it.”

Concern for our neighborhood also means involvement in our local mosque. We should, of course, be regular in our prayers. We should also spend some time in the mosques. We should make sure to attend mosque activities, if only occasionally.

It is then important for us to broaden our perspectives and look at the broader issues facing the Muslim world. Each one of us can at get actively involved in at least one of these concerns. This might mean working to draw media attention to some matter of importance to the Muslims or to garner sympathy for the suffering of Muslims in some part of the world. It can mean encouraging those who have been blessed with wealth and prosperity to spend on those in need. It can mean helping to get some useful Islamic literature published and disseminated.

May Allah bless us to serve him in all aspects of our lives.

khaled ibnwaled
14-10-08, 05:29 PM
Islam stresses mutual responsibility between family members, making it the solid foundation that protects the family from collapsing or splitting apart.

This responsibility starts with the husband and wife. They have a shared responsibility to carry out the obligations and duties of family life in the manner that Allah has made each of them naturally disposed to carry out. Allah’s Messenger (may the peace and blessings of Allah be upon him) said: “A man is a guardian over his household and he is responsible for those in his care. A woman is a guardian over her husband’s household and she is responsible for those in her care.”

Household responsibilities are divided between the man and the woman in a way that guarantees the material and spiritual foundations of the family. Allah addresses the men and women who run their homes with the following words:

“O you who believe, protect yourselves and your families from a fire whose fuel is men and stones.” This protection cannot happen except if the truth is made clear and proper education is provided that clearly shows the way to righteousness. The husband and wife share the responsibility for the education and cultural development of the family. Whenever either one of them finds the other negligent in these duties, he or she must bring this to the other’s attention and call the other to what is right.

Allah says:

“The believing men and women are protectors of one another; they enjoin what is right and forbid what is wrong.” Islam encourages the cultivation of love and affection between the man and woman in their marital life. Allah says:

“And from His signs is that he created for you mates from amongst yourselves to find comfort in and he placed between you affection and mercy.” Islam has established a number of principles to bring this about:

A. Preserving the rights of the husband and wife: Allah says:

"And they (the women) have rights (over their husbands) similar to (their husbands’) rights over them.”

B. Choosing a good marriage partner: The family unit is where children are brought up. It is imperative that this unit is established on a correct foundation. Allah’s Messenger (may the peace and blessings of Allah be upon him) said: “A woman is married for four reasons: for her wealth, her status, her beauty, or her religion. Marry the religious one or your hands will be covered with dust.”

With respect to what a woman should seek in a husband, Allah’s Messenger said: “If a man whose religion and conduct pleases you approaches you (to marry from your family), then let him marry. If you do not do so, then there will be a lot of mischief and moral degradation in the land.”

Allah says:

“Do not marry the idolatrous women until they believe. A believing slave girl is better than an idolatress, even if she pleases you. And do not marry your women to the idolaters until they believe. A believing slave is better than an idolater, even if he pleases you. They call to the Fire, and Allah calls to Paradise and forgiveness by His leave, and He makes His signs clear to mankind so perhaps they might take heed.”

C. Good conduct between the husband and wife: Islam encourages good conduct between the husband and wife. This is established in the texts of the Qur’ân and Sunnah. Allah says:

“Live with them on good terms.”

Allah says:

“Retain them on good terms or release them on good terms.”

Allah’s Messenger (may the peace and blessings of Allah be upon him) said: “The believers who have the most perfect faith are the best in conduct and the best men among you are the ones who are best to their wives.”

Allah’s Messenger (may the peace and blessings of Allah be upon him) was the best in treating his wives and was the kindest and most gentle husband.

He used to joke with them and help out with the housework. He was very forgiving and tolerant. Allah’s Messenger (may the peace and blessings of Allah be upon him) said: “The best among you is the one who treats his family the best, and I am the one who treats his family the best.”

D. Providing for one’s family: Wealth is necessary to provide for the material needs of life. Since, the husband is responsible for his wife, he is responsible to provide for her. Allah says:

“Let the wealthy man spend according to his means; and the man whose resources are restricted, let him spend from according to what Allah has given him. Allah does not put a burden on a person greater than what He has given him. Allah will grant, after hardship, ease.” Islam has made maintenance of the wife obligatory upon the husband. Even if he has divorced her, he must provide for her maintenance and housing for the full waiting period that the woman must wait – to ascertain whether she is pregnant – before she is allowed to marry another. Likewise, he must provide for the child’s nursing if the divorced woman has a child from him. Allah says:

“Lodge them where you dwell, according to your means, and do not harm them to make their lives difficult (so they will be forced to leave your house). And if they are pregnant, then spend on them until they give birth. Then if they nurse the children for you, then give them their due payment, and let each of you accept the advice of the other in a just way. If you make difficulties for one another, then some other woman may nurse for him.”

E. Caring for and raising children: Islam stresses the right of small children to be cared for and properly brought up, making it the most important duty of the parents. Islam does not consider it sufficient to rely on the parents’ natural inclinations. It reinforces these instincts with specific regulations that guarantee that the children will receive a proper upbringing and enjoy all of their rights.

From the time of birth, the sacred texts discuss completing the period of nursing. Allah says:

“The mothers shall nurse their children for two whole years if they desire to complete the term of suckling. The father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis.” The right of proper upbringing is also clearly stated. Allah says:

“O you who believe, protect yourselves and your families from the Fire.”

Allah’s Messenger (may the peace and blessings of Allah be upon him) said: “Order your children to pray when they are seven years old, and when they become ten, beat them if they fail to do so and separate their sleeping quarters.”

khaled ibnwaled
14-10-08, 05:30 PM
If the family is the basis of the society, and the basis of the family is the division of labour between husband and wife, and the upbringing of children is the most important function of the family, then such a society is indeed civilised. In the Islamic system of life, this kind of a family provides the environment under which human values and morals develop and grow in the new generation; these values and morals cannot exist apart from the family unit. If, on the other hand, free sexual relationship and illegitimate children become the basis of a society, and if the relationship between man and woman is based on lust, passion and impulse, and the division of work is not based on family responsibility and natural gifts; if the role of women is merely to be attractive, sexy and flirtatious, and if women are freed from their basic responsibility of bringing up children; and if, on her own or under social demand, she prefers to become a hostess or a stewardess in a hotel or ship or air company, thus using her ability for material productivity rather than the training of human beings, because material production is considered to be more important, more valuable and more honourable than the development of human character, then such a civilisation is 'backward' from the human point of view, or 'jahili' in Islamic terminology.

The family system and the relationship between the sexes determine the whole character of a society and whether it is backward or civilised, jahili or Islamic. Those societies which give ascendance to physical desires and animalistic morals cannot be considered civilised, no matter how much progress they may make in industry or science. This is the only measure which does not err in guarding true human progress.

In all modern jahili societies, the meaning of 'morality' is limited to such an extent that all those aspects which distinguish man from animal are considered beyond its sphere. In these societies, illegitimate sexual relationships even homosexuality, are not considered immoral. The meaning of ethics is limited to economic affairs or sometimes to political affairs which fall into the category of 'government interests'.

Among jahili societies, writers and journalists advise both married and unmarried people that free sexual relationships are not immoral. However, it is immoral if a boy uses his partner, or a girl uses her partner, for sex, while feeling no love in his or her heart. It is bad if a wife continues to guard her chastity while her love for her husband has vanished; it is admirable if she finds another lover...

From the point of view of 'human' progress, all such societies are not civilised but are backward.

The line of human progress goes upward from animal desires toward higher values. To control the animal desires, a progressive society lays down the foundation of a family system in which human desires find satisfaction, as well as providing for the future generation to be brought up in such a manner that it will continue the human civilisation, in which human characteristics flower to their full bloom. Obviously a society which intends to control the animal characteristics, while providing full opportunities for the development and perfection of human characteristics, requires strong safeguards for the peace and stability of the family, so that it may perform its basic task free from the influences of impulsive passions. On the other hand, if in a society immoral teachings and poisonous suggestions are rampant, and sexual activity is considered outside the sphere of morality, then in that society the humanity of man can hardly find a place to develop.

Thus, only Islamic values and morals, Islamic teachings and safeguards, are worthy of mankind, and form this unchanging and true measure of human progress, Islam is the real civilisation and Islamic society is truly civilised.

khaled ibnwaled
14-10-08, 05:34 PM
KIND TREATMENT TOWARDS PARENTS AND ESTABLISHMENT OF THE TIES OF BLOOD RELATIONSHIP

Allah, the Exalted, says: "Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess". (4:36)

"And fear Allah through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship)". (4:1) "And those who join that which Allah has commanded to be joined (i.e., they are good to their relatives and do not sever the bond of kinship)". (13:21)

"And we have enjoined on man to be good and dutiful to his parents". (29:8)

"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: `My Rubb! Bestow on them Your Mercy as they did bring me up when I was young". (17:23,24)

"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years- give thanks to Me and to your parents". (31:14)

312. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: I asked the Prophet (PBUH) , "Which of the deeds is loved most by Allah?'' Messenger of Allah (PBUH) said, "Salat at its proper time.'' I asked, ``What next?'' He (PBUH) replied, ``Kindness to parents.'' I asked, ``What next?'' He replied, ``Jihad in the way of Allah.'' [Al-Bukhari and Muslim].

Commentary: Performance of Salat at the stated time means its performance in earliest prescribed or at least its regularity. One should not give preference to mundane affairs over it. Salat and Jihad are the two most meritorious duties of a Muslim. When nice treatment to parents is mentioned along with Salat and Jihad, it gives further importance to this injunction.

313. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No son can repay (the kindness shown by his father) unless he finds him a slave and buys him and emancipates him". [Muslim].

Commentary: This Hadith also brings out the eminence of parents and outstanding importance of their rights.

316. Abu Hurairah (May Allah be pleased with him) reported: A person came to Messenger of Allah (PBUH) and asked, "Who among people is most deserving of my fine treatment?'' He (PBUH) said, "Your mother". He again asked, ``Who next?'' "Your mother", the Prophet (PBUH) replied again. He asked, "Who next?'' He (the Prophet (PBUH)) said again, "Your mother.'' He again asked, "Then who?'' Thereupon he (PBUH) said,'' Then your father.''

In another narration: "O Messenger of Allah! Who is most deserving of my fine treatment?'' He (PBUH) said, "Your mother, then your mother, then your mother, then your father, then your nearest, then nearest". [Al-Bukhari and Muslim].

Commentary: This Hadith tells us that the rights of the mother are three times more important than that of the father for the reasons that: 1 She is weaker than the father. 2. The following three troubles are borne exclusively by the mother while the father does not share them with her: a) She carries the baby in her womb for nine months, b) The labor pain which she suffers. c) Two years' period of suckling which disturbs her sleep at night and affects her health. She has also to be very cautious in her food for the welfare of the baby.

317. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his life time, and he does not enter Jannah (by rendering being dutiful to them)". [Muslim].

Commentary: The word ``Ragham'' means soil. When a person's nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents. In fact, it is a malediction as well as a prediction of someone's inauspicious end. Service of parents is essential at every stage of their life - whether they are young or old. But this Hadith mentions their old age for the reason that in that period of their life they stand in greater need of care and service. It is a very callous offense to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at that stage is a major sin for which one deserves Hell-fire.

318. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to keep the ties of relationship but they sever relations with me; and whom I treat kindly but they treat me badly, I am gentle with them but they are rough to me.'' He (PBUH) replied, "If you are as you say, it is as if you are feeding them hot ashes, and you will be with a supporter against them from Allah as long as you continue to do so". [Muslim].

Commentary: This Hadith has three important lessons: First, the misbehaviour of one's relative is no justification for the misbehaviour of another, let alone the severing of relations on that account. Second, the person who treats his relatives nicely in all events and circumstances is blessed by Allah Who will send from heaven helpers to support him. Third, the consequence of denying compassion and kindness to relatives is as woeful as the eating of hot ashes.

319. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations". [Al-Bukhari and Muslim].

Commentary: One who is benevolent and compassionate towards one's own relatives, stands to gain at least two definite advantages in this world besides the reward in the next. These two advantages are the increase in his subsistence and longevity of life. Increase in subsistence means that Almighty Allah will increase the quantity of his worldly goods or his means of subsistence will be blessed by Him. Similar is the case of longevity of life. The life of such person is either actually increased (in terms of years) or his life is graced with the Blessings of Allah. Both interpretations are correct.

321. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man came to the Prophet (PBUH) of Allah and said, "I swear allegiance to you for emigration and Jihad, seeking reward from Allah.'' He (PBUH) said, "Are either of your parents alive?'' He said, "Yes, both of them are alive.'' He (PBUH) then asked, "Do you want to seek reward from Allah?'' He replied in the affirmative. Thereupon Messenger of Allah (PBUH) said, "Go back to your parents and keep good company with them". [Al-Bukhari and Muslim].

In another narration it is reported that a person came to Messenger of Allah (PBUH) and sought his permission to participate in Jihad. The Prophet (PBUH) asked, "Are your parents alive?'' He replied in the affirmative. The Prophet (PBUH) said, "(You should) consider their service as Jihad.''

Commentary: Under normal circumstances, Jihad is Fard Kifayah (collective duty -- which means that if some people observe it, the rest of the Muslims will be exempted from its obligation). In such circumstances permission of parents to participate in Jihad is necessary because their service is Fard-ul-`ain (individual duty -- an injunction or ordinance, the obligation of which extends to every Muslim in person), and the former cannot be preferred to the latter. This Hadith explains such a situation. In certain circumstances, however, Jihad becomes Fard-ul-`ain and in that case permission of the parents to take part in Jihad is not essential because then every Muslim is duty-bound to take part in it.

322. `Abdullah bin `Amr Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives (for being kind and good to them), but the one who truly maintains the bonds of kinship is the one who persists in doing so even though the latter has severed the ties of kinship with him". [Al-Bukhari].

Commentary: This Hadith makes clear the essentials of kindness to relatives. Those kinsmen who respect and honour you, would obviously be treated by you fairly. It goes without saying that people usually reciprocate sentiments showed to them. But this is not maintaining the ties of kinship but kindness for kindness. On the opposite side, there is a kinsman who is rough and rude and is always bent upon severing relation with you, but you tolerate his excesses with patience and perseverance, return his harshness with politeness, maintain relationship with him in spite of all his efforts to break it, then what you are exercising is maintaining the ties of kinship. This is what Islam actually demands from a Muslim. But this is the excellence of Faith which one must try to attain. There is nothing remarkable in exchanging dry smiles.

325. Asma' bint Abu Bakr As-Siddiq (May Allah be pleased with her) said: My mother came to me while she was still a polytheist, so I asked Messenger of Allah (PBUH), "My mother, who is ill-disposed to Islam, has come to visit me. Shall I maintain relations with her?'' He (PBUH) replied, "Yes, maintain relations with your mother". [Al-Bukhari and Muslim].

Commentary: The woman mentioned in this Hadith had come from Makkah to Al-Madinah. What this Hadith signifies is that it is essential to be kind to parents even if they are Mushrikun (polytheists) and Kuffar (disbelievers). This has also been clearly ordained in the Noble Qur'an: ``... but behave with them in the world kindly". (31:15).

333. Ibn `Umar (May Allah be pleased with them) reported: I had a wife whom I loved but `Umar (May Allah be pleased with him) disliked her. He asked me to divorce her and when I refused, `Umar (May Allah be pleased with him) went to Messenger of Allah (PBUH) and mentioned the matter to him. The Messenger of Allah (PBUH) asked me to divorce her. [At-Tirmidhi and Abu Dawud].

Commentary: If parents' order to divorce one's wife is based on the principles of Shari`ah and morality, it must be obeyed, as is evident from this Hadith. If their order is founded on other factors, then one should try to convince them politely so that they agree with one's view on the issue. Here Ibn `Umar (May Allah be pleased with him) loved his wife for love's sake, but his father `Umar bin Khattab (May Allah be pleased with him) disliked her basing his decision on religious grounds. This is why the Prophet (PBUH) ordered Ibn `Umar to obey his father.

334. Abud-Darda' (May Allah be pleased with him) reported: A man came to me and said, "I have a wife whom my mother commands me to divorce". I replied him that I had heard Messenger of Allah (PBUH) saying, "A parent is the best of the gates of Jannah; so if you wish, keep to the gate, or lose it.'' [At-Tirmidhi and Ibn Majah].

Commentary: The word "Walid,'' applies to mother as well as father. As the word "Walidain'' is a dual form and covers mother and father both; similarly the noun "father'', also applies to both. This Hadith also stresses that obedience of parents and submission to their order must have preference over the love for the wife as long as this order of theirs is fair and just.

335. Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) saying: "A mother's sister is equivalent to (real) mother (in status)". [At-Tirmidhi]

Commentary: This Hadith tells us that one should be as respectful to one's aunt (mother's real sister) as one is to mother, as it is a virtue as well as "a form of maintaining the ties of kinship".

CHAPTER 41 PROHIBITION OF DISOBEYING PARENTS AND SEVERANCE OF RELATIONS

Allah, the Exalted, says: "Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight.'' (47:22,23)

"And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah's Mercy), and for them is the unhappy (evil) home (i.e., Hell).'' (13:25)

"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: `My Rubb! Bestow on them Your Mercy as they did bring me up when I was young.''' (17:23,24)

336. Abu Bakrah Nufai` bin Al-Harith (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of the biggest of the major sins?'' The Messenger of Allah (PBUH) asked this question thrice. We said, "Yes, O Messenger of Allah. (Please inform us.)". He said, "Ascribing partners to Allah, and to be undutiful to your parents". The Messenger of Allah (PBUH) sat up from his reclining position and said, "And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony". The Messenger of Allah (PBUH) kept on repeating that warning till we wished he would stop. [Al-Bukhari and Muslim].

Commentary: This Hadith mentions some of the major sins. A major sin is one against which there is a serious warning in the Noble Qur'an and Hadith. When disobedience to parents is mentioned along with Shirk (polytheism), it makes the fact evident that both of these are very serious sins. Similar is the case of telling a lie and false testimony, which in the incident mentioned in this Hadith made Messenger of Allah (PBUH) to leave his pillow and sit attentively. It indicates that the latter two are serious. May Allah protect all Muslims from all such sins. 3

37. Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "(Of the) major sins are: to ascribe partners to Allah, disobey parents, murder someone, and to take a false oath (intentionally)". [Al-Bukhari].

Commentary: There are many more major sins which have been enlisted and discussed at length by Muhaddathun in independent volumes, such as Az-Zawajir `an iqtraf-al-Kaba'ir, Kitab-al-Kaba'ir by Adh-Dhahabi. This Hadith mentions some of the major sins enumerated by the Prophet (PBUH) on a particular occasion. We can also say that the sins mentioned here are some of the most serious among the major sins.

338. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "It is one of the gravest sins to abuse one's parents.'' It was asked (by the people): "O Messenger of Allah, can a man abuse his own parents?'' The Messenger of Allah (PBUH) said, "He abuses the father of somebody who, in return, abuses the former's father; he then abuses the mother of somebody who, in return, abuses his mother". [Al-Bukhari and Muslim].

Another narration is: The Messenger of Allah (PBUH) said, "One of the major sins is to curse one's parents". It was submitted: "O Messenger of Allah! How can a man curse his own parents?'' He (PBUH) said, "When someone curses the parents of another man who in return abuses the former's father; and when someone abuses the mother of another man who in return abuses his mother.''

Commentary: We learn from this Hadith that one should not abuse anyone's parents, because in the event, he is paid in the same coin, he will be responsible for disgracing his own parents.

340. Abu 'Isa Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah has forbidden you: disobedience to your mothers, to withhold (what you should give), or demand (what you do not deserve), and to bury your daughters alive. And Allah dislikes idle talk, to ask too many questions (for things which will be of no benefit to one), and to waste your wealth". [Al-Bukhari and Muslim].

khaled ibnwaled
14-10-08, 05:37 PM
Ar-riyaa is censured in the Book and the Sunnah. From them is the Statement of Allah, the Most High:

"So woe to the worshippers, who are neglectful of their prayers. Those who want to be seen (by men)." [Soorah al-Maa`oon: 4-6]

As for the ahaadeeth, some of them have already been mentioned in the chapter of shirk, since ar-riyaa is the minor shirk. Some will be mentioned here, inshaa'allaah.

Know O Muslim, O slave of Allaah, that the word riyaa is taken from the word ruyah (to be seen). So the one to be seen is viewed by the people as one seeking esteem amongst them. So at times one would seek self-esteem by one's actions in this world.

Riyaa is of many types and forms, its nature and tendency is that it invalidates the actions as stated in the Book and the Sunnah.

Allaah, the Most High, says:

"Like those who spened from their wealth to be seen by men, and they do not believe in Allaah and the Last Day. Their example is like the example of a hard rock on which is a little soil, then on it falls heavy rain which flows off it and they will not be able to do anything with whatever they have earned and Allaah does not guide the disbelieving people." [Soorah al-Baqarah: 264]

The Prophet, sallallaahu `alayhi wa sallam, said: "What I fear for you the most is the minor shirk, that is ar-riyaa. Allaah will say on the Day of Judgement when He is rewarding the people for their actions: Go to those for whom you did riyaa for in the world then see if you find the reward with them." [Related by Ahmad (5/428, 429) and al-Baghawee in Sharh us-Sunnah (4135) from the hadeeth of Mahmood bin Lubaid, radiyallaahu `anhu, with an authentic chain upon the conditions of Muslim.]

The Prophet, sallallaahu `alayhi wa sallam, said: "Shall I not inform you of what I fear for you more than the maseeh ud-dajjaal? It is the hidden shirk. It is when a man stands up for prayer, then beautifies his prayer for another to look at." [Related by Ibn Maajah (2604) from the hadeeth of Aboo Sa`eed al-Khudree, radiyallaahu `anhu. The hadeeth is hasan.]

So be warned my brother in faith, from riyaa as it is an evil tribulation annihilating the actions. Know O Muslim brother, that the Fire will be kindled first for the people who showed-off because they took the enjoyment from the results of their actions in the life of this world.

So flee, O slave, from riyaa as you would flee from a lion, as riyaa and one's hidden desires even weakened the stands of the senior scholars from its dangers, let alone the general masses.

The scholars and the active worshippers who made great efforts to tread the path to the Hereafter, were even put to trial by it. When they took control of their themselves and abstained from desires, they were not being allured to the apparent and open sins committed by the limbs.

However when they became relaxed, they began to pretend to show knowledge, actions and to present gatherings, to be observed by the people with reverence and esteem. They feel great delight and they looked down upon the idea of leaving sins.

So one of them thinks that he is from amongst the sincere worshippers of Allaah but he has been confirmed as one of the hypocrites. This is a great deception and no one is safe from it except the angels.

It was said in a poem:

Enemies of the soul and the shaitaan; resist them both,

If they both give sincere advice to you, then escape from them both.

O Allaah, Lord of the Heavens and the earth, purify our hearts from hypocrisy and our actions from riyaa. Make us firm upon Your straight path so that we achieve certainty.

khaled ibnwaled
14-10-08, 05:38 PM
To live with a peace of mind when interacting with people and to earn respect and love of all:

First: Know that from the descriptions of the human soul mentioned in the Qur'an are:

Evil - Haste - Argumentation - Exceeding Bounds - Despair - Oppression - Ignorance - Denial and Rejection - Boasting and Pride - Satisfaction - Miserliness - Anxiety]


Selected Quranic Verses On Pride

"Indeed, He does not love the proud." [an-Nahl (16):23]

"Those who dispute about the signs of Allah without any authority given to them, their breasts are filled with nothing but pride for that which they shall never attain…" [al-Ghaafir(40):56]

"And every time I invited them so you might forgive them, they only put their fingers in their ears. Covering themselves with their garments, grown obstinate, and given over to pride." [Nooh (71):7]

"When our signs are recited to such, he turns away full of pride, as if he heard them not…" [Luqmaan (31):7]

"Those who disdain His worship and are full of pride, He will gather them all together to answer to Him." [An-Nisaa' (4):172]

"So enter the gates of Hell to dwell therein. Indeed evil is the abode of the proud.” [An-Nahl (16):29]

"But today you shall be recompensed with suffering humiliation because you were prideful in the earth without just cause…" [Al-Ahqaaf (46):20]

"On the Day of Judgment you will see those who lied against Allah. Their faces will be blackened, is there not in Hell an abode for the proud." [Az-Zumar (39):60]

"Enter the gates of Hell to dwell therein. This is the evil abode of the proud." [Az-Zumar (39):72]

From descriptions of believers in the Qur'an:

"...they have no pride." [As-Sajdah (32):15]

Angels are described as follows:

"...they have no pride." [An-Nahl (16):49]

"Those who are in presence are not too proud to serve Him…" [Al-Anbiyaa' (21):19]


Selected Prophetic Traditions On Pride

"Pride is dissatisfaction with the truth, and belittling the people." [Muslim]

"He will not enter Paradise who has even a speck of pride in his heart." [Muslim]

"Paradise and the Fire quarreled. Paradise said, 'The weak and the poor enter me.' The Fire replied, 'The oppressive and the proud enter me.' So Allah Almighty said to the Fire, 'You are my punishment, in you I punish whom I wish.' He said to Paradise, 'You are my mercy to whom I wish, and each of you will certainly be filled.'" [Muslim, at-Tirmidhi, Ibn Khuzaimah]

The wording of Al-Bukhari: "Paradise and the Fire complained to their Lord. Paradise said, 'O Lord, there is none who enter me but the weak and despised'. The Fire said, 'I receive only the proud…'…"

"Shall I inform you of the people of Paradise? They are every weak and humble person, if he takes an oath to Allah, it will be fulfilled. Shall I inform you of the people of the Fire? They are every cruel, violent and proud person." [Al-Bukhari, Muslim, Ahmad, at-Tirmidhi, an-Nasa'i, Ibn Majah]

"Four things are among my followers from the traditions of jahiliyyah which will not leave: pride of lineage, slandering kinship, use of astrology for rain, and wailing." [Muslim]

"If you were not sinners, I would fear for you what is worse for you: Pride, pride." [Al-Bayhaqi, hasan hadeeth]


Source: Pride: The Fuel of Disbelief

khaled ibnwaled
14-10-08, 05:43 PM
A beautiful poem by Zaynul 'Aabideen 'Alee bin Husayn bin 'Alee bin Abee Taalib, radhiyallaahu 'anhum ajma'een, called "Laysal Ghareeb"



1) The stranger is not the stranger to Yemen or Shaam
But the stranger is the stranger to the grave and the coffin

2) Verily the stranger has rights for his absence
Over the residents of the dwellings & homelands.

3) Don't chase away the outlander in his state of unfamiliarity
For time is also chasing him with hardship & distress

4) My travels are far and my provisions will not suffice me
My strength has weakened and death is calling unto me.

5) I still have sins which I know not of
Allah knows of them; those made in secret & in manifest

6) How merciful has Allah been to me by giving me respite
And I have increased in sins but Allah has always shielded me

7) The hours of my days pass by without regret
No crying, no fear, no sadness

8) I am the one who closes the doors with fatigue
on disobedience, & The Eye of Allah watches over me..

9) O' that which was written in a moment of heedlessness
O' the sorrow which remains in my heart is burning me.

10) Leave me to bewail myself and weep
and pass the time in sadness and remembrance.

11) Leave off your Blaming of me O' Ye who do so..
If you were but to know my situation you would have excused me..

12) Let me cry out tears that have no ending to them
for there will be no lesson that will set me free

13)It is As though I am with that family, laying..
Upon the mattress with their hands turning me over.

14) And they came to me with a doctor that he may cure me..
But of today I think not that medicine will benefit me..

15) My sufferings increased and death began to pull at me ..
From every vein, without ease or comfort..

16) My soul was then removed from me with a gurgle..
And my saliva became bitter at that point..

17) They then shut my eyes and left me…
after a long moment of despair,…. they hurried to the purchase of the shroud

18) And he who was dearest to me got up in a hurry..
To summon the person who was to wash me..

19) He said: O' my people we have attained a Washer who is skillful, clever, bright & intelligent..

20)So then one of the men came and removed my clothing..
He undressed me and denuded me...

21) They then placed me on top of a board
And the sound of water above me began to clean me

22)He poured the water on top of me and washed me..
Three times, before calling out to the people for the Shroud..

23) They shrouded me in a sleeveless garment..
And my provisions became the embalmment in which they embalmed me

24. They Bore me towards my journey Out of this World, Oh How Sorrowful!!
Will be this journey for which I have no provisions to take along with me.

25. Upon their shoulders, they carried me, Four….
Men, and behind me are those who come to bid me farewell

26.They set me before the mihraab then turned away from me
Behind the Imaam they went and he prayed on me then bade me farewell

27. They prayed over me a prayer consisting of neither Rukoo’ nor Sujood
Asking that Allah may have Mercy upon me.

28. They lowered me into my grave slowly
And one of them came forward to place me in the Lahd

29 He raised the garment from my face to gaze upon me
And the tears spilt from his eyes awashing me

30 Then he stood, honoring me, firm and resolute
And lined the bricks on my body then left me

31. And he said “Throw the dirt upon him and reap
The great rewards from Ar-Rahmaan, The Most Gracious”

32. In the darkness of the grave, no mother is there nor,
Is there an affectionate father, or a brother to comfort me

33. Alone….The only inhabitant of the Grave Oh how Sorrowful!!
Am I on parting the world bearing no Deeds to provision me.

34. And a sight which beheld my eye struck terror into me.
From a place of terror it came and startled me.."

35. Munkar and Nakeer, what shall I say to them?
The thought of them strikes terror into me, it causes me fear

36. And they made me to sit and put forth their questions
I have none other Than You now O Lord to deliver me!!.

37. So bestow upon me from your Mercy O Lord, How I hope in You!!
For verily I am fettered in my sins, I am confined by them

38. The relatives have divided my wealth amongst them after leaving me.
And my sins are now upon my back, burdening me

39. My wife has taken another husband in my place
And she has appointed him as overseer over my wealth and my home

40. She has made my children into servants to bid unto her needs
And my wealth has become to them a worthless means of enjoyment

41. So let not this World and its adornments deceive you.
And look at its (evil) effects in your family and homeland

42. And look at the one who collects the wealth of this Dunya in abundance
Will he depart from this world bearing other than the death shroud and embalmment?

43. Take from the dunya that which suffices you and be contented with that
Even if you were to have naught but good health

44. O ye who sow good, you will reap the fruit of your efforts.
O ye who sow evil you will find yourselves overcome with grief

45. O soul of mine, abstain from sinning and attain instead
Deeds which are Beautiful, for which Allah may be merciful towards me

46. O soul of mine, Woe upon you! Turn towards your lord in Repentance, and do that which is good
So that you will be recompensed after your death with that which is delightful

47. Lastly sending prayers upon the Chosen one, Our Sayyid (leader)

48. All praise is unto Allah, May he fill our days and nights with that which is Good, with forgiveness
With Ihsaan and Grace.



لَيْسَ الغَريبُ غَريبَ الشَّأمِ واليَمَنِ *إِنَّ الغَريبَ غَريبُ اللَّحدِ والكَفَنِ

إِنَّ الغَريِبَ لَهُ حَقٌّ لِغُرْبَتـِهِ * على الْمُقيمينَ في الأَوطــانِ والسَّكَنِ


سَفَري بَعيدٌ وَزادي لَنْ يُبَلِّغَنـي * وَقُوَّتي ضَعُفَتْ والمـوتُ يَطلُبُنـي

وَلي بَقايــا ذُنوبٍ لَسْتُ أَعْلَمُها * الله يَعْلَمُهــا في السِّرِ والعَلَنِ


مـَا أَحْلَمَ اللهَ عَني حَيْثُ أَمْهَلَني * وقَدْ تَمـادَيْتُ في ذَنْبي ويَسْتُرُنِي

تَمُرُّ سـاعـاتُ أَيّـَامي بِلا نَدَمٍ * ولا بُكاءٍ وَلاخَـوْفٍ ولا حـَزَنِ


أَنَـا الَّذِي أُغْلِقُ الأَبْوابَ مُجْتَهِداً * عَلى المعاصِي وَعَيْنُ اللهِ تَنْظُرُنـي

يَـا زَلَّةً كُتِبَتْ في غَفْلَةٍ ذَهَبَتْ * يَـا حَسْرَةً بَقِيَتْ في القَلبِ تُحْرِقُني


دَعْني أَنُوحُ عَلى نَفْسي وَأَنْدِبُـهـا * وَأَقْطَعُ الدَّهْرَ بِالتَّذْكِيـرِ وَالحَزَنِ

كَأَنَّني بَينَ تلك الأَهلِ مُنطَرِحــَاً * عَلى الفِراشِ وَأَيْديهِمْ تُقَلِّبُنــي


وَقد أَتَوْا بِطَبيبٍ كَـيْ يُعالِجَنـي * وَلَمْ أَرَ الطِّبَّ هـذا اليـومَ يَنْفَعُني

واشَتد نَزْعِي وَصَار المَوتُ يَجْذِبُـها * مِن كُلِّ عِرْقٍ بِلا رِفقٍ ولا هَوَنِ


واستَخْرَجَ الرُّوحَ مِني في تَغَرْغُرِها * وصـَارَ رِيقي مَريراً حِينَ غَرْغَرَني

وَغَمَّضُوني وَراحَ الكُلُّ وانْصَرَفوا * بَعْدَ الإِياسِ وَجَدُّوا في شِرَا الكَفَنِ


وَقـامَ مَنْ كانَ حِبَّ لنّاسِ في عَجَلٍ * نَحْوَ المُغَسِّلِ يَأْتينـي يُغَسِّلُنــي

وَقــالَ يـا قَوْمِ نَبْغِي غاسِلاً حَذِقاً * حُراً أَرِيباً لَبِيبـاً عَارِفـاً فَطِنِ


فَجــاءَني رَجُلٌ مِنْهُمْ فَجَرَّدَني * مِنَ الثِّيــابِ وَأَعْرَاني وأَفْرَدَني

وَأَوْدَعوني عَلى الأَلْواحِ مُنْطَرِحـاً * وَصـَارَ فَوْقي خَرِيرُ الماءِ يَنْظِفُني


وَأَسْكَبَ الماءَ مِنْ فَوقي وَغَسَّلَني * غُسْلاً ثَلاثاً وَنَادَى القَوْمَ بِالكَفَنِ

وَأَلْبَسُوني ثِيابـاً لا كِمامَ لهـا * وَصارَ زَادي حَنُوطِي حيـنَ حَنَّطَني


وأَخْرَجوني مِنَ الدُّنيـا فَوا أَسَفاً * عَلى رَحِيـلٍ بِلا زادٍ يُبَلِّغُنـي

وَحَمَّلوني على الأْكتـافِ أَربَعَةٌ * مِنَ الرِّجـالِ وَخَلْفِي مَنْ يُشَيِّعُني


وَقَدَّموني إِلى المحرابِ وانصَرَفوا * خَلْفَ الإِمـَامِ فَصَلَّى ثـمّ وَدَّعَني

صَلَّوْا عَلَيَّ صَلاةً لا رُكوعَ لهـا * ولا سُجـودَ لَعَلَّ اللـهَ يَرْحَمُني


وَأَنْزَلوني إلـى قَبري على مَهَلٍ * وَقَدَّمُوا واحِداً مِنهـم يُلَحِّدُنـي

وَكَشَّفَ الثّوْبَ عَن وَجْهي لِيَنْظُرَني * وَأَسْكَبَ الدَّمْعَ مِنْ عَيْنيهِ أَغْرَقَني


فَقامَ مُحتَرِمــاً بِالعَزمِ مُشْتَمِلاً * وَصَفَّفَ اللَّبِنَ مِنْ فَوْقِي وفـارَقَني

وقَالَ هُلُّوا عليه التُّرْبَ واغْتَنِموا * حُسْنَ الثَّوابِ مِنَ الرَّحمنِ ذِي المِنَنِ


في ظُلْمَةِ القبرِ لا أُمٌّ هنــاك ولا * أَبٌ شَفـيقٌ ولا أَخٌ يُؤَنِّسُنــي

فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي


وَهالَني صُورَةً في العينِ إِذْ نَظَرَتْ * مِنْ هَوْلِ مَطْلَعِ ما قَدْ كان أَدهَشَني

مِنْ مُنكَرٍ ونكيرٍ مـا أَقولُ لهم * قَدْ هــَالَني أَمْرُهُمْ جِداً فَأَفْزَعَني


وَأَقْعَدوني وَجَدُّوا في سُؤالِهـِمُ * مَـالِي سِوَاكَ إِلهـي مَنْ يُخَلِّصُنِي

فَامْنُنْ عَلَيَّ بِعَفْوٍ مِنك يــا أَمَلي * فَإِنَّني مُوثَقٌ بِالذَّنْبِ مُرْتَهــَنِ


تَقاسمَ الأهْلُ مالي بعدما انْصَرَفُوا * وَصَارَ وِزْرِي عَلى ظَهْرِي فَأَثْقَلَني

واستَبْدَلَتْ زَوجَتي بَعْلاً لهـا بَدَلي * وَحَكَّمَتْهُ فِي الأَمْوَالِ والسَّكَـنِ


وَصَيَّرَتْ وَلَدي عَبْداً لِيَخْدُمَهــا * وَصَارَ مَـالي لهم حـِلاً بِلا ثَمَنِ

فَلا تَغُرَّنَّكَ الدُّنْيــا وَزِينَتُها * وانْظُرْ إلى فِعْلِهــا في الأَهْلِ والوَطَنِ


وانْظُرْ إِلى مَنْ حَوَى الدُّنْيا بِأَجْمَعِها * هَلْ رَاحَ مِنْها بِغَيْرِ الحَنْطِ والكَفَنِ

خُذِ القَنـَاعَةَ مِنْ دُنْيَاك وارْضَ بِها * لَوْ لم يَكُنْ لَكَ إِلا رَاحَةُ البَدَنِ


يَـا زَارِعَ الخَيْرِ تحصُدْ بَعْدَهُ ثَمَراً * يَا زَارِعَ الشَّرِّ مَوْقُوفٌ عَلَى الوَهَنِ

يـَا نَفْسُ كُفِّي عَنِ العِصْيانِ واكْتَسِبِي * فِعْلاً جميلاً لَعَلَّ اللهَ يَرحَمُني


يَا نَفْسُ وَيْحَكِ تُوبي واعمَلِي حَسَناً * عَسى تُجازَيْنَ بَعْدَ الموتِ بِالحَسَنِ

ثمَّ الصلاةُ على الْمُختـارِ سَيِّدِنـا * مَا وَصَّـا البَرْقَ في شَّامٍ وفي يَمَنِ

والحمدُ لله مُمْسِينَـا وَمُصْبِحِنَا * بِالخَيْرِ والعَفْوْ والإِحْســانِ وَالمِنَنِ



Translated by Sister Amirah & Sister Mawadah






http://kalamullah.com/laysal-ghareeb.html

khaled ibnwaled
14-10-08, 06:09 PM
Kaa'bah: It's Size and History!
The small, cubed building known as the Ka'abah may not rival skyscrapers in height or mansions in width, but its impact on history and human beings is unmatched. The Ka'abah is the building towards which Muslims face five times a day, everyday, in prayer. This has been the case since the time of Prophet Muhammad (peace and blessings be upon him) over 1400 years ago.

The Size of the Kaa'bah:

The current height of the Kaa'bah is 39 feet, 6 inches and total size comes to 627 square feet.

The inside room of the Kaa'bah is 13X9 meters.

The Kaa'bah’s walls are one meter wide. The floor inside is 2.2 meters higher than the place where people perform Tawaaf.

The ceiling and roof are two levels made out of wood. They were reconstructed with teak which is capped with stainless steel.

The walls are all made of stone. The stones inside are unpolished, while the ones outside are polished.


This small building has been constructed and reconstructed by Prophets Adam, Ibrahim, Ismail and Muhammad (peace be upon them all). No other building has had this honor. Yet, not very much is known about the details of this small but significant building.

Did you know the Kaa'bah was reconstructed as recently as close to four years ago?

Did you know that the Kaa'bah has been subjected to danger by natural disasters like flooding, as well as human attacks?

If you didn’t keep reading. You’ll find some rarely heard of information discussed below and discover facts about the Kaa'bah many are unaware of.

The other names of the Kaa'bah Literally, Kaa'bah in Arabic means a high place with respect and prestige. The word Kaa'bah may also be derivative of a word meaning a cube. Some of these other names include:

Bait ul Ateeq-which means, according to one meaning, the earliest and ancient. According to the second meaning, it means independent and liberating. Both meanings could be taken

Bayt ul Haram-the honorable house

The Kaa'bah has been reconstructed up to 12 times Scholars and historians say that the Kaa'bah has been reconstructed between five to 12 times. The very first construction of the Kaa'bah was done by Prophet Adam. Allah says in the Qur'ân that this was the first house that was built for humanity to worship Allah. After this, Prophet Ibrahim and Ismail rebuilt the Kaa'bah. The measurements of the Kaa'bah's Ibrahimic foundation are as follows:

-the eastern wall was 48 feet and 6 inches
-the Hateem side wall was 33 feet
-the side between the black stone and the Yemeni corner was 30 feet
-the Western side was 46.5 feet

Following this, there were several constructions before the Prophet Muhammad’s time. Reconstruction of Kaa'bah by Quraish Prophet Muhammad participated in one of its reconstructions before he became a Prophet. After a flash flood, the Kaa'bah was damaged and its walls cracked. It needed rebuilding. This responsibility was divided among the Quraish’s four tribes. Prophet Muhammad helped with this reconstruction. Once the walls were erected, it was time to place the Black Stone, (theHajar ul Aswad) on the eastern wall of the Kaa'bah. Arguments erupted about who would have the honor of putting the Black Stone in its place. A fight was about to break out over the issue, when Abu Umayyah, Makkah’s oldest man, proposed that the first man to enter the gate of the mosque the following morning would decide the matter. That man was the Prophet. The Makkans were ecstatic. "This is the trustworthy one (Al-Ameen)," they shouted in a chorus. "This is Muhammad". He came to them and they asked him to decide on the matter. He agreed. Prophet Muhammad proposed a solution that all agreed to-putting the Black Stone on a cloak, the elders of each of the clans held on to one edge of the cloak and carried the stone to its place. The Prophet then picked up the stone and placed it on the wall of the Kaa'bah. Since the tribe of Quraish did not have sufficient funds, this reconstruction did not include the entire foundation of the Kaa'bah as built by Prophet Ibrahim. This is the first time the Kaa'bah acquired the cubical shape it has now unlike the rectangle shape which it had earlier.

The portion of the Kaa'bah left out is called Hateem now. Construction After the Prophet’s Time-Abdullah ibn az-Zubayr The Syrian army destroyed the Kaa'bah in Muharram 64 (Hijri date) and before the next Hajj Abdullah ibn az-Zubayr, may Allah be pleased with him, reconstructed the Kaa'bah from the ground up.

Ibn az-Zubayr wanted to make the Kaa'bah how the Prophet Muhammad wanted it, on the foundation of the Prophet Ibrahim. Ibn az-Zubayr said, "I heard Aa'ishah (may Allah be pleased with her) say, 'The Prophet said: "If your people had not quite recently abandoned the Ignorance (Unbelief), and if I had sufficient provisions to rebuild it [the Kaa'bah], I would have added five cubits to it from the Hijr. Also, I would make two doors; one for people to enter therein and the other to exit." (Bukhaaree).

Ibn az-Zubayr said, "Today, I can afford to do it and I do not fear the people. Ibn az-Zubayr built the Kaa'bah on Prophet Ibrahim’s foundation. He put the roof on three pillars with the wood of Aoud (a perfumed wood with aroma which is traditionally burned to get a good smell out of it in Arabia).In his construction he put two doors, one facing the east the other facing the west, as the Prophet wanted but did not do in his lifetime. He rebuilt the Kaa'bah on the Prophet Ibrahim’s foundation, which meant that the Hateem area was included. The Hateem is the area adjacent to the Kaa'bah enclosed by a low semi-circular wall.

Abdullah ibn az-Zubayr also made the following additions and modifications:

-put a small window close to the roof of the Kaa'bah to allow for light.
-moved the door of the Kaa'bah to ground level and added a second door to the Kaa'bah.
-added nine cubits to the height of the Kaa'bah, making it twenty cubits high.
-its walls were two cubits wide.
-reduced the pillars inside the House to three instead of six as were earlier built by Quraish.

For reconstruction, ibn az-Zubayr put up four pillars around Kaa'bah and hung cloth over them until the building was completed. People began to do Tawaf around these pillars at all times, so Tawaf of the Kaa'bah was never abandoned,even during reconstruction.

During Abdul Malik bin Marwan’s time
In 74 Hijri (or 693 according to the Gregorian calendar), Al-Hajjaj bin Yusuf al-Thaqafi, the known tyrant of that time, with the approval of Umayyad KHALIFAH Abdul Malik bin Marwan, demolished what Ibn az-Zubayr had added to it from the older foundation of Prophet Ibrahim, restore its old structure as the Quraish had it. Some of the changes he made were the following:

-he rebuilt it in the smaller shape which is found today
-took out the Hateem
-walled up the western door (whose signs are still visible today) and left the rest as it was pulled down the wall in the Hateem area.
-removed the wooden ladder Ibn az-Zubayr had put inside the Kaa'bah.
-reduced the door's height by five cubits

When Abdul Malik bin Marwan came for Umra and heard the Hadith that it was wish of Prophet for the Kaa'bah to be constructed the way Abdullah ibn az-Zubayr had built it, he regretted his actions.

Imam Malik's advice to the KHALIFAH Harun al Rasheed Abbasi Khalifa Harun al Rasheed wanted to rebuild the Kaa'bah the way the Prophet Muhammad wanted and the way Abdullah ibn az-Zubayr built it. But when he consulted Imam Malik, the Imam asked the KHALIFAH to change his mind because constant demolition and rebuilding is not respectful and would become a toy in the hands of kings. Each one would want to demolish and rebuild the Kaa'bah. Based on this advice, Harun al Rasheed did not reconstruct the Kaa'bah. The structure remained in the same construction for 966 years, with minor repairs here and there.

Reconstruction during Sultan Murad Khan’s time
In the year 1039 Hijri, because of heavy rain, flood and hail, two of the Kaa'bah's walls fell down. The flood during which this occurred took place on the 19th of Shaban 1039 Hijri which continued constantly, so the water in the Kaa'bah became almost close to half of its walls, about 10 feet from the ground level. On Thursday the 20th of Shaban 1039 Hijri, the eastern and western walls fell down. When flood receded on Friday the 21st of Shaban, the cleanup started. Again, a curtain, the way Abdullah ibn az-Zubayr established on 4 pillars, was put up, and the reconstruction started on the 26th of Ramadan. The rest of the walls except for the one near the Black Stone, were demolished. By the 2nd of Zul-Hijjah 1040 the construction was taking place under the guidance of Sultan Murad Khan, the Ottoman Khalifa. From the point of the Black stone and below, the current construction is the same as that done by Abdullah ibn az-Zubayr. The construction which was done under the auspices of Murad Khan was exactly the one done at the time of Abdul Malik ibn Marwan which is the way the Quraysh had built it before Prophethood.On Rajab 28-1377, One historian counted the total stones of the Kaa'bah and they were 1,614. These stones are of different shapes. But the stones which are inside the outer wall which is visible are not counted in there.

Reconstruction of the Kaa'bah In 1996
A major reconstruction of the Kaa'bah took place between May 1996 and October 1996. This was after a period of about 400 years (since Sultan Murad Khan’s time). During this reconstruction the only original thing left from the Kaa'bah are the stones. All other material has been replaced including the ceiling and the roof and its wood.

What is inside the Kaa'bah?

-there are two pillars inside (others report 3 pillars)
-there is a table on the side to put items like perfume
-there are two lantern-type lamps hanging from the ceiling
-the space can accommodate about 50 people
-there are no electric lights inside
-the walls and floors are of marble
-there are no windows inside
-there is only one door
-the upper inside walls of the Kaa'bah were covered with some kind of curtain with the Kalimah written on it.

khaled ibnwaled
14-10-08, 06:11 PM
Prophet Ibraheem's (AS) Legacy
Hajj demonstrates the essence of Islaam which is belief in ONE GOD. Allaah (SWT), ALONE. All the ceremonies a pilgrim performs, all the places through which he goes during Hajj reminds him of a great deal of history of this belief, Tawheed (Islamic Monotheism).

An inherent part of the history of Tawheed is the story of Prophet Ibraheem (AS) who rebuilt the first House of Allaah (SWT), the Ka'baah, as the focal point for the worship of Allaah ALONE.

The story of Prophet Ibraheem (AS) is a long story of great sacrifices and complete submission to Allaah (SWT). Coming through tremendous trials and sacrifices for the sake of Allaah (SWT), he was elevated to the leadership of mankind.

Allaah (SWT) says: "And (remember) when the Lord of Abraham (Allaah) tried him with (certain) Commands, which he fulfilled. He (Allaah) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." (Abraham) said, "And of my offspring (to make leaders)." (Allaah) said, "My Covenant (Prophethood) includes not Zalimun (polytheists and wrong-doers)." (Al-Baqarah 2:124 )

When Ibraheem (AS) stood up to call people to the way of Allaah (SWT), a series of trials and mountains of calamities fell on him. He was deported from his home, abandoned by his parents, relatives and friends, thrown in the fire meant to burn him alive, and, at last, exiled by the king of the country.

Ibraheem (AS) survived all these trials and stood as firm as a rock for the sake of truth. While in exile he wandered in the parts of the known world at that time calling to the path of Allaah (SWT). But still he had to face another trial from His Lord. He was blessed with a son at old age after having completely despaired of it. Allaah (SWT) wanted to test him through this son too as a final test, and ordered him to sacrifice his beloved son. Ibraheem (AS) was successful in this test too. He took his son, Isma'eel (AS) to a mount called Marwah near the Ka'baah and laid him prostrate, face down, to slaughter him with his own hands. Satisfied with Ibraheem's (AS) complete submission and profound love, Allaah (SWT) ransomed Isma'eel (AS) with a sacrificial animal. Nahr. (It is in commemoration of this very event that animals are sacrificed during Hajj and by Muslims all over the world on the occasion of Eid al-Adha).

In this manner, leadership of humanity was entrusted to Ibraheem (AS) and he became the pioneer of the universal Islamic movement. Now in order to give a driving force to this movement, he felt the need of men who would settle down in different areas and operate from there as his deputies.

Thus he appointed his elder son Isma'eel (AS), younger son Ishaq [Isaac (AS)] and nephew Lut [Lot (AS)] in various parts of the known world of that time. Isma'eel (AS) was kept in Arabia at Makkah and Ibraheem (AS) himself stayed with him for a long time to spread the teaching of Islamic Monotheism in all parts of Arabia.

"They said: "Burn him and help your aliha (gods), if you will be doing. We (Allaah) said:

"O fire! Be you coolness and safety for Ibrahim (Abraham)!" (Al-Anbiya 21:68,69)

Allaah (SWT) says:

"They said: "Build for him a building (it is said that the building was like a furnace) and throw him into the blazing fire!

So they plotted a plot against him, but We made them the lowest.

And he said (after his rescue from the fire): "Verily, I am going to my Lord. He will guide me!"

‘My Lord! Grant me (offspring) from the righteous.’

So We gave him the glad tidings of a forbearing boy.

And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allaah), so look what you think!" He said: "O my father! Do that which you are commanded, Insha-Allaah (if Allaah wills), you shall find me of the patient.

Then, when they had both submitted themselves (to the Will of Allaah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering);

And We called out to him: ‘O Abraham!

You have fulfilled the dream (vision)!’ Verily! Thus do We reward the Muhsinun (good-doers, who perform good deeds totally for Allaah’s sake only, without any shoe off or to gain praise or fame, etc. and do them in accordance to Allaah’s Orders).

Verily, that indeed was a manifest trial -

And We ransomed him with a great sacrifice (i.e. a ram);

And We left for him (a goodly remembrance) among the later generations (to come) in later times.

‘Salamun (peace) be upon Ibrahim (Abraham)!’"(As-Saffat 37:97-109)

Construction of the Ka'baah
At this place both father and son constructed the focal point of Tawheed which is distinguished all over the world today, as the Ka'baah. Allaah (SWT) himself selected this center and suggested its site. The full details of how this center was erected, with what sentiments and prayers both father and son raised its walls and how Hajj was initiated are given thus in the Holy Qur'ân. Allaah (SWT) says:

"And (remember) when Abraham and (his son) Ishmael were raising the foundations of the House (the Ka'baah at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.’

‘Our Lord! And make us submissive unto You and show us of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.’

‘Our Lord! Send amongst them a Messenger of their own [and indeed Allaah answered their invocation by sending Muhammad (SAW)], who shall recite unto them Your Verses and instruct them in the Book (this Qur'ân) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and purify them. Verily! You are the All-Mighty, the All-Wise.’" (Al-Baqarah 2:127-129)

Allaah (SWT) also says,

"Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin (mankind and jinns).

In it are manifest signs (for example), the Maqam (place) of Abraham; whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'baah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the 'Alamîn (mankind and jinns)."(Al-‘Imran 3:96-97)

Allaah (SWT) says,

"And (remember) when Abraham said: ‘O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols.’

‘O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving, Most Merciful.’

‘O our Lord! I have made some of my offspring to dwell in a land with no cultivation, by Your Sacred House (the Ka'baah at Makkah); in order, O our Lord, that they may offer prayers perfectly (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks.’" (Ibrahim 14:35-37)

Allaah (SWT) also says,

"And (remember) when We showed Abraham the site of the (Sacred) House (the Ka'baah at Makkah) (saying): "Associate not anything (in worship) with Me, [La ilaha ill-Allaah (none has the right to be worshipped but Allaah) - Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allaah), and make prostration (in prayer, etc.);"

And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)."(Al-Hajj 22:26-27)

This House was not meant merely for the purpose of worshipping; on the contrary from the very first day it was made the Headquarters of the universal Islaamic mission. Its purpose was that believers in Allaah (SWT), drawn from all parts of the world, should assemble here each year, perform Ibadat (worship) collectively and go back to their countries carrying with them the message of Islam.

Realization of Ibraheem's (AS) Prayer
In the course of history, descendants of Ibraheem (AS) and Isma'eel (AS) went astray from the path of Tawheed, and gradually adopted all those bad practices which were rampant among the other ignorant communities. Hundreds of idols were installed in that very Ka'baah which was built as a center of preaching and exhortation for the worship of one God. Ironically enough, idols were made of Ibraaheem (AS) and Ismaa'eel (AS) themselves whose lives were spent in exterminating the practice of idol-worship.

Then the time came for granting the prayer of Ibraaheem (AS) and Ismaa'eel (AS) which they had invoked while raising the walls of the Ka'baah:

"’Our Lord! Send amongst them a Messenger of their own [and indeed Allaah answered their invocation by sending Muhammad (SAW)], who shall recite unto them Your Verses and instruct them in the Book (this Qur'ân) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and purify them. Verily! You are the All-Mighty, the All-Wise.’" (Al-Baqarah 2:129)

A perfect man rose from the progeny of Ibraheem (AS) whose name was Muhammad ibn Abdullah (SAW). He (SAW) revived the genuine and pure religion of Islamic Monotheism. He (SAW) purified the Ka'baah of idols and revived Tawheed in its purity. Prophet Muhammad (SAW) exterminated all the shameful and brutal practices of Jahiliyya (ignorance) which Arabs were accustomed to -- idol worship, spattering the blood and flesh of sacrificed animals on the walls of the Ka'baah, obscene behavior, indecency, wrangling, circumambulation of the Ka'baah in the state of nudity and other evil customs. Thus the Ka'baah regained its real position as the focus of Tawheed and Hajj was re-established in its real meaning and content.

Allaahu Akbar (Allaah is Great)!!!

khaled ibnwaled
14-10-08, 06:13 PM
Dear Pilgrim,

The Prophet declared “Take from me the rites of Hajj.” [Bayhaqee] We have endeavoured to publish some salient facts on the Hajj and Umrah according to the Sunnah. The recommended mode of Hajj for pilgrims from abroad is the Hajj at-Tamattu method. [Saheeh Muslim Vol.2, p.612, no.2803]


And perform property (i.e. all the ceremonies according to the ways of Prophet Muhammad), The Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allaah....
[Al Qur'ân 2:196]

Advice

You will wear your Ihraam before you commence your air journey. Then the Neeyah (intention) for Umrah must be made as soon as you reach the Meeqaat. The Airline captain will tell you when you reach the Meeqaat. The Neeyah is:



LabbaikAllaahumma bi Umrah (O Allaah! Here I am responding to You in performing the Umrah.) On arrival at Makkah you will perform the rites of Umrah, shorten your hair and come out of the state of Ihraam. [Saheeh Muslim vol.2, p.612, no.2803] On the 8th of Dhul Hijjah (also known as Yaum at-Tarwiyah) you will wear the Ihraam (at your residence in Makkah) after you take a bath and then pronounce the Neeyah as follows:



Labbaik Allaahumma bi Hajj (O Allaah! Here I am responding to You in performing the Hajj.) [Saheeh Muslim vol.2, p.612, no.2803] After pronouncing the neeyah, you will leave for Minaa saying the Talbeeyah aloud. The Talbeeyah is as follows:



Labbaik Allaahumma labbaik, labbaik laa shareeka laka labbaik innal hamda wan-ni'mata laka wal mulk laa shareeka lak (Here am I, O Allaah, Here am I. There is no associate with You. Here am I. Surely all praise and graces are Yours, and so is the dominion! There is no associate with You.) [Saheeh al-Bukhaaree vol.2, p.361, no.621]

You will repeat this till the 10th day of Dhul Hijjah (called Yaum an-Nahr).

This is the only instant where the Neeyah is declared aloud and it was never the practice of the Prophet to declare aloud the Neeyah for anything else be it Prayer, for Sawm, Tawaaf or Sa’ee. The text of what is popularly read in the books as the Neeyah for the aforementioned things are all innovations. May Allaah guide us to the correct path!
After making the intention, the pilgrim may say:



Allaahumma haadhihi hajjah, laa riyaa’a feehaa wa laa sum’ah
(O Allaah this is a Hajj, there being no ostentation in it or hypocrisy.) [From Ad-Diyaa with saheeh isnaad]
When making Talbeeyah of intention a pilgrim may also state a condition to Allaah as the Prophet taught:



Allaahumma mahillee haithu habastanee (O Allaah the place where I take off my Ihraam, is where You restrain me.)
The one who does this and is prevented from completing Hajj or Umrah - there is no compensatory sacrifice due from him, nor does he have to repeat his Hajj, unless it is his first one. [Saheeh Muslim, vol.2, p.597, no.2756]

Some Important Points

a) When you enter the Masjid al-Haram in Makkah, do so with your right foot [Hadeeth hasan: ‘As-Saheehah’] and do not forget to say:



Bismillaah wassaalatu wassalaamu ala Rasoolillaah. Allaahummaf-tah lee abwaaba rahmatik (I begin with the name of Allaah. May Allaah render Rasoolullaah safe from every evil. O Allaah! Open for me the gates of Your Mercy.) [Saheeh ul Kaleema at-Tayyeebah]

b) On the 8th of Dhul Hijjah you will assume the ihraam in Makkah and leave for Minaa, saying the Talbeeyah aloud. At Minaa remember to shorten your prayers but not join them. Spend the night in Minaa.


camps of Minaa

c) Move to Arafah after sunrise. Repeat the Talbeeyah. There is no harm if you recite also the Takbeer. [Saheeh al-Bukhaaree vol.2, p.422, no.721]

d) Remember to stay within the boundaries of Arafah. If you do not do this your Hajj is invalid.

e) Leave Arafah after sunset.


ARAFAT

f) Pray Maghrib and Ishaa prayers combined at Muzdalifah.

g) Pick up 7 stones at Muzdalifah, then the rest at Minaa.


Muzdalifah

h) Throw your 7 pebbles at Jamrat al-Aqabah (the large Jamrat and the furthest away from the direction of Muzdalifah)


STONING OF JAMAARAT

Tawaaf

To perform Tawaaf you must have wudoo and should also be clean and free from all kinds of dirt. During the Tawaaf you should remember Allaah and verily all praise is for Allaah, we praise Him and pray to Him alone. You can also recite the Noble Qur’aan. There is no supplication (du'aas) recorded in the authentic traditions other than the recitals that we have mentioned.

The starting point of the Tawaaf is the Black stone as per the diagram shown in this guide. It is fixed to the south-eastern corner of the Ka’bah. The pilgrim first touches it with the right hand saying:



Bismillaah Allaahu Akbar (I begin with the name of Allaah, Allaah is the Greatest) and kisses it. Do not hurt other pilgrims while attempting to kiss the Black Stone. If you are unable to kiss it due to the crowd, then you should touch it and kiss your hand. If you cannot do this as well, then you should only point your right hand to the Black Stone saying:



Allaahu Akbar (Allaah is the Greatest.) When doing this do not kiss your hand. [Saheeh al-Bukhaaree vol.2, p.397, no.682] Between the Yemeni corner and the Black stone recite:



Rabbana Aatina Fid-dunyaa Hasanatan wa fil-aakhirati Hasanatan wa Qinaa Adhaaban-Naar (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!) [Sunan Abu Dawood vol.2, p.498, no.1887] The male pilgrim covers the first three rounds of Tawaaf at a brisk pace, up to the Yemeni Corner. This is called ‘Raml’. The stretch from the Yemeni Corner to the Black Stone must be done at normal pace. The rest of the rounds and the seven rounds of female pilgrims are also done at the usual pace. [Saheeh al-Bukhaaree vol.2, p.393, no.672]

The male pilgrim should wear the Ihraam during the Tawaaf al Qudum (the Tawaaf of arrival) with the middle of the rida’ (the top portion of the Ihraam) under the shoulder leaving the right shoulder bare. The ends of the rida’ meet on the left shoulder. This is called ‘Idtiba’ [Sunan Abu Dawood vol.2, p.495, no.1879]

The Performance of Tawaaf




(Hajr ul-Aswad) The Black Stone

Maqaame Ibraheem


The practice of Idtiba and Raml is only for Tawaaf al-Qudum. Do not do Idtiba or Raml for Tawaaf al-Ifaada or Tawaaf al-Wadaa. Always cover your shoulders at prayer. [Saheeh al-Bukhaaree vol.1, p.218, no.355]

After completion of the Tawaaf, pray two rak’aahs at Maqaame Ibraheem. If it is not possible, for any reason to pray here, due to crowd or otherwise, then pray anywhere in the Mosque. It is sunnah to recite Soorah Al-Kaafiroon in the first rak’aah and Soorah Al-Ikhlaas in the second. [Saheeh Muslim vol.2, p.612, no.2803] After this proceed to the Zamzam well and drink of its water and pour some on the head. Go back to the Black Stone, say Takbeer and touch it with your right hand, if it is possible.

Sa’ee

When you reach the foot of Safaa recite



Innas-Safaa wal Marwata min Sha’aa’irillaah faman hajjal-Baita awi’ tamara fla junaha alaihi ayyattawwafa bihinna waman tatawwa’a khairan fa’innallaaha shaakirun ‘aleem (Verily, as-Safa, and al-Marwah are among the rites of Allaah, so there is no sin upon him who performs Hajj or the Umrah to walk back and forth between them. And whoever does good voluntarily, then verily Allaah is appreciative and All-Knowing.) Then climb As-Safaa till you see the Ka’bah, facing it make Tawheed of Allaah saying:



Laa ilaaha illallaah (There is no true god except Allaah alone.)

Then make Takbeer saying:



Allaahu Akbar (Allaah is the Greatest) 3 times, then say:




Laa ilaaha illallaahu Wahdahu laa shareekalahu lahul mulku wa lahul hamdu wa huwa ‘alaa kulli shai’in qadeer. Laa illaaha illallaahu wahdahu laa shareekalahu anjaza wa’dahu wanasara ‘abdahu wa hazamal ahzaaba wahdah (There is no true god except Allaah alone, Who is without partner. His is the kingdom, all praise is due to Him and He is able to do all things. There is no true god except Allaah alone, Who is without partner. He fulfilled His promise, and made His slave prevail, and He defeated the clans all alone) 3 times. You may make du'aa after each time. Then you descend for sa’ee between Safaa and Marwah and walk till you reach the green sign post on the right and left - then run till the next sign post. Thereafter proceed walking to Marwah and ascend it and repeat what you did in as-Safaa facing the Qiblah saying Takbeer and Tahleel and making du'aa to complete one circuit. Then return to as-Safaa, running at the place for running and completing the second circuit and so on until you complete seven circuits. After finishing the seventh circuit ending at Marwah, shorten the hair of your head to complete your Umrah. [Saheeh Muslim vol.2, p.612, no.2803]



Important Notes

1. If your Tawaaf is interrupted due to congregational prayers, resume from the Black Stone disregarding the incomplete round.

2. Shorten your hair after Umrah but shave your head on the 10th of Dhul-Hijjah. This is more meritorious than shortening as the Prophet said: “O Allaah have mercy on those who shave their heads”, the people said ‘And those who shorten their hair O Rasoolullaah? He said: “O Allaah have mercy on those who shave their heads”, the people said ‘And those who shorten their hair O Rasoolullaah? He added on the fourth time: “And those who shorten their hair.” [Saheeh al-Bukhaaree vol.2, p.455, no.785]

3. On the 10th of Dhul Hijjah, once the stoning is complete, all restrictions except sexual intercourse are lifted and you may change out of your ihraam garments and wear perfume. But you must complete your Tawaaf al-Ifaada before maghrib on the same day. If you are unable to do so, then you must resume your ihraam and perform the tawaaf al-Ifaada after which you may come out of ihraam. [Sunan Abu Dawood vol.2, p.530, no.1994]

4. The best dhikr is




Laa ilaaha illallaahu wahdahu laa shareekalahu lahul mulku wa lahul hamdu wa huwa ‘alaa kulli shai’in qadeer. (There is no true god except Allaah alone, Who is without partner. His is the kingdom, all praise is due to Him and He is able to do all things.) So repeat this as much as you can.




. Ahmediyyah
Nation of Islam

Ansaru Allah
Moors
Warith-deen

Bahaullah

Shi'ites
Baatiniyyah
Boharas

Dawoodi Boharas
Nusayris
Durze
Agakhaani

Jamaat-e-Islami

Sufism
Deobandism
Tableegi-Jamaat

Bareilwiyat

Naqshabandis

. Hizb-ut-tahreer
Ikhwani
Jihaadis
Qur'ânites
Qadariyyah

Khawariji
. Jahmiyyah
. Ash'ariyyah
Matrudiyyah
. Murji’ah
Khalifites(19ers)
Takfiris
Habashis
Mehdavis
Goharshahi
Deviated People
What is Taqleed?
Weak Ahaadeeth
Shirk v/s Islam

Bid'ah v/s Islam

What is Islam?
..Christianity
..Jews
..Hinduism
..Jainism

..Sikhism

..Buddhism
..Atheist

..Zoroastrians
Freemasons

Science & Religion
Vegetarianism

khaled ibnwaled
14-10-08, 06:17 PM
Virtues of the ten days of Dhul Hijjah

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al-Lataa’if, p.8)

The Muslim must understand the value of his life, increase his worship of Allaah and persist in doing good deeds until the moment of death. Allaah says (interpretation of the meaning):

"And worship your Lord until there comes unto you the certainty." [al-Hijr 15:99] The mufassireen (commentators) said: "‘The certainty’ means death."

Among the special seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has preferred over all the other days of the year. Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "There are no days in which righteous deeds are more beloved to Allaah than these ten days." The people asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Bukhaari, 2/457).

Ibn ‘Abbaas (may Allaah be pleased with him and his father) also reported that the Prophet (peace and blessings of Allaah be upon him) said: "There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice." He was asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwaa’, 3/398).

These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better, because they include Laylat al-Qadr ("the Night of Power"), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafseer Ibn Katheer, 5/412).

You should know, my brother in Islaam, that the virtue of these ten days is based on many things:

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): "By the dawn; by the ten nights" [al-Fajr 89:1-2]. Ibn ‘Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu’l-Hijjah. Ibn Katheer said: "This is the correct opinion." (Tafseer Ibn Katheer, 8/413)


The Prophet (peace and blessings of Allaah be upon him) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.


The Prophet (peace and blessings of Allaah be upon him) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the Hujjaaj (pilgrims) to the Sacred House of Allaah.


The Prophet (peace and blessings of Allaah be upon him) commanded us to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allaahu akbar") during this time. ‘Abdullaah ibn ‘Umar (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel ("La ilaaha ill-Allaah"), Takbeer and Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).


These ten days include Yawm ‘Arafaah (the Day of ‘Arafaah), on which Allaah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al-Nahar (the Day of Sacrifice), the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day.


These ten days include the days of sacrifice and of Hajj.

Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu’l-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnaads, 13/146)

The Prophet’s instruction here makes one thing obligatory and his prohibition makes another haraam, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allaah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihraam is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade cutting the hair, not washing it.

The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihraam in some aspects of the rituals performed, and so that he may draw closer to Allaah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allaah will save him in his entirety from the Fire. And Allaah knows best.

If a person has cut his hair or nails during the first ten days of Dhu’l-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadeeth. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (peace and blessings of Allaah be upon him) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that say he forbade them to cut their hair or nails at that time.

If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual.

The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadeeth quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc.

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l-Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: "Allaah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’" (Reported by al-Bukhaari, 1805).

The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu’l-Hijjah. Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (peace and blessings of Allaah be upon him) said: "The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu’l-Hijjah, on the day of ‘Aashooraa’, on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by al-Nisaa’i, 4/205 and by Abu Dawud; classified by al-Albaani as saheeh in Saheeh Abi Dawud, 2/462).


Takbeer. It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted.

Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." [al-Hajj 22:28]

The majority of scholars agree that the "appointed days" are the first ten days of Dhu’l-Hijjah, because of the words of Ibn ‘Abbaas (may Allaah be pleased with him and his father): "The ‘appointed days’ are the first ten days (of Dhu’l-Hijjah)."

The Takbeer may include the words "Allaahu akbar, Allaahu akbar, la ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them) used to go out in the marketplace during the first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee’ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Reported by al-Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating asaaneed).

Performing Hajj and ‘Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (peace and blessings of Allaah be upon him): "An accepted Hajj brings no less a reward than Paradise."


Doing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying (salaat), reading Qur’an, remembering Allaah, making supplication (du’aa’), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.


Sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allaah.


Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin. Repentance means coming back to Allaah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allaah loves.

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another.

Repentance at special times is very important because in most cases people’s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allaah. Allaah says (interpretation of the meaning): "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [al-Qasas 28:67]

The Muslim should make sure that he does not miss any of these important occasion, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is ever watchful, and to Him will we return and render account. As the Qur'ân says (interpretation of the meaning):

"So whosoever does good equal to the weight of an atom, shall see it, And whosoever does evil equal to the weight of an atom, shall see it." [al-Zalzalah 99:7-8]

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord’s mercy during these ten days, for Allaah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allaah bless our Prophet Muhammad and all his Family and Companions.

khaled ibnwaled
15-10-08, 02:06 PM
In giving advice to his companions, the noble Prophet, peace be on him, once said: "Learn the Qur'ân from four persons: Abdullah ibn Masud, Salim Mawla Abi Hudhayfah, Ubayy ibn Kab and Muadh ibn Jabal."

We have read about three of these companions before. But who was this fourth companion in whom the Prophet had so much confidence that he considered him a hujjah or competent authority to teach the Qur'ân and be a source of reference for it?

Salim was a slave and when he accepted Islam he was adopted as a son by a Muslim who was formerly a leading nobleman of the Quraysh. When the practice of adoption (in which the adopted person was called the son of his adopted father) was banned, Salim simply became a brother, a companion and a mawla (protected person) of the one who had adopted him, Abu Hudhayfah ibn Utbah. Through the blessings of Islam, Salim rose to a position of high esteem among the Muslims by virtue of his noble conduct and his piety.

Both Salim and Abu Hudhayfah accepted Islam early. Abu Hudhayfah himself did so in the face of bitter opposition from his father, the notorious Utbah ibn Rabi'ah who was particularly virulent in his attacks against the Prophet, peace be upon him, and his companions.

When the verse of the Qur'ân was revealed abolishing adoption, people like Zayd and Salim had to change their names. Zayd who was known as Zayd Ibn Muhammad had to be called after his own natural father. Henceforth he was known as Zayd Ibn Harithah. Sali m however did not know the name of his father. Indeed he did not know who his father was. However he remained under the protection of Abu Hudhayfah and so came to be known as Salim Mawla Abi Hudhayfah.

In abolishing the practice of adoption, Islam wanted to emphasize the bonds and responsibilities of natural kinship. However, no relationship was greater or stronger than the bond of Islam and the ties of faith which was the basis of brotherhood. The early
Muslims understood this very well. There was nobody dearer to anyone of them after Allah and His Messenger than their brethren in faith.

We have seen how the Ansar of Madinah welcomed and accepted the Muhajirin from Makkah and shared with them their homes and their wealth and their hearts. This same spirit of brotherhood we see in the relationship between the Quraysh aristocrat, Abu Hudhay fah, and the despised and lowly slave, Salim. They remained to the very end of their lives something more than brothers; they died together, one body beside the other one soul with the other. Such was the unique greatness of Islam. Ethnic background and social standing had no worth in the sight of God. Only faith and taqwa mattered as the verses of the Qur'ân and the sayings of the Prophet emphasized over and over again:

"The most honorable of you in the sight of God, is the most God-fearing of you," says the Qur'ân.

"No Arab has an advantage over a non-Arab except in taqwa (piety)," taught the noble Prophet who also said: "The son of a white woman has no advantage over the son of a black woman except in taqwa."

In the new and just society rounded by Islam, Abu Hudhayfah found honor for himself in protecting the one who was a slave.

In this new and rightly-guided society rounded by Islam, which destroyed unjust class divisions and false social distinctions Salim found himself, through his honesty, his faith and his willingness to sacrifice, in the front line of the believers. He was the "imam" of the Muhajirin from Makkah to Madinah, leading them in Salat in the masjid at Quba which was built by the blessed hands of the Prophet himself. He became a competent authority in the Book of God so much so that the Prophet recommended that t he Muslims learn the Qur'ân from him. Salim was even further blessed and enjoyed a high estimation in the eyes of the
Prophet, peace be on him, who said of him.

"Praise be to God Who has made among my Ummah such as you."

Even his fellow Muslim brothers used to call him "Salim min as-Salihin - Salim one of the righteous". The story of Salim is like the story of Bilal and that of tens of other slaves and poor persons whom Islam raised from slavery and degradation and 'made them, in the society of guidance and justice - imams, leaders and military commanders.

Salim's personality was shaped by Islamic virtues. One of these was his outspokenness when he felt it was his duty to speak out especially when a wrong was committed.

A well-known incident to illustrate this occurred after the liberation of Makkah. The Prophet sent some of his companions to the villages and tribes around the city. He specified that they were being sent as du'at to invite people to Islam and not as fighters. Khalid ibn al-Walid was one of those sent out. During the mission however, to settle an old score from the days of Jahiliyyah, he fought with and killed a man even though the man testified that he was now a Muslim.

Accompanying Khalid on this mission was Salim and others. As soon as Salim saw what Khalid had done he went up to him and reprimanded him listing the mistakes he had committed. Khalid, the great leader and military commander both during the days of Jahiliyyah and now in Islam, was silent for once.

Khalid then tried to defend himself with increasing fervor. But Salim stood his ground and stuck to his view that Khalid had committed a grave error. Salim did not look upon Khalid then as an abject slave would look upon a powerful Makkan nobleman. Not a t all. Islam had placed them on an equal footing. It was justice and truth that had to be defended. He did not look upon him as a leader whose mistakes were to be covered up or justified but rather as an equal partner in carrying out a responsibility and an obligation. Neither did he come out in opposition to Khalid out of prejudice or passion but out of sincere advice and mutual self-criticism which Islam has hallowed. Such mutual sincerity was repeatedly emphasized by the Prophet himself when he said: "Ad-dinu an-Nasihah. Ad-din u an-Nasihah. Ad-din u an-Nasihah." "Religion is sincere advice.Religion is sincere advice. Religion is sincere advice."

When the Prophet heard what Khalid had done, he was deeply grieved and made long and fervent supplication to his Lord. "O Lord," he said, "I am innocent before you of what Khalid has done." And he asked: "Did anyone reprimand him?"

The Prophet's anger subsided somewhat when he was told:

"Yes, Salim reprimanded him and opposed him." Salim lived close to the Prophet and the believers. He was never slow or reluctant in his worship nor did he miss any campaign. In particular, the strong brotherly relationship which existed between him and Abu Hudhayfah grew with the passing days.

The Prophet, may God bless him and grant him peace, passed away to his Lord. Abu Bakr assumed responsibility for the affairs of Muslims and immediately had to face the conspiracies of the apostates which resulted in the terrible battle of Yamamah. Among t he Muslim forces which made their way to the central heartlands of Arabia was Salim and his "brother", Abu Hudhayfah.

At the beginning of the battle, the Muslim forces suffered major reverses. The Muslims fought as individuals and so the strength that comes from solidarity was initially absent. But Khalid ibn al-Walid regrouped the Muslim forces anew and managed to achieve an amazing coordination.

Abu Hudhayfah and Salim embraced each other and made a vow to seek martyrdom in the path of the religion of Truth and thus attain felicity in the hereafter. Yamamah was their tryst with destiny. To spur on the Muslims Abu Hudhayfah shouted: "Yaa ahl al-Qu ran -
O people of the Quran! Adorn the Quran with your deeds," as his sword flashed through the army of Musaylamah the imposter like a whirlwind. Salim in his turn shouted:

"What a wretched bearer of the Quran am I, if the Muslims are attacked from my direction. Far be it from you, O Salim! Instead, be you a worthy bearer of the With renewed courage he plunged into the battle. When the standard-bearer of the Muhajirin, Zayd ibn al-Khattab, fell. Salim bore aloft the flag and continued fighting. His right hand was then severed and he held the standard aloft with his left hand while reciting aloud the verse of the glorious Quran:

"How many a Prophet fought in God's way and with him (fought) large bands of godly men! But they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God loves those who are firm and steadfast." What an inspiring verse for such an occasion! And what a fitting epitaph for someone who had dedicated his life for the sake of Islam!

A wave of apostates then overwhelmed Salim and he fell. Some life remained with him until the battle came to an end with the death of Musaylamah. When the Muslims went about searching for their victims and their martyrs, they found Salim in the last throes of death. As his life-blood ebbed away he asked them: "What has happened to Abu Hudhayfah?" "He has been martyred," came the reply. "Then put me to lie next to him," said Salim.

"He is close to you, Salim. He was martyred in this same place." Salim smiled a last faint smile and spoke no more. Both men had realized what they had hoped for. Together they entered Islam. Together they lived. And together they were martyred.

Salim, that great believer passed away to his Lord. Of him, the great Umar ibn al-Khattab spoke as he lay dying: "If Salim were alive, I would have appointed him my successor.

khaled ibnwaled
16-10-08, 12:35 AM
Muadh ibn Jabal was a young man growing up in Yathrib as the light of guidance and truth began to spread over the Arabian peninsula. He was a handsome and imposing character with black eyes and curly hair and immediately impressed whoever he met. He was already distinguished for the sharpness of his intelligence among young men of his own age. The young Muadh became a Muslim at the hands of Musab ibn Umayr, the daiy (missionary) whom the Prophet had sent to Yathrib before the hijrah. Muadh was among the seventy-two Yathribites who journeyed to Makkah, one year before the hijrah, and met the Prophet at his house and later again in the valley of Mina, outside Makkah, at Aqabah. Here the famous second Aqabah Pledge was made at which the new Muslims of Yathrib, including some women, vowed to support and defend the Prophet at any cost. Muadh was among those who enthusiastically clasped the hands of the blessed Prophet then and pledged allegiance to him. As soon as Muadh returned to Madinah from Makkah, he and a few others of his age formed a group to remove and destroy idols from the houses of the mushrikeen in Yathrib. One of the effects of this campaign was that a prominent man of the city, Amr ibn al-Jumuh, became a Muslim. When the noble Prophet reached Madinah, Muadh ibn Jabal stayed in his company as much as possible. He studied the Quran and the laws of Islam until he became one of the most well-versed of all the companions in the religion of Islam. Wherever Muadh went, people would refer to him for legal judgments on matters over which they differed. This is not strange since he was brought up in the school of the Prophet himself and learnt as much as he could from him. He was the best pupil of the best teacher. His knowledge bore the stamp of authenticity. The best certificate that he could have received came from the Prophet himself when he said: "The most knowledgeable of my ummah in matters of Halal and haram is Muadh ibn Jabal."

One of the greatest of Muadhs contributions to the ummah of Muhammad was that he was one of the group of six who collected the Quran during the lifetime of the Prophet, peace be upon him. Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet and his two Khalitahs after him placed this unique gift and power in the service of Islam . After the liberation of Makkah, the Quraysh became Muslims en masse. The Prophet immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his deputy in Makkah and he asked Muadh ibn Jabal to stay with him and teach people the Quran and instruct them in the religion. Sometime after the Prophet had returned to Madinah, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Muadh ibn Jabal their amir. He then put the following question to Muadh:

"According to what will you judge?"

"According to the Book of God," replied Muadh. "And if you find nothing therein?"

"According to the Sunnah of the Prophet of God."

"And if you find nothing therein?"

"Then I will exert myself (exercise ijtihad) to form my own judgment."

The Prophet was pleased with this reply and said: "Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet."

The Prophet personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he said to him:

"O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave." Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet, peace and blessings of God be on him. The Prophet's premonition was correct. The eyes of Muadh never beheld the Prophet after that moment. The Prophet died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he returned to Madinah and found there was no longer the blessed company of the Prophet. During the caliphate of Umar, Muadh was sent to the Banu Kilab to apportion their stipends and to distribute the sadaqah of their richer folk among the poor. When he had done his duty, he returned to his wife with his saddle blanket around his neck, empty handed, and she asked him:

"Where are the gifts which commissioners return with for their families?" "I had an alert Supervisor who was checking over me," he replied. "You were a trusted person with the messenger of God and with Abu Bakr. Then Umar came and he sent a supervisor with you to check on you!' she exclaimed. She went on to talk about this to the women of Umar's household and complained to them about it. The complaint eventually reached Umar, so he summoned Muadh and said:

"Did I send a supervisor with you to check on you?"

"No, Amir al-Mumineen," he said, "But that was the only reason I could find to give her." Umar laughed and then gave him a gift, saying, "I hope this pleases you."

Also during the caliphate of Umar, the governor of Syria, Yazid ibn Abi Sufyan sent a message saying:

"O Amir al-Mumineen! The people of Syria are many. They fill the towns. They need people to teach them the Quran and instruct them in the religion."

Umar thereupon summoned five persons who had collected the Quran in the lifetime of the Prophet, peace be upon him. They were Muadh ibn Jabal, Ubadah ibn asSamit, Abu Ayyub al-Ansari, Ubayy ibn Kab and Abu adDardaa. He said to them:

"Your brothers in Syria have asked me to help them by sending those who can teach them the Quran and instruct them in the religion. Please appoint three among you for this task and may God bless you. I can select three of you myself if you do not want to put the matter to the vote."

"Why should we vote?" they asked. "Abu Ayyub is quite old and Ubayy is a sick man. That leaves three of us." "All three of you go to Homs first of all. If you are satisfied with the condition of the people there, one of you should stay there, another should go to Damascus and the other to Palestine."

So it was that Ubadah ibn as-Samit was left at Homs, Abu ad-Dardaa went to Damascus and Muadh went to Palestine. There Muadh fell ill with an infectious disease. As he was near to death, he turned in the direction of the Kabah and repeated this refrain: "Welcome Death, Welcome. A visitor has come after a long absence . . ." And looking up to heaven, he said: "O Lord, You know that I did not desire the world and to prolong my stay in it . . . O Lord, accept my soul with goodness as you would accept a believing soul..."

He then passed away, far from his family and his clan, a daiy in the service of God and a muhajir in His path.

khaled ibnwaled
16-10-08, 09:59 AM
A Call for Reassessment

A Letter Addressed to Intellectual and Opinion Leaders in the 'West'

Preamble

In the name of Allah, the Unique One, who is no God but He, and no one deserves to be worshiped but He, the Lord of the prophets: Abraham, Moses, Jesus, and Muhammad, the seal of all prophets, (Peace be upon all of them).

This letter was drafted by a group of Muslim scholars and intellectuals who recently gathered to discuss development in the relationship with the 'West', and the best and most logical manner to deal with the acceleration of infringements on the sanctities of Islam and Muslims by individuals, and by governmental, religious, and media organizations in the 'West'.

We, the signatories to this letter, address western thinkers, intellectuals, and decision makers as well as the leaders of grass-root movements and religious institutions. To all of them we state the following regarding this current phenomenon:

When an entire nation faces repeated and accelerated aggressions directed towards what is respected and holy to its people by groups from other nations, reactions will emerge and questions will be raised as to the rationale behind these transgressions, and the environment which created the milieu for these continued attacks. Nonetheless, it is for the benefit of all humanity that these transgressions and attacks come to an end.

No other community on the face of the earth today suffers from occupation, injustice and transgression from certain western forces more than Muslim world. No other peoples or nations are currently mocked, ridiculed, and hence suffered because of the western attacks on their religion and their holy symbols as much as the Muslim world. This phenomenon has reached an unacceptable level of infringement and injustice considering that these actions are directed at a worldwide culture and exceptional civilization with an immense history and against a divine religion representing more than a quarter of the world population. For this reason, we believe it is important to draw attention to our position concerning this phenomenon to allow for mistakes to be addressed and path to be rectified.

- Present Relationship

We realize that the western perspective regarding Islam was not initially positive for several reasons, the most important of which is that Europeans did not deal directly with Islamic culture which led to a continuing sense of unease and apprehension. Disunited Europeans eventually attempted to create a Christian front against Islam. Islam became the exterior enemy capable of unifying a Europe which was until then no more than scattered groups killing one another.

There is no doubt that generalizations may lead to misjudgments. In this regard, we are aware of how Europe and America have attempted over past centuries to rid themselves of the western civilization’s deficiencies in dealing with the concept of ‘Others’. However, incidents during the past few years have totally shattered these attempts.

In this letter, when we address the 'West', we mean western society in general. We are not only addressing the forces antagonistic to Islam, but also those who are fair, and we realize that the 'West' is diverse.

- Examples of Aggressions

We draw the attention of the intellectuals and opinion leaders of the 'West' to the gravity of the increasing and accelerating attacks. It is unconceivable and unacceptable to witness - in less than three years - a series of attacks on what is sacred to us beginning with an assault on our Lord's holy book (the Noble Quran) by the authoring, publication and distribution of a parody of the Quran in which the beliefs, legislations, ethics, and history of our religion are ridiculed. This was followed by a prejudiced and malicious campaign against the person of our Prophet (peace be upon him) describing him with the most repulsive attributes and picturing him with the most mocking and ridiculing caricatures.

The source of these attacks emerged from a Danish newspaper spreading to several European countries where certain news outlets supported and others encouraged the spread of these caricatures. The situation grew even worse when the Roman Catholic Pope described Islam, the Quran, and the Prophet Muhammad (Peace be upon him) in a prepared public speech with attributes that are unjust, to say the least.

Muslims worldwide are also closely following the repeated assaults on the noble Quran at the hands of American soldiers in detention centers of Abu Ghraib in Iraq and Guantanamo in Cuba where the degradation of human beings was coupled with the humiliations of the Quran.

It continues to surprise Muslims worldwide to follow the news about infringements of personal freedoms of Muslim citizens and residents in the largest capitals of western countries. Let us also not forget the repeated attacks on mosques in occupied Iraq and Afghanistan sometimes through direct destruction, or by other means such as forced entry into mosques under the pretext of rooting out and killing militants, which, in turn, leads to the killing of innocent people inside these mosques.

There is also an air of superiority transpiring from the sayings of many leaders and politicians, the writings of some thinkers, and also in diverse media productions such as movies, series and novels that made it a habit of stigmatizing Islam with defects, violence and terrorism.

We are perplexed by the continued lack of public outcry from the majority of intellectual and opinion leaders against these repeated acts of aggression which occur in your countries in the 'West'. It leads us to question which side you belong to: the side of freedom for all, protecting human rights of others, and supporting the global ethic of respect, or the side of repression and curbing other people’s desires to preserve their own identities? We indeed ask: Are you siding with the insolence and mockery of the prophets in the name of the freedom of expression, or siding with freedom against the phenomenon of repression and suppression?

- The Attack on the Prophet of Islam (Peace be upon him)

Although some civilizations have engaged in wars against Muslims in the past, most have not retained the hatred heritage toward the Prophet of Islam when compared with the small countries of Europe and their churches at the same time. Furthermore, Christian animosity toward Islam and the Prophet of Islam outside of western Europe were never transformed into what has been observed in western Europe; an historical abhorrence which was celebrated and emphasized during religious occasions and was portrayed on the walls and ceilings of cathedrals and houses of worship. It is a phenomenon worth studying and it is more important to limit its negative impact.

We question the reasons behind the endeavors of certain people in the 'West' to destroy the reputation of historical and contemporary role models. For those who live with no role models, we believe they will have no future; and a nation with no sense of history is like a building with no foundation.

Is this, perhaps, the fundamental raison d’etre for the focused attack on our Prophet? Do certain movements in the 'West' - calling for materialism and decadence - want human beings in general, and Muslims in particular, to abandon their desire to follow the steps of enlightened historical role models?

We are convinced that attacks such as these recent ones on the best role models in our tradition are nothing but a clarion call in a chain of events attempting to eradicate the historical value of these exemplars.

We remain confident that the Muslim world will never waver when it comes to defending the Prophet of Islam and all other Prophets. This is a dividing line which we will never allow it to be crossed on the false pretext of free expression of opinions or views. Furthermore, the Muslim world can not be forced to accept all the outcomes of freedom of expression in the 'West' just as the 'West' does not want to accept some of the outcomes of other human freedoms in the ‘East’.

We call upon western intellectuals to take a strong stance in dealing with these attacks. We expect they will be more concerned with protecting the accomplishments of the western civilization rather than protecting the ‘rights’ claimed by some in the 'West' to scorn others and ridicule Prophets.

- The Aggression on Al-Aqsa Mosque (The Mosque of all the Prophets)

We consider the occupation and repeated attacks on Al-Aqsa mosque to be yet another example of aggressive behavior on what is considered sacred and holy to Muslims everywhere. These transgressions are happening with the support or silence of most western governments and the approval of some western religious movements as well.

It is worth noting that the Veto right of United States of America is rarely used in the United Nations for any purpose but to defend repeated Zionist attacks on occupied Palestinian land and to protect Jewish domination on Al-Aqsa mosque, which Muslims worldwide will never forfeit.

We reiterate our inquiries to the intellectual and opinion leaders: What is your position regarding these transgressions on what is sacred to Muslims in Palestine, and regarding injustices incurred by the Palestinian people who are deprived of their most basic rights.

We observe the blatant contradiction of the 'West' when it calls upon Muslims to adopt western forms of democracy while the same western governments agonize over what kind of free elections and what form of government Palestinians can be free to choose.

The silence of western intellectuals and thinkers about these transgressions on what is sacred to Muslims in Palestine is humiliating; it is a stain on the foreheads of those who champion freedom and democracy in the 'West'.

We call upon you to remove this stain by joining forces with many impartial intellectuals worldwide who are actively defending the rights of peoples and nations to liberate their occupied lands, to recover their holy sites, to fight for their rights to freely choose their representatives and those who would manage their political and social affairs, to retain their human dignity and their ability to resist humiliation and occupation, and to stand against injustice using all legitimate means.

- Mocking the Islamic Veil

Personal freedom is central to western democracies. It can be seen in western contemporary social life and also in intellectual literature. It should then be one of the fundamental rights of women in a democracy to have the personal freedom to choose their own clothes as far as they are not contradicting any general moral or social value.

The Muslim world is astonished to watch the increased attacks and mockery of the veil of Muslim women in the 'West'. These attacks directly contradict democratic principles which are currently being promoted in the Muslim world. The world's women-rights groups have not taken any concerted steps to defend the rights of Muslim Women. We cannot help but wonder how the right of nudity is accepted and defended while the right of decency is attacked and questioned?

One of the basic human rights in the 'West' is the right for one’s identity to be preserved and even protected and not attacked. How can the 'West' allow attacks on its own Muslim citizens for exercising the right to wear what suit them? Furthermore, we ask: what happened to the religious, social, and intellectual heritage of the western world? Modest western women would –and still do– wear decent clothing which closely resemble the Islamic dress code as in the cases of nuns and countryside women?

If the 'West' has abandoned this legacy of decency, does it mean the rest of the world must follow suit? We reject the 'war on decency' in today's world. We also do not accept the notion that this is the price to be paid for modernity and prosperity. Could the attacks on the veil of Muslim women result from the fact that, in itself, it represents just another symbol of decency?

The laws and regulations that were passed recently by several European countries to limit the rights of women to wear the veil appear to be a clear negation of their civil liberties. We wonder: is this happening because of a continued sense of animosity toward Islam by some, or because of the anti-decency position of some liberal supporters, or is it simply to please supporters of social and moral decadence? These are questions directed at western thinkers and intellectuals by the Muslim world. Our expectation is that they must stand firm against double standards in western intellectual norms which this phenomenon points to.

- Confrontation of Ideas

Islam has been stained with numerous accusations in the last few years by a group of thinkers and religious and political personalities in the 'West'. The accusations range from allegations that Islam has spread by the sword, that 'Reason' has no place in the Islamic intellect, that Islam is a religion of terrorism and backwardness, and other false accusations.

This letter does not aim at providing a detailed refutation of each of these allegations. We, nevertheless, highlight the fact that they contradict rational discussions and also breach basic research principles accepted worldwide. It seems, however, that these allegations correspond well with the policy of ‘War of Ideas’ which some American influential institutions are calling for in order to alter Islam.

We recognize that Islam has propagated through Jihad for the cause of Allah and it also has spread by other peaceful means. In fact, all civilizations have acquired and used force to preserve and defend their accomplishments and values. Moreover, we draw your attention to the fact that the concept of ‘Just War’ was accepted by the European Church and the secular movements in order to preserve the interests of the western civilization. Why then deny the same philosophical position when it comes to Islam?

Any person studying world history would realize that millions of people in many countries such as Indonesia, Malaysia, the Philippines as well as some Asian and African nations have accepted Islam even though they were never invaded or attacked by any Muslim military force.

Another question: Why does Islam continue to grow worldwide nowadays and more particularly in the 'West' with no use of any military force to propagate it? It is happening, we believe, because of Islam's inherited influence and its harmony with the best of human nature.

As for the fundamental place of Reason in Islamic civilization in comparison with other civilizations, we must begin by stressing that historians unanimously agree that western history is full of incidents which either disregard the role of reason or idolize it; thus in fact, moving from one extreme to the opposite.

On the other hand, the Muslim world has been known for its moderation in the use of reason to properly serve humanity. We ask: why do certain religious leaders in the 'West' try to attack the role of reason in Islam? Is it to conceal deficiencies they encounter within their own faith, or to align forces with the secular movement in its confrontation with Islam?

We call upon Church leaders to reexamine their own beliefs beginning with the concept of divinity. Upon rigorous introspection and research, they will perhaps recognize the more-than-ample rational contradictions that this concept holds. The overpowering domination of Church leaders and their hostility towards science and reason could have been the main reason for the revolution against the Church in the past, and could also have inspired the materialistic and atheist wave which has developed throughout western countries.

We invite western intellectuals and thinkers to unshackle themselves from an intellectual position that was inherited from unjust religious wars, which the 'West' itself called ‘Crusades’; wars that perfectly fit today’s definition of ‘terrorist warfare’. As for those who accuse us today of terrorism, they were and still are the cause of most of the horrors and catastrophes of wars that have decimated tens of millions of persons in our contemporary world, especially the two World Wars, which the Muslims had no role in igniting.

Intellectuals in the Islamic world continue to notice the changes taking place in the tactics used by some adversaries in the 'West' who are shifting their position from attacking Muslims to attacking Islam, and from efforts to change Muslims to attempts to 'reform' Islam. We pronounce: Islam is in no need for a contemporary Protestantism, which would corrupt it, because Islam is well known for its ability to renew itself. Furthermore, Islam is spreading with no need to modify it. We question then, why some in the 'West' demand to alter Islam?

It is interesting for us to note that extreme egoism has caused some western intellectuals and decision makers to call for intellectual and religious reforms in a faith in which they barely know. They call for the reform of Islam simply because it is different from what was agreed upon in contemporary Christianity when it merged with western liberalism to form a new religion whose followers are arrogant enough to demand that others must change their own positions to match and adhere to the norms of this new religion.

We are confident that our religion, which will never be altered, is quite capable of healing the problems of western civilization. This may explain the uphill struggle of some opponents in the 'West' who are trying to get rid of the pure form of Islam. Furthermore, we believe that to maintain an unaltered Islam would obliterate for some the ‘End of History’ myth.

We strongly reject any attempt to repress the right of our community to adhere to its own intellectual reasoning system. We affirm at the same time our interest to get acquainted with other civilizations and to benefit from what they have, and is useful to us.

It is important to stress that the western thoughts in the domain of values, morals, legislation, and creeds are neither universal nor sacred. Attempts to make them as such will never succeed. Muslim societies in general are beginning to believe that attacks on Islam by some westerners under the banner of ‘War of Ideas’ only reflect their own fear of the enlightened message of Islam which stands firm against western domination.

What you are accustomed to call the ‘War of Ideas’ is a preference which we do not approve of. Nevertheless, we will never hesitate to face up to whatever hurts our sentiments. The theatre of war in the field of ideas is our own battleground. We will excel in this war not necessarily because of the superiority of our intellectuals or decision makers, but rather because of our unwavering confidence and certainty in our fundamental principles. We are confident of our ability not only to reveal, but also to cure the severe contradictions western civilization has in the domain of ideas, intellect, and beliefs.

- How to Explain the Attacks on our Sanctities?

It appears from the official statements of some western leaders and from verbal or written opinions representing the prevailing intellectual trend today that the attack on the Islamic world is not an isolated event or in response to a specific incident. It rather appears to be the outcome of a master plan that was carefully constructed to eclipse the impact of the Islamic community on the world.

The development of this master plan could be detected in the use of the word ‘Crusade’ used by U.S. President George W. Bush in describing his open war on what is being called ‘terrorism’ in Iraq, Afghanistan, and elsewhere.

It could also explain statements by the former Italian Prime Minister, Silvio Berlusconi, who claimed that western civilization was superior to that of Islam. Berlusconi said that Islam was ‘racist, inflammatory, and uneducated’ ignoring Islam’s long history of accomplishments. Such statements were also echoed by the former German Chancellor who remarked that he would not allow Islam to become a threat to the European civilization. An important question comes to mind here: What is the real purpose of this multifaceted attack on Islam?

If the explanation is the freedom of expression in criticizing other religions, then we do not see in contemporary western literature similar attacks on other religions such as Hinduism, Judaism, and Buddhism. We only observe continuous attacks on Islam. We also wonder: could this campaign of aggression be in response to recent political incidents? We must also disagree with this reasoning because aggressions against Islam have long preceded the recent events when a small group of Muslims has been accused of initiating aggression.

Many Muslim leaders and intellectuals perceive current attacks on Islamic rituals and sanctities as a direct result of the realization of some western leaders and intellectuals that the Islamic world is experiencing a revival, and is going through a fundamental renaissance. It also appears they realize that the Islamic world is resuming its mission to reform humanity to bring real happiness, and that Islam is becoming a real contender in intellectual and civilizational areas.

We examine with interest the report published by the ‘Ontario Consultants on Religious Tolerance’ which estimated the number of Muslims in 2003 to be 1.226 billions representing 19% of the world population that year. The report also confirms that Islam is the only religion whose adherents’ proportion is increasing while the proportion of the other major religions’ adherents is decreasing. The organization also predicts that before 2023, Islam will be the world’s first religion. Could these and other similar statistics be the driving factor behind the return of the fear of the Islamic world among certain western thinkers and leaders? The question is directed to you.

We are convinced of double-standards when we witness western leaders and intellectuals stress upon the value of individual liberty and democratic processes while at the same time they suppress freedom rights for Muslims in western countries. They promote the intolerance of Islamic symbols appearing in the daily lives of Muslims in the 'West', and even attempt to harm Muslims in their own homelands. Moreover, they continuously export oppression and colonial domination to the Islamic world.

We notice that the atmosphere of hostility from some western leaders has permeated some populations under the effect of the media and the hostile policies which are being falsely justified both culturally and intellectually. We believe the western media is no longer completely independent from policymaking. It rather appears sharing roles with decision makers. As a result of the media’s ability to incite people and disseminate policies, a more dangerous effect is also developing: It is the deterrence of nations from accepting the divine guidance.

It is interesting to note that the religious movement in the 'West' has strongly participated in this campaign by either concealing the truth about Islam, attempting to defame it and alienate people away from it, or by hiding the explicit ‘Good News’ pointing to of the prophet-hood of Muhammad (Peace be upon him) in the Old and New Testaments.

There is another trend of concerted political and media attacks on any impartial western writing which appears to be unbiased towards Muslims. This trend confirms to us that certain western political and intellectual forces consider it in their best interest that people in the 'West' get a somber image of Muslims and the religion of Islam.

- In Conclusion

We affirm the importance of proper inter-cultural dialogue in reaching the truth and limiting unjust aggression on others. Nonetheless, we are certain that talking about dialogue for some people is nothing more than a way to justify actions of the 'West' and to suppress the dissenting opinions and the authentic Islamic thinking and ideals. We stress the fact that communication between civilizations is quite possible in today's world but on the condition of establishing justice and fairness.

The contemporary western civilization is an outcome of the accumulation of the accomplishments of all previous world civilizations and their civic and progressive creativities. Nevertheless, the 'West' desires to monopolize its benefits for itself, and only for those who circle in its orbit. The 'West' appears to be adamant about depriving the Muslim world of the means of technological and materialistic progress to keep it occupied with inter-fighting and struggles fueled and instigated by the 'West' itself.

The stagnation of Muslims in development and creativity - due to many reasons - is an exception to the norms of the history of the Islamic civilization. This stagnation does not indicate that we are a backward community in terms of civilization or values. On the contrary, the Muslim world community encompasses a wealth of morals, ideals, values, and sources of guidance and enlightenment, and it will never abandon them. It will always carry the responsibility of calling humanity to these virtues.

We call upon you to reconsider the position of claiming civilizational supremacy over others. We further urge intellectual and opinion leaders among you to maintain neutrality and fairness with regard to Islam, its noble values, and its good virtues which has bequeathed humanity over ages.

The current situation of our Islamic world might not be great, but the foundations of Islam in creed, legislation, civilization, and ethics are nonetheless magnificent and applicable to every time and place. Furthermore, it is important to state that while the 'West' has achieved strong materialistic progress and technological innovation, the foundations of its civilization as they currently stand are not beneficial to humanity in the long run.

The defects of our current situation do not affect our conviction of the value of our religion and our civilization for humanity. This is why we are addressing you, the opinion leaders and decision makers, and we address through you the silent majority of the western peoples as well as those who are implicated in the campaigns of aggression on our sanctities and our resources and we demand from all the following:

First: Stop inflicting injustice upon us. Bring to an end the interference in our affairs, and stop attacking what is sacred and holy to our Muslim world community. Continuing these acts of aggression will not serve your vital economic interests in our countries. The only way to preserve these interests is through justice and fairness.

Second: We call upon you to join forces with us to stop media and cultural campaigns which insult what is sacred to us, ridicule our noble Quran, and attack the character of our Prophet. Otherwise, the Muslim community will have no choice but to continue exercising its legitimate right to resist the western oppression in all its forms: cultural, civilizational, political, and military.

Third: Rather than allocating resources and efforts on current campaigns aiming at containing and dominating us culturally, economically, politically and militarily, we urge you to allocate some of your intellectual and research efforts to determine the real causes of the rising civilizational conflict between us. We also urge you to research and study the real essence of the message of our Prophet Muhammad (Peace be upon him). We call upon you to open your minds and hearts to comprehend and appreciate the universality of Islam and the realities of our religion before attacking them, or calling people away from them.

Fourth: It is more important for western intellectuals and leaders to focus on reforming their own countries before interfering in the affairs of other nations and civilizations. The 'West' is undeniably in need of several fundamental reforms. It is far more imperative to tackle these reforms than to impose western reform projects on the Muslim world. We are confident that western nations and societies are heading towards a grievous abyss of incoherence, deterioration, and cultural bankruptcy if their leaders continue their approach of exporting corruption and inequalities to the rest of the world. All these mounting abuses will eventually return back as arrows hitting the hearts of those who spread and propagate them.

To reiterate: This letter is a call to the intellectual leaders in western countries to implement a ‘Western Reform Initiative’ to rekindle the true virtues of faith which all Prophets called for, to pay due respect to these Prophets (Peace be upon them), to aid the innocent, and to prevent injustice and aggression in the entire world and not just in the 'West'.

Before making calls to reform the Islamic world (or the Greater Middle East as they call it), the thinkers and leaders of the 'West' should adopt a project to reform their own societies with regard to family values, marriage and virtue. We also call for a western economic reform, which will protect people and individuals from being ‘terrorized’ by corporations and capitalistic market forces. This reform will bring back respect and appreciation to moral values rather than market values. It is a reform project which will enable the 'West' to join global forces working together in order to stop the alienation of the underprivileged, and to reinstate intrinsic value to real education.

Now is the right time to launch this initiative to rescue the 'West' from the dominance of an atheist minority seeking to destroy all contemporary religious values and moral standards.

Fifth: The 'West' must apologize for its repeated assaults on Islam. Furthermore, it must apologize for the numerous crimes that were committed in its name against Muslims during, before, and after the colonial era.

Our message to those who are determined to continue their aggression against our Muslim community is this: The propagation of Islam never ceased when it was attacked at any time in the past nor will it come to an end if it is harassed in this era or until the end of age. The Muslim world has a unique resiliency; a capacity to rebound after setbacks as witnessed throughout history.

The role of our Muslim community will not be limited to defending our religion and what is sacred to us. It will also extend to expose the tactics of the enemies of humanity. Citizens of the western world will come to recognize that what the enemies of Muslims in the 'West' are doing will harm the western world far more than it will harm the Muslim community.

The 'West' could possibly lose the advantages of economic trade with 1.25 billion people representing an overwhelming market share of world consumers. It will risk trade relationships with many Muslim countries, which retain a vast wealth of all current natural energy resources needed to fuel the wheel of modernity and development. These are the same Muslims who carry the largest share of the burden of sustaining human fairness and justice.

We believe that welcoming the western technological advancements, which are beneficial to humanity, does neither indicate nor necessitate trading our own values in order to merge into western cultures. We reject blind adherence to the 'West' or anyone else. At the same time, we do not object to trade and exchange benefits with the 'West' or to make use of its technological and industrial innovations.

We call upon the intellectual and opinion leaders in the 'West' to truly understand the religion of Islam, and the Muslim community. What motivates us to do so, and our evidence to it, is the divine order in the Book of Allah – The Noble Quran, which we find to be the very best way to conclude our letter to you. The glorious God states: "Say: 'O people of the Scripture: Come to a word that is just between us and you, that we worship none but God, and that we associate no partners with Him, and that none of us shall take others as lords besides God.' Then, if they turn away, say: 'Bear witness that we are Muslims.'" [Quran,3:64]

khaled ibnwaled
17-10-08, 04:27 AM
A woman named Umm Anmaar who belonged to the Khuza'a tribe in Makkah went to the slave market in the city. She wanted to buy herself a youth for her domestic chores and to exploit his labour for economic gains. As she scrutinized the faces of those who were displayed for sale, her eyes fell on a boy who was obviously not yet in his teens. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new acquisition.

On the way home, Umm Anmaar turned to the boy and said:

"What's your name, boy?"
"Khabbab."
"And what's your father's name?"
"Al-Aratt."
"Where do you come from?"
"From Najd."
"Then you are an Arab!"
"Yes, from the Banu Tamim."
"How then did you come into the hands of the slave dealers in Makkah?"

"One of the Arab tribes raided our territory. They took our cattle and captured women and children. I was among the youths captured. I passed from one hand to another until I ended up in Makkah . . ."

Umm Anmaar placed the youth as an apprentice to one of the blacksmiths in Makkah to learn the art of making swords. The youth learnt quickly and was soon an expert at the profession. When he was strong enough, Umm Anmaar set up a workshop for him with all the necessary tools and equipment for making swords. Before long he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmaar gained much profit through him and exploited his talents to the full.

In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom. Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw. He was one of the victims of this tyranny and he would say to himself:

"After this night of darkness, there must be a dawn." And he hoped that he would live long enough to see the darkness dissipate with the steady glow and brightness of new light.

Khabbab did not have to wait long. He was privileged to be in Makkah when the first rays of the light of Islam penetrated the city. It emanated from the lips of Muhammad ibn Abdullah as he announced that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. He called for an end to injustice and oppression and sharply criticised the practices of the rich in accumulating wealth at the expense of the poor and the outcast. He denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy.

To Khabbab, the teachings of Muhammad were like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from him. Without any hesitation he stretched out his hand to the Prophet in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger." He was among the first ten persons to accept Islam.

Khabbab did not hide his acceptance of Islam from anyone. When the news of his becoming a Muslim reached Umm Anmaar, she became incensed with anger. She went to her brother Siba'a ibn Abd al-Uzza who gathered a gang of youths from the Khuza'a tribe and together they made their way to Khabbab. They found him completely engrossed in his work. Siba'a went up to him and said:

"We have heard some news from you which we don't believe."

"What is it?" asked Khabbab.

"We have been told that you have given up your religion and that you now follow that man from the Banu Hashim ."

"I have not given up my religion," replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger."

No sooner had Khabbab spoken these words than Siba'a and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received.

The news of what happened between Khabbab and his slave mistress spread throughout Makkah like wild-fire. People were astonished at Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had had the audacity to announce the fact with such frankness and defiant confidence.

The Khabbab affair shook the leaders of the Quraysh. They did not expect that a blacksmith, such as belonged to Umm Anmaar and who had no clan in Makkah to protect him and no asabEyyah to prevent him from injury, would be bold enough to go outside her authority, denounce her gods and reject the religion of her forefathers. They realized that this was only the beginning . . .

The Quraysh were not wrong in their expectations. Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly the message of truth.

In the precincts of the Haram, near the Ka'bah, the Quraysh leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufyan ibn Harb, al- Walid ibn al-Mughira and Abu Jahl ibn Hisham. They noted that Muhammad was getting stronger and that hi sfollowing was increasing day by day, indeed hour by hour. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recants his faith or dies.

On Siba'a ibn Abd al-Uzza and his people fell the task of punishing Khabbab even further. Regularly they began taking him to an open area in the city when the sun was at its zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armour and lay him on the ground. In the intense heat his skin would be seared and his body would become inert. When it appeared that all strength had left him, they would come up and challenge him:

"What do you say about Muhammad?"

"He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light."

They would become more furious and intensify their beating. They would ask about al-Laat and al-Uzza and he would reply firmly:

"Two idols, deaf and dumb, that cannot cause harm or bring any benefit..."

This enraged them even more and they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant.

The inhumanity of Umm Anmaar towards Khabbab was not less than that of her brother. Once she saw the Prophet speaking to Khabbab at his workshop and she flew into a blind rage. Every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted.

Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother. His release from pain and suffering only came when the Prophet, peace be upon him, gave permission to his companions to emigrate to Madinah. Umm Anmaar by then could not prevent him from going. She herself became afflicted with a tertible illness which no one had heard of before. She behaved as if she had suffered a rabid attack. The headaches she had were especially nerve-racking. Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a ret hot iron, was more terrible than all the headaches she suffered.

At Madinah, among the generous and hospitable Ansar, Khabbab experienced a state of ease and restfulness which he had not known for a long time. He was delighted to be near the Prophet, peace be upon him, with no one to molest him or disturb his happiness.

He fought alongside the noble Prophet at the battle of Badr. He participated in the battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of the Prophet.

Khabbab lived long enough to witness the great expansiOn of Islam under the four Khulafaa ar- RashidunŃAbu Bakr, Umar, Uthman and Ali. He once visited Umar during his caliphate. Umar stood upŃhe was in a meetingŃand greeted Khabbab with the words:

"No one is more deserving than you to be in this assembly other than Bilal."

He asked Khabbab about the torture and the persecution he had received at the hands of the mushrikeen. Khabbab described this in some detail since it was still very vivid in his mind. He then exposed his back and even Umar was aghast at what he saw.

In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was, however, well-known for his generosity. It is even said that he placed his dirhams and his dinars in a part of his house that was known to the poor and the needy. He did not secure this money in any way and those in need would come and take what they needed without seeking any permission or asking any questions.

In spite of this, he was always afraid of his accountability to God for the way he disposed of this wealth. A group of companions related that they visited Khabbab when he was sick and he said:

"In this place there are eighty thousand dirhams. By God, I have never secured it any way and I have not barred anyone in need from it."

He wept and they asked why he was weeping.

"I weep," he said, "because my companions have passed away and they did not obtain any such reward in this world. I have lived on and have acquired this wealth and I fear that this will be the only reward for my deeds."

Soon after he passed away. The Khalifah Ali ibn abi Talib, may God be pleased with him, stood at his grave and said:

"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed hijrah willingly. He lived as a mujahid and God shall not withhold the reward of one who has done good."

khaled ibnwaled
17-10-08, 04:32 AM
In spite of his noble standing among the Quraysh, Abu Talib, an uncle of the Prophet, was quite poor. He had a large family and did not have enough means to support them adequately. His poverty-stricken situation became much worse when a severe drought hit the Arabian peninsula. The drought destroyed vegetation and livestock and, it is said, people were driven to eat bones in the struggle for survival.

It was during this time of drought, before his call to prophethood, that Muhammad said to his uncle, al Abbas: "Your brother, Abu Talib, has a large family. People as you see have been afflicted by this severe drought and are facing starvation. Let us go to Abu Talib and take over responsibility for some of his family. It will take one of his sons and you can taken another and we will look after them."

"What you suggest is certainly righteous and commendable," replied al-Abbas, and together they went to Abu Talib and said to him: "We want to ease some of the burden of your family until such time as this distressing period has gone." Abu Talib agreed.

"If you allow me to keep Aqeel (one of his sons older than Ali), then you may do whatever you like ," he said.

It was in this way that Muhammad took Ali into his household and al-Abbas took Jafar into his. Jafar had a very close resemblance to the Prophet. It is said there were five men from the Hashim clan who resembled the Prophet so much, they were often mistaken for him. They were: Abu Sufyan ibn al-Harith and Qutham ibn al-Abbas both of whom were cousins of his. As-Saib ibn Ubayd, the grandfather of Imam ash Shafi: al-Hasan ibn Ali, the grandson of the Prophet, who resembled him most of all; and Jafar ibn Abi Talib.

Jafar stayed with his uncle, al-Abbas, until he was a young man. Then he married Asma bint Umays, a sister of Maymunah who was later to become a wife of the Prophet. After his marriage, Jafar went to live on his own. He and his wife were among the first persons to accept Islam. He became a Muslim at the hands of Abu Bakr as-Siddiq, may God be pleased with him.

The young Jafar and his wife were devoted followers of Islam. They bore the harsh treatment and the persecution of the Quraysh with patience and steadfastness because they both realized that the road to Paradise was strewn with. thorns and paved with pain and hardship.

The Quraysh made life intolerable for them both and for their brethren in faith. They tried to obstruct them from observing or performing the duties and rites of Islam. They prevented them from tasting the full sweetness of worship undisturbed. The Quraysh waylaid them at every turn and severely restricted their freedom of movement.

Jafar eventually went to the Prophet, peace be upon him, and sought permission for himself and a small group of the Sahabah, including his wife, to make hijrah to the land of Abyssinia. With great sadness, the Prophet gave his permission. It pained him that these pure and righteous souls should be forced to leave their homes and the familiar and cherished scenes and memories of their childhood and youth, not for any crime but only because they said, "Our Lord is One. Allah is our Lord."

The group of Muhajirin left Makkah bound for the land of Abyssinia. Leading them was Jafar ibn Abi Talib. Soon they settled down in this new land under the care and protection of the Negus, the just and righteous ruler of Abyssinia. For the first time since they became Muslims, they savoured the taste of freedom and security and enjoyed the sweetness of worship undisturbed.

When the Quraysh learnt of the departure of the small group of Muslims and the peaceful life they enjoyed under the protection of the Negus, they made plans to secure their extradition and their return to the great prison that was Makkah. They sent two of their most formidable men, Amr ibn al-Aas and Abdullah ibn Abi Rabiah, to accomplish this task and loaded them with valuable and much sought after presents for the Negus and his bishops.

In Abyssinia, the two Quraysh emissaries first presented their girls to the bishops and to each of them they said: "There are some wicked young people moving about freely in the King's land. They have attacked the religion of their forefathers and caused disunity among their people. When we speak to the King about them, advise him to surrender them to us without his asking them about their religion. The respected leaders of their own people are more aware of them and know better what they believe."

The bishops agreed.

Amr and Abdullah then went to the Negus himself and presented him with gifts which he greatly admired. They said to him: "O King, there is a group of evil persons from among our youth who have escaped to your kingdom. They practice a religion which neither we nor you know. They have forsaken our religion and have not entered into your religion. The respected leaders of their people - from among their own parents and uncles. and from their own clans - have sent us to you to request you to return them. They know best what trouble they have caused."

The Negus looked towards his bishops who said: "They speak the truth, O King. Their own people know them better and are better acquainted with what they have done. Send them back so that they themselves might judge them."

The Negus was quite angry with this suggestion and said: "No. By God, I won't surrender them to anyone until I myself call them and question them about what they have been accused. If what these two men have said is true, then I will hand them over to you. If however it is not so, then I shall protect them so long as they desire to remain under my protection."

The Negus then summoned the Muslims to meet him. Before going, they consulted with one another as a group and agreed that Jafar ibn Abi Talib and no one else should speak on their behalf.

In the court of the Negus, the bishops, dressed in green surplises and impressive headgear, were seated on his right and on his left. The Quray****e emissaries were also seated when the Muslims entered and took their seats. The Negus turned to them and asked:

"What is this religion which you have introduced for yourself and which has served to cut you off from the religion of your people? You also did not enter my religion nor the religion of any other community."

Jafar ibn Abi Talib then advanced and made a speech that was moving and eloquent and which is still one of the most compelling descriptions of Islam. the appeal of the noble Prophet and the condition of Makkan society at the time. He said: "O King, we were a people in a state of ignorance and immorality, worshipping idols and eating the flesh of dead animals, committing all sorts of abomination and shameful deeds. breaking the ties of kinship, treating guests badly and the strong among us exploited the weak. "We remained in this state until Allah sent us a Prophet, one of our own people whose lineage, truthfulness, trustworthiness and integrity were well-known to us. "He called us to worship Allah alone and to renounce the stones and the idols which we and our ancestors used to worship besides Allah.

"He commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors, to cease all forbidden acts, to abstain from bloodshed. to avoid obscenities and false witness, not to appropriate an orphan's property nor slander chaste women.

"He ordered us to worship Allah alone and not to associate anything with him, to uphold Salat, to give Zakat and fast in the month of Ramadan.

"We believed in him and what he brought to us from Allah and we follow him in what he has asked us to do and we keep away from what he forbade us from doing.

"Thereupon, O King, our people attacked us, visited the severest punishment on us to make us renounce our religion and take us back to the old immorality and the worship of idols.

"They oppressed us, made life intolerable for us and obstructed us from observing our religion. So we left for your country, choosing you before anyone else, desiring your protection and hoping to live in Justice and in peace m your midst."

The Negus was impressed and was eager to hear more. He asked Jafar: "Do you have with you something of what your

Prophet brought concerning God?" "Yes," replied Jafar.

"Then read it to me," requested the Negus. Jafar, in his rich, melodious voice recited for him the first portion of Surah Maryam which deals with the story of Jesus and his mother Mary.

On hearing the words of the Quran, the Negus was moved to tears. To the Muslims, he said: "The message of your Prophet and that of Jesus came from the same source..." To Amr and his companion, he said:" Go. For, by God, I will never surrender them to you." That, however, was not the end of the matter. The wily Amr made up his mind to go to the King the following day "to mention something about the Muslims belief which will certainly fill his heart with anger and make him detest them" On the morrow, Amr went to the Negus and said:

"O King. these people to whom you have given refuge and whom you protect say something terrible about Jesus the son of Mary (that he is a slave). Send for them and ask them what they say about him."

The Negus summoned the Muslims once more and Jafar acted as their spokesman. The Negus put the question: "What do you say about Jesus, the son of Mary?"

"Regarding him, we only say what has been revealed to our Prophet ," replied Jaffar. "And what is that?" enquired the Negus.

"Our Prophet says that Jesus is the servant of God and His Prophet. His spirit and His word which He cast into Mary the Virgin."

The Negus was obviously excited by this reply and exclaimed: "By God, Jesus the son of Mary was exactly as your Prophet has described him"

The bishops around the Negus grunted in disgust at what they had heard and were reprimanded by the Negus. He turned to the Muslims and said:

"Go, for you are safe and secure. Whoever obstructs you will pay for it and whoever opposes you will be punished. For, by God, I would rather not have a mountain of gold than that anyone of you should come to any harm."

Turning to Amr and his companion, he instructed his attendants: "Return their gifts to these two men. I have no need of them." Amr and his companion left broken and frustrated. The Muslims stayed on in the land of the Negus who proved to be most generous and kind to his guests.

Jafar and his wife Asma spent about ten years in Abyssinia which became a second home for them. There, Asma gave birth to three children whom they named Abdullah, Muhammad and Awn. Their second child was possibly the first child in the history of the Muslim Ummah to be given the name Muhammad after the noble Prophet, may God bless him and grant him peace.

In the seventh year of the hijrah, Jafar and his family left Abyssinia with a group of Muslims and headed for Madinah. When they arrived the Prophet was just returning from the successful conquest of Khaybar. He was so overjoyed at meeting Jafar that he said: "I do not know what fills me with more happiness, the conquest of Khaybar or the coming of Jafar."

Muslims in general and the poor among them especially were just as happy with the return of Jafar as the Prophet was. Jafar quickly became known as a person who was much concerned for the welfare of the poor and indigent. For this he was nicknamed, the "Father of the Poor". Abu Hurayrah said of him: "The best of men towards us indigent folk was Jafar ibn Abi Talib. He would pass by us on his way home and give us whatever food he had. Even if his own food had run out, he would send us a pot in which he had placed some butterfat and nothing more. We would open it and lick it clean..."

Jafar's stay in Madinah was not long. At the beginning of the eighth year of the hijrah, the Prophet mobilized an army to confront Byzantine forces in Syria because one of his emissaries who had gone in peace had been treacherously killed by a Byzantine governor. He appointed Zayd ibn Harithah as commander of the army and gave the following instructions: "If Zayd is wounded or killed, Jafar ibn Abi Talib would take over the command. If Jafar is killed or wounded, then your commander would be Abdullah ibn Rawahah. If Abdullah ibn Rawahah is killed, then let the Muslims choose for themselves a commander."

The Prophet had never given such instructions to an army before and the Muslims took this as an indication that he expected the battle to be tough and that they would even suffer major losses.

When the Muslim army reached Mutah, a small village situated among hills in Jordan, they discovered that the Byzantines had amassed a hundred thousand men backed up by a massive number of Christian Arabs from the tribes of Lakhm, Judham, Qudaah and others. The Muslim army only numbered three thousand.

Despite the great odds against them, the Muslim forces engaged the Byzantines in battle. Zayd ibn al-Harithah, the beloved companion of the Prophet, was among the first to fall. Jafar ibn Abi Talib then assumed command. Mounted on his ruddy-complexioned horse, he penetrated deep into the Byzantine ranks. As he spurred his horse on, he called out: "How wonderful is Paradise as it draws near! How pleasant and cool is its drink! Punishment for the Byzantines is not far away!" Jafar continued to fight vigorously but was eventually slain. The third in command, Abdullah ibn Rawahah, also fell. Khalid ibn al-Walid, the inveterate fighter who had recently accepted Islam, was then chosen as the commander. He made a tactical withdrawal, redeployed the Muslims and renewed the attack from several directions. Eventually, the bulk of the Byzantine forces fled in disarray.

The news of the death of his three commanders reached the Prophet in Madinah. The pain and grief he felt was intense. He went to Jafar's house and met his wife Asma. She was getting ready to receive her absent husband. She had prepared dough and bathed and clothed the children. Asma said: "When the Messenger of God approached us, I saw a veil of sadness shrouding his noble face and I became very apprehensive. But I did not dare ask him about Jafar for fear that I would hear some unpleasant news. He greeted and asked, 'Where are Jaffar's children?' I called them for him and they came and crowded around him happily, each one wanting to claim him for himself. He leaned over and hugged them while tears flowed from his eyes.

'O Messenger of God,' I asked, 'why do you cry? Have you heard anything about Jafar and his two companions?'

'Yes,' he replied. 'They have attained martyrdom.' The smiles and the laughter vanished from the faces of the little children when they heard their mother crying and wailing. Women came and gathered around Asma.

"O Asma," said the Prophet, "don't say anything objectionable and don't beat your breast." He then prayed to God to protect and sustain the family of Jafar and assured them that he had attained Paradise.

The Prophet left Asma's house and went to his daughter Fatimah who was also weeping. To her, he said: "For such as Jafar, you can (easily) cry yourself to death. Prepare food for Jafar's family for today they are beside themselves with grief.

khaled ibnwaled
17-10-08, 04:39 AM
Praise be to Allaah.

The people of Paradise will enter Paradise in the most perfect and beautiful form, in the form of their father Adam (peace be upon him), whom Allaah created with His own hand and perfected his form and made his shape beautiful. Everyone who enters Paradise will be in the form of Adam. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah created Adam in his form, sixty cubits tall… and everyone who enters Paradise will be in the form of Adam, sixty cubits tall…”

Narrated by al-Bukhaari, 5873; Muslim, 7092

With regard to their ages, they will all enter Paradise at the age of strength and youth, thirty-three years old. It was narrated from Mu’aadh ibn Jabal that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged thirty or thirty-three years.”

Narrated by al-Tirmidhi, 2545. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7928

It was also narrated by Ahmad (8505) from Abu Hurayrah (may Allaah be pleased with him), with the words “thirty three years old”, with no doubt.

Ahmad Shaakir said: its isnaad is hasan.

O Allaah, we ask You for Paradise and the words and deeds that will bring us closer to it.

khaled ibnwaled
17-10-08, 03:14 PM
Praise be to Allah, Lord of All the Worlds. And may peace and blessings be upon our Prophet Muhammad and upon his family and Companions.

The first pillar of Islam is our testimony that there is no God but Allah and that Muhammad is the Messenger of Allah. The first half of this testimony is our declaration of monotheism. The second half is our declaration that Muhammad (peace be upon him) is Allah’s Messenger (peace be upon him). We can only fully realize the meaning of the second half of the testimony in our hearts by cultivating the following:

Belief in everything the Prophet (peace be upon him) has told us. We must believe, first and foremost, that Muhammad (peace be upon him) is the Messenger of Allah sent to all humanity to convey to them what Allah revealed to him of the Qur’ân and Sunnah. This is the religion of Islam, and Allah will accept from his servants no other religion.
Obedience to his commands with full acceptance and submission. We must adhere to his Sunnah and emulate his most excellent example and eschew everything to the contrary.
Love for the Prophet (peace be upon him). We must love our Prophet (peace be upon him) more than we love anyone else, even our own parents and children. In this way, we will show him the respect and deference that he deserves and we will be inspired to do what we must to support and defend him.
It is incumbent upon every one of us as Muslims to fully realize in our lives the meaning of our testimony “Muhammad is the Messenger of Allah”. We must truly inculcate this faith in our hearts. The hypocrites had said to the Prophet (peace be upon him): “We bear witness that indeed you are the Messenger of Allah.” In turn, Allah said: “Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars.” (Surah, 63: 1)

There are a number of things that we can do to put our love for the Prophet (peace be upon him) into action and carry out our duty to him. We must confront the vicious attacks being waged against him and ransom him with our lives, our loved ones, and our wealth to the extent of our varying abilities. We must all carry out our responsibilities on whatever level we are able.

THINGS WE CAN DO AS INDIVIDUALS

1. We can contemplate the evidence which decisively demonstrates that Muhammad (peace be upon him) is the Messenger of Allah. The first source for this evidence is none other than the Qur’ân.

2. We can learn the evidence from the Qur’ân, the Sunnah, and the consensus of the Muslims that it is obligatory to obey the Prophet (peace be upon him) and emulate his most excellent example.

3. We can acquaint ourselves with how Allah has protected the Prophet’s Sunnah. We should learn about the considerable efforts that were made by the scholars throughout the centuries to separate the genuine Sunnah from what was false and how they compiled the authentic Sunnah according to the most stringent conditions. No other civilization of the past had ever developed a more arduous and learned set of principles for authenticating historical evidence.

4. We can cultivate in our hearts our love for the Prophet (peace be upon him) by recalling his noble attributes. We can read about his good character and his noble deeds. We can learn how he embodied all the good qualities that can possibly be attained by a single human being.

5. We can bring to mind the great favor that he bestowed on all of us and how indebted we are to him. He is the one who conveyed to us the true religion. He carried out this duty in a most excellent manner. He fulfilled his trust to Allah perfectly and delivered to us his Lord’s Message.

6. We can give him due credit for all the good that we attain by Allah’s grace in this world and the Hereafter, since he is the one who showed us towards how to attain it and who brought us guidance. Allah has blessed him on our account with the greatest blessings ever bestowed upon a Prophet.

7. We can bring to mind how compassionate and merciful the Prophet (peace be upon him) was to his followers and how concerned he was for our guidance and welfare. Allah says: “The Prophet is closer to the believers than they are to their own selves.” (Sűrah, 33: 6)

8. We can become acquainted with the verses of the Qur’ân and with the Hadîth that discuss his lofty status with his Lord and the love that Allah has for him and the esteem in which Allah holds him.

9. We can carry out Allah’s command to love the Prophet (peace be upon him). We should love him more than we love ourselves. The Prophet (peace be upon him) said: “None of you truly believes until I become dearer to him than his own self, his children, his parents, and all of mankind.”

10. We can carry out Allah’s command to show respect for the Prophet (peace be upon him) and for his Sunnah. Allah says: “O you who believe, do not raise your voices above the Prophet’s voice and do not speak to him loudly as you might speak to one another, lest your deeds become vain while you perceive it not.” (Sűrah, 49: 2)

11. We can fulfill Allah’s command to come to the defense of our Prophet (peace be upon him) and protect him from those who wish to harm or defame him. Allah says: “To believe in Allah and His Messenger that you may assist and honor him.” (Sűrah, 48: 9)

12. We can cultivate in our hearts a sincere and constant resolve to defend the Prophet and promote his good name.

13. We can bear in mind the great blessings and rewards that in the Hereafter await those who genuinely put into practice their love for the Prophet Muhammad (peace be upon him). They will be his close companions in Paradise, for the Prophet Muhammad (peace be upon him) has promised: “You will be with whom you love.”

14. We can make it a habit to offer salutations of peace upon our Prophet Muhammad (peace be upon him) whenever we remember to do so, especially after the call to prayer and on Fridays. This will increase our blessings from Allah.

15. We can read the biography of the Prophet Muhammad (peace be upon him) from authentic sources and benefit from the many lessons that it contains. We can then try to apply those lessons to our lives today.

16. We can learn the Sunnah of the Prophet Muhammad (peace be upon him) by studying its authentic sources. We must study the Hadîth and strive to understand them correctly. We need to derive from these Ahadîth the rulings and the lessons that they contain.

17. We can follow the Sunnah in its entirety, giving priority to what we are obligated to do.

18. We can strive to emulate the Prophet Muhammad (peace be upon him) even in matters where we are under no obligation to do so. It is better even if we do something the Prophet Muhammad (peace be upon him) did only once in our lives just so we can follow his example to the last detail.

19. We can be vigilant to avoid ever belittling any aspect of his Sunnah.

20. We can make sure that we feel joy every time we see people putting some aspect of his Sunnah into practice.

21. We can feel sorrow whenever we find that some aspect of his Sunnah is being neglected.

22. We can feel enmity towards anyone who defames the Prophet Muhammad (peace be upon him) or disapproves of his Sunnah.

23. We can show love for the members of our Prophet’s family and for his wives and descendants. We can seek nearness to Allah by loving them for the sake of their nearness to the Prophet Muhammad (peace be upon him) and for the sake of their commitment to Islam. If we find any of his descendants disobedient to Allah, we should be eager to guide them, since their guidance is something most dear to the Prophet Muhammad (peace be upon him). `Umar the son of al-Khattâb said to the Prophet’s uncle: “O `Abbâs! The day that you accepted Islam was more beloved to me than the day when al-Khattâb accepted Islam. This is only because I know that your acceptance of Islam was dearer to Allah’s Messenger (peace be upon him) than that of al-Khattâb.”

24. We can act upon the direction of the Prophet Muhammad (peace be upon him) with respect to his family when he thrice said: “I remind you of the rights of Allah with respect to my family.”

25. We can show love and respect for the Companions of the Prophet Muhammad (peace be upon him) and recognize their honor and distinction with Allah and their superiority in knowledge and good works to those who come after them.

26. We can show love and respect for the scholars on account of their status and their knowledge of the Prophet’s legacy. The scholars are the inheritors of the Prophets. They deserve to be loved and honored. This is a right that our Prophet Muhammad (peace be upon him) has over us.

THINGS WE CAN DO AS FAMILIES AND AS A SOCIETY

27. We can raise our children to love the Prophet Muhammad (peace be upon him).

28. We can raise our children to emulate his excellent example.

29. We can make available in our homes books about the Prophet’s life.

30. We can make available in our homes recorded lectures about his life for our families to listen to.

31. We can show our children cartoons that have a clear and wholesome Islamic content.

32. We can set aside some family time every week for an Islamic study circle.

33. As husbands and wives, we can follow the example of the Prophet Muhammad (peace be upon him) in how we deal with our families.

34. We can encourage our children to memorize and put into practice the words that the prophet Muhammad (peace be upon him) used to remember Allah on all occasions.

35. We can encourage our children to spend a portion of their daily allowances on charitable deeds that the Prophet Muhammad (peace be upon him) used to encourage, like providing for an orphan, feeding a poor person, or helping the needy. This is an excellent practical application of the Sunnah.

36. We can make our children accustomed to using some of the Prophet’s good sayings in their everyday speech like: “A believer is clever and sage”; “A believer does not get stung from the same hole twice” and “Make things easy, not difficult”.

37. We can hold competitions at home where the children can be tested on their knowledge of the Prophet’s life.

38. We can teach our children about the life of the Prophet Muhammad (peace be upon him) by holding little programs at home like: “A day at the Prophet’s house”.

THINGS WE CAN DO IN THE FIELD OF EDUCATION

39. We can cultivate love for the Prophet Muhammad (peace be upon him) in the hearts of our students by teaching them about the rights he has over us as his followers.

40. We can increase the amount of lectures given covering different aspects of his life and personality.

41. We can encourage educational authorities to add to the Islamic Studies syllabus a subject entitled The Life of the Prophet Muhammad (peace be upon him).

42. We can make efforts to finance the appointment of professors of the Prophet’s biography in prominent Western universities.

43. We can encourage serious research into the life of the Prophet Muhammad (peace be upon him) and encourage scholars to publish works about different aspects of the Sunnah.

44. We can hold exhibitions at schools and universities to inform people about the Prophet Muhammad (peace be upon him) while focusing on the geographical spread of Islam.

45. We can devote prominent sections of our libraries to books about the Prophet Muhammad (peace be upon him).

46. We can develop valuable encyclopedic reference works about the Prophet’s life.

47. We can host annual competitions where students can receive scholarships and prizes for writing the best original research papers about the Prophet Muhammad (peace be upon him) and his life.

48. We can hold youth camps that cultivate love for the Prophet Muhammad (peace be upon him) and teach the practical application of the Sunnah.

49. We can host training seminars for our future leaders that focus on how to emulate the example of the Prophet Muhammad (peace be upon him).

THINGS WE CAN DO IN THE FIELD OF ISLAMIC WORK

50. We can explain the hallmarks of the message that the Prophet Muhammad (peace be upon him) called towards, emphasizing that he came with the original, pure religion and that his concern was to guide all humanity to the sincere, monotheistic worship of their Lord.

51. We can step up our efforts in calling people of all nations and all walks of life to the guidance of Islam.

52. We can convey to the people the illustrious and noble character that the Prophet Muhammad (peace be upon him) had even before he began to receive the revelation from Allah.

53. We can explain to the people the good qualities of our Prophet Muhammad (peace be upon him) and the unique features of Islam in a manner that will hold their attention and capture their interests.

54. We can explain how the Prophet Muhammad (peace be upon him) behaved toward his family, his neighbors, and his followers.

55. We can focus on how admirably and magnanimously he conducted himself with the Jews, Christians, pagans, and hypocrites who showed him enmity and hostility.

56. We can explain how nobly he carried out his most mundane, daily affairs.

57. We can set aside part of the Friday sermon for discussing certain aspects of the Prophet’s life and occasionally devote an entire sermon to this topic.

58. After the daily prayers, we can offer a few comments on how the verses we recited in our prayers relate to the Prophet Muhammad (peace be upon him) and his life.

59. We can hold study sessions for the memorization of the Sunnah just like we do for the memorization of the Qur’ân.

60. We can correct the misconceptions that the general public has about the Sunnah and emphasize the importance of following the Sunnah in our lives.

61. We can call the people’s attention to the Islamic rulings issued by scholars regarding those who defame the Prophet Muhammad (peace be upon him) and emphasize that we have to disassociate ourselves from such people.

62. We can work to return the people to their religion by presenting to them the message of the prophet Muhammad (peace be upon him) in the simplest terms.

63. We can use the media to warn people against going overboard in their reverence for the Prophet Muhammad (peace be upon him) and explain to them the verses of the Qur’ân that prohibit excess and extravagance. Allah says: “Do not go to excesses in your religion.” We can also mention relevant Hadîth like: “Do not venerate me in the way that the Christians venerated the son of Mary.” We must emphasize that true love for the prophet (peace be upon him) is expressed by following him faithfully.

64. We can encourage the people to read about the life of the Prophet (peace be upon him) from its authentic sources. We must clarify those sources and make them available.

65. We can refute and dispel the misconceptions and false claims that are circulating about the Prophet Muhammad (peace be upon him) and his life.

THINGS WE CAN DO IN THE CULTURAL SPHERE AND IN THE MEDIA

66. We can use cultural and media events as opportunities to teach people about the illustrious character of the Prophet Muhammad (peace be upon him).

67. We can refrain from publishing or broadcasting anything that is contrary to his Sunnah.

68. We can oppose the Western media and refute the misconceptions and false claims that they are propagating about our Prophet and our religion.

69. We can host press conferences and cultural events with moderate non-Muslim thinkers where we can openly discuss the Prophet Muhammad (peace e upon him) and his message.

70. We can publish and disseminate what objective non-Muslim thinkers have said about the prophet Muhammad (peace be upon him).

71. We can hold conventions and conferences to discuss the life and methodology of the Prophet Muhammad (peace be upon him) and to demonstrate how that methodology is suitable for all places and times.

72. We can air televised competitions where contestants can earn prizes by demonstrating their knowledge of the Prophet’s life.

73. We can write and publish articles, stories, and pamphlets about the Prophet Muhammad (peace be upon him).

74. We can petition the editorial boards of newspapers and magazines to provide a regular feature that highlights verses of the Qur’ân and Hadîth of the Prophet (peace be upon him) and explains why Muslims love the Prophet Muhammad (peace be upon him) and emulate his example.

75. We can petition the executive bodies of television networks to air programs about the Prophet Muhammad (peace be upon him) and his life, highlighting his good qualities and the exemplary way that he conducted himself with his wives, his children, his followers, and his enemies.

76. We can encourage production studios to prepare professional quality video programs about the Prophet Muhammad (peace be upon him) and his life.

77. We can encourage our local television stations and satellite channels to produce and air cartoon programs for children highlighting the good qualities of the Prophet Muhammad (peace be upon him) and stories from his life.

WHAT WE CAN DO THROUGH OUR ISLAMIC ORGANIZATIONS AND CHARITIES

78. We can establish committees and departments within our organizations devoted to supporting our Prophet Muhammad (peace be upon him).

79. We can reserve space for our organizations at local and international expositions and conventions and distribute literature and other media products about the Prophet Muhammad (peace be upon him) and his message.

80. We can establish permanent distribution centers for distributing books, pamphlets, and audio recordings about the Prophet Muhammad (peace be upon him).

81. We can establish a special award with preset standards to be presented to the person who best served the Sunnah of the Prophet Muhammad (peace be upon him) and his biography. The presentation of this award could be accompanied by a major ceremony to which many renowned personages would be invited.

82. We can print books about the Prophet’s life in various foreign languages to be distributed to public libraries, universities, and centers for Oriental studies around the globe.

83. We can publish a periodical journal that specializes in the Prophet Muhammad (peace be upon him), his life, Islamic teachings, and the Muslims, emphasizing the good qualities of the religion that Prophet Muhammad (peace be upon him) came with.

84. We can establish charitable funds to finance our program of supporting the Prophet Muhammad (peace be upon him) and to pay for the writing and translation of books and articles.

WHAT WE CAN DO ON THE INTERNET

85. We can establish organizations devoted to propagating Islam and showing, among other things, how Islam teaches love and reverence for all of the Prophets (peace be upon them all).

86. We can establish websites and online newsgroups devoted to the life of the Prophet Muhammad (peace be upon him). On a smaller scale, we can create dedicated web pages for existing websites that have a broader focus.

87. We can participate in live chats online with non-Muslims and invite them to study the personality of the Prophet Muhammad (peace be upon him) and the religion that he came with.

88. We can include at the bottom of our e-mails some appropriate Hadîth and sayings of the Prophet Muhammad (peace be upon him).

89. We can prepare an occasional online newsletter that discusses the life of the Prophet Muhammad (peace be upon him) and his message to be sent out on special occasions and whenever circumstances warrant it.

90. We can post on major search engines notices about relevant books and lectures.

THINGS WE CAN DO WITH OUR WEALTH AND THROUGH OUR ISLAMIC GOVERNMENTS

91. We can give financial support to Islamic activities that focus on the Prophet Muhammad (peace be upon him).

92. We can print billboards and bumper stickers that quote the words of the Prophet Muhammad (peace be upon him).

93. We can help to establish Islamic television and radio stations, as well as periodicals that are devoted to spreading the message of Islam in many languages around the world and especially in English.

94. We can pay for airtime on television and radio stations in various countries to get our message across.

95. We can establish centers devoted to research into the study of the Prophet’s biography and the publication of that research in many languages.

96. We can establish museums and libraries devoted to the Prophet’s life and his legacy.

97. We can fund the establishment of high quality professional websites on the Internet devoted to the prophet Muhammad (peace be upon him) and his life.

98. We can pay for the production of high quality books, audio recordings, and television programs in various major languages, especially English.

99. We can help to finance Islamic competitions about the Prophet Muhammad (peace be upon him) and provide substantial prizes to encourage participation.

As for the 100th way, we leave that to you dear reader. We welcome your ideas and suggestions. Please send your input to our e-mail address: info@icsfp.com

My dear Muslim reader, it is our collective and individual duty to do what we can to support our Prophet Muhammad (peace be upon him). We are offering this list of suggestions so that no one will have any excuse to remain idle. Let us begin by working together to circulate these suggestions to as many people as we can. We should invite our families and friends to get involved. We should not feel shy to pick up the phone or to send out an SMS in support of our beloved Prophet Muhammad (peace be upon him).

khaled ibnwaled
17-10-08, 03:33 PM
The Christmas Experience

The perfect Christmas tree is bought. Adorned with ornaments and glittering with tinsel, it stands by the window. The stores are crammed with shoppers hunting for presents and the little ones anxiously waiting for Santa.

Busy with Christmas fever, wonder did you ever, did the Bible or Jesus made any injunction on Christmas ever?

Ponder upon the following analysis on Christmas, and the Truth will become clearer and clearer.

Does Christmas have Biblical Evidence?

The word 'Christmas' does not exist in the Bible. The Bible has closed lips on the entire feast of Christmas, with one exception, the decoration of a tree. The Bible itself criticizes the decoration of the (Christmas) trees:

"The customs of the people are worthless, they cut a tree out of the forest, and a craftsman shapes it with his chisel, they adore it with silver and gold, they fasten it with hammer and nails so it will not totter" (Jeremiah 10-3,4).

European Pre-Christian pagans superstitiously believed that the green trees had special protective powers. In fact the use of the Christmas tree began only in the 17th century in Strasbourg, France and from there it spread to Germany, Britain and then to the U.S. "Tree worship was a common feature of religion among the Teutonic and Scandinavian peoples of northern Europe before their conversion to Christianity…German settlers brought the Christmas tree custom to the American colonies in the 17th century. By the 19th century its use was quite widespread". (Compton's Encyclopedia, 1998 Edition)

Was Jesus born on Dec. 25?

Neither the date 25th Dec. nor any other date on Jesus' birth is mentioned in the Bible. It was not until the year 530 C.E. that a monk, Dionysus Exigus, fixed the date of Jesus' birth on Dec. 25th. . "He wrongly dated the birth of Christ according to the Roman system (i.e., 754 years after the founding of Rome) as Dec. 25, 753". (Encyclopedia Britannica, 1998 ed.) This date was chosen in keeping with the holidays already indoctrinated into pagans beliefs.

Roman pagans celebrated Dec. 25th as the birth of their 'god' of light, Mithra.

"In the 2nd century A..D., it (Mithraism) was more general in the Roman Empire than Christianity, to which it bore many similarities" (The Concise Columbia Encyclopedia, 1995 ed.

Other pagan 'gods' born on Dec. 25th are: Hercules the son of Zeus (Greeks); Bacchus, 'god' of wine (Romans); Adonis, 'god' of Greeks, and 'god' Freyr of Greek-Roman pagans.

What about Santa Claus?

If aliens descended on earth during the Christmas season, they would undoubtedly believe Christmas as being Santa's birthday. The words 'Santa Claus', appear nowhere in the Bible.

However, Saint Nicholas (Santa Claus) was a real person, a bishop, who was born 300 years after Jesus. According to legend, he was extremely kind and set out at night to bring presents to the needy. After his death on 6th of Dec., school boys in Europe began celebrating a feast day each year.

Queen Victoria later changed the celebration date from Dec. 6th to Dec. 24th eve.

Did Jesus or his Companions Celebrate Christmas?

If Jesus meant his followers to celebrate Christmas, he would have practiced it himself and enjoined it on his followers. There is no mention in the entire Bible that any of his followers ever celebrated Jesus' birthday like Christians do today.

"The church did not observe a festival for the celebration of the event of Christmas until the 4th century" (Grolier's Encyclopedia)

Thus we see that neither the Bible nor Jesus and his companions say anything about the celebration of Christmas which currently involves fanfare, commercialization, and extravagent spending, devoid of any spiritual relevance.

We'll now analyze the real person of Jesus (peace be upon him), in the light of the Bible and Islam.

What did Jesus Say about Himself?

In many places in the Bible, Jesus, referring to himself as a Prophet said:

"A Prophet is not without honor, save in his own country, and in his own house" (Matthew 13:57),

"Nevertheless I must walk today and tomorrow and the day following, for it cannot be that a Prophet persists out of Jerusalem". (Luke 13:33).

Jesus Received God's Revelation

Similarly, Jesus Christ too, as a Prophet, received revelations from God: "But now you seek to kill me, a man that had told you the truth, which I heard of God" (John 8:40)

Jesus Prayed to his God

"And when he (Jesus) had sent the multitudes away, he went up into a mountain apart to pray" (Matthew 14:23)

Obvious question: If Jesus was God, who was he praying to?

Jesus put himself Equal to other Humans

Jesus put himself equal to other humans in the eyes of God.

"My father and your father, my God and your God" (John 20:17)

God does not have a God, But Jesus had a God! Moreover, the gospel writers referred to Jesus Christ (peace be upon him) as the 'son of man' about 85 times in the Gospels, and never once did he explicitly called himself 'God', or 'God the Son', or 'The Begotton Son of God'.

Jesus Preached God's Oneness

Jesus Christ, as a true Prophet of God, taught monotheism. When asked, 'What is the first of all commandments', Jesus replied:

"...The first of all the Commandments is, Hear O Israel; the Lord our God is One Lord" (Mark 12:29)

"And this is life eternal, that they might know thee the only true God and Jesus Christ whom thou has sent" (John 17:3)

Prophets of God

God, by his mercy, sent numerous Prophets throughout history to all nations as guides and role models. Some of the prophets were Noah, Abraham, Ishmael, Isaac, Jacob, Moses, Jesus and the Last Prophet Muhammad (peace be on all of them). They all came with the same basic message, which is the Oneness of God, without any partners, sons or daughters.

This Oneness of God in its complete essence, preached by all prophets, was later distorted by some segments of humanity and naming these 'distortions' as 'religions', they left the worship of one true God and replaced it with worshiping humans, cows and fire. To purify humanity, God sent His last Prophet, Muhammad (peace be upon him) as a guide for all mankind and through him revealed in His last Messge, The Quran:

"They have adopted their scholars and monks as lords besides God and (also) Christ, the son of Mary, although they have been ordered to serve only God alone. There is no god but Him. Glory be to Him ! He is beyond what they associate (with Him)...." (Quran 9:31)

This utmost obedience and worship to one God, in its truest sense forms the basis of Islam. The entire Quran has been committed to memory by millions of Muslims around the world and preserved by God Himself from any interpolations, unlike previous scriptures, to provide guidance for all ages.

What Does Islam Teach?

Islam calls humanity to the service of the One, Omnipotent Creator ('Allah' in Arabic). Islam teaches the oneness of mankind in the eyes of God regardless of superficial differences such as race & nationality. In Islam there is no superiority of whites over blacks or vice versa. Anything that disrupts society's harmony and deviates humans from worshiping one true God is disliked in Islam. Thus Islam recognizes the evils of alcohol, drugs, premarital sex, gambling etc. and advises humans to stay sway from these Satan's handiwork. Islam further provides detailed instruction about a person's relationship with God, with his family and the society. Thus no aspect of a person's life is outside of the guidance provided by God.

Born Sinless!

Islam teaches that every child is born sinless with a pure heart and an inner instinct to realize the oneness of God. It is the parents or the environment that deviates this child to associate partners with God (in the form of multiple gods) or to reject God altogether.

No Mediator

There is no mediator between God and man. There is no need of one, for God, the All knowing, can listen and answer our sincere prayers regardless of our state and place.

Salvation comes through submitting to the pure belief in One God and following His guidance as revealed in the Quran, and not through the vicarious sacrifice (murder) of an innocent human being. Thus Islam is a rational religion based on justice and self accountability, and not on unjust and mysterious doctrines formulated by humans. Islam provides solutions to all the ills plaguing humanity. An example of Islam's stand on racial justice is provided below.

Islam Dispels Racis

One person's superiority over another is not based on his race, economic status or nationality but on his God-Consciousness and purity of character. God proclaims in the Quran:`"O mankind ! We have created you from a single (pair) of a male and female, and made you into nations and tribes, that you may know each other and not that you may despise each other. Verily the most honored of you in the sight of God is the most righteous..." (49:13).

Likewise Prophet Muhammad (peace be upon him) proclaimed: "No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over a black man, or the black man any superiority over the white man. You are all the children of Adam, and Adam was created from clay."

After studying Islam, Malcolm X, became a true Muslim. He remarks:

"...America needs to understand Islam, because this is the one religion that erases from its society the race problem..."

The Quran was revealed in the Arabic language, but translations of its meaning are available in English and other languages for non-Arabs. Likewise Islam is not restricted to people of the east or Arabs, it is a universal religion revealed for all of mankind.

We invite all sincere humans to study Islam with an unbiased mind. Don't blindly follow the whims and paganistic influences of the environment around us. God bestowed upon us this superb mind to seek and live the truth; for we all will be accountable on the Day of Judgment for our beliefs and deeds. Don't delay your salvation.

Welcome to Islam!

khaled ibnwaled
17-10-08, 03:35 PM
Quite a number of Muslims today, especially those living in Christian dominated countries or those influenced to a large degree by western culture, have been led to consider that taking part in the Christmas celebrations of friends and relatives is, at very least, a harmless pastime if not a legitimate source of pleasure for children and adults alike. In many instances, pressure to conform with the practices of society is too great for those of weak resolve to withstand. Parents are often tempted to give in to the pleading of children who have been invited to a party or who are unable to understand why they alone are being prevented from joining the festivities they observe all around them or why they cannot receive gifts on this occasion like the other children.

Indeed, the Christmas season has been aggressively promoted in every aspect of business, in schools, in every public place. High pressure sales tactics have invaded the home through television, radio, magazine and newspaper, captivating the imagination with every kind of attraction day and night for a month or more every year. Little wonder that many of those thus targeted so persistently succumb to temptation. Among earlier generations, Christmas was an occasion which was still basically religious in orientation. Gifts, trees, decorations and feasting assumed lesser roles. But now all of this has changed. As noted in an American publication, Christmas has gone the way of many other aspects of society, becoming one more element in the mass culture which every season enables manufacturers and merchants to make millions of dollars through an elaborate system of gift exchange which comes more often from mutual expectations that "must" be fulfilled than from the heart. The commonly accepted notion that happiness is derived largely from possessions and entertainment is the driving force behind the month-long preparations and festivities which continue on through the end of the year. This fact, although blameworthy in itself, has led many Muslims into the delusion that Christmas is no longer a religious occasion and therefore does not conflict with Islamic belief.

The materialistic atmosphere surrounding the celebration of Christmas is, in reality, a manifestation of pagan culture (Jaahiliyyah) at its worst. It can only be seen by the conscious Muslim believer as a rat-race designed and implemented by Shaytaan to accomplish a great waste of time, effort, money and resources while countless families barely subsist in a state of poverty throughout many areas of the world. In addition to the commercial side of Christmas, although less obvious to the casual observer, are certain religious aspects to be noted. The celebration was and still is intended by practising Christians as a remembrance of the birth of Jesus Christ (peace be upon him) who is considered by many of them as God incarnate or the second person in a trinity, and thus they celebrate the birth of "divinity." The word itself is an abbreviated form of "Christ Mass," i.e., sacrament in commemoration of Christ. Although taken by Christians to be the birthday of Jesus, the actual date of celebration, December 25th, cannot be traced back any further than the fourth century after Christ. Ironically, this day is also considered to be the birthday of the Hindu god, Krishna, as well as Mithra, the Greek god of light. It also coincides with the annual Tree Festival which had long been celebrated in Northern Europe before the Christian era and which has been recently revived in some Arab countries in an attempt to encourage celebration by disguising the religious significance of the day.

The Christmas tree is the most obvious aspect of that pagan celebration which was incorporated along with its date of observance, December 25th, into church rites. The evergreen tree, because it keeps its green needles throughout the winter months, was believed by pre-Christian pagans to have special powers of protection against the forces of nature and evil spirits. The end of December marked the onset of a visible lengthening of daylight hours - the return of warmth and light and defeat of those evil forces of cold and darkness. At a particular stage of its development, the church is known to have adopted certain of the popular pagan practices into Christianity for political or social reasons.

Thus, in more aspects than one, the holiday is deeply rooted in the worship of different forms of creation rather than the Creator Himself. A Muslim cannot possibly approve of such beliefs or the practices which stem from them. Anyone with a minimal knowledge of Islam would surely reject kufr (disbelief) and shirk (association of partners with Allaah) in every form. Only through ignorance or unawareness could one continue to participate in activities that reflect the acceptance of both. Muslims must be firm in refusal of all which is contrary to the concept of "Laa ilaaha illallaaha (there is none deserving of subservience except Allaah alone)." Consideration for others is well and good on the condition that Islamic principles are not compromised. Allah (subhaanahu wa ta’aalaa) says: {If you obey most of those upon the earth, they will lead you away from the way of Allaah} [An’aam 6:116]

And He commands: {Follow what has been revealed to you from your Lord and do not follow any patrons other than Him} [A’raaf 7:3]

Although some, in all honesty, admit their weakness in the face of continual social pressure, others defend their participation by the strange assertion that they observe the occasion through regard for Jesus ('Isa), a prophet of Islam. If such an observance, with its semblance of Islamic atmosphere, is invalid for Prophet Muhammad (saws), how then can it reasonably be valid for other prophets who neither observed nor encouraged such practices, which were later devised by those who abandoned prophetic teachings for their own inclinations and preferences?

{Have you seen him who take as his god his own desire, and Allah has left him astray through knowledge} [Jaathiyah 45:23]

Again, the Muslim is reminded of the hadiths in which the Prophet (saws) warned against imitating the non-believers and encouraged distinguishing oneself from them in dress and manner. Whether taken from the materialistic or the religious standpoint, Christmas can have no place in the Muslim's heart nor in his home. Any Muslim, young or old, who has a secure place in an Islamic community or group which has regular activities and affords companionship will find little difficulty in rejecting that which is harmful to himself and his family, in spite of the apparent attractions. In some societies, refusal and resistance may require actual jihad, but those who seek the acceptance of Allah and fear Him will undertake the task with knowledge that they are striving for salvation and will thus be firm and resolute. For Allah (subhaanahu wa ta'aalaa) calls to believers, saying:{O you who have believed, protect yourselves and your families from a Fire whose fuel is men and stones} [Tahreem 66:6]

And in the avoidance of Hellfire lies Paradise.

khaled ibnwaled
17-10-08, 03:39 PM
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in his commentary on the aayah (interpretation of the meaning), "And those who do not witness falsehood [al-zoor]…" [al-Furqaan 25:72]

As regards the festivals of the mushrikeen: they combine confusion, physical desires and falsehood, there is nothing in them that is of any religious benefit, and the instant gratification involved in them only ends up in pain. Thus they are falsehood, and witnessing them means attending them.

This aaayah itself praises and commends (those who do not witness falsehood), which has the meaning of urging people to avoid taking part in their festivals and other kinds of falsehood. We understand that it is bad to attend their festivals because they are called al- zoor (falsehood).

It indicates that it is haraam to do this for many reasons, because Allaah has called it al-zoor. Allaah condemns the one who speaks falsehood [al-zoor] even if no-one else is harmed by it, as in the aayah forbidding zihaar [a form of divorce in which the man says to his wife

"You are to me like the back of my mother"], where He says (interpretation of the meaning): "… And verily, they utter an ill word and a lie [zooran]…" [al-Mujaadilah 58:2].

And Allaah says (interpretation of the meaning): "… So shun the abomination of idols, and shun lying speech (false statements) [al- zoor]." [al-Hajj 22:30].

So the one who does al-zoor is condemned in this fashion. In the Sunnah: Anas ibn Maalik (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) came [to Madeenah] and they had two days in which they would (relax and) play. He said, "What are these two days?" They said, "We used to play (on these two days) during the Jaahiliyyah."

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah has given you something better instead of them: Yawm al-Duhaa [Eid al-Adha] and Yawm al-Fitr [Eid al-Fitr]." (Reported by Abu Dawood).

This indicates clearly that the Prophet (peace and blessings of Allaah be upon him) definitely forbade his ummah to celebrate the festivals of the kuffaar, and he strove to wipe them out by all possible means. The fact that the religion of the People of the Book is accepted does not mean that their festivals are approved of or should be preserved by the ummah, just as the rest of their kufr and sins are not approved of. Indeed, the Prophet (peace and blessings of Allaah be upon him) went to great lengths to command his ummah to be different from them in many issues that are mubaah (permitted) and in many ways of worship, lest that lead them to be like them in other matters too. This being different was to be a barrier in all aspects, because the more different you are from the people of Hell, the less likely you are to do the acts of the people of Hell.

The first of them is: The hadeeth

"Every people has its festival, and this is our festival" implies exclusivity, that every people has its own festival, as Allaah says (interpretation of the meaning):

"For every nation there is a direction to which they face (in their prayers)…" [al-Baqarah 2:148] and "… To each among you, We have prescribed a law and a clear way…" [al-Maa'idah 5:48].

This implies that each nation has its own ways. The laam in li-kulli ["for every", "to each"] implies exclusivity. So if the Jews have a festival and the Christians have a festival, it is just for them, and we should not have any part in it, just as we do not share their qiblah (direction of prayer) or their laws.

The second of them is: one of the conditions set out by 'Umar ibn al- Khattaab (may Allaah be pleased with him) and agreed upon by the Sahaabah and by all the Fuqaha' after them is: that those of the People of the Book who have agreed to live under Islamic rule (ahl al-dhimmah) should not celebrate their festivals openly in Daar al- Islam (lands under Islamic rule). If the Muslims have agreed to prevent them from celebrating openly, how could it be right for the Muslims to celebrate them? If a Muslim celebrates them, is that not worse than if a kaafir does so openly?

The only reason that we forbade them to celebrate their festivals openly is because of the corruption involved in them, because of the sin or symbols of sin. In either case, the Muslim is forbidden from sin or the symbols of sin. Even if there was no evil involved apart from the kaafir feeling encouraged to celebrate openly because of the Muslim's actions, how can a Muslim do that? The evil involved (in their festivals) will be explained below, in sha Allaah.

Al-Bayhaqi reported with a saheeh isnaad in Baab karaahiyat al- dukhool 'ala ahl al-dhimmah fi kanaa'isihim wa'l-tashabbuh bihim yawmi nawroozihim wa maharjaanihim (Chapter on the abhorrence of entering the churches of ahl al-dhimmah on the occasion of their New Year and other celebrations): From Sufyaan al-Thawri from Thawr ibn Yazeed from 'Ata' ibn Deenaar who said: 'Umar said: "Do not learn the language of the non-Arabs, do not enter upon the mushrikeen in their churches on their feast-days, for the wrath (of Allaah) is descending upon them."

'Umar ibn al-Khattaab said: "Avoid the enemies of Allaah on their festivals."

It was reported with a saheeh isnaad from Abu Usaamah: 'Awn told us from Abu'l-Mugheerah from 'Abd-Allaah ibn 'Amr: "Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection."

'Umar forbade learning their languages, and even entering their churches on the day of their festival, so how about doing some of the things they do on those days, or doing things that are a part of their religion? Is not going along with their actions worse than learning their language? Is not doing some of the things they do on their festival worse than just entering upon them? If divine wrath is descending upon them on the day of their festival because of what they do, then is not the one who does what they do, or a part of it, also exposed to the same punishment? Do not the words "Avoid the enemies of Allaah on their festivals" mean that we should not meet them or join them on those days? So how about the one who actually celebrates their festivals? 'Abd-Allaah ibn 'Amr clearly stated:

"Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection."

This implies that the one who joins in with them in all of these matters is a kaafir, or that doing this is one of the major sins (kabaa'ir) that will doom one to Hell; the former meaning is what is apparent from the wording.

He mentioned – and Allaah knows best – the one who lives in their land, because at the time of 'Abd-Allaah ibn 'Amr and the other Sahaabah, they used to forbid open celebration of kaafir festivals in the Muslim lands, and none of the Muslims imitated them in their festivals; that was possible only when living in the lands of the kaafirs.

'Ali (may Allaah be pleased with him) refused to even acknowledge the name of their festivals which were exclusively theirs, so how about actually celebrating them?

Ahmad mentioned the meaning of the reports narrated from 'Umar and 'Ali (may Allaah be pleased with them) on this topic, and his companions discussed the matter of festivals. Imaam Abu'l-Hasan al-Aamidi said: the one who is known as Ibn al- Baghdaadi said in his book 'Umdat al-Haadir wa Kifaayat al-Musaafir: "It is not permitted to attend the festivals of the Christians and Jews. Ahmad stated this in the report of Muhannaa, and his evidence for that is the aayah (interpretation of the meaning): 'And those who do not witness falsehood [al-zoor]…' [al-Furqaan 25:72].

He said: (This is) al-Sha'aaneen and their festivals. He said: The Muslims are to be prevented from entering upon them in their synagogues and churches."

From Iqtida' al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem by Shaykh al-Islam Ibn Taymiyah, p. 183.

khaled ibnwaled
17-10-08, 03:42 PM
The Quran tells us many wonderful things about Jesus. As a result, believers in the Quran love Jesus, honor him and believe in him. In fact, no Muslim can be a Muslim unless he or she believes in Jesus, on whom be peace. The Quran says that Jesus was born of a virgin, that he spoke while he was still only a baby, that he healed the blind and the leper by God's leave and that he raised the dead by God's leave. What then is the significance of these miracles? First, the virgin birth. God demonstrates His power to create in every way. God created everyone we know from a man and a woman. But how about Adam, on whom be peace? God created him from neither a man nor a woman. And Eve from only a man, without a woman. And finally, to complete the picture, God created Jesus from a woman, without a man.

What about the other miracles? These were to show that Jesus was not acting on his own behalf, but that he was backed by God. The Quran specifies that these miracles were performed by God's leave. This may be compared to the Book of Acts in the Bible, chapter 2, verse 22, where it says that the miracles were done by God to show that he approved of Jesus. Also, note that Jesus himself is recorded in the Gospel of John to have said: ‘I can do nothing of my own authority' (5:30). The miracles, therefore, were done not by his own authority, but by God's authority. What did Jesus teach? The Quran tells us that Jesus came to teach the same basic message which was taught by previous prophets from God – that we must shun every false god and worship only the One True God. Jesus taught that he is the servant and messenger of the One True God, the God of Abraham. These Quranic teachings can be compared with the Bible (Mark 10:18; Matthew 26:39; John 14:28, 17:3, and 20:17) where Jesus teaches that the one he worshipped is the only true God. See also Matthew 12:18; Acts 3:13, and 4:27 where we find that his disciples knew him as ‘Servant of God’. The Quran tells us that some of the Israelites rejected Jesus, and conspired to kill him, but God rescued Jesus and raised him to Himself. God will cause Jesus to descend again, at which time Jesus will confirm his true teachings and everyone will believe in him as he is and as the Quran teaches about him. Jesus is the Messiah. He is a word from God, and a spirit from Him. He is honored in this world and in the hereafter, and he is one of those brought nearest to God. Jesus was a man who spoke the truth which he heard from God. This can be compared with the Gospel According John where Jesus says to the Israelites: ‘You are determined to kill me, a man who has told you the truth that I heard from God’ (John 8:40).

khaled ibnwaled
17-10-08, 03:53 PM
The Signs of the Hour are the signs that will precede Yawm al-Qiyaamah (the Day of Judgement) and indicate that it is nigh.
The Hour (al-Saa'ah) means the time of reckoning, and is either:
1. Saa'ah sughra (the lesser hour), which is a person's death, whereupon his reckoning starts when he leaves this world and passes into the Hereafter;
2. Or Saa'ah kubraa (the greater Hour), which is when mankind will be resurrected from their graves to be judged and rewarded or punished accordingly.
When the word al-saa'ah is used on its own in the Qur'aan, it refers to the greater reckoning (the Day of Judgement), as in the aayah (interpretation of the meaning): "People ask you concerning the Hour…" [al-Ahzaab 33:63]
The Signs of the Hour (i.e., the Day of Judgement) are of two types:
1. Ashraat al-Saa'ah al-Sughra (Minor signs of the Hour)
These are signs that will appear a long time before the Hour approaches, such as the decline of knowledge, the spread of ignorance, drinking of wine or alcohol, competition in the construction of tall buildings, and many others. The scholars have listed almost sixty signs, some of which will accompany the major signs, or will appear afterwards.
2. Ashraat al-Saa'ah al-Kubraa (Major Signs of the Hour)
These are major signs that will appear shortly before the Day of Judgement comes. These extraordinary events will be:
(1) The appearance of the Mahdi. At the end of time, a man from the descendents of the Prophet (peace and blessings of Allaah be upon him) will appear, and Allaah will help him to make His religion prevail. He will take control of the land (or the earth) and fill it with justice just as it had previously been filled with wrongdoing and oppression. Under his rule, the ummah will be blessed as it has never been blessed before.
This man's name will be like the name of the Messenger of Allaah (peace and blessings of Allaah be upon him), and his father's namewill be like the Messenger's father's name. He will be a descendant of Faatimah, the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), through the line of al-Hasan ibn 'Ali (may Allaah be pleased with him). He will appear from the East. A number of saheeh ahaadeeth refer to the appearance of the Mahdi, including the following:

1. Abu Sa'eed al-Khudri (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "During the last days of my ummah, the Mahdi will appear. Allaah will send rain for him, and the earth will bring forth its produce. He will give money sihaahan (according to one report, the Prophet was asked, "What is sihaahan?" and he said, "Equally among people." Reported by Ahmad), and livestock will increase… He will live for seven or eight" - meaning years. (Reported by al-Haakim, 4/557; he said it is saheeh according to the conditions of the two shaykhs [al-Bukhaari and Muslim]. Al-Dhahabi agreed with him. Shaykh al-Albaani said: its sanad is saheeh. Al-Silsilah al-Saheehah, 711)
2. Umm Salamah (may Allaah be pleased with her) said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: 'The Mahdi will be of my family (according to one report: of the people of my household) [Reported by Ibn Hibbaan and by al-Haakim in al-Mustadrak. He said: this hadeeth is saheeh according to the conditions of the two shaykhs, but they did not report it. Al-Dhahabi agreed with him] from the children of Faatimah." [Reported by Abu Dawood, 11/373 and Ibn Maajah, 2/1368. Classed as saheeh by al-Albaani in Saheeh al-Jaami', section 6610].
Al-'Allaamah al-Safaareeni said: "So many reports were narrated concerning the appearance of the Mahdi that they reached the level of Tawaatur in meaning, and this became so well known among the scholars of Sunnah that it is counted as one of their basic beliefs." (Lawaami' al-Anwaar al-Bahiyyah, 2/84).
[Tawaatur: a mutawaatir hadeeth is one that was narrated by so many people and transmitted by so many people that it is inconceivable that they could all have agreed on a lie. Translator]
Imaam al-Shawkaani said: "The mutawaatir ahaadeeth about the awaited Mahdi, which we managed to find and examine, number fifty, including saheeh, hasan and da'eef munjabir (weak ahaadeeth that are supported by corroborating evidence) reports. They are mutawaatir beyond any shadow of a doubt… The reports from the Sahaabah that speak about the Mahdi are also very many and are judged as having the status of marfoo' ahaadeeth (i.e., ahaadeeth whose isnaads go back to the Prophet (peace and blessings of Allaah be upon him), because this is not an issue in which they would have made ijtihaad." (For more information, see Question #1252).

(2) Al-Maseeh al-Dajjaal (The "Antichrist")
Al-Maseeh al-Dajjaal is a man from the sons of Aadam. He has a number of features which were mentioned in the saheeh ahaadeeth, including the following: he will be a young man with a ruddy complexion and curly hair, and will be one-eyed, with his right eye looking like a floating grape. Between his eyes will be written "ka' fa' ra'" (in unjoined letters) or "kaafir" (disbeliever), which every Muslim, literate or illiterate, will be able to read. Another of his attributes will be that he is sterile, and will have no children. Among the ahaadeeth that describe him are the following:
1. Ibn 'Umar (may Allaah be pleased with them both) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst I was sleeping, (I dreamt that) I was doing Tawaaf around the House (the Ka'bah)." He mentioned that he saw 'Eesaa ibn Maryam, upon whom be peace, then he saw the Dajjaal, and he described him: "He is a well-built man, with a ruddy complexion and curly hair. He is one-eyed, with his eye looking like a floating grape. (Al-Haafiz ibn Hajar said in al-Fath, 6/485: i.e., it is sticking out. The word yatfaa, with no hamzah, is used to describe something that is on top of something else. It is likened to a grape which is part of the bunch but sticks out from the rest. Al-Nawawi said: the word has been narrated both with the hamzah and without the hamzah. With the hamzah it means that the light has gone out of the eye, and without the hamzah it means that it is sticking out.) They said: "This is the Dajjaal…" (Reported by al-Bukhaari, 13/90, and Muslim, 2/237)
2. Ibn 'Umar (may Allaah be pleased with them both) also reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) described the Dajjaal as living among people, and said: "Allaah, may He be exalted, is not one-eyed, but al-Maseeh al-Dajjaal is one-eyed, and his right eye looks like a floating grape." (Reported by al-Bukhaari, 13/90, and Muslim, 18/59)
3. 'Imraan ibn Husayn (may Allaah be pleased with him) said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "Between the creation of Aadam and the onset of the Day of Judgement, there will be a creation greater than the Dajjaal." (Reported by Muslim, 18/86). [This means that] the Dajjaal will appear from the East, from Khurasaan, from among the Jews of Isfahaan, then he will travel around the world, leaving no country but he will enter it, except for Makkah and Madeenah, which he will not be able to enter because the angels are guarding them, as is reported in the hadeeth of Abu Bakr al-Siddeeq (may Allaah be pleased with him): "The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that the Dajjaal would appear from a land in the East called Khurasaan." (Reported by al-Tirmidhi, 6/495); classed as saheeh by al-Albaani in Saheeh al-Jaami', section 3398).

The fitnah (trial, tribulation) of the Dajjaal will be the greatest fitnah ever, seen from the time that Allaah created Aadam until the onset of the Day of Judgement, and this will be because of the power that Allaah will permit him to have, of working great miracles that will amaze and confuse the people. There are ahaadeeth that describe how he will have a "paradise" and a "hell", but his paradise will in fact be a hell, and vice versa. He will have rivers of water and mountains of bread. He will command the sky to rain, and it will rain, and he will command the earth to bring forth its produce, and it will bring forth its produce. The treasures of the earth will follow him, and he will travel though the earth at great speed, like rain driven by the wind.
The Prophet (peace and blessings of Allaah be upon him) taught his ummah how they can protect themselves from the evil of the fitnah of the Dajjaal, as is reported in the hadeeth of Abu Hurayrah, may Allaah be pleased with him, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When any one of you pronounces the Shahaadah, let him seek refuge with Allaah from four things, and let him say: 'Allaahumma innee a'oodhu bika min 'adhaab jahannam, wa min 'adhaab al-qabr, wa min fitnati'l-mahyaa wa'l-mamaat, wa min sharri fitnati'l-maseeh al-dajjaal (O Allaah, I seek refuge with You from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil of the tribulation of the Dajjaal)." (Reported by Muslim, 5/87).
Another way of protecting oneself is by memorizing the first aayaat of Soorat al-Kahf. The Prophet (peace and blessings of Allaah be upon him) enjoined reciting the first verses of Soorat al-Kahf against the Dajjaal, by reciting the first ten verses, as was reported by al-Nawwaas ibn Sam'aan, who said that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever of you encounters him (the Dajjaal), let him recite the first verses of Soorat al-Kahf against him." (Reported by Muslim, 18/65). Abu'l-Dardaa' (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever memorizes ten aayaat from the beginning of Soorat al-Kahf will be protected from the Dajjaal." (Reported by Muslim, 6/92).
The destruction of the will come at the hands of 'Eesaa ibn Maryam, upon whom be peace, as is indicated in the saheeh ahaadeeth. 'Abd-Allaah ibn 'Amr (may Allaah be pleased with them both) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'The Dajjaal will emerge among my ummah… and Allaah will send 'Eesaa ibn Maryam… and he will pursue him and destroy him." (Reported by Muslim, 18/75).

(3) The descent of 'Eesaa ibn Maryam, upon whom be peace
After the Dajjaal has appeared and spread corruption throughout the earth, Allaah will send 'Eesaa ibn Maryam, upon whom be peace, who will descend to the earth, coming down to the white minaret in the East of Damascus, Syria, resting his hands on the wings of two angels. When he lowers his head, drops will fall, and when he raises it, drops like large pearls will fall (these are like grains of silver in the shape of big pearls, and it means that drops of water as pure as pearls will fall. The water is described as pearls because of its purity). No kaafir will smell his breath except he will die, and his breath will reach as far as his eyes can see. He will come down to the victorious group that is fighting for the truth and has come together to fight the Dajjaal. He will descend at the time when the iqaamah for prayer is being given, and he will pray behind the leader of that group.

The reports about his descent are many, including the following:
1. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "By the One in Whose hand is my soul, it is nearly time for the son of Maryam to descend upon you, to judge fairly. He will break the cross, kill the pigs and put an end to war. Wealth will increase so much that no-one will accept it, and one prostration to Allaah will be worth more than the world and all that is in it." Then Abu Hurayrah said: "Recite, if you wish: 'And there is none of the people of the Scripture (Jews and Christians) but must believe in him ('Eesaa - as a human Messenger of Allaah) before his ('Eesaa's) death. And on the Day of Resurrection, he ('Eesaa) will be a witness against them." [Al-Nisaa' 3:159 - interpretation of the meaning].'" (Reported by al-Bukhaari, 6/490, and Muslim, 2/189).
2. Abu Hurayrah (may Allaah be pleased with him) also reported that the Prophet (peace and blessings of Allaah be upon him) said: "How will you be when 'Eesaa ibn Maryam descends to you and your leader is one of you?" (Reported by al-Bukhaari, 6/491, and Muslim, 2/193).
Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (7/223): "Mutawaatir ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him) describe how 'Eesaa ibn Maryam will descend before the Day of Judgement as a just leader and fair ruler."

(4) Ya'jooj and Ma'jooj (Gog and Magog)
Ya'jooj and Ma'jooj are human beings, descended from Aadam and Hawwa, upon whom be peace. According to the descriptions of them given in the ahaadeeth, they belong to the Turkic Mongol race, having small eyes, small, flat noses and wide faces. Their faces look like hammered-out shields (their faces are likened to shields because they are wide and round).
Their appearance at the end of time is one of the signs of the Hour, as indicated in the Qur'aan (interpretation of the meaning): "Until, when Ya'jooj and Ma'jooj are let loose (from their barrier), and they swiftly swarm from every mound. And the true promise (Day of Resurrection) shall draw near (to fulfilment). Then (when mankind is resurrected from their graves, you shall see the eyes of the disbelievers fixedly stare in horror. (They will say): 'Woe to us! We were indeed heedless of this; nay, but we were zaalimoon (polytheists and wrong-doers, etc.)." [al-Anbiyaa' 21:96-97]
In the story of Dhoo'l-Qarnayn, Allaah tells us (interpretation of the meaning): "Then he followed (another) way, until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: 'O Dhoo'l-Qarnayn! Verily! Ya'jooj and Ma'jooj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?' He said: 'That (wealth, authority and power) in which my Lord has established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. Give me pieces (blocks) or iron,' then, when he had filled up the gap between the two mountain-cliffs, he said, 'Blow,' till when he had made it (red as) fire, he said, 'Bring me molten copper to pour over it.' So they [Ya'jooj and Ma'jooj] were made powerless to scale it or dig through it. (Dhoo'l-Qarnayn) said: 'This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.' And on that Day [i.e., the day Ya'jooj and Ma'jooj will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together." [al-Kahf 18:92-99]
Ya'jooj and Ma'jooj are also mentioned in the Sunnah, in more than one hadeeth, including the following:
1. Umm Habeebah bint Abi Sufyaan reported from Zaynab bint Jahsh that the Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon her one day in a nervous state, saying, "La ilaaha ill-Allaah! Woe to the Arabs from the evil that has approached! Today a hole this big has appeared in the barrier of Ya'jooj and Ma'jooj," and he made a circle with his thumb and forefinger. Zaynab bint Jahsh said, "O Messenger of Allaah, will we be destroyed even though there are righteous people among us?" He said, "Yes, if evil becomes widespread." (Reported by al-Bukhaari, 6/381, Muslim, 18/2).
2. Al-Nawaas ibn Sam'aan (may Allaah be pleased with him) reported a long hadeeth describing several signs of the Hour. In this hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: "… and Allaah will send Ya'jooj and Ma'jooj, swiftly swarming from every mound. They will pass the lake of Tiberias [in Palestine] and will drink everything that is in it. Then the last of them will pass by and will say, 'There used to be water here once.' The Prophet of Allaah, 'Eesaa, and his companions, will be besieged until a bull's head will be more precious to one of them than a hundred dinars are to any of you today. 'Eesaa and his companions will pray to Allaah, and Allaah will send a kind of worm (like that found in the noses of camels and sheep) on their (Ya'jooj and Ma'jooj) necks, and they will fall down dead, all at once. Then 'Eesaa and his companions will come down out of the place where they were besieged, and they will find hardly a handspan of land that is not filled with the stench (of Ya'jooj and Ma'jooj), so 'Eesaa and his companions will pray to Allaah, and He will send birds like the necks of camels to carry them away and throw them wherever Allaah wills." (Reported by Muslim, 18/68).

(5) The swallowing up of the earth
This means that a place is swallowed up in the earth and disappears into it, as is described in the Qur'aan (interpretation of the meaning): "So We caused the earth to swallow him and his dwelling place…" [al-Qasas 28:81]. Among the major signs of the Hour will be three such events, as described in the hadeeth of Hudhayfah ibn Usayd (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Hour will not begin until you see ten signs… (including) three events where the earth swallows up, one in the East, one in the West, and one in the Arabian Peninsula." (Reported by Muslim, 18/27).

These events, like other major signs of the Hour, have not happened yet. Although other instances of places being swallowed up by the earth have occurred at various times and in various places, they did not cover so wide an area as to include both East and West. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: "There have been instances of places being swallowed up by the ear, but it could be that what is meant by the three events referred to is events that are worse than anything yet seen, which could be more intense and cover a larger area." (Fath al-Baari, 13/84).

(6) The smoke
Another of the major signs of the Hour will be the appearance of the smoke. Allaah says (interpretation of the meaning): "Then wait you for the Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment." [al-Dhukhaan 44:10-11]. A definition of the smoke was narrated from Ibn 'Abbaas, who explained that it is one of the Signs of the Day of Judgement, as was narrated by Ibn Jareer and Ibn Abi Haatim from 'Abd-Allaah ibn Abi Maleekah, who said: "I went to Ibn 'Abbaas (may Allaah be pleased with him) one day, and he said: 'I did not sleep at all last night.' I asked him, 'Why not?' He said, 'They said that a star with a tail (a comet) had appeared, and I was afraid that the smoke had started, so I could not sleep at all.'"
Imaam Ibn Katheer commented: "This is a saheeh isnaad, going back to Ibn 'Abbaas, the scholar of the ummah and the interpreter of the Qur'aan. This is also the opinion of all the Sahaabah and Taabi'een who agreed with him, in addition, there are many ahaadeeth going back to the Prophet (peace and blessings of Allaah be upon him) - saheeh, hasan and others - which state the same thing. This is convincing evidence that the smoke will be one of the expected signs, as is also clear from the text of the Qur'aan." (Tafseer Ibn Katheer, 7/235).
Among the ahaadeeth that describe the appearance of the smoke as one of the signs of the Hour is the following:
1. Abu Hurayrah (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Hasten to do good deeds before six things appear: the Dajjaal, the smoke…" (Reported by Muslim, 18/87)
(7) The rising of the sun from the West
Allaah says (interpretation of the meaning): "… The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith…" [al-An'aam 6:158]. Most of the mufassireen (commentators) state that one of these signs is the rising of the sun from the West. Among the reports that indicate this are:
1. The hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Hour will not begin until the sun rises from the West, and when it rises and the people see it, they will all believe, but that will be when it will do a person no good to believe, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith." (Reported by al-Bukhaari, 11/352, and Muslim, 2/194).
2. The hadeeth of 'Abd-Allaah ibn 'Amr ibn al-'Aas (may Allaah be pleased with them both), who said: "I learned from the Messenger of Allaah (peace and blessings of Allaah be upon him) a hadeeth that I have never forgotten since. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: 'The first of the signs of the Hour to appear will be the rising of the sun from the West.'" (Reported by Muslim, 18/78).

(8) The appearance of the Beast
Allaah says (interpretation of the meaning): "And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind believed not with certainty in our aayaat." [al-Naml 27:82]
Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'There are three things which, once they happen, it will do a person no good to believe, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith: the rising of the sun from the West, the Dajjaal, and the Beast of the earth.'" (Reported by Muslim, 2/195).
Abu Umaamah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "The Beast will emerge, and it will mark all the people on their noses, and this mark will last, so that if a man buys a camel, and is asked who he bought it from, he will say, 'From the man with the mark on his nose.'" (Reported by Ahmad and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 322).
According to some reports, when the Beast appears, it will mark the believers and the kaafirs. As for the believer, it will make his face shine brightly, as a sign of his faith, and as for the kaafir, it will mark his nose with a sign of his disbelief.
The Qur'aan tells us that the Beast will speak to people, as Allaah says (interpretation of the meaning): "And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind believed not with certainty in our aayaat." [al-Naml 27:82]. This kalaam may refer to actual speech, whereby the Beast will address people, which is supported by the reading of Ubayy ibn Ka'b (tunabbi'uhum, i.e., tell them), or it may convey the other meaning of the word kalaam, to wound, which is supported by the alternative reading (taklamuhum, i.e., mark them by cutting them) reported from Ibn 'Abbaas (may Allaah be pleased with him).
(9) The fire which will gather the people together
Another of the signs of the Hour is the great fire which will appear from the direction of Yemen, from the bottom of 'Aden, from the Sea of Hadramawt. Among the ahaadeeth that describe this are the following:
1. The hadeeth of Hudhayfah ibn Usayd which mentions the major signs of the Hour, in which the Prophet (peace and blessings of Allaah be upon him) said: "… The last of them will be a fire which will emerge from Yemen, and will drive the people to their gathering place." According to another report: "… and a fire which will emerge from the bottom of 'Aden and drive the people (ahead of it)." (Reported by Muslim, 18/27).
2. The hadeeth of Anas (may Allaah be pleased with him) which states that when 'Abd-Allaah ibn Salaam embraced Islam, he asked the Prophet (peace and blessings of Allaah be upon him) about a number of issues, including the first sign of the Hour. The Prophet (peace and blessings of Allaah be upon him) said: "The first sign of the Hour will be a fire which will drive the people from East to West." (Reported by al-Bukhaari, 6/362).
3. Ibn 'Umar (may Allaah be pleased with them both) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Fire will emerge from Hadramawt or from the sea of Hadramawt (according to another report: from the direction of Hadramawt or from Hadramawt - Mishkaat al-Masaabeeh) before the Day of Judgement, and it will drive the people (ahead of it).'" (Reported by Ahmad, 7/133; classed as saheeh by al-Albaani in Saheeh al-Jaami', 3603).
A number of saheeh ahaadeeth describe how this fire will gather the people together. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "The people will be gathered in three ways, willingly or by force, two on one camel, or three or four or even ten on one camel. The rest of them will be gathered together by means of a fire, which will stay with them whenever they stop to rest or to sleep, no matter what the time of day or night." (Reported by al-Bukhaari, 11/377, Muslim, 17/194).
Finally, it should be noted that belief in the signs of the Hour is part of our belief in the Unseen (al-ghayb), without which the belief of the Muslim is incomplete. And Allaah is the Source of Strength..

khaled ibnwaled
17-10-08, 03:56 PM
Hello , my name is XXXX and I was taking a look at your web page . I am interested in it because I am in a Religious Studies class and I am interested in learning more. I just wanted to know your response to this,
if I am correct in saying this...
In Islam heaven is thought of as paradise of wine, women and song. It is achieved by living a life in which, ironically, one abstains from the things with which he or she will be rewarded in paradise. In addition to this abstentiion, one must follow the five Pillars of Islam.
It seems to me that the Islamic faith is a do-it-yourself proposition.
Follow this "way of life", they say, and you will gain favor with God and eventually achieve salvation. There is NO assurance. I would hate to live like that. I realize that Muslims do not believe in "original sin", but regardless of wether or not a man is born sinful or not, would you not agree that every man/woman is sinful? How does one pay for his/her sin?
I understand repentance. I agree with that...but it seems as though one can NEVER do enough to win favor with God. That is why He sent his Son to die for us. All of our sins past present and future.
There is no possibility of assurance in the Islamic faith. I think that would be an awful way to live knowing that I was never gonna make it...not knowing of my salvation until the "day of judgement" whether or not I have done enough "goodworks" or prayed enough...etc.
I have asked a couple of Muslims in my class whether or not they were for sure if they were going to "paradise" or "heaven" when they died. I have not yet had one reply in the affirmative. Rather, they referred to the imperfection of their lives as being a barrier to this realization. THERE IS NO ASSURANCE IN ISLAM, BECAUSE THERE IS NO ATONEMENT, AND SALVATION DEPENDS WHOLLY ON THE INDIVIDUAL'S GAINING ENOUGH "MERIT"
Aslo, if I wanted to become a Muslim, I couldn't. If Muslims think that they are the "chosen people" then why aren't they spreading their faith.
Do you just have to be lucky enough to be born Muslim? If a person wants to become a Christian they can. ANYONE can become a Christian in a matter of seconds. All they have to do is confess that Jesus Christ is who He said He was and repent and believe...that is all a lot easier said than done. But basically that is it. I wasn't born Christian...or raised Christians assert that Jesus Chrit is the only way to God because
Scritpture says, "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved. (Acts 4:12) Jesus Christ said himself
"I am the way the truth and the life, NO ONE comes to the Father except through me..."
He didn't say, I am one way or a way or one truth etc....THE WAY!!!
I and the Father are ONE! Jn 5:18
I just don't understand how anyone could be blind to these facts. Unless they are never told. Which was me.
I would just like a little feed back


Praise be to Allaah.

We appreciate your question concerning the ideas that you have about Islam, and we hope to discuss what you have written and correct some of your ideas, so as to arrive at a firm conviction of the truth of the matter.

What you have mentioned about the Islamic belief about Paradise, and the enjoyment of wine, women and song therein, falls wide of the mark. The pleasures of Paradise are not merely physical in nature, they also include the joy of feeling safe and secure, and of being content with God and being close to Him. The greatest joy of all in Paradise will be seeing God, may He be glorified and exalted. When the people of Paradise see the Holy Face of God, they will forget all other kinds of pleasures that they have enjoying. There is in Paradise everything that will delight the heart and eye; no dirty or evil talk is heard there, nor sinful speech. “No person know what is kept hidden for them of joy as a reward for what they used to do.” [al-Sajdah 32:17 – interpretation of the meaning]. What I am trying to say is that the delights of Paradise are not limited to the kind you refer to in your question. They are far greater than that.

You mention the idea that entrance to Paradise will only be granted to those who heed certain prohibitions, which things they will enjoy in Paradise in the Hereafter as a reward for avoiding it in this life. This generalization is not correct at all. Islam is a religion which commands action, not just abstinence. Salvation can only be attained through fulfilling commands, not just by avoiding things that are forbidden. Moreover, not every luxury in Paradise will consist of something that was forbidden in this world and is now being given as a reward. Some of the delights of Paradise will be things that were allowed in this world, such as marriage, good fruits like pomegranate and figs, etc., drinks like milk and honey, and so on. All of these are permitted in this world, and will be delights to be enjoyed in Paradise. The bad qualities of things that are forbidden in this world will not be present in their heavenly forms. For example, the wine of Paradise, as Allaah tells us, causes neither ghoul (any kind of hurt, abdominal pain, headache, sin, etc.) nor intoxication (see al-Saffaat 37:47). It does not rob a person of his mental faculties, or cause headaches and stomachaches. It is quite different from its earthly counterpart. The point I am making is that the delights of Paradise do not consist only of allowing things that were forbidden in this world. It is also worth pointing out that there are cases where abstention from prohibited things will not be rewarded by being given their equivalent in the Hereafter, whether those prohibited things are food, drinks, deeds or words. Poison, for example, will not be given as a luxury in Paradise, although it is forbidden in this world. The same applies to sodomy, incest and other things which will not be allowed in the Hereafter although they are forbidden in this world. This matter is quite clear, praise be to Allaah.

The idea of being guaranteed Paradise, and that a person’s life will be as horrible and unbearable as you describe if he has no such guarantee, is a misconception which itself leads to the results you mention. If you were to say that every person has a guarantee of Paradise, this would be utterly disastrous, because then everyone would commit all kinds of forbidden acts, feeling safe because of this guarantee. Many of the crimes committed by Jews and Christians have been done on the basis of this guarantee, with documents of forgiveness from their priests. Allaah has told us about such people (interpretation of the meaning):

“And they say, ‘None shall enter Paradise unless he be a Jew or a Christian.’ Say, ‘Produce your proof if you are truthful.’”

[al-Baqarah 2:111]

For us Muslims, Paradise is not the matter of our own desires or the desires of anyone else, as Allaah says (interpretation of the meaning):

“It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians); whoever works evil will have the recompense thereof, and he will not find any protector or helper besides Allaah.” [al-Nisa’ 4:123]

There follows a brief summary of the Islamic view regarding a guarantee of one’s destiny.

Islam offers a guarantee to every sincere Muslim who obeys Allaah and remains in this state of devotion until he dies, that he will definitely enter Paradise. Allaah says in the Qur’aan (interpretation of the meanings):

“But those who believe and do deeds of righteousness, We shall admit them to the Gardens under which rivers flow (i.e., in Paradise), to dwell therein forever. Allaah’s promise is the truth, and whose words can be truer than those of Allaah? (Of course, none).” [al-Nisa’ 4:122]

“Allaah has promised those who believe and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e., Paradise).” [al-Maa’idah 5:9]

“(They will enter) ‘Adn (Eden) Paradise (everlasting Gardens), which the Most Beneficent (Allaah) has promised to His servants in the unseen: verily, His promise must come to pass.” [Maryam 19:61]

“Say: ‘Is that (torment) better, or the Paradise of Eternity promised to the muttaqeen (pious and righteous persons)? It will be theirs as a reward and final destination.” [al-Furqaan 25:15]

“But those who fear Allaah and keep their duty to their Lord (Allaah), for them are built lofty rooms, one above another, under which rivers flow (i.e., Paradise). (This is) the Promise of Allaah, and Allaah does not fail in (His) promise.” [al-Zumar 39:20]

Islam also guarantees the disbeliever who ignores the commands of Allaah that he will definitely enter Hell. Allaah says (interpretation of the meanings):

“Allaah has promised the hypocrites, men and women, and the disbelievers, the Fire of Hell, therein shall they abide. It will suffice them. Allaah has cursed them and for them is the lasting torment.” [al-Tawbah 9:68]

“But those who disbelieve, for them will be the Fire of Hell. Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!” [Faatir 35:36]

Allaah will say to the disbelievers on the Day of Judgement (interpretation of the meaning):

“This is Hell which you were promised! Burn therein this Day, for that you used to disbelieve!” [Yaa-Seen 36:63-64]

Allaah will not go back on His promise to either the believers or the disbelievers. He describes how both of them will be at the end of the Day of Judgement (interpretation of the meaning):

“And the dwellers of Paradise will call out to the dwellers of the Fire (saying): ‘We have indeed found true what our Lord had promised us; have you also found true, what your Lord promised (warnings, etc.)?’ They shall say, ‘Yes.’ Then a crier will proclaim between them: ‘The Curse of Allaah is on the zaalimeen (polytheists and wrongdoers, etc.).” [al-A’raaf 7:44]

Everyone who believes and does righteous deeds, and dies in this state, will definitely enter Paradise. Everyone who disbelieves and does evil deeds, and dies in this state, will definitely enter Hell.

One of the great guiding principles of Islam is that the believer should tread a path between fear and hope. He should not take it for granted that he will enter Paradise, because this will make him complacent, and he does not know in what state he will die. Nor should he assume that he is going to Hell, because this is despairing of the mercy of Allaah, which is forbidden. So the believer does righteous deeds, and hopes that Allaah will reward him for them, and he avoids evil deeds out of fear of the punishment of Allaah. If he commits a sin, he repents in order to gain forgiveness and protect himself from the punishment of Hell. Allaah forgives all sins and accepts the repentance of those who repent. If a believer fears that the good deeds he has sent on before him are not enough, as you suggest, then he will increase his efforts, in fear and hope. No matter how many righteous deeds he has sent on before him, he cannot rely on them and take them for granted, or else he will be doomed. He keeps striving and hoping for reward, and at the same time he fears lest his deeds be contaminated with any element of showing off, self-admiration, or anything that will lead to them being rejected by Allaah. Allaah describes the believers (interpretation of the meaning):

“… those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charity, etc.) have been accepted or not), because they are sure to return to their Lord (for reckoning).” [al-Mu’minoon 23:60]

So the believer keeps on striving, fearing and hoping, until he meets his Lord, believing in Tawheed (Divine Unity) and doing righteous deeds, and earns the pleasure of his Lord and Paradise. If you think about the matter, you will realize that these are the right motives for action, and that righteousness cannot be achieved in this life in any other way.

As regards what you say about original sin, this matter needs to be approached from several angles.

Firstly: The Islamic belief concerning human sin is: the individual bears the responsibility for his own sin; no one else should bear this burden for him, nor should he bear the burden for anyone else. Allah says (interpretation of the meaning): “And no bearer of burdens shall bear another’s burden…” [Faatir 35:18]. This refutes the idea of original sin. If the father commits a sin, what fault is that of his children and grandchildren? Why should they bear the burden of a sin that someone else committed? The Christian belief that the descendents should bear the sin of their father is the essence of injustice. How can any sane person say that the sin should be carried down the centuries by all of humanity, or that the children, grandchildren and subsequent descendants should be tainted because of their father’s sin?

Secondly, making mistakes is a part of human nature. Our Prophet (peace and blessings of Allaah be upon him) said, “Every son of Aadam is bound to commit sins…” (reported by al-Tirmidhi, 2423), but Allaah has not left man unable to do anything about the mistakes that he makes. He gives man the opportunity to repent, and so the hadeeth (words of the Prophet (peace and blessings of Allaah be upon him) quoted above concludes: “…and the best of those who commit sins are those who repent.” The mercy of Allaah is clear in the teachings of Islam, as Allaah calls His servants (interpretation of the meaning): “Say, ‘O My servants who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.” [al-Zumar 39:53]

This is human nature, and this is the solution to the problem of sin. But to make this human nature, which is bound to make mistakes, a barrier between the servant and his Lord which will prevent him from ever earning the pleasure of God, and to say that the only way to reach God is through His sending His (so-called) son down to earth to be humiliated and crucified while his father looks on, so that mankind could be forgiven, is an extremely odd idea. Just describing it sounds so unlikely that there is no longer any need to refute it in detail. Once, when discussing this issue with a Christian, I said, “If you say that God sent down His son to be crucified to atone for the sins of the people alive at his time and afterwards, what about those who had come before and died as sinners before the time of Christ, and had no opportunity to know about him and believe in the Crucifixion so that their sins might be forgiven?” All he could say was: “No doubt our priests have an answer to that!” Even if they do have an answer, it is bound to be concocted. There is no real answer.

If you really examine the Christian teaching on human sin with an open mind, you will see that they say that God sacrificed His only son to atone for the sins of mankind, and that this son was a god. If it was true that he was a god who was beaten, insulted and crucified, and died, then this doctrine contains elements of blasphemy because it accuses God of weakness and helplessness. Is God really incapable of forgiving the sins of all His servants with just one word? If He is Able to do all things (and the Christians do not dispute this fact), then why would He need to sacrifice His son in order to achieve the same thing? (Glorified and exalted be He far above what the wrongdoers say about Him!)

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [al-An’aam 6:101 – interpretation of the meaning]

An ordinary man would not accept anyone harming his child; he would come to his defence, and would never hand him over to an enemy who would insult him, let alone leave him to face the worst kind of death. If this is the attitude of a mere created being, what then of the Creator?

Thirdly, the Christian doctrine of original sin has a negative effect because, as you have mentioned, it does not require any duties of man other than to believe that God sent His son to this earth to be crucified and to die to atone for the sins of mankind. Thus a person becomes a Christian and is to earn the pleasure of God and be admitted to heaven. Moreover, the Christian believes that everything that happened to the son of God was only to atone for his sins, past present and future, so there is no need to wonder why Christian societies have seen such an increase in murder, rape, robbery, alcoholism and other problems. After all, did not Christ die to atone for their sins, and haven’t their sins been wiped out, so why should they stop doing these things? Tell me, by your Lord, why do you sometimes execute murderers, or put criminals in jail, or punish them in other ways, if you believe that the criminal’s sins have all be atoned for and forgiven through the blood of Christ? Is this not a strange contradiction?

You ask why, if the Muslims are the chosen people of mankind, they do not spread their religion. The fact of the matter is that sincere Muslims have always sought to do just that. How else could Islam have spread from Makkah to Indonesia, Siberia, North Africa, Bosnia, South Africa and all parts of the world, East and West? The faults in the behaviour of some modern Muslims cannot be blamed on Islam; those faults are the result of going against Islamic teachings. It is not fair to blame the religion for the faults of some of its adherents who have gone against it or gone astray. Are Muslims not being more just than Christians when they affirm that the sinner is threatened with the punishment of Allaah unless he repents, and that for some sins there is a deterrent, a punishment to be carried out in this world as an expiation for the Hereafter, as in the case of the punishments for murder, theft, fornication/adultery, etc.?

What you say about it be so easy to become a Christian, as compared to becoming a Muslim, is clearly mistaken. The key to Islam is no more than two simple phrases: “Ash-hadu an laa ilaaha ill-Allaah wa anna Muhammadan Rasool-Allaah (I bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah).” With these few words, a person enters Islam in a matter of seconds. There is no need for baptism or priests, or even to go to a certain place such as a mosque or anywhere else. Compare this with the ridiculous procedures of baptism which the Christians do when they want to admit someone to the Church. Then there is the fact that the Christians venerate the cross on which Jesus was tortured and crucified in great pain – as they claim. They take it as a sacred object of blessing and healing, instead of scorning it and hating it as a symbol of oppression and the worst possible way for the son of God to die!

Do you not see that the Muslims are closer than others to the truth, because they believe in all the Prophets and Messengers, respecting them all and recognizing that all of them taught the truth of Divine Unity (Tawheed) and that each of them was appointed by Allaah and sent to his people with laws that were appropriate to the time and place? When the fair-minded Christian sees the followers of Islam believing in Musa (Moses), ‘Eesaa (Jesus), and Muhammad (peace and blessings of Allaah be upon him) and in the original Torah and Gospel, as well as the Qur’aan, and sees his own people denying the Prophethood of Muhammad (peace and blessings of Allaah be upon him) and rejecting the Qur’aan, wouldn’t his open-mindedness make him think that the Muslims are most likely to be right?

You say that the Messiah said, “No one comes to the Father except through me”. We need, first of all, to be sure that these words can truly be attributed to Jesus. Secondly, this is clearly not true. How then could mankind have known God at the times of Nooh (Noah), Hood, Saalih, Yoonus (Jonah), Shu’ayb (Jethro), Ibraaheem (Abraham), Musa (Moses) and other Prophets? If you were to say that during the time of Jesus (upon whom be peace) and up to the time of the Final Prophet, Muhammad (peace and blessings of Allaah be upon him) the Children of Israel had no other way to know the religion of Allaah except through the way of Jesus, this would be correct.

Finally, you quote the Messiah as saying, “I and the Father are one”. This is clearly not correct. If we examine the matter objectively, without letting our own desires get in the way, it becomes clear that the conjunction “and” in the phrase “I and the Father” implies that two separate entities are involved. “I” is one entity, and “the Father” is another. If you say, “So-and-so and I”, it is obvious to any rational person that they are two separate people. The equation 1+1+1=1 makes no sense to any rational person, whether he is a mathematician or not.

Finally, I advise you (and I do not think that you will reject this advice) to think deeply about what you have read, putting aside your background, any pre-conceived ideas, your own desires and feelings of attachment to your religion or culture, and to seek guidance sincerely from Allaah. Allaah Most Generous and will never let any of His servants down. Allaah is the One Who guides to the Straight Path, and He is Sufficient for us and is the best disposer of affairs..

ievgenij
17-10-08, 07:54 PM
The equation 1+1+1=1 makes no sense to any rational person, whether he is a mathematician or not.In a base-1 algebra system (admitting only value 1), 1+1+1=1.

In a base-2 system (Boolean algebra,admitting values 0 and 1) 1+1+1=11

And so on and so forth.....

khaled ibnwaled
17-10-08, 08:37 PM
Researchers and specialists in the study of religion and ancient history differ concerning the language spoken by the Messenger ‘Eesa ibn Maryam (Jesus son of Mary, peace be upon him).

Researchers are unanimously agreed that Palestine at the time of ‘Eesa was a mosaic, and that its inhabitants were a mix from every nation and language, and they spoke, to varying degrees, Hebrew and Aramaic in different dialects, as well as Greek and Latin.

But differences arose among them when they tried to define the geographical borders of each of these languages, and when they wanted to find out the distinguishing features of these languages and determine to what extent they were influenced by one another.

When we read of the life of Jesus in the four Gospels, we find that he addressed different groups of people. He addressed the masses in various cities and desert areas, and he addressed the members of the supreme council (Sanhedrin) and the teachers of the Law, and those who were in charge of the Temple and running the religious affairs of the Jews. He also addressed the Roman governor of Palestine whose language was Latin.

Among the Aramaic words attributed to the Messiah in the Gospels are:

“ ‘Eloi, Eloi, lama sabachthani?’—which means, ‘My God, my God, why have you forsaken me?’”

(Matthew 27:46)

“He took her by the hand and said to her, ‘Talitha koum!’ (which means, ‘Little girl, I say to you, get up!’”

(Mark 5:41)

“Jesus said to her, ‘Mary.’ She turned toward him and cried out in Aramaic, ‘Rabboni!’ (which means Teacher)”

John 20:16

It seems that the discussion was in their language, but because of these different reports there was a strong difference of opinion among the scholars and researchers as to the language of the Messiah (peace be upon him).

Ibn Taymiyah and Ibn al-Qayyim were of the view that he did not speak any language other than Hebrew. Ibn Taymiyah said in al-Jawaab al-Saheeh (3/75):

The Messiah was a Hebrew and did not speak anything but Hebrew. End quote.

And he said in (1/90): The one says that the language of the Messiah was Aramaic or Greek is mistaken. End quote.

Some of them were of the view that all the evidence shows that most of the speech of ‘Eesa (peace be upon him) was in Aramaic, which was the most widely spoken language of the people. He also spoke Hebrew, the language of the Old Testament, to a lesser degree, and it seems that he was educated in Latin and Greek.

See: Lughat al-Maseeh ‘Eesa ibn Maryam by Dr. ‘Abd al-‘Azeez Shahbar (p. 112, 113), published in the book Lughaat al-Rusul.

Secondly:

The Muslims are all obliged to believe in the Gospel (Injeel) that Allaah revealed to His Prophet Jesus the Messiah (peace be upon him). The one who denies that is a kaafir according to scholarly consensus.

Allaah says (interpretation of the meaning):

“And in their footsteps, We sent ‘Eesa (Jesus), son of Maryam (Mary), confirming the Tawraat (Torah) that had come before him, and We gave him the Injeel (Gospel), in which was guidance and light and confirmation of the Tawraat (Torah) that had come before it, a guidance and an admonition for Al-Muttaqoon (the pious)”

[al-Maa’idah 5:46]

Our belief in the Gospel dictates that we should also believe that it exists and that it was revealed completely, and we believe that everything that he brought from Allaah was true.

But there is nothing in Islam to tell us whether this Gospel was written and compiled at the time of ‘Eesa (peace be upon him) or who wrote it, or who preserved it and disseminated it, or whether the Messiah taught it to the people orally or whether the disciples transmitted it and who believed in it, or whether some of it was written down and some was not. These are questions that we cannot answer for certain nowadays, rather some researchers deny that there was even a true Gospel that was compiled in the form of a book; rather it was just words that were transmitted.

The great scholar al-Taahir ibn ‘Ashoor says in al-Tahreer wa’l-Tanweer (3/26), commenting on the tafseer of Soorat Aal ‘Imraan:

With regard to the Gospel, this is the name of the Revelation that was sent to ‘Eesa (peace be upon him) and was compiled by his companions. End quote.

Shaykh Ahmad Deedat (may Allaah have mercy on him) said:

We believe sincerely that everything that ‘Eesa (peace be upon him) said was Revelation from Allaah, and that it was the Gospel and glad tidings for the Children of Israel. But throughout his life, ‘Eesa did not write a single word, and he did not order anyone to write anything. Hal al-Kitaab al-Muqaddas Kalimat Allaah (Is the Bible God’s Word?), p. 14.

But it seems that the Messiah (peace be upon him) know how to read and write. This may be understood from the words of Allaah (interpretation of the meaning):

“And He (Allaah) will teach him [‘Eesa (Jesus)] the Book and Al-Hikmah (i.e. the Sunnah, the faultless speech of the Prophets, wisdom), (and) the Tawraat (Torah) and the Injeel (Gospel)”

[Aal ‘Imraan 3:48]

Ibn Katheer (may Allaah have mercy on him) said:

It seems that what is meant by Book here is writing.

Tafseer al-Qur’aan il-‘Azeem (1/485).

But we do not have any evidence that the revelation was written down at the time of Eesa (peace be upon him). The fact that the Gospel is called “a Book” in the Holy Qur'aan does not indicate that it was written down on pages at the time it was revealed. The fact that it is called a Book only refers to that which is with Allaah in al-Lawh al-Mahfooz, or that it was something that could be written. That applies to the Holy Qur’aan, as Allaah calls it a Book. Rather it was transmitted verbally as well as being written down randomly on skins and parchments. In fact it was not a compiled Book until the time of Abu Bakr al-Siddeeq (may Allaah be pleased with him). Indeed, Allaah says (interpretation of the meaning):

“And even if We had sent down unto you (O Muhammad صلى الله عليه وسلم) a Message written on paper so that they could touch it with their hands, the disbelievers would have said: ‘This is nothing but obvious magic!’”

[al-An’aam 6:7]

al-Taahir ibn ‘Ashoor said in his commentary on Soorat Maryam 19:30:

The Scripture refers to the law which is usually written lest it be subject to change. The word Scripture is applied to the Law of ‘Eesa just as it is applied to the Qur’aan.

Al-Tahreer wa’l-Tanweer (8/470).

Similarly the Christians do not believe that there is a book that was written by the Messiah or one of his disciples during his lifetime that was lost after that.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

As for the Gospel that is in their hands, they acknowledge that it was not written by the Messiah (peace be upon him), nor did he dictate it to someone else to write it down. Rather they wrote it after the Messiah was taken up (into heaven).

Al-Jawaab al-Saheeh (1/491).

There is a clear difference between the Revelation that was sent down to Moosa and the Revelation that was sent down to ‘Eesa. In the holy Qur’aan there is an indication that the former was written down, as Allaah says (interpretation of the meaning):

“And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of Al-Faasiqoon (the rebellious, disobedient to Allaah)”

[al-A’raaf 7:145]

Although it seems from the words of some Muslim scholars that the true Gospel was compiled and written at the time of the Messiah (peace be upon him). You can find that in the words of Ibn Hazm in al-Fisal and Ibn Taymiyah in al-Jawaab al-Saheeh.

Similarly it says that the word Gospel (Injeel) is applied to that which Allaah revealed to the Messiah, as it says in the Gospel of Mark 8:35: “whoever loses his life for me and for the gospel will save it”.

As for the Gospels that are extant nowadays, they are not the true Gospel, but no one can deny that they contain a great deal of the Gospel that Allaah revealed to the Messiah.

Ibn Taymiyah (may Allaah have mercy on him) said:

These four books that they call the Gospel, or call each of them a Gospel, were written by them after the Messiah was taken up into heaven, but they do not say in them that they are the word of God, or that the Messiah conveyed them from God. Rather they transmitted in them some of the words of the Messiah, and some of his actions and miracles. They said that they did not narrate from him everything that they heard and saw from him. So they are more akin to what was narrated by the scholars of hadeeth, biography and maghaazi reports from the Prophet (peace and blessings of Allaah be upon him) of his words and deeds that are not Qur’aan. So the Gospels that they have in their hands are more like the books of seerah and hadeeth, or like these books, even if most of them are true.

Al-Jawaab al-Saheeh (2/14).

khaled ibnwaled
17-10-08, 09:44 PM
Eesa ibn Maryam (Jesus son of Mary – peace be upon him) was one of the noble Prophets of Allaah, and one of the Messengers of strong will, whom Allaah sent to the Children of Israel, and taught him the Torah and Gospel, and stated that he had come to confirm what was in the Torah, i.e., to reaffirm what was said in it, except that he abrogated some of its rulings, and permitted to his followers some of what was forbidden in it.

Allaah says (interpretation of the meaning):

“And He (Allaah) will teach him [‘Eesa (Jesus)] the Book and Al-Hikmah (i.e. the Sunnah, the faultless speech of the Prophets, wisdom), (and) the Tawraat (Torah) and the Injeel (Gospel).

49. And will make him [‘Eesa (Jesus)] a Messenger to the Children of Israel (saying): ‘I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allaah’s Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allaah’s Leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe.

50. ‘And I have come confirming that which was before me of the Tawraat (Torah), and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord. So fear Allaah and obey me’”

[Aal –‘Imraan 3:48-50]

“And in their footsteps, We sent ‘Eesa (Jesus), son of Maryam (Mary), confirming the Tawraat (Torah) that had come before him, and We gave him the Injeel (Gospel), in which was guidance and light and confirmation of the Tawraat (Torah) that had come before it, a guidance and an admonition for Al-Muttaqoon (the pious)”

[al-Maa'idah 5:46]

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/44):

Tawraat and Injeel: The Tawraat is the Book that Allaah revealed to Moosa ibn ‘Imraan, and the Injeel is the Book that Allaah revealed to ‘Eesa (peace be upon them both). ‘Eesa (peace be upon him) followed them both. End quote.

He also (may Allaah have mercy on him) said:

“confirming the Tawraat (Torah) that had come before him” means, following it, not going against what was in it, except in a few matters where he explained to the Children of Israel that concerning which they differed, as Allaah tells us that the Messiah (peace be upon him) said to the Children of Israel: “and to make lawful to you part of what was forbidden to you”. Hence the sounder view among the scholars is that the Injeel abrogated some of the rulings of the Tawraat. End quote.

Tafseer Ibn Katheer (3/126)

Hence it is known that ‘Eesa (peace be upon him) believed in the Torah which was revealed to Moosa (peace be upon him) and followed it; he did not go against it except in a few matters.

The religion of Moosa, ‘Eesa and all the Prophets was, generally speaking, Islam, which means believing in the Oneness of Allaah (Tawheed) and worshipping Him alone with no partner or associate, as Allaah says (interpretation of the meaning):

“Truly, the religion with Allaah is Islam”

[Aal ‘Imraan 3:19]

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”

[Aal ‘Imraan 3:85]

And He tells us that Nooh (peace be upon him) said (interpretation of the meaning):

“and I have been commanded to be of the Muslims (i.e. those who submit to Allaah’s Will)”

[Yoonus 10:72]

And He tells us of Ibraaheem (peace be upon him) (interpretation of the meaning):

“Ibraaheem (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Haneefa (Islamic Monotheism — to worship none but Allaah Alone) and he was not of Al‑Mushrikoon”

[Aal ‘Imraan 3:67]

And He tells us that Moosa (peace be upon him) said (interpretation of the meaning):

“ ‘O my people! If you have believed in Allaah, then put your trust in Him if you are Muslims (those who submit to Allaah’s Will)’”

[Yoonus 10:84]

And He tells us that Yoosuf (peace be upon him) said (interpretation of the meaning):

“ ‘Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous’”

[Yoosuf 12:101]

So it cannot be said of Moosa that his religion was Judaism, rather his religion was Islam, and his followers were called Jews (al-Yahood) because they said Hidna ilayka i.e., we have repented and come back; or because they are called after Yehoodhah (Judah) the oldest of the sons of Ya’qoob (Jacob – peace be upon him). Similarly, the religion of ‘Eesa (peace be upon him) was Islam, not Christianity. The Christians (al-Nasaarah) are his followers who supported him (nasaruhu).

But he (peace be upon him) was a follower of the Tawraat (Torah), who followed and affirmed it, because he was one of the Children of Israel, to whom Moosa (peace be upon him) had been sent, then Allaah revealed to him the Injeel (Gospel) in which was a confirmation of what was in the Torah, as stated above.

What we have mentioned means that the religion brought by ‘Eesa was Islam, if what the questioner meant was to find out and ask about his religion.

But if he was asking about the lineage of the Messiah (peace be upon him) and the people among whom he was born and to whom he was sent, then the Prophet of Allaah ‘Eesa (peace be upon him) was indisputably one of the Children of Israel, the Children of Israel who subsequently became known as the Jews, as we have indicated above.

What the scholars state here is that he is to be attributed to his lineage and people, so it may be said that he was one of the Children of Israel. As for the word “Jew”, it is used to refer to a specific religion, so it should be avoided when referring to ‘Eesa (peace be upon him), even though we know that his people were the Children of Israel who used to follow the law of the Torah before him, and he came to confirm what was in it except for a few rulings which he changed.

Ibn al-Atheer (may Allaah have mercy on him) said:

‘Imraan ibn Mathaan [i.e, the grandfather of ‘Eesa (peace be upon him) and the father of Maryam] was one of the descendants of Sulaymaan ibn Dawood (Solomon son of David). The family of Mathaan were the leaders and priests of the Children of Israel. End quote.

Al-Kaamil fi’l-Tareekh (1/251).

Ibn Katheer (may Allaah have mercy on him) said:

There is no dispute that she [Maryam – peace be upon her] was one of the descendents of Dawood (peace be upon him). Her father was ‘Imraan the prayer leader of the Children of Israel of that time. End quote.

Al-Bidaayah wa’l-Nihaayah (2/52).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

There is no doubt that the people of Moosa were the Children of Israel, and the Torah was revealed in their language. The Children of Israel were also the people of the Messiah (peace be upon him). The Messiah spoke their language. Neither of these two Messengers addressed anyone in any language other than Hebrew; neither of them spoke Latin, Syriac, Greek or Coptic. End quote.

Al-Jawaab al-Saheeh li man baddala Deen al-Maseeh (2/94).

He also said:

It is known from the consensus of the Christians that the Messiah did not speak anything other than Hebrew, like the other Prophets of the Children of Israel, and that he was circumcised on the seventh day like all the Children of Israel; he prayed facing their “qiblah” or direction of prayer, and he did not pray towards the east or enjoin praying towards the east. End quote.

Op. cit. (3/32).

khaled ibnwaled
17-10-08, 09:48 PM
Are the prophets alive or dead?
The Prophets (blessings and peace of Allaah be upon them) are dead as far as the people of this world are concerned. Allaah says, addressing the last and best of them (interpretation of the meaning):

“Verily, you (O Muhammad) will die, and verily, they (too) will die”

[al-Zumar 39:30]

But before Allaah they are alive, for if the martyrs are alive with Allaah, then the Prophets are undoubtedly higher in status before Allaah. See Fath al-Baari, 6/444.

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “The Prophets are alive in their graves and they pray.” (Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2790). This prayer is something that they are blessed with just as the people of Paradise are blessed with tasbeeh (glorifying Allaah).

They (blessings and peace of Allaah be upon them) are in their graves apart from ‘Eesa (peace be upon him), whom Allaah raised up into heaven, as He says (interpretation of the meaning):

“but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Eesa (Jesus), son of Maryam (Mary)]:

But Allaah raised him [‘Eesa (Jesus)] up (with his body and soul) unto Himself (and he is in the heavens). And Allaah is Ever All-Powerful, All-Wise.”

[al-Nisa’ 4:157-158]

With regard to the Prophets praying behind the Prophet (peace and blessings of Allaah be upon him) on the night of the Isra’ (Night Journey), they prayed behind him in spirit, but their bodies were in their graves. The same applies to his seeing the Prophets during the Mi’raaj (ascent into heaven), when he saw Adam in the lowest heaven, and ‘Eesa and Yahya in the second heaven, and Yoosuf in the third, and Idrees in the fourth, and Haroon in the fifth, and Moosa in the sixth, and Ibraaheem in the seventh, or vice versa. He saw their souls appear in the shape of their bodies.

Some people say that he saw the same bodies that are buried in the graves, but this view does not carry any weight.

But ‘Eesa ascended into heaven body and soul, and the same is said of Idrees.

But with regard to Ibraaheem, Moosa and others, they are buried on earth.

The Messiah (may the blessings and peace of Allaah be upon him and all the other Prophets) will inevitably descend to earth, to the white minaret in the east of Damascus; he will kill the Dajjaal (“Antichrist”), break the cross and kill the pigs, as is proven in the saheeh ahaadeeth. Hence he is in the second heaven even though he is superior to Yoosuf, Idrees and Haroon, because he will descend to the earth before the Day of Resurrection, unlike the other Prophets. And Adam is in the lowest heaven because the souls of his descendents who are blessed (i.e., destined for Paradise) will be shown to him. As for the souls of the doomed (i.e., those who are destined for Hell) the gates of heaven will not be opened for them and they will not enter Paradise until the camel passes through the eye of the needle. So if they will be shown to him, he has to be near them. There is no contradiction in the fact that they (may be blessings and peace of Allaah be upon them) prayed behind the Prophet (peace and blessings of Allaah be upon him) then he met some of them after he was taken up into the heavens, because the souls are like the angels, they may ascend and descend in an instant; they are not like bodies.

Adapted from Majmoo’ al-Fataawa by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), 4/328-329.

khaled ibnwaled
17-10-08, 09:51 PM
What the historians and biographers say is that ‘Imraan, the father of Maryam, was married to a woman who was called Hannah, and Zakariyah (peace be upon him) was married to a woman called Eeshaa’. ‘Imraan and Hannah produced Maryam (peace be upon him) and Zakariyah and Eeshaa’ produced Yahya (peace be upon him).

Then they differed as to who Eeshaa’ the mother of Yahya (peace be upon him) was. There are two views.

1 –That she was the sister of Maryam (peace be upon her). This is the view of the majority, as was stated by Ibn Katheer in al-Bidaayah wa’l-Nihaayah (1/438)

Based on that, ‘Eesa and Yahya (peace be upon them) are maternal cousins in the real sense, because they are the sons of two sisters (Maryam and Eeshaa’).

They quoted as evidence the apparent meaning of the hadeeth of the Mi’raaj (Prophet’s ascent into heaven) which was narrated from Maalik ibn Sa’sa’ah (may Allaah be pleased with him), that the Prophet of Allaah (peace and blessings of Allaah be upon him) told them about the night on which he was taken on the night journey. Among the things he said was: “Then he went up until he came to the second heaven, and he asked for it to be opened. It was said: ‘Who is this?’ It was said: ‘Jibreel.’ It was said: ‘Who is with you?’ He said: ‘Muhammad.’ It was said: ‘Has (Revelation) been sent to him?’ He said: ‘Yes.’ It was said: ‘Welcome to him, what a good person has come.’ And it was opened. When I entered, I saw Yahya and ‘Eesa – who are maternal cousins. He said: This is Yahya and ‘Eesa, and he greeted them with salaam and I greeted them too, and they returned the greeting. Then they said: Welcome to the righteous brother and the righteous Prophet.’” Narrated by al-Bukhaari (3207) and this version is his; also narrated by Muslim (164).

2 – That Eeshaa’ was the sister of Maryam’s mother Hannah, so Eeshaa’ was the maternal aunt of Maryam (peace be upon her). This is what was mentioned by Ibn Ishaaq and Ibn Jareer. Jaami’ al-Bayaan (3/234). This was the only view mentioned by al-Haafiz ibn Harar in Fath al-Baari (6/68).

Based on this view, how could ‘Eesa and Yahya (peace be upon them) be maternal cousins?

They said: Because the mother’s maternal aunt is like a real maternal aunt, so the mother of Yahya was the maternal aunt of Maryam and she was also the maternal aunt of Maryam’s son ‘Eesa (peace be upon them all). Just as Maryam was the maternal cousin of Yahya, so her son ‘Eesa was also his maternal cousin.

Imam Abu’l-Sa’ood said in his Tafseer (2/27):

As for the words of the Prophet (peace and blessings of Allaah be upon him) about Yahya and ‘Eesa (peace and blessing be upon them), “maternal cousins”, it was said that the meaning of this is that the word sister was often used to refer to the daughter of the sister, thus the Prophet (peace and blessings of Allaah be upon him) regarded them as maternal cousins. End quote.

Their evidence for that is that it is well known that the wife of ‘Imraan, Hannah, had not become pregnant and had not given birth. When she became pregnant with Maryam by Allaah’s Leave, she vowed to dedicate the child to Allaah and to service in the sacred House (Bayt al-Maqdis, i.e., the Temple in Jerusalem). This is what is supported by the Qur’aanic passage.

Allaah says (interpretation of the meaning):

“(Remember) when the wife of ‘Imraan said: ‘O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your place of worship), so accept this from me. Verily, You are the All-Hearer, the All-Knowing’”
[Aal ‘Imraan 3:35]

Ibn Katheer (may Allaah have mercy on him) said in Tafseer al-Qur’aan al-‘Azeem (1/478):

Muhammad ibn Ishaaq said: She (i.e., the wife of ‘Imraan) was a woman who did not get pregnant, but one day she saw a bird feeding its chicks and she longed for a child, so she prayed to Allaah to bless her with a child, and Allaah answered her prayer. Her husband had intercourse with her and she became pregnant. When she realized that she was pregnant, she vowed that the child would be dedicated to worship and service of the sacred House, and she said: “O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your place of worship), so accept this from me. Verily, You are the All-Hearer, the All-Knowing” i.e., the One Who hears my du’aa’ and knows my intention. End quote.

khaled ibnwaled
17-10-08, 10:01 PM
Allaah commanded Jibreel to blow through the neck of Maryam’s garment, and this breath went down and by the will of Allaah entered her womb, so it became a soul that Allaah had created. Allaah has explained how He created ‘Eesaa (peace be upon him), as He said (interpretation of the meaning):

“And she who guarded her chastity [Virgin Maryam (Mary)], We breathed into (the sleeves of) her (shirt or garment) [through Our Rooh — Jibreel (Gabriel)]” [al-Anbiya’ 21:91]

Then Allaah explains that the Rooh reached her womb, as Allaah says (interpretation of the meaning):

“And Maryam (Mary), the daughter of ‘Imraan who guarded her chastity. And We breathed into (the sleeve of her shirt or her garment) through Our Rooh [i.e. Jibreel (Gabriel)]”. [al-Tahreem 66:12]

The aayah (interpretation of the meaning):

“(The angel) said: ‘I am only a messenger from your Lord, (to announce) to you the gift of a righteous son’” [Maryam 19:19] – indicates that the one who blew into her was Jibreel, who does not do anything except by the command of Allaah.

Some commentaries have been narrated from some Mufassireen suggesting that her pregnancy lasted only a few seconds, but this is not clearly indicated by the texts. If that had been the case, it would have been a miracle in and of itself: people would have accepted that this was not a normal pregnancy as experienced by women, and they would not have accused her of fornication, as they said (interpretation of the meaning):

“O Mary! Indeed you have brought a thing Fariyy (a mighty thing)” [Maryam 19:27]

There follow comments on this matter from two of the great Mufassireen, one from the past – Ibn Katheer, may Allaah have mercy on him, and one from more recent times – al-Shanqeeti, may Allaah have mercy on him.

Imaam Ibn Katheer, may Allaah have mercy on him, said:
The Mufassireen differed as to the length of time (Maryam was) pregnant with ‘Eesaa (peace be upon him). The best known view of the majority is that she carried him for nine months… Ibn Jurayj said: al-Mugheerah told me, from ‘Utbah ibn ‘Abd-Allaah al-Thaqafi, that he heard Ibn ‘Abbaas being asked about the pregnancy of Maryam, and he said: no sooner had she conceived him then she gave birth!

This is strange (ghareeb), and it was based on what might be the apparent meaning of the aayah (interpretation of the meaning):

“So she conceived him, and she withdrew with him to a far place. And the pains of childbirth drove her to the trunk of a date palm” [Maryam 19:22].

The prefix “fa” here [in the phrase fa ajaa’ahaa al- makhaad - And the pains of childbirth drove her] indicates a succession of events, but things follow one another according to their own merits and characteristics, as in the aayah (interpretation of the meaning):

“And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones” [al-Mu’minoon 23:12]

Here the fa’ [translated as ‘then’] implies a succession of events according to their own merits and characteristics. It was reported in al-Saheehayn (al-Bukhaari, 3208, Muslim, 2643) that “between each stage there are forty days.”

And Allaah says (interpretation of the meaning):

“See you not that Allaah sends down water (rain) from the sky, and then [fa’] the earth becomes green?” [al-Hajj 22:63].

The apparent meaning – although Allaah is able to do all things – is that her pregnancy was like that of other women… When Maryam felt that her people were becoming suspicious about her, she hid herself away from them “[in] a far place” [Maryam 19:22], i.e. far away so that she would not see them and they would not see her… she hid away from them and “placed a screen (to screen herself) from them” [Maryam 19:17 – interpretation of the meaning]. So no one could see her and she could not see anyone else. (Tafseer Ibn Katheer, 3/122).

Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

We will not mention all the views of the scholars concerning the length of time Maryam carried ‘Eesaa (peace be upon him), because of the lack of evidence (daleel) for these views. The strongest opinion is that her pregnancy was like that of other women, even though its beginning was miraculous. And Allaah knows best. (Adwaa’ al-Bayaan, 4/264)

Some ignorant people interpret the aayah (interpretation of the meaning):

“So when I have fashioned him and breathed into him (his) soul created by Me” [Saad 38:72] as meaning that the Messiah was a part of the spirit of Allaah!

[The original Arabic says min roohi, lit. ‘of My spirit’]

Ibn al-Qayyim (may Allaah have mercy on him) explained that this interpretation is misguided, as he said:

With regard to the misinterpretation of the genitive (or possessive) construction [idaafah] in the aayah (interpretation of the meaning):

“So when I have fashioned him and breathed into him (his) soul created by Me [min roohi, lit. ‘of My spirit’]” [Saad 38:72] – it should be known that when this construction appears in conjunction with the name of Allaah, may He be glorified, it may be one of two types:

(The first) is qualities that cannot stand alone, such as knowledge, power, words, hearing, sight. Here the attribute is attached in a genitive construction (idaafah) to the One Who is described in this manner. So His knowledge, His words, His will, His power, His life are all attributes or qualities which are not created (because this refers to His Essence); the same applies to His Face and His Hand, may He be glorified.

The second kind are things which exist separately and are mentioned in idaafah (genitive construction), such as (His) house, (His) she-camel, (His) slave, (His) Messenger, (His) spirit. Here the created thing is connected by the genitive construction to its Creator, but in this case the idaafah implies that the thing mentioned is special and is honoured, and is thus distinguished from other things. For example, the House of Allaah [meaning the Ka’bah] – although all houses belong to Allaah – and the she-camel of Allaah – although all camels belong to Allaah and are created by Him. This idaafah is connected to the idea of His Divinity (uloohiyah), which implies that he loves and honours the thing so described. In contrast, idaafah in the general sense has to do with His Lordship (ruboobiyyah), which implies that He created and formed it. So the general kind of idaafah implies that He is the Creator of that thing, whilst the specific kind of idaafah implies that Allaah has chosen that thing. Allaah creates what He wills and chooses some of His creation, as He says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]

So in this case – the phrase min roohi (lit. ‘of My spirit’), the idaafah (genitive construction) is of the specific type, not the general type, and it does not refer to the attributes of Allaah. Think about this matter, for it will save you from the many errors into which people have fallen by the will of Allaah.

(al-Rooh, p. 154, 155)

In conclusion, the description of ‘Eesaa (peace be upon him) as the spirit (rooh) of Allaah is by way of honouring him. This idaafah (whereby the word rooh (spirit) is connected in a genitive construction to the Name of Allaah) does not serve to ascribe an attribute to the One Who is so described, as is the case in the phrases “the hand of Allaah”, “the Face of Allaah.” On the contrary, it connects the created being in a genitive construction to the Creator, as the Ka’bah is described as the House of Allaah, and the she-camel – which was the miracle that Allaah gave to His Prophet Saalih (peace be upon him) – was described as the she-camel of Allaah

khaled ibnwaled
18-10-08, 12:07 AM
Dust is my bed, embraces me and it’s my cover now
The sand surrounds me even behind my back
And the grave tells a dankness of my affliction
And the brightness draws a line……………
Where is my family’s love? They sold my loyalty!
And where is my group of friends? They left my brotherhood!
Where is the bliss of money? It’s behind my back now
And my name (reputation) where is it shine between praises
This is my end and this is my bed

And love farewells its longing and my elegizing cried
And the tears went dry after crying
And the universe became narrow and so is my space
And the grave became my ground and sky
This is my end and this is my bed

Fear fills my estrangement and sadness is my illness
I expect firmness and I swear it’s my cure
And for Allah i pray faithfully, you are my hope
Allah! I desire heaven, to find bliss in it

And for Allah i pray faithfully, you are my hope
Allah! I desire heaven, to find bliss in it.

khaled ibnwaled
18-10-08, 12:15 AM
The world, in its overwhelming majority, is encountering waves upon waves of evil and is being struck by evil passions and trials and tribulations, and it is being overtaken by various kinds of destructive evils, and it is being governed by Satanic ideas and selfish, imposing laws, and concepts that destroy all aspects of the human being that can be considered virtuous and noble. We are surrounded by an environment that has deviated from the truth, submitted to its desires and has been put to trial by its forbidden passions. And the human being inherits all that those who came before him have left for him of corruption in belief, entrenchment in misguidance, submission to the Sharī'ah of the Devil, permitting the forbidden, forbidding the permissible, and beautifying the lowest of actions and the most disgusting sins. And he is - with this - longing to satisfy his desires as he has been surrounded by the devils of the humans and Jinn.

So, he is a product of the environment, culture, upbringing, thoughts and all that he is surrounded by, and affected by; beginning with his family, his people, all the way to the general human population.

This human being, if Divine Guidance was sent down for his sake, and Allāh showed him ways of living in happiness in this life and the next, and he was given from Allāh a Book, and He favored him – by His Favor – with a Messenger to take him by the hand to that which is better and higher, and organizes the affairs of his life on the basis of justice and mercy, and saves him from everything that could be a cause of his destruction in this life and the next; if all of this occurred, then his situation would be quite different.

From the people, however, are those who have been defeated by this accumulation in evil, and are pressured by these influences, so they don't pay any attention to the religion and give it not the slightest consideration. Rather, he belittles the religion, and mocks it, and has enmity to those who call to it, and fights all those who try to change his ways and plant a pure seed in his head in place of the filthy Satanic seed that is in place.

Allāh – the Exalted – said: {"Rather! On their hearts is the black spot of the sins that they used to earn…"} [al-Mutaffifīn; 14]

And He – the Exalted – said: {"And if it is said to them 'Come to that which Allāh has revealed and to the Messenger!' they said 'What we found our fathers upon is enough for us.' Were it not that their fathers knew nothing and were not guided…"} [al-Mā'idah; 104]

And He – the Exalted – said: {"Verily, those who disbelieve will not believe whether you warn them or not."} [al-Baqarah; 6]

And yet, there is another type of person that you might see who is ready to reflect calmly and with deep insight, and remove himself from any outside influences in order to look at the issues that are important, and puts aside all that he has been fed in order for his research to be upon clarity. So if he is guided and comes to know, he turns and changes and becomes another person.

This human being struggles against (yu jāhid) his soul that commands him with evil, as well as his overwhelming passions and transgressing innate nature, deviated desires, misguided cultural practices, and bad habits.

He says: there is none worthy of worship except Allāh, certain that it means: none is rightly deserving of being served or worshipped except for Allāh, and none deserves to be submitted to or humbled before except Allāh, and none has the right to command or forbid except Allāh, and there is no legislation of laws except by Allāh, and by Him – the Exalted – the Muslim takes his steps, and with this, he submits himself to Allāh in a complete manner – in every way, shape and form – so he is called a Muslim (a submitter).

And he believes in everything that Allāh has revealed - so he is called a Mu'min (believer).

And he stands watch over the devils among the humans and Jinn, so he does not allow them to affect him – so he is called a Sābir (an endurer).

And he stops at the limits set by Allāh, and does not cross them unless in a moment of heedlessness (in which case he repents) – so he is called a Murābit (one who guards his territory).

And he sacrifices himself and his wealth for the sake of his belief, and he lives as a fugitive who has been uprooted from his home – so he is called a Mujāhid (one who strives).

And regarding this, the Exalted says: {"And those who strive in Our cause, we will guide them to Our ways, and verily, Allāh is with those who do good."} [al-'Ankabūt; 69]

And He – the Exalted – says: {"O you who believe! Endure and be patient and guard your territory and fear Allāh so that you may be successful."} [Āl 'Imrān; 200]

This kind of person, wherever he is found in a land or amongst a certain group of people, he is like a rising sun who's rays are sweet-smelling perfume; by him, the Earth is connected to the Heavens, and upon him descends the Mercy of Allāh, and surrounding him are the Angels of the Most Merciful.

He has a heart with the innocence of children, and a tongue with the purity of water from a rain cloud, and a helping hand that extends as if it was sent from Allāh, and a face that shines with the truth as if it were the morning light, and firmness upon the religion of Allāh as if he himself was a firm mountain.

If you walk with him he benefits you, and if you befriend him he serves you, and if you consult him he advises you, and if you wrong him he excuses you, and if you comfort him he thanks you, and if you are at odds with him he forgives you. Truthful; easygoing; trustworthy; he fears Allāh, so he is as Allāh says regarding him: {"Muhammad is the Messenger of Allāh, and those who are with him are harsh against the disbelievers and merciful between each other. You see them bowing and prostrating, seeking Favor from Allāh and His Pleasure. Their distinctive sign is the mark of prostration on their faces."} [al-Fat’h; 29]

And the struggle of the soul (jihād an-nafs) is the severest type of struggle, and the hardest and longest-lasting. It is a struggle at night, and during the day; in times of hardship, in times of ease; in times of relaxation and tension. It is a struggle in your beliefs and worship and interactions; while you are secluded from the people as well as when you are mixing with them. And it is a struggle by way of remembrance, prayer, fasting, and patience – as well as all things that strengthen your soul. And it is a struggle that calls for the person to be fully awake, aware and knowledgeable of the weak points of the enemy, the strategies of the Devil, the incoming waves of falsehood, the possible entrance points of doubts and confusions, as well as knowledge of the permissible and forbidden, and the commands of Allāh and his prohibitions, etc.

And without this struggle (Jihād) that polishes and purifies the soul, and changes everything in the life of the believer, and makes the Muslim a leader not a follower, and makes him a head and not a tail, and one who initiates change in others as opposed to one who is changed by others; without this type of struggle, a person is known simply as a Muslim – not a believer – and this is not a name that he would even be deserving of, and an outer image that does not reflect the inner truth.

And since this Muslim has given up on the struggle against his soul, he has also given up his Islāmic personality.

The struggle against the soul causes explosive changes – both internal and external – that give birth to a person that has been purified the utmost purification in comparison to the entire human race, so that the one who undergoes this change deserves to shine under the saying of Allāh:

{"You were the best nation brought out for the people."} [Āl 'Imrān; 110]

khaled ibnwaled
18-10-08, 12:28 AM
Seeking Forgiveness before Death
The following account is a poem by Imam Ash-Shaafi`ee. Al-Muzni who is Aboo lbraaheem Isma`eel ibn Yahya said: "I entered upon ash-Shaafi'ee during his illness which resulted in his death, so I said to him: 'What is your condition?' He replied: "I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allaah - Exalted is His remembrance - arriving. And no! By Allaah, I do not know if my soul is travelling towards Paradise or the Fire!" Then he started to weep, and he said:



إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما

‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal

ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا

When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape

تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا

My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater

فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا

You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity

فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا

Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam

فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا

If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?

فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا

How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)

يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا

He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful

فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا

Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless

ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا

He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal

فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا

And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens

يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا

He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope

ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا

Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours

عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا

Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth

تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا

My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all

فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا

So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning

فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا

So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins

فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا

For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great

حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا

The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky

وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى

And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish

حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا

Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear

أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا

I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled

ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا

In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy

ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا

Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret





Knowledge & Sincerity

العلم ما نفع

قال الشافعي رحمه الله:

العِلْمُ مَا نَفَعَ لَيْسَ مَا حُفِظَ.

Knowledge is what benefits

Ash-Shaafi’ee (rahimahullaah) said:

“Knowledge is that which benefits not that which is memorised”

__________________________


الإخلاصُ

قال الشافعي رحمه الله

لَوْ اجْتَهَدَ أحَدُكُمْ كُلَ الجُهْدِ عَلى أنْ يَرضِيَ الناسَ كُلًّهُمُ عَنْهُ فَلا سَبِيلَ لَهُ

فَلْيُخلِصِ العَبدُ عَمَلَهُ بَيْنَهُ وبَيْنَ اللهُ تعالى

Sincerity

Ash-Shaafi’ee (rahimahullaah) said:

“If one of you were to strive with utmost striving to make all the people pleased with him then there is no way for him (i.e. he’ll never be able to do that).

So let the servant purify his actions which are between him and Allaah Ta’aala.”

__________________________

وقال أيْضاً:

لا يَعْرِفُ الرِّيَاءُ الا المُخلِصُونَ.

And he also said,

“No-one knows Riyaa (showing-off, insincerity etc) except the sincere ones.”




Silence, Love and Honour


مُرَاقَبَةُ اللِّسَانِ

سُئِلَ الشَّافِعِي رَحِمَهُ اللهُ عَنْ مَسْأَلَةٍ

فَقِيلَ لَه: ألا تَجِيب رَحِمَكَ اللهُ

فَقالَ: لا, حَتى أدْرِيَ الفَضْلَ فِي سُكُوتِي أو فِي جَوابِي

Muraaqabah of the Tongue

Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).

It was said to him: “Will you not answer, may Allaah have mercy on you!

He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”

_________________________


حب و حب

قال الشافعي رحمه الله

مَن أدْعَى أنه جَمَعَ بَيْنَ حُبِّ الدُّنيا وَ حُبِّ خالِقِهَا فِي قلبِهِ فَقدْ كَذبَ

Love and Love

Ash-Shaafi’ee (rahimahullaah) said:

“Whoever claims to have gathered in his heart the love of this world and the love of its Creator (Allaah), has indeed lied.”

_________________________


عِز التقوَى

قال الشافعي رحمه الله

مَن لمْ يَعِزُّهُ التقوَى فَلا عِزَّ لَه

Ash-Shaafi’ee (rahimahullaah) said:

“Whoever is not honoured by Taqwa, then there is no honour for him.”





Nobility & Salvation
احذر مودة الناس

كُنْ سَاكِناً فِي ذا الزمانِ بِسَيئرِهِ *** وعن الورى كُنْ رَاهِباً في دَيرِه

واغسِل يدَيكَ مِن الزمانِ وأهْله *** واحْذِرْ مَوَدَّتهـم تنِل مِن خَيـره

إني اطلعتُ فلم أجدْ لِي صاحِباً *** أصحبه في الدهْرِ ولا في غَيْره

فترَكْتُ أسْفَلَهـم لِكَثرَةِ شَـرّه *** وتركت أعْلاهم لِـقلَّة خَيــره

Beware of the love of people

“Be silent in that era as it moves along
And regarding the mortals, flee from their monastery
And wash your hands from the occasion and its people
And be cautious of their love whereby you reach their goodness
I explored but did not find a companion
To befriend through life and befriend no-one but he
So I abandoned the lowest of them due to the excess of his evil
And I abandoned the loftiest of them due the shortage of his goodness.”
___________________________________



الظالم لنفسه

قال الشافعي رحمه الله

أظلم الظالمين لنفسه

مَن تَوَاضَعَ لِمَن لا يُكرمَه

ورَغَبَ فِي مَودّة مَن لا يَنفعُه

وقبل مَدْح مَن لا يَعرِفه

Oppressor of his own self

Ash-Shaafi’ee (rahimahullaah) said:

“The one who oppresses himself the most is:

The one who humbles himself for one who does not honour him
And strives in the friendship of one who does not benefit him
And accepts praise from one who does not know him”
___________________________________



صاحب الهوى

قال الشافعي رحمه الله

لو رَأيتُ صَاحِبَ هَوَى يَمْشِي عَلى المَاءِ مَا قبلتُه

Companion of desires

“If I saw a companion of his own desires even walk on water, I would not accept him.”
___________________________________



مع أهل الطاعة

قال الشافعي رحمه الله

مَا أحَدُ إلا وَلَه مُحبّ ومُبْغِض, فَإنْ كَان لابُدّ مِن ذلك, فلْيَكُنِ المرءُ مَع أهْلِ طَاعَةِ اللهِ عَزّ وجَلّ

With the people of obedience

“There is no-one except that he has a lover and a hater. So if that must be the case, then let a person be with the people of obedience to Allaah, ‘azza wa jall.”





Arts of ‘Ilm
فضل أصحاب الحديث

قال الشافعي رحمه الله

اذا رأيت رجلا من أصحاب الحديث

فكأني رأيت رجلا من أصحاب النبي صلى الله عليه وسلم

جزاهم الله خيرا, هم حفظوا لنا الأصل فلهم علينا الفضل

وقال - عليكم بأصحاب الحديث فانهم أكثر الناس صوابا

The virtues of the people of Hadeeth

Imaam Ash-Shaafi’ee (rahimahullaah) said:

“If I saw a man from the people of hadeeth, then it’s as if I saw a man from the Companions of the Prophet (sallallaahu `alayhi wa sallam). May Allaah reward them, they preserved for us the foundation so they have a right of virtue upon us.”

He said: “Upon you is (to accompany) the people of hadeeth for they are the most correct from amongst the people.”
___________________________________________



الخير في خمسة

قال الشافعي رحمه الله

الخير في خمسة

غنى النفس

وكف الأذى

وكسب الحلال

والتقوى

والثقة بالله

Goodness is in five

He (rahimahullaah) said:

Goodness is in 5 matters:

- Richness of the soul
- Desisting from harm
- Earning halaal
- Taqwa
- And trust in Allaah
___________________________________________

رضا الناس

قال الشافعي رحمه الله

رضا الناس غاية لا تدرك

وليس الى السلامة من ألسنة الناس سبيل

فعليك بما ينفعك فالزمه

Pleasure of the people

Seeking the pleasure of people is an objective that can never be obtained
And there is no way to safety from the tongues of people
So upon you is to adhere to only that which benefits you.
___________________________________________



الاخلاص في العلم

قال الشافعي رحمه اللهمن أراد الآخرة فعليه بالاخلاص في العلم

Sincerity in Knowledge

Whoever desires the Hereafter then upon him is sincerity in knowledge
___________________________________________



فنون العلم

قال الشافعي رحمه الله

من تعلم القرآن عظمت قيمته

ومن تكلم في الفقه نما قدره

ومن كتب الحديث قويت حجته

ومن نظر في اللغة رقّ طبعه

ومن نظر في الحساب جزل رأيه

ومن لم يصن نفسه لم ينفعه علمه

The Arts of knowledge

Whoever learns Qur’aan, then his value becomes great
Whoever speaks in Fiqh (learns it), his capacity grows
Whoever writes ahadeeth, his evidence strengthens
Whoever examines into language, his nature softens
Whoever contemplates the reckoning, his opinion becomes sound
And whoever does not protect himself, his knowledge does not benefit him
___________________________________________



النمام

قال الشافعي رحمه الله

من نمّ لك نمّ عليك,

ومن نقل اليك نقل عنك

The Slanderer

Whoever slanders to you about others, will slander about you
And whoever reports to you, will soon report about you

khaled ibnwaled
18-10-08, 12:45 AM
1 - Bishr al-Haafi said: "That I seek the world with a wind instrument is more beloved to me than that I seek it with my Deen."

2 - Ibraaheem an-Nakha'i said: "When Shaytaan comes to you while you are in prayer and says: 'You are showing off,' make it longer."

3 - One of the Salaf said: "Direct me to an action by which I will never cease to be performing for Allaah the Exalted." It was said to him: "Always intend good, because you will never cease to be performing even if you do not perform any actions. The intention is made even in the absence of any actions. Whoever intended to pray at night and then slept, the reward for what he intended will be written for him."

4 - One of them said: "I love that I have an intention for every single thing; even my eat, drink and sleep."

5 - It was said to Sahl: "What is the hardest thing for the soul (to achieve)?" He said: "Sincerity, when there is no other desire in it."

6 - Ya'qoob al-Makfoof said: "The sincere person is the one who hides his good deeds just like he hides his evil deeds."

7 - One of them wrote to his brother: "Make your intention sincere in all of your actions, and little action will suffice you."

8 - Ayyoob as-Sakhtiyaani said: "Purifying the intention is harder than all other actions for those who act."

9 - Yahyaa bin Mu'aadh said: "Sincerity separates good actions from faults like the separation of milk from dung and blood."

10 - as-Soosi said: "What Allaah desires from the actions of His creation is sincerity and nothing else."

11 - al-Junayd said: "To Allaah belong servants who understand, and when they understand they act, and when they act they make their actions sincere. Their recalling of sincerity at the time of doing righteousness is what accumulates the greatest good for them."

12 - Hawshab used to cry and say: "My name has reached the large Mosque (meaning, the people will know who I am)!"

13 - as-Soosi said: "Sincerity is to lose the vision of sincerity in oneself."

14 - One of them said: "Whoever sees sincerity in his sincerity, his sincerity is itself in need of sincerity. The destruction of every sincere person lies in his sincerity to the extent that he sees sincerity in himself. When he abandons seeing sincerity in himself he will be sincere and purified."

15 - Abu 'Uthmaan said: "Sincerity is to forget about the creation by constantly looking at the Creator (in terms of gaining admiration for your deeds)."

16 - Ibraaheem bin Adham said: "The one who loves fame is not truthful to Allaah."

17 - Sufyaan ath-Thawri said: "They (the Salaf) used to hate fame and reputation due to wearing nice garments because eyes would stretch towards them."

18 - Na'eem bin Hammaad said: "'Abdullaah ibn al-Mubaarak frequently used to sit in his house for long periods of time, so it was said to him: 'Don't you feel lonely and isolated?' He said: 'How can I feel isolated while I am with the Prophet (saw)?'."

19 - Ja'far bin Hayyaan said: "The foundations of these actions are the intentions. Indeed a man reaches with his intentions a position he does not reach with his actions."

20 - One of the people of wisdom used to say: "When a man is speaking in a gathering and his speech amazes him, let be silent. When he keeps silent and his silence amazes, him let him speak."

21 - Mutraf bin 'Abdullaah ash-Shakheer said: "That I spend the night sleeping and wake up remorseful is more loved to me than that I spend the night standing in prayer and wake up in admiration."

22 - an-Nu'maan bin Qays said: "I never saw 'Abeedah performing any voluntary prayers in the mosque of al-Hayy."

23 - 'Ali said: "The one who shows off has three charactersistics: he is lazy when by himself, he is lively and energetic when with others and he increases in his actions when he is praised and decreases in them when he is criticised."

24 - al-Hasan said: "The one who shows off desires to overcome what Allaah has decreed for him. He is an evil person who desires to inform the people that he is righteous in order to hear what they would say. He has obtained a position of vileness and wickedness from his Lord. It is therefore essential for the hearts of the believers to recognise him."

25 - Sahl bin 'Abdullaah said: "There is nothing which is tougher upon the soul than acheiving sincerity. How many times have I tried to remove the inclination to show off from my heart except that it sprouted in a different colour?"

26 - Ibn Mas'ood said: "Do not learn knowledge for three reasons: to amaze and confound the foolish, to argue with the learned and to make people's faces turn towards you. Rather, seek what is with Allaah with your hearts and actions, since only that will remain and whatever is besides it will go."

27 - Abu Sulaymaan ad-Daarini said: "Glad tidings for the one who took a single step desiring nothing but the face of Allaah by it."

28 - Some of the Salaf said: "Whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allaah - the Exalted - will be saved, and this is due to the greatness of sincerity."

29 - Abu Sulaymaan ad-Daarini said: "When the servant is sincere, the inclination to show off and the many whisperings (of the Devils) are cut off from him."

30 - It has also been said: "Sincerity is that the servants inward and outward actions are equal. Riyaa' is when the outward appearance is better than the inner self and truthfulness in one's sincerity is when the inner self is better cultivated and more flourishing than the outward appearance."

31 - Some of the Salaf have said: "Sincerity is that you do not seek a witness over your action besides Allaah or one who gives reward besides Him."

32 - Makhool said: "Never does a servant maintain sincerity for forty days in succession except that the streams of wisdom from his heart appear on his tongue."

33 - 'Adiyy ibn Haatim said: "The people destined for the Fire will be ordered towards Paradise until they come close to it and smell its fragrance, see its palaces and what Allaah has prepared in it for its people. Then an announcement will be made that they be turned away from it. There will be no portion for them in it. They will return in loss and ruin just like the ones before them. Then they will say: 'O our Lord! If you had entered us into the Fire before You showed us what You have shown us from Your reward and what You have prepared for your friends and allies, it would have been easier upon us.' Then the Exalted will say: 'This is what I intended with you. When you used to be alone you would combat me (or show boldness to Me) with grave sins and when you used to meet people you would meet them with humility. You would show to the people other than that which you used to give Me from your hearts. You feared people but you did not fear Me. You honored the people but you did not honor Me, you abandoned actions for the people but you did not abandon them for Me. This day, will I make you taste a tormenting punishment as well as prevent you from receiving that reward."

34 - It has been said: "The damage caused to every servant lies in his being pleased with himself. Whoever looks at his soul and sees something in it which he deems to be good has caused its destruction. And whoever does not suspect his soul at every single moment is one who is deceived."

35 - Ibn al-Qayyim said: "Sincerity is the unification of one's wish and intent."

[Collected by Shaykh Husayn al-'Awaa'ishah from 'Ihyaa' 'Uloom ud-Deen' of al-Ghazaali, 'Mukhtasar Minhaaj ul-Qaasideen' of Ibn Qudaamah and 'az-Zuhd' of 'Abdullaah Ibn al-Mubaarak]

khaled ibnwaled
18-10-08, 12:53 AM
Imaam Ibn Hazm al-Andalusi


[As things happen one after the other] If you look deeply into worldly matters you will become melancholy and will end by reflecting upon the ephemeral nature [the passing nature] of everything here below, and the fact that truth lies only in striving for the hereafter, since every ambition to which you might cling will end in tears; either the goal is snatched from you, or you have to give the attempt up before you reach it. One of these two endings is inevitable except in the search for Allah, the Almighty and Powerful. Then the result is always joy, both immediate and eternal. The immediate joy is because you stop worrying about the things that usually worry people; this leads to an increase in the respect paid to you by friends and enemies alike. The eternal joy is the joy of Paradise.

I have tried to find one goal, which everyone would agree to be excellent and worthy of being striven after. I have found one only: to be free from anxiety. When I reflected upon it, I realized that not only do all agree in valuing it and desiring it, but I also perceived that, despite their many different passions and aspirations and preoccupations and desires, they never make the slightest gesture unless it is designed to drive anxiety far away. One man loses his way, another comes close to going wrong, finally another is successful - but he is a rare man, and success is rare, [O, all-knowing Allah].

Dispelling anxiety is a goal upon which all nations agree from the time when the Almighty created the world until the day when this world will pass away and be followed by the Day of Judgment - and their actions are directed to this goal alone, to dispel anxiety. In the case of every other objective there will always be some people who do not desire it.

For example, some people are not religious and do not take eternity into account.

There are some who by nature and inclination prefer obscurity to fame [the obscurity of satisfied passion].

There are some who have no interest in amassing a fortune, preferring abstinence to ownership; this was the case with many of the Prophets - God's peace be upon them - and those who followed their example, ascetics and philosophers. There are some who by nature dislike sensual pleasures and scorn those who seek after them, such as those men we have just mentioned, and who prefer to lose a fortune rather than gain one. Some prefer ignorance to knowledge; in fact most of the people that you see in the street are like this. These are the objectives of people who have no other aim in life. Nobody in the whole world, from the time of its creation until its end, would deliberately choose anxiety, and would not desire to drive it far away.

When I had arrived at this great piece of wisdom, when I had discovered this amazing secret, when Allah the Almighty had opened the eyes of my mind [spirit] to see this great treasure, I began to search for the way which would truly enable me to dispel anxiety, that precious goal desired by every kind of person, whether ignorant or scholarly, good or evil. I found it in one place alone, in the action of turning towards God the Almighty and Powerful, in pious works performed with an eye to eternity.

Thus the only reason that someone chases after riches is to dispel the anguish of poverty. The only reason that someone seeks fame is to dispel the anxiety of seeing someone else outdo him. The only reason that someone chases after pleasures is to dispel the anxiety of missing them. The only reason someone chases after knowledge is to dispel the anxiety of being ignorant about something.

People enjoy listening to other people's conversation and gossip only because it dispels the anxiety of being alone and isolated. People eat, drink, make love, wear clothes, play games, build a shelter, mount a horse, go for a walk, only in order to avoid the reverse of all these actions and every other kind of anxiety.

In all the actions listed here, anyone who pauses to reflect will see that anxieties inevitably occur, such as problems which arise in the course of the action, the impossibility of performing the impossible, the fleeting nature of any achievements, and the inability to enjoy something because of some difficulty. There are also bad consequences which arise from every success: fear of one's rival, attacks by the jealous, theft by the covetous, loss to an enemy, not to mention criticism, sin and such things. On the other hand, I have found that actions performed with an eye on eternity are free from * every kind of * fault, free from every stain, and a true means of dispelling anxiety. I have found that the man who is striving for eternity may be sorely tested by bad fortune on his way but does not worry; on the contrary, he is glad, because the trial to which he is subjected gives rise to hope, which aids him in his endeavour and sets him the more firmly on the path towards his true desire. I have found that, when he finds his way blocked by an obstacle, he does not worry, because it is not his fault, and he did not choose the actions that he will have to answer for. I have seen such a man be glad, when others have wished evil upon him, and be glad when he has undergone some trial, and be glad when he has suffered on his chosen path, and be glad, always [living] in a permanent state of joy while others are permanently the opposite. You should therefore understand that there is only one objective to strive for, it is to dispel anxiety; and only one path leads to this, and that is the service of Allah, the Most High. Everything else is misguided and absurd.

Do not use your energy except for a cause more noble than yourself. Such a cause cannot be found except in (serving) Almighty God Himself: to preach the truth, to defend womanhood, to repel humiliation, which your Creator has not imposed upon you, to help the oppressed. Anyone who uses his energy for the sake of the vanities of the world is like someone who exchanges gemstones for gravel.

There is no nobility in anyone who lacks faith. The wise man knows that the only fitting reward for his soul is a place in Paradise.

khaled ibnwaled
18-10-08, 12:57 AM
The principles of truth, virtue and beauty. What they mean to Islam and how they should be incorporated into our everyday life.

Indeed, Islam is the religion of ultimate truth, virtue and beauty. Other doctrines and philosophies of life may have aspects of each of these principles but never are they in as consistent harmony as they are in Islam.


In other teachings or writings, we may find beautiful expressions used to make false claims, undermine virtuous behavior or even encourage corruption. Not so in our religion. These three principles are in constant interaction to convey the message of Allah.


The religion of Islam invites us to worship Allah, the ultimate in truth, virtue and beauty, the Creator of all things. The Prophet Muhammad, sallallahu alayhe wa sallam, too was a manifestation of truth and virtue. In Surah al-Qalam, Verse 4, the Almighty tells the Prophet, sallallahu alayhe wa sallam, "And surely you are of great morality." His wife said of him: "The Qur'an was his moral principle.". Ahmad related that the Prophet of Allah was honest, trustworthy, loyal, generous, merciful, courageous, patient and committed to the truth, whatever hardship he had to endure in the process. He was handsome both in features and spirit and his speech was beautiful to the ears. He was a man whose qualities commanded respect.


The Noble book of Islam, sent by Allah through Muhammad, sallallahu alayhe wa sallam, is a book of truth. It commands virtue and does so in unmatched beauty of expression. The following verses clearly state that this is the purpose of the Qur'an:

-Surah al-Israa, Verse 105: "And we have revealed this with the truth, and in truth it was sent."

-Surah al-Baqarah, Verses 1-2: "Alif(A) Lam (L) Mim (M). There is no doubt about this book, a guidance to the pious."

-Surah Fussilat, Verse 42: "No falsehood can come to it, not from before it or from behind it. It is a revelation from the All-Wise, the One worthy of all praise."

-Surah al-Israa, Verse 9: "Indeed, this Qur'an guides to the way that is most right."

-Surah al-An'am, Verse 115: "And the revelations of your Lord have been perfected in truth and justice."

-Surah az-Zumar, Verse 23: "Allah has revealed the best of revelations, a book consistent with itself, repeating its teachings in various aspects. The skins of those who fear their Lord shiver at it, then their skins and hearts soften to the celebration of praising Allah."


The Qur'an is not like other books whose sources may be unknown and whose translations and meanings are doubtful. All three principles of truth, virtue and beauty are conveyed in the essence of the Almighty, His Prophet, sallallahu alayhe wa sallam, and through the Noble Book. Since this is the case, it becomes clear that these three principles should also be woven through the events of our everyday lives as they complement each other.


Truth, virtue and beauty are so closely related in Islam, that we often find in the Qur'an and the Sunnah that they are used to describe each other. For example, virtuous morals are described as beautiful as in Surah Yusuf, Verse 18: "But beautiful patience. Allah is my refuge from what you are describing." Also in Surah al-Ma'arij, Verse 5, "So endure patiently, with a graceful patience.” At other instances, words are described using derivatives of the word 'husn' which in Arabic means beauty. In the following verses, the faithful are advised to speak beautifully (meaning politely and pleasantly) to other people:

-Surah al- Mu'minoon, Verse 96: "Respond to evil by saying that which is best."

-Surah al-Baqarah, Verse 83: "Speak of good to the people."

-Surah an-Nahl, Verse 125: "Reason with them in a well-mannered way."


Islam also encourages people to appreciate beauty even in practical things which people make use of and usually don't consider to be items of beauty. For example, Surah an-Nahl, Verses 5-7 say, "Allah created cattle for you. In them you find warmth and benefit and from them you eat. In them there is beauty for you when you bring them home and when you take them out to the pasture. They bear your heavy loads to lands you could not have reached except with great effort. Surely, your Lord is Most Compassionate, Most Merciful."


Also Surah al-Baqarah, Verse 69 tells us: "They said, 'Pray to your Lord for us that He may make clear to us what its color should be.' He said, 'Allah said it should be a yellow cow, so deep and bright as to delight those who see it.'" And Surah an-NamI, Verse 60, "Or who created the heavens and the earth and sent down water from the sky and caused the growth of beautiful gardens whose trees you could never grow? Is there another god with Allah? No indeed. But they are a people who deviate."


Surah al-An'am, Verse 99 asks us to appreciate the beauty and value of fruit and growth: "Look at their fruit, when they bear it and their ripening. Surely in that there are signs for people who believe." Here we have been asked to see the signs of Allah in the beauty of creation, and in its usefulness to man. Verse 141 of the same Surah reminds us to look at fruits, appreciate their beauty and pay our dues for them: "Eat of their fruits when they bear fruit, and pay due alms (for) them on the day of harvest."


Our religion has also asked of man to look for both beauty and virtue in the selection of a wife. "If he looks at her, he is pleased. If he commands her, she obeys and if he is away, she is loyal in taking care of herself and his money." (Ibn Majah.)


In Islam truth, virtue and beauty are not only used to describe each other, they are used to complement and support one another at all times. Virtue can only be built on truth and must be done in a way that people find acceptable (beautiful). Stories from the Qur'an are not only exceptional in content and style but also tell of real life people and events. The morals and wisdom taught through them thus become all the more pertinent for they are not fictional. "We narrate to you the best of narratives." Surah Yusuf, Verse 3: "Most certainly, in their narratives is a lesson for those who possess minds. It is not an invented story but a confirmation to that before it and an explanation of all things, a guidance and mercy to people who believe."


If people are going to listen to the call of Islam for virtue and truth, it can only be through good expression and words which will warm people's hearts and appeal to their ears. "Speak of good to the people." Surah Al Baqarah, Verse 83. "Call mankind to the way of your Lord with wisdom and sound advice. Reason with them in a well-mannered way." [16:125]


Despite this, some people, may Allah forgive them, have adopted extremely unpleasant, harsh and blunt ways of spreading the truth and virtue of Allah and his Prophet, sallallahu alayhe wa sallam.

As a result, people are driven away from Islam instead of being drawn to it. Have these people not thought about the words of Allah to his Prophet, sallallahu alayhe wa sallam, in Surah ali-Imran, Verse 159 "It was by Allah's mercy that you were kind to them. Had you been harsh and hard of heart, they would have dispersed from around you. So pardon them and pray for forgiveness for them and consult them in the matter...”


It is as though the Almighty is telling the Prophet, sallallahu alayhe wa sallam, that even if he were virtuous and calling for the truth, if he did it harshly and without being sensitive, those around him would be driven away. Why would they do that? Because they were kind and respectable people. They would not accept violation of their dignity, even by a person like the Prophet, sallallahu alayhe wa sallam.

Of course, not all people are like that. Some people only respond to humiliation and disrespect, such as the people of the Pharaoh, of whom we are told in Surah Az-Zukhruf, Verse 54: "Thus did he take his people for fools, and they obeyed him, indeed they were a wicked people."


Only the first kind of people are the ones that will respond to the call for truth and virtue. Only they will believe, and do it with strength and courage. Let those people be our target in dawah and let us address them in the manner that they deserve so that they will hear us. As for those who have no good in their hearts, they will not respond to respectful ways and we should not waste time with them.

Some people use kind and sensitive words to draw people to evil and corruption, but Allah will only be with those who are calling for truth and he is truly fortunate who calls for the truth in the manner that Allah has described.


Beauty is therefore a quality which we must desire and strive for. It is as important as virtue and truth. We should take every opportunity to enjoy beauty except if this activity is going to lead to corruption and undermine our morals and principles. In this case, beauty should be avoided.


We are prohibited from looking at certain pictures which may be beautiful and listening to certain beautiful voices. This is because this kind of beauty leads to betrayal of ethical behavior. For this reason, the beauty of a woman is reserved for her husband and certain relatives and family members. This way, it will not lead to dishonorable behavior. Husbands are allowed and encouraged to enjoy the beauty of their wives, as this is not a prohibited behavior, and may even prevent corruption.


Beautiful voices, depending on what they are saying, may provoke certain unethical behavior. Sometimes men are aroused by the voices of soft-spoken women. Thus even the wives of the Prophet of Allah were addressed in Surah al-Ahzab, Verse 32, "O wives of the Prophet You are not like any other women. If you fear Allah, speak not in an affected tone so that he in whose heart is a disease may yearn. But speak in honorable words."


The same applies for certain kinds of music and song. In Surah Luqman, Verse 6, we are told, "And there are among people some who use vain talk to lead astray from Allah's way without knowledge and to make mockery of it. For such there is a humiliating punishment." Ibn Masoud referring to the talk described in this Verse said, "It is -by Allah- singing."

We are thankful that Allah has guided us to the truth and paved for us the ways to virtue and explained to us the significance of beauty of words, deeds and meanings.

spes
18-10-08, 04:19 PM
Who is actually in the muslim heaven right now?

Where are all of the rest of the departed souls?

.

Yusuf!
18-10-08, 04:30 PM
What a funny name XXXX is.

Arsalan
18-10-08, 05:00 PM
JazakAllah khair

khaled ibnwaled
22-10-08, 06:46 PM
The Question of consuming meat and non-vegetarian foods has been object if much criticism since past several centuries. Even today though quite a large number of Hindus along with Muslims and Christians consume meat, there are large numbers of people who prefer to be strictly vegetarian throughout their life. For some it is a religious injunction to abstain from non-vegetarian food. Whereas some make it a political issue saying “Garv se kaho hum shakahari hain! (i.e. say proudly we are vegetarian). Those who insist on being pure vegetarian, feel that it is ruthless to kill the animals for feeding ourselves.

The topic of this article is "Is Non - Vegetarian food permitted or prohibited for a human being?" It is not "Is Vegetarian food better than Non-Vegetarian food?"



If I prove that mango is a better fruit than the apple, it does not mean that apple is prohibited for a human being.


Let us first understand the meanings of certain terms

DEFINITION OF 'VEGETARIAN'

(a) The word 'Vegetarian' does not come from the word vegetable but from the Greek word "Vegetas" which means 'Full of the Breath of Life'. It also means 'whole, sound, fresh, lively'. On the basis of this root word alone, many food from animals' flesh can also be included.



(b) Definition according to the Oxford Dictionary: The common understanding of the word 'Vegetarian' is defined in the Oxford Dictionary as a person who abstains from animal food.



CLASSIFICATION OF VEGETARIANS

Depending upon the type of food included in the diet, vegetarian diets can be classified broadly into three categories:



(a) Pure Vegetarian or 100 % Vegetarian: This diet does not include animal flesh or animal products.



They may be further classified into two types:



I. Fructarian : This diet is confined to fruits, nuts and certain vegetables, where harvesting allows the parent plant to flourish.

II. Vegan : This diet excludes the consumption of all foods of animal origin.





(b) Vegetarian diets which include certain animal products: Most of the vegetarians in the world including in India falls in this category. This maybe further classified into:-



I. Lacto-Vegetarian: This diet includes milk and dairy foods, but no animal flesh or egg.

II. Ovo-Vegetarian: Diets that include eggs but no milk, dairy food, or animal flesh.

Ill. Lacto-Ovo-Vegetarian: Diets that include milk, dairy foods, and egg but no animal flesh.



(c) Vegetarians who have certain animal flesh:



I. pesco-Vegetarian: Diet which includes milk, dairy products, egg and fish but no other animal flesh.

II. Semi-Vegetarian: (also known as Demi-vegetarian / Quasi-Vegetarian): Diet includes milk, dairy products, eggs, fish and chicken but no other animal flesh.



Definition Of Non-Vegetarian:

Non-Vegetarian is a person who has food of animal origin. It does not mean a person who does not have vegetable or fruit.



Definition Of Omnivorous

A more appropriate and scientific terminology would be omnivorous, which means a person who has many kinds of food, especially of plant and animal origin.



Dr. William T. Jarvi's Classification of a Vegetarian:


Dr. William T. Jarvis is the advisor to the American council on Science and Health

(ACSH).He is a professor of public health and preventive medicine at Loma Linda University, and the Founder and President of National Council Against Health Fraud. He is also the Co-editor of "The Health Robbers: A Close look at Quackery in America."



Dr. William T. Jarvis categorises vegetarians into two categories based on their behavioral standpoint: -

Pragmatic vegetarians and Ideological Vegetarians.

(a) Pragmatic Vegetarian

A pragmatic vegetarian is one whose dietary behavior stems from objective health consideration. He is rational rather than an emotional in his approach.



(b) Ideological Vegetarianism

An Ideological Vegetarian is one whose dietary behavior is a matter of principle based on an ideology. He is more emotional than rational.



According to Dr. William T. Jarvis: "One can spot ideological vegetarian by the exaggeration of the benefits of the vegetarianism, their lack of skepticism, and their failure to recognize (or their glossing over of) the potential risks even of extreme vegetarian diets. Ideologic Vegetarian makes a pretense of being scientific, but they approach the subject of vegetarianism more like lawyers than scientists. Promoters of vegetarianism gather data selectively and gear their arguments toward discrediting information that is contrary to their dogma. This approach to defending a position is suitable for a debate, but it cannot engender scientific understanding."



Dr. William T. Jarvis further states "Vegetarianism is riddled with delusional thinking from which even scientists and medical professionals are not immune".


Reasons for Choice of Diet



A Human being chooses a particular type of diet due to considerations. Various reasons and considerations



i Religious

ii Geographical Location

iii Personal choice e.g. taste, look, etc.

iv Humane Considerations

v Anatomical and physiological considerations

vi Behavioural considerations

vii. Ecological and Economical considerations

viii. Nutritional Value

khaled ibnwaled
22-10-08, 07:11 PM
ISLaAM is the fastest growing religion in the world. Because Islam is a complete way of life. It tells man about the purpose of his creation and existence, his ultimate destiny, his place among other creatures and more importantly, it provides him with guidance to lead a balanced and purposeful life which will enable him to avoid the Hell-fire and be rewarded with a place in Paradise in the life after death. Simply Islaam is to "Obey Allah" (Allah is the Name of the Only One True God). Islaam is a verb in Arabic (a doing word). The one who does Islaam is called a Muslim. (Allah calls us "Muslims" in His Speech of Qur'ân).

The Arabic word Islaam means voluntary surrender to the will of Allaah and obedience to His commands. Allaah is an Arabic word, the proper name of God. Muslims prefer to use Allaah rather than God. [TOP]

MUSLIM
A person who freely and consciously accepts the Islaamic way of life and sincerely practices it is called a Muslim. A Muslim (the one who does Islaam) remembers:

*TO SURRENDER (to give up himself/herself to ALLAH the Almighty)

*TO BE IN SUBMISSION (happily submit his/her own will to Allaah's Will)

*TO OBEY ALLAAH (understand Qur'ân and Sunnah and he implements it in action)

*TO DO ALL OF ABOVE, ONLY FOR SAKE OF ALLAAH (not to impress/show off)

*THE RESULT IS PEACE in worldly life & Eternal PARADISE, by Mercy of Allaah.

Therefore a Muslim cannot be truly a Muslim "by birth" in a Muslim family or nation or tribe; rather after seeking knowledge and understanding of the Qur'ân & Sunnah and obeying Allaah on Allaah's Terms, then only one can say that "I am obedient servant of Allaah" (i.e. I am a Muslim).

We may know that Islaam is the only Way to Peace & Paradise.. but unless we make up our mind to obey Allaah in ACTION, Allaah may not Accept it from us, May Allaah Forbid.

BASIC BELIEFS
The three fundamental Islamic beliefs are:

Tawhid - Oneness of Allah;
Risalah - Prophethood;
Akhirah - Life after death.

TAWHID is the most important Islamic belief. It implies that everything in existence originates from the one and only Creator, who is also the Sustainer and the sole Source of Guidance. This belief should govern all aspects of human life. Recognition of this fundamental truth results in a unified view of existence which rejects any divisions of life into religious and secular. Allah is sole source of Power and Authority, therefore entitled to worship and obedience from mankind. There is no scope for any partnership with the Creator. Tawhid tells man that Allah is not born, nor is anyone born of Him. He has no son or daughter. Human beings are His subjects.

RISALAH means Prophethood and Messengership. Allah has not left man without Guidance for the conduct of his life. Since the creation of the first man, Allah has revealed His guidance to mankind through His prophets. The prophets who received books from Allah are called messengers. The message of all the prophets and messengers is one and the same. They urged the people of their time to obey and worship Allah alone and none other. Whenever the teachings of a prophet were distorted by people Allah sent another prophet to bring human beings back to the Straight Path. The chain of Risalah began with Adam, included Noah, Abraham, Ishmael, Isaac, Lot, Jacob, Joseph, Moses and Jesus, and ended with Muhammad (peace be upon them all), as the final messenger of Allah to mankind. The revealed books from Allah are: the Torah (Tawrah), the Psalms (Zabur), the Gospel (Injeel) and the Qur'an. The Qur'an was revealed to Prophet Muhammad (Peace be upon him), as the final book of Guidance. It is unchanged and nobody can change it.

AKHIRAH means Life after death. Belief in Akhirah has a profound impact on the life of a believer. We are all accountable to Allah on the Day of Judgment when we will be judged according to how we lived our lives. A person who obeys and worships Allah will be rewarded with a permanent place of happiness in Paradise (Jannah); the person who does not do so will be sent to Hell (Jahannam), a place of punishment and suffering. [TOP]

FIVE PILLARS OF ISLAM
Islam has five pillars or basic foundations to act. Acting correctly and sincerely on these foundations will transform a Muslim's life into the line of the Creator. Faithful practice of these duties inspires him to work towards the establishment of justice, equality and righteousness in society, and the eradication of injustice, falsehood and evil.

1. SHAHADAH, the first of the five basic foundations, is the declaration, knowingly and voluntarily, of: La ilaha illal lahu Muhammadur rasulullah MEANS "There is no god except Allah, Muhammad is the Messenger of Allah" This declaration contains the two basic concepts of Tawhid and Risalah. This is the basis of all actions in Islam, and the four other basic duties follow this affirmation.

2. SALAH (compulsory prayer) is offered five times a day. It is a practical demonstration of faith, and keeps a believer in constant touch with his Creator. The benefits of Salah are far reaching, long lasting and immeasurable. It develops in a believer the qualities of self-discipline, steadfastness and obedience to the Truth, leading him to be patient, honest and truthful in the affairs of his life. The five daily prayers are:

FAJR between dawn and sunrise

ZUHR between midday and mid-afternoon

ASR between mid-afternoon and sunset

MAGHRIB just after sunset

ISHA between nightfall and dawn

3. ZAKAH (welfare contribution) is a compulsory payment from a Muslim's annual savings. It is an annual payment of 2.5% on the value of cash, jewelry and precious metals; a separate rate applies to animals, crops and mineral wealth. Zakah can only be spent on helping the poor, needy, the disabled, the oppressed, debtors and other purposes as defined by the Qur'an. Zakah is one of the fundamental principles of Islamic economy, which insures an equitable society where everyone has a right to contribute and share.

4. SAWM is the annual obligatory fasting during the month of Ramadan - the ninth month of Islamic calendar. A Muslim, every day of this month, refrains from eating, drinking, smoking, and sex, from dawn to sunset. Sawm develops a believer's moral and spiritual standard and keeps him away from selfishness, greed, extravagance and other vices. Sawm is an annual training program which increases a MusIim's determination to fulfill his obligation to the Almighty Lord.

5. HAJJ (pilgrimage to the House of Allah) is an annual event, obligatory on those Muslims who can afford to undertake it, at least once in their lifetime. It is a journey to the House of Allah (Al-Ka'bah) in Makkah, Saudi Arabia, in the month of Dhul Hijjah - the twelfth month of the Islamic calendar. Hajj symbolizes the unity of mankind; Muslims from every race and nationality assemble together in equality and humanity to worship their Lord. The pilgrim, in the ritual clothing of Ihram, has the unique feelings of being in the presence of his Lord. [TOP]

THE QUR'ÂN
The Qur'ân is the final Book of guidance from Allah, sent down to Prophet Muhammad (pbuh) through the angel Gabriel (Jibra'il). Every word of the Qur'an is the word of Allah. It was revealed in a period of 23 years in the Arabic language. Muslims learn to read it in Arabic and many memorize it completely. Muslims are expected to try their best to understand the Qur'an and practice its teachings. The Qur'an is unrivaled in its recording and preservation. The astonishing fact about this book is that it has remained unchanged even to a letter for over fourteen hundred years. The Qur'an deals with man and his ultimate goal in life. Its teachings cover all aspects of his life and the life after death. [TOP]

THE HADITH
The Hadith is the collection of sayings, actions and silent approvals of Prophet Muhammad (pbuh). It explains the Qur'an, and how to practice it. The Hadith were recorded meticulously by the Prophet's companions. Six particular collections have became prominent and are regarded as the most Authentic: Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i and Ibni-Majah.

PROPHET MUHAMMAD (peace be upon him)
Muhammad (pbuh), the final messenger of Allah and the best of creation, was born in Makkah, Arabia, in the year 571 CE. His father, Abdullah, died before his birth and his mother, Aminah, died when he was only six. Later on he was looked after by his uncle Abu Talib. He married Khadijah, a noble lady of Makkah, when he was twenty five. He first received revelation from Allah at the age of forty, marking the beginning of his work as the messenger of Allah. The people of Makkah at that time used to worship idols. The prophet (pbuh) invited them to Islam. Some of them responded favorably and became Muslims, while others rebuked him and turned against him. He continued to preach the message of Allah and, gradually, the number of his followers increased. In the thirteenth year of his Prophethood, in 622 CE, Muhammad (pbuh) migrated from Makkah to Madînah. The people of Madînah accepted him as their leader and he established the first Islamic state there. The Islamic calendar begins from the day of the migration (Hijrah) of the Prophet (pbuh). The Prophet (pbuh) organized the early Muslims and preached the message of Allah with unmatched patience and wisdom. Eventually Islam was established in the whole of Arabia and was set to make a tremendous contribution to the history and civilization of the world. Islam, as a way of life, can solve all human problems, and is the only hope for the present as well as the future. The need is to practice it faithfully. Prophet Muhammad (pbuh) died in 632 CE at the age of sixty three. He left behind the Qur'an and his Sunnah as the source of guidance for all generations to come. [TOP]

FESTIVALS
IDUL FITR, one of the major festivals, is observed on the first day after the month of Ramadan. On this day, Muslims express their joy and happiness by offering a congregational prayer. Special food is prepared, and it is customary to visit friends and relatives and to give presents to children to make the occasion lively and special for them.

IDUL ADHA begins on the 10th of the month of Dhul Hijjah and continues till the 12th. This celebration is observed to commemorate the willingness of Abraham when he was asked to sacrifice his own son - Ishmael. Abraham showed his readiness and Allah was very pleased. A lamb was sacrificed instead of Ishmael on Allah's command. Muslims offer congregational prayer on the day, and afterwards they sacrifice animals to seek the pleasure of Allah. The meat of the animal is shared amongst poor, relatives, neighbors and friends. [TOP]

MARRIAGE AND FAMILY LIFE
Marriage is the basis of family life in Islam. It is a solemn and yet a simple contract between a man and a woman. Marriages are generally arranged by parents, but with the consent of the couple, as required by Islamic law (Shari 'ah). Marriages are performed in a simple ceremony in the presence of relatives, friends and neighbors. Islam does not allow the free mixing of men and women; nor does it allow sex before marriage. Extra-marital sex is severely punishable. No discrimination is made on the basis of sex. Husband and wife are equal partners of the family and play their part in their respective fields. [TOP]

DIET
Muslims are encouraged in the Qur'an to eat what is good for them, and are specifically forbidden to eat:
1. Animals slaughtered without invoking the name of Allah

2. Pork

3. Dead animals

4. The blood of animals

Islamic law requires an animal to be slaughtered Invoking the name of Allah. All varieties of alcoholic drinks are prohibited. These rules aim at rooting out the evil effects of food and drink in society. [TOP]

DRESS
Muslims must cover their body properly and decently. No particular dress is recommended. For men, covering from the naval to the knees is a must For women, covering the whole body except the face and hands is compulsory. A woman must not wear a dress which rouses man's base feelings, e.g. transparent, skin-tight or half-naked dress Pure silk and gold are not allowed for men Simplicity and modesty are encouraged

SOCIAL MANNERS
Islam teaches decency, humility and good manners. A Muslim greets another Muslim by saying: As-salamu 'Alaikum Which means (peace be upon you) and the reply is: Wa'alaikumus salam and this means (peace be upon you too). Keeping promises, truthfulness, justice, fair play, helping the poor and needy, respect for parents, teachers and elders, love for children and good relations with neighbors are the most valued virtues of a Muslim. Islam condemns enmity, back-biting, slander, blasphemy, ridicule, use of offensive names, suspicion and arrogance.

The SECRET of Success: Worship ALLAAH Alone with Complete Trust in Him, The CREATOR & SUSTAINER, WITHOUT associating ANYONE/ANYTHING as PARTNERS with HIM (including bosses, wealth or relatives) and OBEYING ALLAH'S SPEECH in Qur'ân as FOLLOWED BY Prophet Muhammad and his righteous companions.

The practice of doing Islaam leads to Allaah's Friendship and Mercy. (Look at Prophet Ibraheem's (AS) example) [TOP]

Listen What the World says about the Fastest Growing Religion

"Islam is the fastest-growing religion in America, a guide and pillar of stability for many of our people..." [HILLARY RODMAN CLINTON, Los Angeles Times, May 31, 1996, p.3]

Already more than a billion-people strong, Islam is the world’s fastest-growing religion. [ABCNEWS, Abcnews.com]

"Islam is the fastest-growing religion in the country." [NEWSDAY, March 7, 1989, p.4]

"Islam is the fastest-growing religion in the United States..." [NEW YORK TIMES, Feb 21, 1989, p.1]


Moslems are the world's fastest-growing group..." [USA TODAY, The Population Reference bureau, Feb. 17,
1989, p.4A ]

"Muhummed is the most successful of all Prophets and religious personalities. " [Encyclopedia Britannica]

"There are more Muslims in North America then Jews Now." [Dan Rathers, CBSNEWS]

"Islam is the fastest growing religion in North America." [TIMES MAGAZINE]

"Islam continues to grow in America, and no one can doubt that!" [CNN, December 15, 1995]

"The Religion of Islam is growing faster than any other religion in the world." [MIKE WALLACE, 60 MINUTES]

"Five to 6 million strong, Muslims in America already outnumber Presbyterians, Episcopalians, and Mormons, and they are more numerous than Quakers, Unitarians, Seventh-day Adventists, Mennonites, Jehovah's Witnesses, and Christian Scientists, combined. Many demographers say Islam has overtaken Judaism as the country's second-most commonly practiced religion; others say it is in the passing lane." [JOHAN BLANK,
US NEWS (7/20/98)]

"In fact, Religion experts say Islam is the second-largest religion in the United States... Islam has 5 million to 6 million members, followed by Judaism, with approximately 4.5 million..... And Islam is believed to be fastest-growing religion in the country, with half its expansion coming from new immigrants and the other half from conversions." [By ELSA C. ARNETT Knight-Ridder News Service]

It has been a great pleasure for me to help clarify statements in the Qur'ân about human development. It is clear to me that these statements must have come to Muhammad from Allah, or Allah, because almost all of this knowledge was not discovered
until many centuries later. This proves to me that Muhammad must have been a messenger of Allah. [Professor Keith Moore, one of the world’s prominent scientists of anatomy and embryology. University of Toronto, Canada]

"But Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East than Europe does, and it possesses a magnificent tradition of inter-racial understanding and cooperation. No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavours so many and so various races of mankind . . . Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition. In its hands lies very largely the solution of the problem with which Europe is faced in its relation with East. If they unite, the hope of a peaceful issue is immeasurably enhanced. But if Europe, by rejecting the cooperation of Islam, throws it into the arms of its rivals, the issue can only be disastrous for both." [H.A.R. Gibb, WHITHER ISLAM, London, 1932, P. 379.]


"It (Islam) replaced monkishness by manliness. It gives hope to the slave, brotherhood to mankind, and recognition of the fundamental facts of human nature." [Canon Taylor, Paper read before the Church Congress at Walverhamton, Oct. 7, 1887; Quoted by Arnoud in THE PREACHING OF ISLAM, pp. 71-72.]

The founder of twenty terrestrial empires and of one spiritual empire, that is Muhammed. As regards all standards by which
human greatness may be measured, we may well ask, is there any man greater than he? " [Lamartine, Historie de la Turquie, Paris 1854, Vol. 11 pp. 276-2727]

"If a man like Muhammed were to assume the dictatorship of the modern world, he would succeed in solving its problems that
would bring it the much needed peace and happiness." [George Bernard Shaw]

"How, for instance, can any other appeal stand against that of the Moslem who, in approaching the pagan, says to him, however obscure or degraded he may be 'Embrace the faith, and you are at once equal and a brother.' Islam knows no color line." [S. S. Leeder, VEILED MYSTERIES OF EGYPT]

I think it seems to me very, very mysterious, almost unbelievable. I really think if what you have said is true, [Professor Siaveda , He is also one of the most famous scientists in the world.]

Professor William W. Hay is one of the best known marine scientists in the United States. satellite photography and emote-sensing techniques. Professor Hay replied: I find it very interesting that this sort of information is in the ancient scripture of the Holy Qur'ân, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages. Professor Hay: Well, I would think it must be the divine being!

[Professor Yushudi Kusan: Director of the Tokyo Observatory] I can say, I am very mush impressed by finding true astronomical facts in the Qur'ân.

[Professor Alfred Kroner who is one of the world’s most famous geologists] "Thinking about many of these questions and thinking where Muhammad came from, he was after all a bedouin. I think it is almost impossible that he could have known about things like the common origin of the universe,
because scientists have only found out within the last few years with very complicated and advanced technological methods that this is the case.

[Dr. T.V.N. Persaud is a Professor of Anatomy and Head of the Department of Anatomy, and a professor of Pediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada. He is the author or editor of 25 books, and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada.] "It seems to me that Muhammad was a very ordinary man. He could not read or write. In fact, he was illiterate. We are talking about 1400 years ago. You have someone who was illiterate making profound pronouncement
and statements and are amazingly accurate about scientific nature. I personally cannot see how this could be mere chance. There are too many accuracy’s and, like Dr. Moore, I have no difficulty in my mind in concerning that this is a divine inspiration or revelation which led him to these statements."

Joe Leigh Simpson, Professor of Obstetrics and Gynecology at the North Western University in Chicago in the United States of America. Professor Simpson said: It follows, I think, that not only is there no conflict between genetics and religion, but in fact religion can guide science by adding revelation to some traditional scientific approaches. That there exists statements in the Qur'ân shown by science to be valid, which supports knowledge in the Qur'ân having been derived from Allah.

[Professor Palmer a scientist from the U.S.] We need research into the history of early Middle Eastern oral traditions to know whether in fact such historical events have been reported. If there is no such record, it strengthens the belief that Allah transmitted through Muhammad bits of his knowledge that we have only discovered for ourselves in recent times. We look forward to a continuing dialogue on the topic of science in the Qur'ân in the context of geology. Thank you very much.

[Professor Tagata Tagasone, formerly Head of the Department of Anatomy and Embryology at the University of Shiang Mai in Thailand. He is now the Dean of the College of the Medicine at the University.] From my studies and from what I have learned throughout this conference, I believe that everything that has been recorded in the Qur'ân 1400 years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth which was revealed to him as an enlightenment by the One Who is an Eligible Creator. This Creator must
be Allah, or Allah. Therefore, I think this is the time to say ‘Laa ilaaha illallah’, that there is no Allah to worship except Allah, ‘Muhammad Rasool Allah’, Muhammad is messenger of Allah...

[Professor Armstrong, Scientist works at NASA] I am impressed that how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy. There may well have to be something beyond what we understand as ordinary human experience to account for the writings that we have seen.

[Professor Durga Rao] It is difficult to imagine that this type of knowledge was existing at that time, around 1400 years back. May be some of the things they have simple idea about, but do describe those things in great detail is very difficult. So, this is definitely not a simple human knowledge.

"My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level." [Michael H. Hart, THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, New York: Hart Publishing Company, Inc., 1978, p. 33.]

"No other society has such a record of success in uniting in an equality of status, of opportunity and Endeavour so many and so varied races of mankind. The great Muslim communities of Africa, India and Indonesia, perhaps also the small community in
Japan, show that Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If
ever the opposition of the great societies of the East and west is to be replaced by cooperation, the mediation of Islam is
an indispensable condition." [H.A.R. Gibb, WHITHER ISLAM, p. 379]

The nation's claim to be a Christian country is about to meet its first challenge: the number of practising Muslims is set to overtake Anglican Christians.... There has also been a number of high-profile conversions to Islam from Christianity. These include Mike Tyson, the former world champion boxer; Chris Eubank, the British middleweight boxing champion, who has changed his name to Hamdan; and Cat Stevens, the pop musician, who calls himself Yusuf Islam.... Prince Charles courted controversy earlier this year when he reaffirmed his
claim that when he succeeds the throne, he does not wish to be the defender of only the Christian faith. [Rajeev Syal and Christopher Morgan Sunday Times (London, U.K.)]

"I have studied him - the wonderful man - and in my opinion far from being an anti-Christ he must be called the saviour of
humanity. " [George Bernard Shaw in "The Genuine Islam"]

"Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband. "Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded 'Read.' So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: 'There is one God.' "In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced,
'An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being. "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: 'If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever." [James A. Michener, "Islam: The Misunderstood Religion," in READER'S DIGEST (American edition), May 1955, pp. 68-70.]

"In little more than a year he was actually the spiritual, nominal and temporal rule of Medina, with his hands on the lever
that was to shake the world." [John Austin, "Muhammad the Prophet of Allah," in T.P. 's and Cassel's Weekly for 24th September 1927.]

"Everything made so much sense. This is the beauty of the Qur'an; it asks you to reflect and reason....When I read the Qur'an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt the only answer for me was the Qur'an and God had sent it to me." [Cat Stevens (Now Yusuf Islam), former British pop star.]

"Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia the man who, of all men exercised the
greatest influence upon the human race . . . Mohammed . . . " [John William Draper, M.D., L.L.D., A History of the Intellectual Development of Europe, London 1875, Vol.1, pp.329-330]

"Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him." [Diwan Chand Sharma, The Prophets of the East, Calcutta 1935, p. l 22.]

"People like Pasteur and Salk are leaders in the first sense. People like Gandhi and Confucius, on one hand, and Alexander, Caesar and Hitler on the other, are leaders in the second and perhaps the third sense. Jesus and Buddha belong in the third category alone. Perhaps the greatest leader of all times was Mohammed, who combined all three functions. To a lesser
degree, Moses did the same." [Professor Jules Masserman]

[Ahmed Versi, editor of the weekly Muslim News,] said the growth of Islam has been constant: "The younger generation of Muslims that I have encountered is becoming more aware of its Muslim identity and is therefore practising its faith with vigour."

"The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam and in the
contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue..." [A.J. Toynbee,
CIVILIZATION ON TRIAL, New York, p. 205]

"Sense of justice is one of the most wonderful ideals of Islam, because as I read in the Qur'an I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to the whole world." [Lectures on "The Ideals of Islam;" see SPEECHES AND WRITINGS OF SAROJINI NAIDU, Madras, 1918, p. 167.]

"History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated." [De Lacy O'Leary, ISLAM AT THE CROSSROADS, London, 1923, p. 8.]

"The Muslim community is much more aware of its religion and the use that religion plays within its community." [Dr Peter Brierley, Executive Director of the Christian Research Association, a London-based charity]

"I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion for from being an anti-Christ, he must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it the much
needed peace and happiness: I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today." [G.B. Shaw, THE GENUINE ISLAM, Vol. 1, No. 81936.]

"A growing number of Muslims in America, more than 40 percent are African-American," [Charles Bierbauer, from the Senior Washington Correspondent]

"The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue." [A.J. Toynbee, CIVILIZATION ON TRIAL, New York, 1948, p. 205.]

"The rise of Islam is perhaps the most amazing event in human history. Springing from a land and a people like previously negligible, Islam spread within a century over half the earth, shattering great empires, overthrowing long established religions, remoulding the souls of races, and building up a whole new world - world of Islam.

"The closer we examine this development the more extraordinary does it appear. The other great religions won
their way slowly, by painful struggle and finally triumphed with the aid of powerful monarchs converted to the new faith. Christianity had its Constantine, Buddhism its Asoka, and Zoroastrianism its Cyrus, each lending to his chosen cult the mighty force of secular authority. Not so Islam. Arising in a desert land sparsely inhabited by a nomad race previously undistinguished in human annals, Islam sallied forth on its great adventure with the slenderest human backing and against the heaviest material odds. Yet Islam triumphed with seemingly miraculous ease, and a couple of generations saw the Fiery
Crescent borne victorious from the Pyrenees to the Himalayas and from the desert of Central Asia to the deserts of Central Africa." [A.M.L. Stoddard, quoted in ISLAM - THE RELIGION OF ALL PROPHETS, Begum Bawani Waqf, Karachi, Pakistan, p. 56.]

"I am not a Muslim in the usual sense, though I hope I am a "Muslim" as "one surrendered to God," but I believe that embedded in the Qur'ân and other expressions of the Islamic vision are vast stores of divine truth from which I and other occidentals have still much to learn, and 'Islam is certainly a strong contender for the supplying of the basic framework of the one religion of the future.'" [W. Montgomery Watt, ISLAM AND CHRISTIANITY TODAY, London, 1983, p. ix.]

'I believe in One God and Mahomet the Apostle of God,' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion." [Edward Gibbon and Simon Ocklay, HISTORY OF
THE SARACEN EMPIRE, London, 1870, p. 54.]

"He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports." [Bosworth Smith, MOHAMMAD AND MOHAMMADANISM, London, 1874, p. 92.]

"His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad." [W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52.]

"The doctrine of brotherhood of Islam extends to all human beings, no matter what color, race or creed. Islam is the only religion which has been able to realize this doctrine in practice. Muslims wherever on the world they are will recognize each other as brothers." [Mr. R. L. Mellema, Holland, Anthropologist, Writer and Scholar.]

"It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher." [Annie Besant, THE LIFE AND TEACHINGS OF MUHAMMAD, Madras, 1932, p.4.]

"The essential and definite element of my conversion to Islam was the Qur'an. I began to study it before my conversion with the critical spirit of a Western intellectual .... There are certain verses of this book, the Qur'an, revealed more than thirteen centuries ago, which teach exactly the same notions as the most modern scientific researches do. This definitely converted me." [Ali Selman Benoist, France, Doctor of Medicine.]

"I have read the Sacred Scriptures of every religion; nowhere have I found what I encountered in Islam: perfection. The Holy Qur'an, compared to any other scripture I have read, is like the Sun compared to that of a match. I firmly believe that anybody who reads the Word of Allah with a mind that is not completely closed to Truth, will become a Muslim." [Saifuddin Dirk Walter Mosig, U.S.A.]

"The universal brotherhood of Islam, regardless of race, politics, color or country, has been brought home to me most keenly many times in my life -- and this is another feature which drew me towards the Faith." [Col. Donald S. Rockwell, U.S.A. Poet, Critic and Author.]

"Medieval Islam was technologically advanced and open to innovation. It achieved far higher literacy rates than in contemporary Europe; it assimilated the legacy of classical Greek civilization to such a degree that many classical books are now known to us only through Arabic copies. It invented windmills ,trigonometry, lateen sails and made major advances in metallurgy, mechanical and chemical engineering and irrigation methods. In the middle-ages the flow of technology was overwhelmingly from Islam to Europe rather from Europe to Islam. Only after the 1500's did the net direction of flow begin to reverse." [(pg 253) Jared Diamond a world renowned UCLA sociologist, and physiologist won the Pulitzer Prize for his book: "Guns, Germs, and Steel."]

The scientists who participated in these dialogues were all non-Muslims, most of whom were explaining some scientific facts which they have realized only very recently and after several years of research and study. When they were told that what they have just discovered recently was already referred to either directly or indirectly in the Holy Qur'ân more than 1400 years ago, they showed a great deal of astonishment. Their comments were varied, but almost all of them confessed that this Qur'ân could not have come from any human or ordinary
source. Indeed, some of them were convinced and have affirmed that the Prophet Muhammad, peace be upon him, is a messenger from Allah, to the point that one of them even embraced Islam by declaring the Islamic creed otherwise known as the "Shahaadah" and thus became a Muslim.

The Qur'ân which was revealed 14 centuries ago mentioned facts only recently discovered by proven scientists. This proves without doubt that the Qur'ân must be the literal word of Allah, revealed by Him to the Prophet Muhammad (sallallahu 'alaihi wa sallam) and it also proves that Muhammad (sallallahu 'alaihi wa
sallam) is truly a Messenger and Prophet sent by Allah. It is beyond reason that anyone fourteen hundred years ago would have known these facts discovered or proven only recently with advanced equipment and sophisticated methods. Moreover, the Prophet Muhammad (sallallahu 'alaihi wa sallam) reviewed the Qur'ân with the Angel Jibreel once each year and twice in the last year of his life. Since the Qur'ân was revealed up until this day, there has always been a huge number of Muslims who have memorized all of the Qur'ân, letter by letter. Some of them have been able to memorize all of the Qur'ân by Heart. [TOP]

khaled ibnwaled
22-10-08, 07:18 PM
A miraculous aspect of the Qur'ân is that it revealed beforehand a number important events that would occur in the future. The 27th verse of Surat al-Fath, for example, gave the believers the glad tidings that they would conquer Mecca, which was then under pagan occupation:

Allah has confirmed His Messenger’s vision with truth: ‘You will enter the Masjid al-Haram in safety, Allah willing, shaving your heads and cutting your hair without any fear.’ He knew what you did not know and ordained, in place of this, an imminent victory. (Surat al-Fath, 27)

On close consideration, the verse can be seen to announce yet another victory that will take place before the victory of Mecca. Indeed, as stated in the verse, the believers first conquered the Khyber Fortress, which was under the control of the Jews, and then entered Mecca.

The announcement of the events that will take place in the future is only one of the pieces of wisdom in the Qur'ân. This is also evidence to the fact that the Qur'ân is the word of Allaah, Who has infinite knowledge. The defeat of Byzantium is one of the pieces of news given about the future, accompanied by other information that could not have been known by the people of that time. The most interesting point about this historical event, which will be examined in detail in the following pages, is that the Rums were defeated in the lowest region in the world. This is interesting because “the lowest point” is particularly stressed in the relevant verse. With the technology of that time, it was obviously impossible to make such a measurement and to determine the lowest point in the world. This is a revelation to people from Allah, the All-Knowing.

The Victory of Byzantium

Another astonishing revelation that the Qur'ân gives about the future is to be found in the first verses of Surat ar-Room, which refers to the Byzantine Empire, the eastern part of the later Roman Empire. In these verses, it is stated that the Byzantine Empire had met with a great defeat, but that it would soon gain victory.

Elif, Lam, Mim. The Romans have been defeated in the lowest land, but after their defeat they will themselves be victorious in a few years’ time. The affair is Allaah’s from beginning to end. (Surat Ar-Room, 1-4)

These verses were revealed around 620 AD, almost seven years after the severe defeat of Christian Byzantium at the hands of the idolater Persians. Yet it was related in the verses that Byzantium would shortly be victorious. In fact, Byzantium had then suffered such heavy losses that it seemed impossible for it even to survive, let alone be victorious again. Not only the Persians, but also Avars, Slavs and Lombards posed serious threats to the Byzantine Empire. The Avars had reached as far as the walls of Constantinople. The Byzantine Emperor Heraclius had ordered the gold and silver in churches to be melted and turned into money in order to meet the expenses of the army. When these proved insufficient, even bronze statues were melted down to be turned into money. Many governors had revolted against Emperor Heraclius, and the empire was on the point of collapse. Mesopotamia, Cilicia, Syria, Palestine, Egypt and Armenia, which had earlier belonged to Byzantium, were invaded by the idolater Persians.

In short, everyone was expecting the Byzantine Empire to be destroyed. But right at that moment, the first verses of Surat ar-Room were revealed, announcing that Byzantium would triumph in a few years’ time. This victory seemed so impossible that Arab polytheists had gone so far as to make fun of these verses. They thought that the victory announced in the Qur'ân would never come true.

Around seven years after the revelation of the first verses of Surat ar-Room, in December 627 AD, a decisive battle between Byzantium and the Persian Empire was fought at Nineveh. And this time the Byzantine army unexpectedly defeated the Persians. A few months later, the Persians had to make an agreement with Byzantium, which obliged them to return the territories they had taken from it.

At the end, “the victory of the Romans,” proclaimed by Allaah in the Qur'ân, miraculously came true.

Another miracle revealed in these verses is the announcement of a geographical fact that could not have been known by anyone at that time.

In the third verse of Surat ar-Room, we are informed that the Romans had been defeated in the lowest region of the Earth. This expression, “Edna el Ard” in Arabic, is interpreted as “a nearby place” in many translations. Yet this is not the literal meaning of the original statement, but rather a figurative interpretation of it. The word “Edna” in Arabic is derived from the word “deni”, which means “low” and “ard”, which means “world”. Therefore the expression “Edna el Ard” means “the lowest place on the Earth”.

Most interestingly, the crucial stages of the war fought between the Byzantine Empire and the Persians, when the Byzantines were defeated and lost Jerusalem, had really taken place at the lowest point on earth. This specified region is the Dead Sea basin, which is situated at the intersection point of the lands belonging to Syria, Palestine, and Jordan. The “Dead Sea”, lying 395 meters below sea level, really is the lowest region on Earth.

This means that the Byzantines were defeated at the lowest part of the world, just as stated in the verse.

The most interesting point lies in the fact that the altitude of the Dead Sea could only be measured with modern measurement techniques. Before that, it was impossible for anyone to know that it was the lowest region on the surface of the Earth. Yet, this region was stated to be the lowest point on the Earth in the Qur'ân. Hence, this provides further evidence that the Qur'ân is divine revelation.

khaled ibnwaled
22-10-08, 07:31 PM
Dear Brother in Humanity,

There is no compulsion for a person to accept the Truth, but it is certainly a shame upon the Human Intellect when a man is not even interested in finding out what is the Truth!

There are so many Sects, Cults, Religions, Philosophies, and Movements all around the world and all of which claim to be on right way or the only true path to God. How can one determine which one is correct, or infact all are correct? So one must decided that the method by which the answer can be found is to clear away the Superficial differences in the teachings of the various claimants to the Ultimate Truth, and identify the central Object of Worship to which they call, directly, or indirectly, false religions all have in common one basis concept with regards to God, They either claim that all
men are gods or specific men were God or the nature is God or that God is a figment of man's imagination, But my Brother Man is a unique creature. God establishes man as his representative or deputy to govern over all the creature in the world. He is endowed with the faculty of reason, which differentiates him from all other ANIMALS.

Islam teaches that our CREATOR has given human beings the faculty of reason. Therefore, it is incumbent upon them to reason things out objectively and systematically for themselves to ponder, to question and to reflect.

Nobody should press you to make a hasty decision to accept any of the teachings of Islam, for Islam teaches that human beings should be given the freedom to choose, even when a person is faced with the Truth, there is no compulsion upon him to embrace it.

But before you begin to form an opinion about Islam, ask yourself whether your existing knowledge about it is thorough enough. Ask yourself whether that knowledge has been obtained through third party sources who themselves have probably been exposed to only random glimpses of Islamic writings and have yet to reason out on Islam objectively and systematically themselves.

Is it fair enough that one should form an opinion about the taste of a particular dish just by a mere hearsay from others who may themselves have not necessarily tasted the dish yet?

Similarly you should find out for yourself about Islam from reliable sources and not only taste it, but rather digest it very well before you form an opinion of it. That would be an intellectual approach to the Truth.

In making your next move to the Truth, Islam continually reassures you that your rights to freedom of choice and freedom to use that God-given faculty of thought and reason will be respected, for everyone has that individual will. No one else can take away that will and force you to submit to the will of our CREATOR, you have to find out and make that decision yourself.

May your intellectual journey towards the Truth be a pleasant one.

May god's peace, blessing and Mercy be on you. Aameen.

khaled ibnwaled
22-10-08, 07:44 PM
Say: "To whom belong all that is in the heavens and earth?" Say: "To Allah". He has prescribed for Himself mercy. He will gather you all for the day of judgment in which there is no doubt. The ones who have lost themselves are the ones who will not believe" [Qur'ân, 6:12; Al-An'am, "The Livestock"]

The proofs of God's existence are all around us. Yet some still believe that all the wonders that surround us, from the infinite intricacy of life to the infinite wisdom with which the stars and planets float in the endless space, are but a coincidence or a product of a blind nature. To believe in that is like believing that a great painter drew a beautiful portrait by splashing buckets of paint on a dry cloth, or that a great writer wrote a masterpiece by throwing printing press letters into the air and watching them arrange themselves into words and sentences.

Because Islam is the religion chosen by God (Allah) until the end of time, and since Mohammad (peace be upon him [pbuh]) is the last of the prophets, the greatest miracles of Islam have to be of a lasting nature. Unlike the splitting of the sea by Moses (pbuh), which was witnessed only by those who were present during the event, the miracles of the Qur'an can be witnessed over and over by all generations. In other words, the greatest miracles of Islam lie within the Qur'an and can be witnessed by anyone simply by reading the words of God. When the Qur'an was inspired to Mohammad (pbuh), it carried the message that in the eyes of God, there is no difference between an Arab and a non-Arab or a black person and a white person except by his or her fear of Allah and the righteous deeds he or she does. The pagans of Quraish (the tribe living in Makkah at the time of the prophet Mohammad (pbuh) ) chose not to believe that the Qur'ân was from Allah and said that Mohammad had forged it.

They were first challenged to write a book similar to the Qur'an; they could not. Say: "verily if the whole of mankind and the jinns should assemble together to produce the like of this Qur'an, they would not produce the like thereof, Even if they backed up each other with help and support." [Qur'an, 17:88;Al-Isra', "Al-Isra"]

Next the challenge was eased to the writing of ten suras (chapters) like the suras of the Qur'an, but they were not able to do it. Or they say: "He [Prophet Mohammad] has forged it [the Qur'an]". Say: "bring you then ten forged suras like it, and call unto whomsoever you can [to help you], other than Allah, if you are truthful". So if they answer you not, then know that it [the Qur'an] was only sent down with the knowledge of Allah and that there is no god but Him. So will you be Muslims? [Qur'an, Sura II: 13-14 Hud, "Hud"]

Finally, they were challenged to write just one Surah (chapter) that would pass for a Surah of Allah's words and still they could not. And if you are in doubt concerning that which We have sent down on Our worshiper [Mohammad, peace be upon him], then produce a Surah [chapter] of the like thereof and call your witnesses [supporters and helpers] besides Allah if you are truthful. So if you do it not, and you can never do it,then fear the fire [hell] whose fuel is people and stones that was prepared for the pagans. [Qur'an, 2:23-24; Al-Baqarah, "The Cow"]

And this Qur'an is not such as could ever be invented by other than Allah, but it's agreement [and confirmation] with that which was before it [the Taurat and the Gospel] and the full explanation of the Book without doubt therein is from the Lord of all that exists. Or do they say "he [Muhammad] has forged it". Say: "bring then a surah [chapter] like it, and call upon whosoever you can [to help you], besides Allah, if you are truthful."[Qur'an, 10:37-38; Yunus, "Jonah"]

The extent of this challenge can be appreciated when one realizes that the shortest chapter in the Qur'an (108; Al-kawthar) is only three verses long! What are the rules of this challenge? The answer is simple; the pagans of Quraish who were experts in the art of the word were challenged to write something of the same literary merit as the Qur'an, but they were not able to do it. Yet the challenge was not to write something that would equal the Qur'an only in its literary merit, the challenge was to produce a book that would be an equal to the Qur'an in all aspects. To answer the question of the nature of these other aspects, we must first answer another question: 'what is the most important attribute that a book truly sent by Allah has to have?' We are given the answer to this question in the Qur'an: Do they not then ponder on the Qur'an? And had it been from other than Allah, then surely they would have found therein much discrepancies. [Qur'ân, Surah 4:82 Al-Nisa', "The Women"]

The word 'discrepancies' found at the end of this verse is a loose translation of the Arabic word 'ikhtilaf', which literally means 'difference'. If the difference is within the book itself, then it is called a discrepancy (something that contradicts something else within the same book). If the difference is between the book and the outside world as it truly is, not necessarily as our limited knowledge in a certain era tells us it is, then, this difference is called an error. Thus the challenge for us is to bring forth a book that contains truths of a scientific nature not known to us today, a book that one can read 1500 years from today and, discover that indeed it was telling the truth. A book in which not a single word would be proven to be wrong, ever. Despite all that, the pagans of Quraish still insisted that the illiterate Mohammad (pbuh) who was never a writer or a scholar had forged the Qur'an. They accused Mohammad (pbuh) of being a poet, a madman and a soothsayer. Yet could a madman or a poet produce what all of humanity was challenged to replicate and was not able to? Could a soothsayer utter truths of a scientific nature that would only be discovered hundreds of years after his death? Indeed not, and the Qur'an gives an answer to there allegations innumerous verses.

So I swear by whatsoever you see. And by whatsoever you see not. Verily this is the word of an honored messenger. And it is not the word of a poet, little is it that you believe. Nor is it the word of a soothsayer, little is it that you remember. A revelation from the Lord of the Alameen [mankind, Jinns and all that exists]. And if he [Mohammad] had invented some false saying concerning Us [Allah]. We surely would have seized him by his right hand [or with power and might]. And then certainly We would have cut off his life artery. And none of you could have withheld from him [Allah's wrath].

And verily it [the Qur'an] is a reminder for the Muttaqin [the pious and those whose fear Allah]. And verily We know that there are among those who fear Allah. And verily We know that there are among you some that belie [this Qur'an]. And verily it [the Qur'an] is an anguish for the disbelievers. And verily it is a truth of assured certainty. So glorify the name of your Lord the Most Great. [Qur'an, Sura 69:38-52; Al-Haqqah, "The Sure Reality"]

And you [Mohammad] did not recite before it [the Qur'an] any book, nor did you write it [any book] with your right hand. For then, indeed the followers of falsehood would have doubted. But it is clear revelations in the chests of those who were given knowledge. And none deny our Ayat [proofs, evidences, signs, revelations, etc.] except the unjust. And they said: "if only signs were sent down on him from his Lord." Say: "Indeed the signs are only with Allah and I am but a clear warner." Was it not enough for them that We have sent down to you the Book [the Qur'an] which is recited to them. Verily, herein is mercy and a reminder for people who believe. Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and earth. And those who have believed in the Batil [all false deities other than Allah] and disbelieved in Allah, those are the losers." [Qur'an, 29:48-52; Al-Ankaboot "The Spider"]

And never did We destroy a township, but it had its warners. By way of reminder, and We have never been unjust. And it is not the Shayatin [devils] who have brought it [this Qur'an] down. Neither would it suit them, nor they can [produce it]. Verily, they have been removed far from hearing it. So invoke not with Allah another god lest you be among those who will be punished. [Qur'an, 26:208-213; Al-Shua'ra', "The Poets"]

Maurice Bucaille wrote in a book titled The Bible, the Qur'an and Science (1978) "The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur'an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits,in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?" (p. 125).

Some Proofs from Biology
(1) 1400 years before the invention of the modern microscopes and the science of embryology, Allah gave us in the Qur'an the precise stages through which the human embryo goes in the course of its development: And indeed We created man [Adam] out of an extract of clay. Thereafter We made him as a Nutfah [mixed drops of the male and female sexual discharge] [and lodged it] in a safe lodging [woman's womb]. Then We made the Nutfah into a leech [or leech-like structure] then We made the leech into a chewed lump, then We made out of the chewed lump bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So blessed be Allah, the Best of creators. [Qur'an, 23:12-14; Al-Mu'minun, "The Believers"]

Dr. Keith L. Moore (Ph.D., F.I.A.C). The Department of Anatomy, University of Toronto, Canada) commented on these verses in a paper titled "A Scientist's Interpretation of References to Embryology in the Qur'ân" (The Journal of the Islamic Medical Association, Vol. 18, Jan-Jun 1986, pp. 15-16): "The zygote forms by the union of a mixture of the sperm and the ovum ("The mixed drop!"). The word "alaqah" refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech. As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat. The Arabic word "mudghah" means "chewed substance or chewed lump." Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh. The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae... Out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm."

(2) Allah also states in the Qur'an the correct order in which the senses of hearing, seeing and understanding develop: And He gave you hearing and sight and feeling and understanding. [Qur'an, 32:9; Al-Sajdah, "The Prostration"]

Dr. Keith L. Moore comments on these verses in the same paper mentioned above saying: "The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last."

(3) We know that life cannot exist without water. That is why when scientists search for life anywhere, even on other planets such as Mars, the first thing they look for is evidence of the existence of water. Allah stated the fact that all living things are made of water in the Qur'an. And Allah has created every moving [living] creature from water. From them is that which goes on its belly, and from them is that which walks on two feet, and from them is that which walks on four. Allah creates what He wills. Verily Allah is able to do all things. [Qur'an, 24:45; Al-Nour, "The Light"]

(4) It is now known that mammary glands secrete milk. The mammary glands are nourished by the products of food digestion in the intestines brought to them by the bloodstream. The fact that it is the blood that transfers nutrients from the intestines to the rest of the body was discovered only recently. The mere fact that blood circulates within the body was discovered about many centuries after the revelation of the Qur'an. And verily in cattle there is a lesson for you. We give you to drink of what is within their bellies, from between excretions [the contents of the intestine] and blood, pure milk; palatable to the drinkers. [Qur'an, 16:66;Al-Nahl, "The Bees"]

Some Proofs from History
(1) There is a city that was mentioned in the Qur'an by the name of Iram. Up until 1975, this city was thought by many non-Muslims to be a mere myth since no mention of it was ever made in any known writings. In 1975 another city by the name of Ibla was unearthed in Syria. In some of the tablets found in the city of Ibla, the name of the city of Iram was mentioned for the first time as a place that used to trade with the city of Ibla. Subsequently, using space photography from the space shuttle, the city of Iram was found in the vicinity of Aden. Then behold! The appearance of this city was exactly as it was described in the Qur'an as a city built with towering pillars: Did you [O Mohammad] not see how your Lord dealt with [the tribe of] Aad ? [the city of] Iram with lofty pillars. The like of which was not created in the lands. Qur'an, 89:6-8; Al-Fajr "The Dawn"]

(2) Since the 18th Egyptian dynasty, all of the ancient rulers of Egypt called themselves Pharaohs. The name initially meant the "great house" which is what the ancient Egyptians called the house of their ruler. Beginning with the 18th dynasty, the name was used to designate the king himself. In the early 17th century BC, Egypt was invaded by the Hyksos, who occupied Egypt until prince Ahmos the first finally freed the country from their grasp in 1570 BC. After Egypt was free, the Egyptians systematically destroyed and altered all the monuments built by the Hyksos. That is why the only remnants of the Hyksos invaders is poorly preserved in scarce inscriptions, sculpture and pottery. A somewhat incomplete knowledge of the Hyksos has only become available recently after extensive research. One of the things we came to learn about the Hyksos from this research was that they did not call themselves Pharaohs, but they called themselves kings. In all of the stories in the Qur'an related to Egypt, when God speaks of the ruler of Egypt, He always calls him 'Pharaoh', except in a single story; the story of Prophet Joseph (pbuh), where He calls him 'the king'. Modern history scholars believe that this is because the ruler of Egypt at the time of Prophet Joseph (pbuh) was Apophis a Hyksos king. And the king said: "bring him to me that I may attach him to my person." Then, when he spoke to him he said: "Verily, you are today with us with rank fully established and trustworthy." [Qur'an, 12:54; Youssef, "Joseph"]

(3) Allah says in the Qur'an: And We took the Children of Israel across the sea, and Pharaoh and his hosts followed them in oppression and enmity, till when drowning overtook him [Pharaoh], he said: "I believe that there is no god but He in whom the Children of Israel have believed, and I am from the Muslims." Now [you believe] while you have rebelled before and been among the evil-doers. So today We save you in your [dead] body, that you may be a sign to those who come after you. And verily, many among mankind are indeed heedless of Our Ayah [proofs, evidence, verses, lessons, signs, revelations, ...etc.). [Qur'an, 10:90-92; Yunus, "Jonah"] Thus Allah says that the body of Pharaoh was not taken by the sea so that Pharaoh may become a sign to those who come after him. Dr. Bucaille conducted research to verify this Qur'ânic story: "in June 1975, the Egyptian high authorities very kindly allowed me to examine the parts of the Pharaoh's body that had been covered until then. They also allowed me to take photographs. What may already be derived from this examination is the discovery of multiple lesions of the bones with broad lacunae, some of which may have been mortal although it is not yet possible to ascertain whether some of them occurred before or after the Pharaoh's death. He most probably died either from drowning, according to the scriptural narrations, or from very violent shocks preceding the moment when he was drowned or both at once. Those who seek among modern data for proof of the veracity of the Holy Scriptures will find a magnificent illustration of the verses of the Qur'an dealing with Pharaoh's body by visiting the Royal Mummies room of the Egyptian Museum, Cairo!" [The Bible, The Qur'an and Science (1978)]

Some Proofs from Astronomy
Let us first have a short introduction about the formation and nature of the stars and planets based upon our modern knowledge and understanding. It is a well known fact that all the stars within any given galaxy as well as their planets are formed from an initial cloud of gas. When that cloud condenses due to gravitational forces it starts to rotate causing hydrogen and helium atoms; its lighter constituents, to be present in higher proportions towards the center of the cloud, thus forming the star. The heavier constituents on the other hand form planets at larger radii due to the centrifugal effect. The star is luminescent because of the nuclear reactions therein while the planets can only be luminescent if they reflect the star's light that is incident on their surface. Each planet in a given solar system floats in space in a prescribed orbit. Furthermore, the star of the solar system itself floats in an orbit around the center of its galaxy. It is truly amazing that the Qur'an actually gives a clear mention to some of these facts.

(1) Concerning the facts that the heavens (galaxies and stars) and earth were both initially made of the same mixture of materials, then part of that material was put into the earth, and the fact that the sun and moon each float in space in a prescribed orbit, Allah says in surat Al-Anbiya': Did those who disbelieve not see that the heavens and earth were joined together as one piece, then We parted them? And We have made from water everything that is alive. Will they not then believe? And We have placed on the earth firm mountains, lest it should shake with them and We have placed therein broad roads [for them to pass through], that they may be guided. And We have made the sky as a roof, well protected. Yet they turn away from its signs. And it is He who has created the night and the day, and the sun and the moon, each in an orbit they float. [Qur'an, 21:30-33, Al-Anbiya', "The Prophets"]

(2) Concerning the initial formation of the universe and all its galaxies and solar systems, God refers in the Qur'an to the fact that the heavens and earth were brought forth from an initial cloud of gas referred to as smoke which is an accurate description of the appearance of this semi-transparent cloud made of molecules suspended in space. Allah says in the Qur'an: Then He Istawa [rose over in a way only known to Allah] towards the heaven while it was smoke, then He said to it and the earth: "come forth both of you willingly or unwillingly." They both said: "We come, in willing obedience." [Qur'an, 41:1 1; Fussilat, "Explained in Detail"]

(3) While the sun is the source of light for its solar system, the moon and the planets do no more than reflect that light. When Allah speaks in the Quran about the light of the sun, He refers to the sun as a lantern, or a shining source of light. On the other hand, when He speaks of the moon, He speaks of it only as 'lighted' which means that it takes its light from an external source. It is He who made the sun shining and the moon lighted and measured out its stages, that you may know the number of years and the count [of time]. Allah did not create this except in truth. He explains the Ayah [proofs, evidences, verses, lessons, signs, revelations, miracles, etc.] in detail for people who have knowledge. [Qur'an, 10:5; Yunus, "Jonath"]

In surat Al-Naml, Allah gives a clear description of the movement of the earth: And you see the mountains, you think them solid [and stationary], when they pass as the passing of the clouds, The making of Allah, Who has perfected everything. Verily, He is well-acquainted with what you do. [Qur'an, 27:88; Al-Naml, "The Ants"]

This verse is truly amazing! It gives a vivid description of the constant movement of the earth. Let us dwell a little on what this verse has to say. First it says that the mountains that we think of as being stationary are actually passing. Then it gives the analogy of the passing of the clouds. One might ask; in which way the passing of the mountains is similar to the passing of the clouds? The answer is: like the clouds pass because of the movement of the medium in which they are (the air), the mountains also pass because of the movement of the earth on which they are placed. Furthermore, notice the accuracy of using the word 'pass' which implies movement in a constant direction as opposed to the word 'move' which can imply changing or random movement to accurately describe the scene one would behold if he or she was to rise high above the earth and observe, while being stationary, the mountains below.

(5) Allah also gave reference to the circular motion associated with the night and day in the Qur'an: He has created the heavens and the earth with truth. He coils the night on the day and He coils the day on the night. And He has subjected the sun and the moon. Each follows a course for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving. [Qur'an, 39:5; Al- Zumar, "The Groups"]

(6) Only recently, was it discovered that the universe is in a constant state of expansion. This was observed indirectly through the Doppler effect which states that the light spectrum emitted by an object moving away from an observer would shift towards a higher wavelength. This fact was clearly stated in the Qur'an: And the heaven, We have built it with power and verily We are expanding it, [Qur'an, 51:47; Al-Zariat, "The Winds"]

This is the Book [the Qur'an] whereof there is no doubt, a guidance to those who fear Allah. Who believe in the unseen, and establish the prayer, and from what We have provided for them they spend. And who believe in what has been sent down to you and what has been sent down before you and of the hereafter they are certain. These are on guidance from their Lord, and those are the successful. [Qur'an, 2:2-5; Al-Baqarah, "The Cow"]

khaled ibnwaled
22-10-08, 07:50 PM
The information the Qur'ân provides on this subject mainly deals with the solar system. References are however made to phenomena that go beyond the solar system itself: they have been discovered in recent times. There are two very important verses on the orbits of the Sun and Moon:
-Al-Qur'ân surah 21, verse 33:
"(God is) the One Who created the night, and day, the sun and the moon Each one is traveling in an orbit with its own motion."
-Al-Qur'ân surah 36, verse 40:
"The sun must not catch up the moon, nor does the night outstrip the day. Each one is traveling in an orbit with its own motion."
Here an essential fact is clearly stated: the existence of the Sun's and Moon's orbits, plus a reference is made to the traveling of these bodies in space with their own motion. A negative fact also emerges from a reading of these verses: it is shown that the Sun moves in an orbit, but no indication is given as to what this orbit might be in relation to the Earth. At the time of the Qur'ânic Revelation, it was thought that the Sun moved while the Earth stood still. This was the system of geocentrism that had held away since the time of Ptolemy, Second century B.C., and was to continue to do so until Copernicus in the Sixteenth century A.D. Although people supported this concept at the time of Muhammad, it does not appear anywhere in the Qur'ân, either here or elsewhere.

The Existence of the Moon's and the Sun's Orbits.
The Arabic word falak has here been translated by the word 'orbit'; many French translators of the Qur'ân attach to it the meaning of a 'sphere'. This is indeed its initial sense. Hamidullah translates it by the word 'orbit'. The word caused concern to older translators of the Qur'ân who were unable to imagine the circular course of the Moon and the Sun and therefore retained images of their course through
space that were either more or less correct, or hopelessly wrong. Sir Hamza Boubekeur in his translation of the Qur'ân cites the diversity of interpretations given to it: "A sort of axle, like an iron rod, that a mill turns around; a celestial sphere, orbit, sign of the zodiac, speed, wave . . .", but he adds the following observation made by Tabaari, the famous Tenth century commentator: "It is our duty to keep silent when we do not know." (XVII, 15). This shows just how incapable men were of understanding this concept of the Sun's and Moon's orbit. It is obvious that if the word had expressed an astronomical concept common in Muhammad's (s.a.w.s) day, it would not have been so difficult to interpret these verses. A new concept therefore existed in the Qur'ân that was not to be explained until centuries later.

1. The Moon's Orbit.
Today, the concept is widely spread that the Moon is a satellite of the Earth around which it revolves in periods of twenty-nine days. A correction must however be made to the absolutely circular form of its orbit, since modern astronomy ascribes a certain eccentricity to this, so that the distance between the Earth and the Moon (240,000 miles) is only the average distance. We have seen above how the Qur'ân underlined the usefulness of observing the Moon's movements in calculating time (surah 10, verse 5, quoted at the beginning of this chapter.) This system has often been criticized for being archaic,
impractical and unscientific in comparison to our system based on the Earth's rotation around the Sun, expressed today in the Julian calendar. This criticism calls for the following two remarks:
a) Nearly fourteen centuries ago, the Qur'ân was directed at the inhabitants of the Arabian Peninsula who were used to the lunar calculation of time. It was advisable to address them in the only language they could understand and not to upset the habits they had of locating spatial and temporal reference-marks which were nevertheless quite efficient. It is known how well-versed men living in the desert are in the observation of the sky; they navigated according to the stars and told the time according to the phases of the Moon. Those were the simplest and most reliable means available to them.
b) Apart from the specialists in this, most people are unaware of the perfect correlation between the Julian and the lunar calendar: 235 lunar months correspond exactly to 19 Julian years of 365.25 days. Then length of our year of 365 days is not perfect because it has to be rectified every four years (with a leap year): With the lunar calendar, the same phenomena occur every 19 years (Julian). This is the Metonic cycle, named after the Greek astronomer Meton, who discovered this exact correlation between solar and lunar time in the Fifth century B.C.

2. The Sun.
It is more difficult to conceive of the Sun's orbit because we are so used to seeing our solar system organized around it. To understand the verse from the Qur'ân, the position of the Sun in our galaxy must be considered. and we must therefore call on modern scientific ideas. Our galaxy includes a very large number of stars spaced so as to form a disc that is denser at the centre than at the rim. The Sun occupies a position in it which is far removed from the centre of the disc. The galaxy revolves on its own axis which is its centre with the result that the Sun revolves around the same centre in a circular orbit. Modern astronomy has worked out the details of this. In 1917, Shapley estimated the distance between the Sun and the centre of our galaxy at 10 kiloparsecs i.e., in miles, circa the figure 2 followed by 17 zeros. To complete one revolution on its own axis, the galaxy and Sun take roughly 250 million years. The Sun travels at roughly 150 miles per second in the completion of this. The above is the orbital movement of the Sun that was already referred to by the Qur'ân fourteen centuries ago. The demonstration of the existence and details of this is one of the achievements of modern astronomy.

Reference to the Movement of the Moon and the Sun in Space With Their Own Motion.
This concept does not appear in those translations of the Qur'ân that have been made by men of letters. Since the latter know nothing about astronomy, they have translated the Arabic word that expresses this movement by one of the meanings the word has: 'to swim'. They have done this in both the French translations and the, otherwise remarkable, English translation by Yusuf Ali.The Arabic word referring to a movement with a self- propelled motion is the verb sabaha (yasbahuna in the text of the two verses). All the senses of the verb imply a movement that is associated with a motion that comes from the body in question. If the movement takes place in water, it is 'to swim'; It is 'to move by the action of one's own legs' if it takes place on land. For a movement that occurs in space, it is difficult to see how else this meaning implied in the word could be rendered other than by employing its original sense. Thus there seems to have been no mistranslation, for the following reasons:
-The Moon completes its rotating motion on its own axis at the same time as it revolves around the Earth, i.e. 29.5 days (approx.) so that it always has the same side facing us.
-The Sun takes roughly 25 days to revolve on its own axis.
There are certain differences in its rotation at its equator and poles, (we shall not go into them here) but as a whole, the Sun is animated by a rotating motion. It appears therefore that a verbal nuance in the Qur'ân refers to the Sun and Moon's own motion. These motions of the two celestial bodies are confirmed by the data of modern science, and it is inconceivable that a man living in the Seventh century A.D.--however knowledgeable he might have been in his day (and this was certainly not true in Muhammad's case)--could have imagined them. This view is sometimes contested by examples from great thinkers of antiquity who indisputably predicted certain data that modern science has verified. They could hardly have relied on scientific deduction however; their method of procedure was more one of philosophical reasoning. Thus the case of the Pythagoreans is often advanced. In the Sixth century B.C., they defended the theory of the rotation of the Earth on its own axis and the movement of the planets around the Sun. This theory was to be confirmed by modern science. By comparing it with the case of the Pythagoreans, it easy to put forward the hypothesis of Muhammad (s.a.w.s) as being a brilliant thinker, who was supposed to have imagined all on his on his own what modern science was to discover centuries later. In so doing however, people quite simply forget to mention the other aspect of what these geniuses of philosophical reasoning produced, i.e. the colossal blunders that litter their work. it must be remembered for example, that the pythagoreans also defended the theory whereby the Sun was fixed in space; they made it the centre of the world and only conceived of a celestial order that was centered on it. It is quite common in the works of the great philosophers of antiquity to find a mixture of valid and invalid ideas about the Universe. The brilliance of these human works comes from the advanced ideas they contain, but they should not make us over look the mistaken concepts which have also been left to us. From a strictly scientific point of view, this is what distinguished them from the Qur'ân. In the latter, many subjects are referred to that have a bearing on modern knowledge without one of them containing a statement that contradicts what has been established by present-day science.

The Sequence of Day and Night.
At a time when it was held that the Earth was the centre of the world and that the Sun moved in relation to it, how could any one have failed to refer to the Sun's movement when talking of the sequence of night and day? This is not however referred to in the Qur'ân and the subject is dealt with as follows:
--Al-Qur'ân surah 7, verse 54:
"(God) covers the day with the night which is in haste to follow it..."
--Al-Qur'ân surah 36, verse 37:
"And a sign for them (human beings) is the night. We strip it of the day and they are in darkness."
--Al-Qur'ân surah 31, verse 29:
"Hast thou not seen how God merges the night into the day and merges the day into the night."
--Al-Qur'ân surah 39, verse 5:
"...He coils the night upon the day and He coils the day upon the night."
The first verse cited requires no comment. The second simply provides an image. It is mainly the third and fourth verses quoted above that provide interesting material on the process of interpenetration and especially of winding the night upon the day and the day upon the night. (surah 39, verse 5) 'To coil' or 'to wind' seems, as in the French translation by R. Blachere, to be the best way of translating the Arabic verb kawwara. The original meaning of the verb is to 'coil' a turban around the head; the notion of coiling is preserved in all the other senses of the word. What actually happens however in space? American astronauts have seen and photographed what happens from their spaceships especially at a great distance from Earth, e.g. from the Moon. They saw how the Sun permanently lights up (except in the case of an eclipse) the half of the Earth's surface that is facing it, while the other half of the globe is in darkness. The Earth turns on its own axis and the lighting remains the same, so that an area in the form of a half-sphere makes one revolution around the Earth in twenty-four hours while the other half-sphere, that has remained in darkness, makes the same revolution in the same time. This perpetual rotation of night and day is quite clearly described in the Qur'ân. It is easy for the human understanding to grasp this notion nowadays because we have the idea of the Sun's (relative) immobility and the Earth's rotation. This process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Qur'ân just as if the concept of the Earth's roundness had already been conceived at the time-which was obviously not the case. Further to the above reflections on the sequence of day and night, one must also mention, with a quotation of some verses from the Qur'ân, the idea that there is more than one Orient and one Occident. This is of purely descriptive interest because these phenomena rely on the most commonplace observations. The idea is mentioned here with the aim of reproducing as faithfully as possible all that the Qur'ân has to say on this subject. The following are examples:
--In Al-Qur'ân the expression 'Lord of Orients and Occident's'.
--In Al-Qur'ân surah 55, verse 17, the expression 'Lord of the two Orients and the two Occident's'.
--In Al-Qur'ân surah 43, verse 38, a reference to the 'distance between the two Orients', an image intended to express the immense size of the distance separating the two points.
Anyone who carefully watches the sunrise and sunset knows that the Sun rises at different point of the Orient and sets at different points of the Occident, according to season. Bearings taken on each of the horizons define the extreme limits that mark the two Orients and Occident's, and between these there are points marked off throughout the year. The phenomenon described here is rather commonplace, but what mainly deserves attention in this chapter are the other topics dealt with, where the description of astronomical phenomena referred to in the Qur'ân is in keeping with modern data.

khaled ibnwaled
22-10-08, 08:04 PM
Circumcision has historically been a topic of emotive and often irrational debate. At least part of the reason is that a sex organ is involved. (Compare, for example, ear piercing.) During the past two decades the medical profession have tended to advise parents not to circumcise their baby boys. In fact there have even been reports of harassment by medical professionals of new mothers, especially those belonging to religious groups that practice circumcision, in an attempt to stop them having this procedure carried out. Such attitudes are a far cry from the situation years ago when baby boys were circumcised routinely in Australia. But over the past 20 years the rate has declined to as low as 10%.

However, a reversal of this trend is starting to occur. In the light of an increasing volume of medical scientific evidence (many publications cited below) pointing to the benefits of neonatal circumcision a new policy statement was formulated by a working party of the Australian College of Paediatrics in August 1995 and adopted by the College in May 1996 [2] . In this document medical practitioners are now urged to fully inform parents of the benefits of having their male children circumcised. Similar recommendations were made recently by the Canadian Paediatric Society who also conducted an evaluation of the literature, although concluded that the benefits and harms were very evenly balanced. As discussed below the American College of Pediatrics has moved far closer to an advocacy position.

In the present article I would like to focus principally on the protection afforded by circumcision against infections, including sexually transmitted diseases (STDs). I might add that I am a university academic who teaches medical and science students and who does medical research, including that involving genital cancer virology. I am not Jewish, nor a medical practitioner or lawyer, so have no religious bias or medico-legal concerns that might get in the way of a rational discussion of this issue.

The increased risk of infection may be a consequence of the fact that the foreskin presents the penis with a larger surface area, the moist skin under it represents a thinner epidermal barrier than the drier, more cornified skin of the circumcised penis, the presence of a prepuce is likely to result in greater microtrauma during sexual intercourse and, as one might expect, the warm, moist mucosal environment under the foreskin favours growth of micro-organisms.

In the 1950s and 60s 90% of boys in the USA and Australia were circumcised soon after birth. The major benefits at that time were seen as improved lifetime genital hygiene, elimination of phimosis (inability to retract the foreskin) and prevention of penile cancer. The trend not to circumcise started about 20 years ago, after the American Academy of Paediatrics Committee for the Newborn stated, in 1971, that there are ‘no valid medical indications for circumcision’. In 1975 this was modified to ‘no absolute valid ... ’, which remained in the 1983 statement, but in 1989 it changed significantly to ‘New evidence has suggested possible medical benefits ...’ [49] .

Dr Edgar Schoen, Chairman of the Task Force on Circumcision of the American Academy of Pediatrics, has stated that the benefits of routine circumcision of newborns as a preventative health measure far exceed the risks of the procedure [48] . During the period 1985-92 there was an increase in the frequency of postnewborn circumcision and during that time Schoen points out that the association of lack of circumcision and urinary tract infection has moved from ‘suggestive’ to ‘conclusive’ [48] . At the same time associations with other infectious agents, including HIV, have been demonstrated. In fact he goes on to say that ‘Current newborn circumcision may be considered a preventative health measure analogous to immunization in that side effects and complications are immediate and usually minor, but benefits accrue for a lifetime’ [48] .

Benefits included: a decrease in physical problems such as phimosis [36] , reduction in balanitis (inflammation of the glans, the head of the penis) [17] , reduced urinary tract infections, fewer problems with erections at puberty, decreased sexually transmitted diseases (STDs), elimination of penile cancer in middle-aged men and, in addition, in older men, a decrease in urological problems and infections [reviewed in: 2, 18, 30, 44, 47, 49]. Therefore the benefits are different at different ages.

Neonatologists only see the problems of the operation itself. However, urologists who deal with the problems of uncircumcised men cannot understand why all newborns are not circumcised [47, 48] . The demand for circumcision later in childhood has increased, but, with age, problems, such as anaesthetic risk, are higher. Thus Schoen states ‘Current evidence concerning the life-time medical benefit of newborn circumcision favours an affirmative choice’ [48] .

In a letter written by Dr Schoen to Dr Terry Russell in Brisbane in 1994 Schoen derides an organization known as ‘NOCIRC’ for their use of ‘distortions, anecdotes and testimonials to try to influence professional and legislative bodies and the public, stating that in the past few years they have become increasingly desperate and outrageous as the medical literature has documented the benefits. For example they have compared circumcision with female genital mutilation, which is equivalent to cutting off the penis. In 1993 the rate of circumcision had risen to 80% in the USA and Schoen suggests that ‘Perhaps NOCIRC has decided to export their “message” to Australia since their efforts are proving increasingly futile in the US’. He also noted that when Chairman of the Task Force his committee was bombarded with inaccurate and misleading communications from this group. Another of these groups is ‘UNCIRC’, which promotes procedures to reverse circumcision, by, for example, stretching the loose skin on the shaft of the retracted penis. Claimed benefits of ‘increased sensitivity’ in reality appear to be a result of the friction of the foreskin, whether intact or newly created, on the moist or sweaty glans and undersurface of the prepuce in the unaroused state and would obviously in the ‘re-uncircumcised’ penis have nothing to do with an increase in touch receptors. The sensitivity during sexual intercourse is in fact identical, according to men circumcised as adults.

Another respected authority is Dr Tom Wiswell, who states ‘As a pediatrician and neonatologist, I am a child advocate and try to do what is best for children. For many years I was an outspoken opponent of circumcision ... I have gradually changed my opinion’ [56, 57] . This ability to keep an open mind on the issue and to make a sound judgement on the balance of all available information is to his credit – he did change his mind!

The complication rates of having or not having the procedure have been examined. Amongst 136,000 boys born in US army hospitals between 1980 and 1985, 100,000 were circumcised and 193 (0.19%) had complications, with no deaths [58] . Of the 36,000 who were not circumcised the complication rate was 0.24% and there were 2 deaths [58] . In 1989 of the 11,000 circumcisions performed at New York’s Sloane Hospital, only 6 led to complications, none of which were fatal [44] . Also no adverse psychological aftermath has been demonstrated [46] . Cortisol levels have registered an increase during and shortly after the procedure, indicating that the baby is not unaware of the procedure in its unanaesthetized state and one has to weigh up the need to inflict this short term pain in the context of a lifetime of gain from prevention or reduction of subsequent problems. Anaesthetic creams and other means appear to be at least partially effective in reducing trauma and some babies show no signs of distress at all when the procedure is performed without anaesthetic.

The proponents of not circumcising nevertheless stress that lifelong penile hygiene is required. This acknowledges that something harmful or unpleasant is happening under the prepuce. Moreover, a study of British schoolboys found that penile hygiene does not exist [44] . Furthermore, Dr Terry Russell, writing in the Medical Observer states ‘What man after a night of passion is going to perform penile hygiene before rolling over and snoring the night away (with pathogenic organisms multiplying in the warm moist environment under the prepuce)’ [44] .

The reasons for circumcision, at least in a survey carried out as part of a study at Sydney Hospital, were: 3% for religious reasons, 1-2% for medical, with the remainder presumably being ‘to be like dad’ or a preference of one or both parents for whatever reason [16] . The actual proportion of men who were circumcised when examined at this clinic was 62%. Of those studied, 95% were Caucasian, with younger men just as likely to be circumcised as older men. In Adelaide a similar proportion has been noted, with 55% of younger men being circumcised. In Britain, however, the rate is only 7-10%, much like Europe, and in the USA, as indicated above, the rate of circumcision has always been high [16] .

Neonatal urinary tract infections

A study by Wiswell of 400,000 newborns over the period 1975-84 found that the uncircumcised had an 11-fold higher incidence of urinary tract infections (UTIs) [58] . During this decade the frequency of circumcision in the USA decreased from 84% to 74% and this decrease was associated with an increase in rate of UTI [61] . UTI was lower in circumcised, but higher in uncircumcised. In a 1982 series 95% of UTI cases were in uncircumcised [60] . A study by Roberts in 1986 found that 4% of uncircumcised boys got UTI, compared with 0.4% of girls and 0.2% of circumcised boys [42] . This indicated a 20-fold higher risk for uncircumcised boys. In a 1993 study by Wiswell of 200,000 infants born between 1985 and 1990, 1000 got UTI in their first year of life [59] . The number was equal for boys and girls, but was 10-times higher for uncircumcised boys. Of these 23% had bacteraemia. The infection can travel up the urinary tract to affect the kidney and higher rate of problems such as pyelonephritis is seen in uncircumcised children [43, 52] . These and other reports [e.g., 21, 43, 52] all point to the benefits of circumcision in reducing UTI.

Indeed, Wiswell performed a meta-analysis of all 9 previous studies and found that every one indicated an increase in UTI in the uncircumcised [59] . The average was 12-fold higher and the range was 5 to 89-fold, with 95% confidence intervals of 11-14 [59] . Meta-analyses by others have reached similar conclusions. Other studies, including one of men with an average age of 30 years, have indicated that circumcision also reduces UTI in adulthood [51] . The fact that the bacterium E. coli , which is pathogenic to the urinary tract, has been shown to be capable of adhering to the foreskin, satisfies one of the criteria for causality [52, 62, and refs in 18]. Since the absolute risk of UTI in uncircumcised boys is approx. 1 in 25 (0.05) and in circumcised boys is 1 in 500 (0.002), the absolute risk reduction is 0.048. Thus 20 baby boys need to be circumcised to prevent one UTI. However, the potential seriousness and pain of UTI, which can in rare cases even lead to death, should weigh heavily on the minds of parents. The complications of UTI that can lead to death are: kidney failure, meningitis and infection of bone marrow. The data thus show that much suffering has resulted from leaving the foreskin intact. Lifelong genital hygiene in an attempt to reduce such infections is also part of the price that would have to be paid if the foreskin were to be retained. However, given the difficulty in keeping bacteria at bay in this part of the body [38, 48] , not performing circumcision would appear to be far less effective than having it done in the first instance [48] .

Sexually-transmitted diseases

Early studies showed higher rates of gonococcal and nonspecific urethritis in uncircumcised men [39, 48] . Recent studies have yielded similar findings. In addition, the earlier work showed higher chancroid, syphilis, papillomavirus and herpes [53] . However, there were methodological problems with the design of these studies, leading to criticisms. As a result there is still no overwhelming agreement. In 1947 a study of 1300 consecutive patients in a Canadian Army unit showed that being uncircumcised was associated with a 9-fold higher risk of syphilis and 3-times more gonorrhea [55] . At the University of Western Australia a 1983 study showed twice as much herpes and gonorrhea, 5-times more candidiasis and 5-fold greater incidence of syphilis [39] . In South Australia a study in 1992 showed that uncircumcised men had more chlamidia (odds ratio 1.3) and gonoccocal infections (odds ratio 2.1). Similarly in 1988 a study in Seattle of 2,800 heterosexual men reported higher syphilis and gonnorrhea in uncircumcised men, but no difference in herpes, chlamidia and non-specific urethritis (NSU). Like this report, a study in 1994 in the USA, found higher gonnorhea and syphilis, but no difference in other common STDs [12] . In the same year Dr Basil Donovan and associates reported the results of a study of 300 consecutive heterosexual male patients attending Sydney STD Centre at Sydney Hospital [16] . They found no difference in genital herpes, seropositivity for HSV-2, genital warts and NSU. As mentioned above, 62% were circumcised and the two groups had a similar age, number of partners and education. Gonorrhea, syphilis and hepatitis B were too uncommon in this Sydney study for them to conclude anything about these. Thus on the bulk of evidence it would seem that at least some STDs may be more common in the uncircumcised, but this conclusion is by no means absolute and the incidence may be influenced by factors such as the degree of genital hygiene, availability of running water and socioeconomic group being studied.

Cancer of the penis

The incidence of penile cancer in the USA is 1 per 100,000 men per year (i.e., 750-1000 cases annually) and mortality rate is 25-33% [27, 31] . It represents approximately 1% of all malignancies in men in the USA. This data has to be viewed, moreover, in the context of the high proportion of circumcised men in the USA, especially in older age groups, and the age group affected, where older men represent only a portion of the total male population. In a study in Melbourne published in Australasian Radiology in 1990, although 60% of affected men were over 60 years of age, 40% were under 60 [45] . In 5 major series in the USA since 1932, not one man with penile cancer had been circumcised neonatally [31] , i.e., this disease only occurs in uncircumcised men and, less commonly, in those circumcised after the newborn period. The proportion of penile malignancies as a fraction of total cancers in uncircumcised men would thus be considerable. The predicted life-time risk has been estimated as 1 in 600 in the USA and 1 in 900 in Denmark [27] . In under-developed countries the incidence is higher: approx. 3-6 cases per 100,000 per year [27] .

The so-called ‘high-risk’ papillomavirus types 16 and 18 (HPV 16/18) are found in a large proportion of cases and there is good reason to suspect that they are involved in the causation of this cancer, as is true for most cases of cervical cancer (see below). HPV 16 and 18 are, moreover, more common in uncircumcised males [35] . These types of HPV produce flat warts that are normally only visible by application of dilute acetic acid (vinegar) to the penis and the data on high-risk HPVs should not be confused with the incidence figures for genital warts, which although large and readily visible, are caused by the relatively benign HPV types 6 and 11. Other factors, such as poor hygiene and other STDs have been suspected as contributing to penile cancer as well [8, 31] .

In Australia between 1960 and 1966 there were 78 deaths from cancer of the penis and 2 from circumcision. (Circumcision fatalities these days are virtually unknown.) At the Peter McCallum Cancer Institute 102 cases of penile cancer were seen between 1954 and 1984, with twice as many in the latter decade compared with the first. Moreover, several authors have linked the rising incidence of penile cancer to a decrease in the number of neonatal circumcisions [13, 45] . It would thus seem that ‘prevention by circumcision in infancy is the best policy’.

Cervical cancer in female partners of uncircumcised men

A number of studies have documented higher rates of cervical cancer in women who have had one or more male sexual partners who were uncircumcised. These studies have to be looked at critically, however, to see to what extent cultural and other influences might be contributing in groups with different circumcision practices. In a study of 5000 cervical and 300 penile cancer cases in Madras between 1982 and 1990 the incidence was low amongst Muslim women, when compared with Hindu and Christian, and was not seen at all in Muslim men [22] . In a case-control study of 1107 Indian women with cervical cancer, sex with uncircumcised men or those circumcised after the age of 1 year was reported in 1993 to be associated with a 4-fold higher risk of cervical cancer, after controlling for factors such as age, age of first intercourse and education [1] . Another study published in 1993 concerning various types of cancer in the Valley of Kashmir concluded that universal male circumcision in the majority community was responsible for the low rate of cervical cancer compared with the rest of India [14] . In Israel, a 1994 report of 4 groups of women aged 17-60 found that gynaecologically healthy Moshav residents had no HPV 16/18, whereas healthy Kibbutz residents had a 1.8% incidence [24] . Amongst those with gynaecological complaints HPV 16/18 was found in 9% of Jewish and 12% of non-Jewish women. HPV types 16 and 18 cause penile intraepithelial neoplasia (PIN) and a study published in the New England Journal of Medicine in 1987 found that women with cervical cancer were more likely to have partners with PIN, the male equivalent of cervical intraepithelial neoplasia (CIN) [6] . Thus the epidemic of cervical cancer in Australia, and indeed most countries in the world, would appear to be due at least in part to the uncircumcised male and would therefore be expected to get even worse as the large proportion that were born in the past 10-20 years and not circumcised reach sexual maturity.

AIDS virus

In the USA the estimated risk of HIV per heterosexual exposure is 1 in 10,000 to 1 in 100,000. If one partner is HIV positive and otherwise healthy then a single act of unprotected vaginal sex carries a 1 in 300 risk for a woman and as low as a 1 in 1000 risk for a man [9] . (The rates are very much higher for unprotected anal sex and intravenous injection). In Africa, however, the rate of HIV infection is up to 10% in some cities. (A possible reason for this big difference will be discussed later.) In Nairobi it was first noticed that among 340 men being treated for STDs they were 3-times as likely to be HIV positive if they had genital ulcers or were uncircumcised (11% of these men had HIV) [50] . Subsequently another report showed that amongst 409 African ethnic groups spread over 37 countries the geographical distribution of circumcision practices indicated a correlation of lack of circumcision and high incidence of AIDS [7] . In 1990 Moses in International Journal of Epidemiology reported that amongst 700 African societies involving 140 locations and 41 countries there was a considerably lower incidence of HIV in those localities where circumcision was practiced [33, 34] . Truck drivers, who generally exhibit more frequent prostitute contact, have shown a higher rate of HIV if uncircumcised. Interestingly, in a West African setting, men who were circumcised but had residual foreskin were more likely to be HIV-2 positive than those in whom circumcision was complete [40] .

Of 26 cross-sectional studies, 18 have reported statistically significant association [e.g., 15, 23, 25, 54], by univariate and multivariate analysis, between the presence of the foreskin and HIV infection, and 4 reported a trend. The findings have, moreover, led various workers such as Moses and Caldwell to propose that circumcision be used as an important intervention strategy in order to reduce AIDS [9, 19, 23, 26, 32-34].

Perhaps the most interesting study of the risk of HIV infection imposed by having a foreskin is that by Cameron, Plummer and associates published as a large article in Lancet in 1989 [10] . This had the advantage of being prospective. It was conducted in Nairobi. These workers followed HIV negative men until they became infected. The men were visiting prostitutes, numbering approx. 1000, amongst whom there had been an explosive increase in the incidence of HIV from 4% in 1981 to 85% in 1986. These men were thus at high risk of exposure to HIV, as well as other STDs. From March to December 1987, 422 men were enrolled into the study. Of these, 51% had presented with genital ulcer disease (89% chancroid, 4% syphilis, 5% herpes) and the other 49% with urethritis (68% being gonorrhea). 12% were initially positive for HIV-1. Amongst the whole group, 27% were not circumcised. They were followed up each 2 weeks for 3 months and then monthly until March 1988. During this time 8% of 293 men seroconverted (i.e., 24 men), the mean time being 8 weeks. These displayed greater prostitute contact per month (risk ratio = 3), more presented with genital ulcers (risk ratio = 8; P <0.001) and more were uncircumcised (risk ratio = 10; P <0.001). Logistic regression analysis indicated that the risk of seroconversion was independently associated with being uncircumcised (risk ratio = 8.2; P <0.0001), genital ulcers (risk ratio = 4.7; P = 0.02) and regular prostitute contact (risk ratio = 3.2; P = 0.02). The cumulative frequency of seroconversion was 18% and was only 2% for men with no risk factors, compared to 53% for men with both risk factors. Only one circumcised man with no ulcer seroconverted. Thus 98% of seroconversion was associated with either or both cofactors. In 65% there appeared to be additive synergy, the reason being that ulcers increase infectivity for HIV. This involves increased viral shedding in the female genital tract of women with ulcers, where HIV-1 has been isolated from surface ulcers in the genital tract of HIV-1 infected women.

It has been suggested that the foreskin could physically trap HIV-infected vaginal secretions and provide a more hospitable environment for the infectious innoculum. Also, the increased surface area, traumatic physical disruption during intercourse and inflammation of the glans penis (balanitis) could aid in recruitment of target cells for HIV-1. The port of entry could potentially be the glans, subprepuce and/or urethra. In a circumcised penis the dry, cornified skin may prevent entry and account for the findings.

In this African study the rate of transmission of HIV following a single exposure was 13% (i.e., very much higher than in the USA). It was suggested that concomitant STDs, particularly chancroid [9] , may be a big risk factor, but there could be other explanations as well. Studies in the USA have not been as conclusive. Some studies have shown a higher incidence in uncircumcised men. Others do not. In New York City, for example, no correlation was found, but the patients were mainly intravenous drug users and homosexuals, so that any existing effect may have been obscured. A study in Miami, however, of heterosexual couples did find a higher incidence in men who were uncircumcised, and, in Seattle homosexual men were twice as likely to be HIV positive if they were uncircumcised [28] .

The reason for the big difference in apparent rate of transmission of HIV in Africa and Asia, where heterosexual exposure has led to a rapid spread through these populations and is the main method of transmission, compared with the very slow rate of penetration into the heterosexual community in the USA and Australia, now appears to be related at least in part to a difference in the type of HIV-1 itself [29] . In 1995 an article in Nature Medicine discussed findings concerning marked differences in the properties of different HIV-1 subtypes in different geographical locations [37] . A class of HIV-1 termed ‘clade E’ is prevalent in Asia and differs from the ‘clade B’ found in developed countries in being highly capable of infecting Langerhans cells found in the foreskin, so accounting for its ready transmission across mucosal membranes. The Langerhans cells are part of the immune system and in turn carry the HIV to the T-cells, whose numbers are severely depleted as a key feature of AIDS. The arrival of the Asian strain in Australia was reported in Nov 1995 and has the potential to utilise the uncircumcised male as a vehicle for rapid spread through the heterosexual community of this country in a similar manner as it has done in Asia. It could thus be a time-bomb about to go off and should be a major concern for health officials.

To summarize:

Lack of circumcision: Is the biggest risk factor for heterosexually-acquired AIDS virus infection in men (8-times higher risk by itself, and even higher when lesions from STDs are added in).

Is responsible for a 12-fold higher risk of urinary tract infections.

Carries a higher risk of death in the first year of life (from complications of urinary tract infections: kidney failure, meningitis and infection of bone marrow).

One in ~600-900 uncircumcised men will die from cancer of the penis or require at least partial penile amputation as a result. (In contrast, penile cancer never occurs in men circumcised at birth). (Data from studies in the USA, Denmark and Australia, which are not to be confused with the often quoted, but misleading, annual incidence figures of 1 in 100,000).

Often leads to balanitis (inflammation of the glans), phimosis (inability to retract the foreskin) and paraphimosis (constriction of the penis by a tight foreskin). Up to 18% of uncircumcised boys will develop one of these by 8 years of age, whereas all are unknown in the circumcised.

Means problems that may result in a need for circumcision late in life: complication risk = 1 in 100 (compared with 1 in 1000 in the newborn).

Is associated with higher incidence of cervical cancer in the female partners of uncircumcised men.


There is no evidence of any long-term psychological harm arising from circumcision. The risk of damage to the penis is extremely rare and avoidable by using a competent, experienced doctor. Surgical methods use a procedure that protects the penis during excision of the foreskin. As an alternative, for those who might prefer it, a device (PlastiBell) is in use that clamps the foreskin, which then falls off after a few days, and so eliminates the need to actually cut the foreskin off [20] . For some, cultural or religious beliefs dictate the method.

Sociological aspects

Finally, a brief mention of other findings relating to circumcision in the setting of Australia.

In a survey of circumcised vs uncircumcised men and their partners that was conducted by Sydney scientist James Badger [4, 5] (who regards himself as neutral on the issue of circumcision) it was found that: 18% of uncircumcised males underwent circumcision later in life anyway.

21% of uncircumcised men who didn't, nevertheless wished they were circumcised. (There were also almost as many men who wished they hadn’t been circumcised and it could be that at least some men of either category may have been seeking a scapegoat for their sexual or other problems. In addition, this would no doubt be yet another thing parents could be blamed for by their children, whatever their decision was when the child was born.)

No difference in sexual performance (consistent with Masters & Johnson).

Slightly higher sexual activity in circumcised men.

No difference in frequency of sexual intercourse for older uncircumcised vs. circumcised men.

Men circumcised as adults were very pleased with the result. The local pain when they awoke from the anaesthetic was quickly relieved by pain killers (needed only for one day), and all had returned to normal sexual relations within 2 weeks, with no decrease in sensitivity of the penis and claims of 'better sex'. (Badger’s findings are, moreover, consistent with every discussion I have ever had with men circumcised as adults. The only case to the contrary was a testimonial in a letter I received in the mail from a member of UNCIRC.)

Women with circumcised lovers were more likely to reach a simultaneous climax.

Women with uncircumcised lovers were 3 times as likely to fail to reach orgasm. (These data could, however, possibly reflect behaviours of uncircumcised males that might belong to lower socio-economic classes and/or ethnic groups whose attitudes may differ from groups in which circumcision is more common.)

Circumcision was favoured by women for appearance and hygiene. (Furthermore, some women were nauseated by the smell of the uncircumcised penis, where, as mentioned above bacteria and other micro-organisms proliferate under the foreskin.)

The uncircumcised penis was found by women to be easier to elicit orgasm by hand.

The circumcised penis was favoured by women for oral sex.



Why are human males born with a foreskin?

The foreskin probably protected the head of the penis from long grass, shrubbery, etc when humans wore no clothes, where evolutionarily our basic physiology and psychology are little different than our cave-dwelling ancestors. However, Dr Guy Cox from The University of Sydney has recently supplemented this suggestion with a novel idea, namely that the foreskin could be the male equivalent of the hymen, and served as an impediment to sexual intercourse during adolescence [11] . The ritual removal of the foreskin in diverse human traditional cultures, ranging from Muslims to Aboriginal Australians, is a sign of civilization in that human society acquired the ability to control through education and religion the age at which sexual intercourse could begin. Food for thought and discussion!

Conclusion

The information available today will assist medical practitioners, health workers and parents by making advice and choices concerning circumcision much more informed. Although there are benefits to be had at any age, they are greater the younger the child. Issues of ‘informed consent’ may be analogous to those parents have to consider for other medical procedures, such as whether or not to immunize their child. The question to be answered is ‘do the benefits outweigh the risks’. When considering each factor in isolation there could be some difficulty in choosing. However, when viewed as a whole, in my opinion the answer to whether to circumcise a male baby is ‘yes’. Nevertheless, everybody needs to weigh up all of the pros and cons for themselves and make their own best decision. I trust that the information I have provided in this article will help in the decision-making process.

Brian J. Morris, PhD DSc
Fax: +61 2 9351 2058

University Academic (in medical sciences)
Email: brianm@physiol.usyd.edu.au


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khaled ibnwaled
22-10-08, 08:55 PM
It is a long-established custom among Muslim parents to put a piece of well-chewed date (or other available sweet fruit) in the mouth of a newborn baby. Muslims do this following the practice of the Prophet Muhammad, upon him be peace, believing him to be, as the Qur'ân says, sent as a healing and a mercy to mankind. We may infer from the way this custom originated that there is a virtue in it. There is - complimentary to the virtue and pleasure of following the Sunnah (the practice of the Prophet) - placing a `sugary substance' inside the mouth of a new-born baby dramatically reduces pain sensation and heart rate.

An interesting scientific medical study, published in the British Medical Journal (No 6993, 10 June 1995), proved beyond any doubt the benefit of giving a new-born child sugar, in order to reduce the feeling of any painful procedure like heel pricking for a blood sample or before circumcision.

The study, entitled `The analgesic (pain killing) effect of sucrose in full term infants: a randomised controlled trial', was done by Nora Haouari, Christopher Wood, Gillian Griffiths and Malcolm Levene in the post-natal ward in the Leeds General Infirmary in England.

60 healthy infants of gestational age 37-42 weeks and postnatal age of 1-6 days, were randomized to receive 2ml of one of the four solutions: 12.5% sucrose, 25% sucrose, 50% sucrose, and sterile water (control).

The first group of 30 babies received sugar syrup before a routine blood test (heel pricking, which is usually painful) done to detect jaundice. The other 30 babies were given only sterile water as a control group.

Placing 2ml of a 25% or 50% sucrose solution on the tongue before pricking the heel significantly reduced the crying time, compared to babies who got water. Also, their heart rate returned to normal more quickly. The stronger sugar solution had the greater effect, crying being reduced further with increasing concentration of sucrose. From which we may conclude that sucrose (sugar) placed on the tongue may be a useful and safe form of analgesia for use with newborn infants.

Blass and Hoffmeyer also showed that 12% solution of inter-oral sucrose significantly reduced the duration of crying in new-born babies subjected to heel pricking or circumcision. This study was reported in The Independent newspaper (Friday 9 June 1995) as well as in the British Medical Journal article.

The practice of the Prophet, MUHAMMAD upon him be peace, is recorded in the collections of his sayings and reports about him, of which the most revered are the two Saheeh collections of Bukhaaree and Muslim:

Abu Buradah reported from Abu Moosa, who said: `I had a new-born baby; I took him to the Prophet Muhammad, upon him be peace and blessings, who called him Ibrahim. The Prophet chewed a date then he took it and rubbed the inside of the baby's mouth with it.'

There are many other reported incidents like this one.

The date contains a very high percentage of sugar (70-80%); it has both fructose and glucose which have high calorific values, it is easily and quickly digestible, and very helpful to the brain. The date contains 2.2% protein, vitamin A, vitamins B1, B2 and nicotruic acid (against Pellagra); it has traces of minerals needed for the body such as potassium, sodium, calcium, iron, manganese, copper. Potassium, of which percentage is very high, has been found to be very effective for cases of haemorrhage, such as the occasions of birth or circumcision.

We may note that the Sunnah also commends dates for the breaking of the fast in Ramadhaan. Dates should be eaten, if available, before the sunset prayer - this is medically and nutritionally the best way and the Sunnah.

The great worth of dates is also indicated in a famous and beautiful passage of the Qur'ân, Surah Maryam, verses 25-6: "And shake towards you the trunk of the palm-tree and it will drop on you fresh ripe dates. So eat and drink and be comforted"

This was the prescription of God, the Creator, for the blessed Virgin Mary at the time of the birth of Jesus, the blessed Prophet of God. It was a prescription to make the delivery easy and comfortable.

As in the example we have briefly recorded in this example, we believe further research will confirm for those who still doubt the full worth and truth, the wisdom, of the teachings of the Qur'ân and Sunnah.

We shall show them our signs on he furthest horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is witness over all things? (Al-Qur'ân Fusilat, 41.53)

As the authors of the medical study referred to intend trying new sugary or sweet substances, we shall recommend that they try dates for the newborn for the relief of pain.

Finally, we hope Muslim medical scientists and researchers take this new discovery on board, and that many more ideas and practices in the teaching of Islam needing investigative research and objective, scientific study will get the attention they deserve.

Wallahu 'alam

khaled ibnwaled
22-10-08, 08:57 PM
Sajdah is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body. Here it is worth mentioning that Holy Prophet Muhammadhas mentioned in a hadeeth in Ibn Majah that prayer is a cure for many diseases. The fact is that a person who offers his prayers regularly that too in the mosque is protected from many diseases which he many not even know. The position of Sajdah in which the forehead touches the earth is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim's prayer and as mentioned in a Hadeeth a Muslim is nearest to Allaah in this position.

Abu Huraira reported in Bukhari that the messenger of Allaah (pbuh) said: "The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state)"

Syeda Aa`ishah Siddiqa (Ra) narrates that Holy Prophet used to prolong the prostration to such an extent that one could recite fifty verses (of the Qur'an) before he would lift his head, (Bukhari).

In another Hadeeth narrated by Anas bin Malik Holy Prophet (pbuh) advised Muslims to perform Ruku (bowing) and Sajdah properly.

In another Hadeeth he advised to perform Sajdah and Bowing calmly and to get up only when the body has come to ease.

In supplication for the victory. He also performed long bowing (Ruku) and Sajdah in the special prayers at the time of eclipse. Hence the first positive effect upon a person who prostrates or does Sajdah is that he comes nearest to Allaah and hence in that condition he can supplicate. This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems. When a person goes to the position of prostration Sajdah his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise.

The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajdah position. It gives good exercise to the muscles of the upper limb. Holy Prophet (pbuh) in a hadeeth advised not to put the forearms flatly on the ground but to keep them elevated above ground and this is better for the forearm and arm muscles.

Sajdah is a unique position as this is the only position in which brain (or head) becomes lower than the heart and hence for the first time the blood gushes towards the brain with full force whereas in all other positions (even when lying) brain is above the heart when it has to work against gravity to send blood to the brain.

In the position of Sajdah due to the increased blood supply the brain receive more nourishment and it has good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities. People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner. They have less incidence of headaches, psychological problems and other defects of cognitive function.

In the unique position of Sajdah the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajdah specially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra supported by cervical musculature.

Infact head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance.

It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdahs offered daily in five prayers.

Position of Sajdah is also said to be a good treatment for the retroversion of uterus, a disease of women.

Most of us do not know that the position of Sajdah is an excellent exercise for men (for manpower). It may be a good information to the Viagra dependents. While getting up from Sajdah the perinneal muscles are one of those muscles which have to pull the trunk back to sitting position and they contract actively. Similarly while standing up from Sajdah the perennial muscles are again actively mobilised and this gives much strength to the muscles important for manpower.

The unique position of Sajdah also has positive effects upon the back muscles as while going into Sajdah and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will uncommonly get backache.

After performing Sajdah either the musalli stands up or he sits to pray Attahiyyat. In this position the person sits calmly while his hands rest at his thighs which are folded backwards. This is much similar to the relaxation position of Yoga and has soothing effect upon one's health and mentation.

Holy Prophet Muhammad used to elongate the position of Ruku (bending) and Sajdah positions and he advised to do so. In the light of the above facts it is appropriate to say that from medical point of view as well this advice is a golden rule for health.

Finally it must be reminded that prayer is not meant to be an exercise. However there are a lot of medical advantages associated with it. Still the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

khaled ibnwaled
22-10-08, 08:59 PM
"And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again" (Qur’an 25:47).

Certainly sleep is one of the blessings from Allah. At the end of a busy day a person looks forward to sleeping and regaining enough energy for the next day. Sleep is also important for good health and safety reasons. However, studies vary as to how much sleep is enough. Some studies claim 8-10 hours is a requirement for everyone. However, the Prophet Mohammad (saws) used to sleep very few hours in the night and used part of the night for prayer. Recent studies confirm that this may actually be healthier for some people.

Sleep is important for health and safety reasons. Lack of sleep can lead to mental illness, relationship problems, absence from work and even traffic accidents.

Researchers have found that people with chronic insomnia are more likely than others to develop several kinds of psychiatric problems, and are also likely to make greater use of healthcare services (Yang). Lost productivity due to sleepiness has been estimated to cost the national economy as much as $100 billion annually and the National Highway Traffic Safety Administration has estimated more than 100,000 auto crashes annually may be fatigue related (Yang). Because of this, some studies claim that 8-10 hours should be required for everyone. However, recent studies have confirmed what the prophet Muhammad did may be healthy for some people.

"…the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer (Bukhari)."

Modern studies show that this may actually be the best advice for many people. In fact, many studies are showing that less sleep or even lack of sleep can be healthier in some cases.

A six-year study of more than a million Americans shows that a good night's sleep lasts seven hours. It also showed that people who sleep for eight hours or more tend to die a bit sooner. Study leader Daniel F. Kripke, MD, says,"You really don't have to sleep for eight hours and you don't have to worry about it. It is evidently very safe to sleep only seven, six, or even five hours a night (DeNoon)."

Kripke and co-workers analyzed data from an American Cancer Society study conducted between 1982 and 1988. The study gathered information on people's sleep habits and health, and then followed them for six years. Study participants ranged in age from 30 to 102 years, with an average starting age of 57 years for women and 58 years for men. In the study the death risk for people with too much sleep was 34% as compared to only 12% for those who slept 8 hours and only 22% for those who had too little sleep.

These findings are similar to those in the dietary realm that show that eating too much food is much more harmful than not eating enough (of course massive extremes such as starvation and not sleeping at all are not included in this discussion). Kripke even noted that, "For 10-hour sleepers, the increased risk of death was about the same as that for moderate obesity."

Some studies have even experimented with sleep deprivation to cure depression. Up to 60% of depressed people will show a 30% improvement after just one night awake, according to a review article published in the January 1990 issue of the American Journal of Psychiatry. People who feel the most depressed in the morning and improve later in the day seem to benefit the most from a night without sleep (Yang). However, keeping people up all night is not a long-term solution and researchers often found a relapse in people once they went back to "normal" sleeping hours.

Further research showed that one reason staying up all night worked was because sleep inhibits the thyroid stimulating hormone (TSH) that helps control our metabolism and, indirectly, our levels of energy. An estimated 25% to 35% of depressed patients have low TSH levels. Recent research has shown that while sleep inhibits the release of TSH, staying awake through the night and the early morning hours boosts it. This "new" scientific research is completely in accordance with the habit of the prophet (saws), which was to sleep shortly after Eisha prayer (earlier than most people sleep nowadays), and wake in the very early morning hours (sometimes as early as midnight) again to pray.

Ibn 'Abbas said, "The Prophet slept till he snored and then prayed (or probably lay till his breath sounds were heard and then got up and prayed)." Ibn 'Abbas added: "I stayed overnight in the house of my aunt, Maimuna, the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. He drew me to his right and prayed as much as Allah wished, and again lay and slept till his breath sounds were heard. "

This is similar to the therapy given to depressed patients in Europe who are told to sleep early for a week, awake at midnight and then ease back into a "normal" sleeping schedule by waking a bit later each morning, but no later than sunrise (Yang).

If you already feel you don’t have enough sleep you may wonder, though how less sleep can make you feel better. Oftentimes sleep problems are related to sleep quality rather than length of sleep. Things a person can do to improve their sleep quality is: eat at least two hours before bedtime, change to healthier dietary habits, check with a doctor about possible sleep apnea, snoring issues, or TMJ, sleep on your side, avoid alcohol and sedatives, lose weight and find a comfortable mattress.

So how do you know how much sleep you need? Many people instinctively feel what is right for them. If you feel great after 7 hours, but feel tired if you get five hours or nine hours then you know that seven is your "ideal sleep" time. However, sleep requirements may also vary with life events. During travel or personal trauma or illness sleep requirements may increase.

John McDougal, author of several dietary books, offers a further distinction between people who need more or less sleep. He says in his book The Quick McDougal Cookbook, that healthy people usually need only 5-7 hours of sleep a night. This, in fact may be the reason many people think they need more sleep. Bad dietary habits can cause sleepiness. One such example is the heavy feeling one gets after eating a large meal or the drug-induced state that bread causes in some people. Dr. McDougal says that as long as a person is healthy they should need less than 8-hours of sleep. Medical science seems to be saying that if you need more that 8 hours of sleep you need to work on some dietary issues and strive to need less sleep. Even the prophet (saws) spoke against extremes in sleep deprivation and told men who stayed up all night for days on end praying, that they needed to moderate their habits and also get some sleep.

Sources:

www.webmd.com

Yang, Sarah. "Staying Up to Beat the Blues."

DeNoon, Daniel. "Are you Sleeping Enough – Or Too Much?"

Durgan, Amy. "Tips to Sleep More Soundly."

khaled ibnwaled
22-10-08, 09:03 PM
Muslims generally break their fast by eating dates. Prophet Muhammad (Pbuh) is reported to have said: "If anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier."

The Prophet used to break his fast by eating some dates before offering Maghrib prayer, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence the great importance attached to them by the Prophet.

Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date is a minimum of a balanced and healthy diet. Arabs usually combine dates with milk and yogurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body. Dates and date palms have been mentioned in the Holy Qur'an 20 times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall."

Mariam (the Virgin Mary) mother of Jesus (Pbuh) had dates as her food when she felt labour pains and during confinement. They are definitely the "crown of sweets," and ideal food which is easy to digest, and within half an hour of taking it, the tired body regains a renewed vigour. The reason for this is that a shortage of sugar in the blood is the main factor that makes people feel hungry and not an empty stomach as is often assumed. When the body absorbs the nutritional essence of a few dates, the feeling of hunger becomes appeased. When one breaking the fast with dates takes some other food afterwards, he cannot eat much. It would seem that breaking the fast with dates then helps one avoid excessive eating.

Experiments have also shown that dates contain some stimulants that strengthen the muscles of the uterus in the last months of pregnancy. This helps the dilation of the uterus at the time of delivery on one hand and reduces the bleeding after delivery on the other. Dieticians consider dates as the best food for women in confinement and those who are breast-feeding. This is because dates contain elements that assist in alleviating depression in mothers and enriching the breast-milk with all the elements needed to make the child healthy and resistant to disease. The Prophet (Pbuh) has emphasized the importance of dates and their effectiveness in the growth of the fetus. He has also recommended they be given to women. Modern dietary institute now recommend dates to be given to children suffering from a nervous nature or hyperactivity. The Prophet (Pbuh) has also recommended dates as a medicine for heart troubles, according to some reports. Modern science has also proved the effectiveness of date, in preventing diseases of the respiratory system.

Ayeshah, (R.A.) wife of Prophet (Pbuh), used to prescribe dates for those suffering from giddiness. It is now well known that a fall in the level of the sugar in the blood and low blood pressure are among the causes of giddiness. She was also reported to have used dates combined with cucumber to treat her over-slim condition! She said, "they've tried to fatten me giving me everything. But I did not become fat. Then they fattened me with cucumber and ripe dates and I gained!" Ayeshah was quite correct, as we now know that one kilogram of dates contains nearly 3,000 calories which alone are sufficient to supply the minimum daily requirements of an active man for one full day.

Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart-rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak.

Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islaam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle.

The Prophet (Pbuh) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah

khaled ibnwaled
22-10-08, 09:06 PM
A SCIENTIST'S INTERPRETATIONS OF REFERENCE TO EMBRYOLOGY IN THE QUR'ÂN By Keith L. Moore, Ph.D., F.I.A.C. The Department of Anatomy,
University of Toronto, Canada.

Statements referring to human reproduction and development are scattered throughout the Qur'ân. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses correctly resulted mainly from inaccurate translations and commentaries and from a lack of awareness of scientific knowledge.

Interest in explanations of the verses of the Qur'ân is not new. People used to ask the prophet Muhammad all sorts of questions about the meaning of verses referring to human reproduction. The Apostle's answers form the basis of the Ahaadeeth literature.

The translations(*) of the verses from the Qur'ân which are interpreted in this paper were provided by Sheik Abdul Majid Zendani, a Professor of Islamic Studies in King Abdulaziz University in Jeddah, Saudi Arabia.

"He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness."

This statement is from Surah. We do not know when it was realized that human beings underwent development in the uterus (womb), but the first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci in the 15th century. In the 2nd century A.D., Galen described the placenta and fetal membranes in his book "On The Formation of the Fetus." Consequently, doctors in the 7th century A.D. likely knew that the human embryo developed in the uterus. It is unlikely that they knew that it developed in stages, even though Aristotle had described the stages of development of the chick embryo in the 4th century B.C. The realization that the human embryo develops in stages was not discussed and illustrated until the 15th century.

After the microscope was discovered in the 17th century by Leeuwenhoek descriptions were made of the early stages of the chick embryo. The staging of human embryos was not described until the 20th century. Streeter (1941) developed the first system of staging which has now been replaced by a more accurate system proposed by O'Rahilly (1972).

"The three veils of darkness" may refer to:
(l) the anterior abdominal wall;
(2) the uterine wall; and
(3) the amniochorionic membrane
(Fig. 1). Although there are other interpretations of this statement,
the one presented here seems the most logical from an embryological point of view.


Figure 1. Drawing of a sagittal
section of a female's abdomen
and pelvis showing a fetus in utero.
The "veils of darkness" are:
(1) the anterior abdominal wall;
(2) the uterine wall, and
(3) the amniochorionic membrane.


"Then We placed him as a drop in a place of rest."

This statement is from Surah. The drop or Nutfah has been interpreted as the sperm or spermatozoon, but a more meaningful interpretation would be the zygote which divides to form a blastocyst which is implanted in the uterus ("a place of rest"). This interpretation is supported by another verse in the Qur'ân which states that "a human being is created from a mixed drop." The zygote forms by the union of a mixture of the sperm and the ovum ("The mixed drop").

"Then We made the drop into a leech-like structure."

This statement is from Surah. The word "Alaqah" refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech (Fig. 2). As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat.


Figure 2. Top, a drawing of a leech or bloodsucker.
Below, a drawing of a 24 day-old human embryo.
Note the leech-like appearance of the human
embryo at this stage.


Figure 3. Left, a plasticine model of the human
embryo which has the appearance of chewed flesh.
Right, a drawing of a 28 day-old human embryo
showing several bead-like somites which resemble
the teeth marks in the model shown to the left.



"Then of that leech-like structure, We made a chewed lump."

This statement is also from Surah 23:14. The Arabic word "Mudghah" means "chewed substance or chewed lump." Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh (Fig. 3). The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae.

"Then We made out of the chewed lump, bones, and clothed the bones in flesh." This continuation of Surah 23:14 indicates that out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm.

"Then We developed out of it another creature."

This next part of Surah 23:14 implies that the bones and muscles result in the formation of another creature. This may refer to the human-like embryo that forms by the end of the eighth week. At this stage it has distinctive human characteristics and possesses the primordia of all the internal and external organs and parts. After the eighth week, the human embryo is called a fetus. This may be the new creature to which the verse refers.

"And He gave you hearing and sight and feeling and understanding."

This part of Surah 32:9 indicates that the special senses of hearing, seeing, and feeling develop in this order, which is true. The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last.

"Then out of a piece of chewed flesh, partly formed and partly unformed."

This part of Surah 22:5 seems to indicate that the embryo is composed of both differentiated and undifferentiated tissues. For example, when the cartilage bones are differentiated, the embryonic connective tissue or mesenchyme around them is undifferentiated. It later differentiates into the muscles and ligaments attached to the bones.

"And We cause whom We will to rest in the wombs for an appointed term." This next part of Surah 22:5 seems to imply that God determines which embryos will remain in the uterus until full term. It is well known that many embryos abort during the first month of development, and that only about 30% of zygotes that form, develop into fetuses that survive until birth. This verse has also been interpreted to mean that God determines whether the embryo will develop into a boy or girl.

The interpretation of the verses in the Qur'ân referring to human development would not have been possible in the 7th century A.D., or even a hundred years ago. We can interpret them now because the science of modern Embryology affords us new understanding. Undoubtedly there are other verses in the Qur'ân related to human development that will be understood in the future as our knowledge increases.

(*) Even though the translations of the verses of the Qur'ân in the above paper were provided by Sheik Abdul Majid Zendani, the links to the translations in this
page are from Yusuf Ali Qur'ân Translation (http://qibla.msa.upenn.edu/alim_online/yali_trans/
yasurahl.htm) presented by the Alim Online since
Sheikh Zendani's translation is not available on the internet. (MSA-UTK)
Address all correspondence to:
Keith L. Moore, Ph.D, F.I.A.C., Professor of Anatomy and Associate Dean Basic Sciences, Faculty of Medicine, University of Toronto, Toronto, Ontario M55 IAB, Canada
From: The Journal of the Islamic Medical Association, Vol.18, Jan-June 1986, pp.15-16

khaled ibnwaled
22-10-08, 09:13 PM
Having called modern concepts on the formation of the Universe to mind, reference was made to the evolution that took place, starting with primary nebula through to the formation of galaxies, stars and (for the solar system) the appearance of planets beginning with the Sun at a certain stage of its evolution. Modern data lead us to believe that in the solar system, and more generally in the Universe itself, this evolution is still continuing.
How can anybody who is aware of these ideas fail to make a comparison with certain statements found in the Qur'ân in which the manifestations of divine Omnipotence are referred to.
The Qur'ân reminds us several times that: "(God) subjected the sun and the moon: each one runs its course to an appointed term."
This sentence is to be found in surah 13, verse 2; surah 31, verse 29; surah 35, verse 13 and surah 39, verse 5.
In addition to this, the idea of a settled place is associate with the concept of a destination place in surah 36, verse 38: "The Sun runs its course to a settled place. This is the decree of the All Mighty, the Full of Knowledge."
'Settled place' is the translation of the word mustaqarr and there can be no doubt that the idea of an exact place is attached to it.
How do these statements fare when compared with data established by modern science?
The Qur'ân gives an end to the Sun for its evolution and a destination place. It also provides the Moon with a settled place. To understand the possible meanings of these statements, we must remember what modern knowledge has to say about the evolution of the stars in general and the Sun in particular, and (by extension) the celestial bodies that automatically followed its movement through space, among them the Moon.
The Sun is a star that is roughly 4.5 billion years old, according to experts in astrophysics. It is possible to (distinguish a stage in its evolution, as one can for all the stars. At present, the Sun is at an early stage, characterized by the transformation of hydrogen atoms into helium atoms. Theoretically, this present stage should last another 5.5 billion years according to calculations that allow a total of 10 billion years for the duration of the primary stage in a star of this kind. It has already been shown, in the case of these other stars, that this stage gives way to a second period characterized by the completion of the transformation of hydrogen into helium, with the resulting expansion of its external layers and the cooling of the Sun. In the final stage, its light is greatly diminished and density considerably increased; this is to be observed in the type of star known as a 'white dwarf'.
The above dates are only of interest in as far as they give a rough estimate of the time factor involved, what is worth remembering and is really the main point of the above, is the notion of an evolution. Modern data allow us to predict that, in a few billion years, the conditions prevailing in the solar system will not be the same as they are today. Like other stars whose transformations have been recorded until they reached their final stage, it is possible to predict an end to the Sun.
The second verse quoted above (surah 36, verse 38) referred to the Sun running its course towards a place of its own.
Modern astronomy has been able to locate it exactly and has even given it a name, the Solar Apex: the solar system is indeed evolving in space towards a point situated in the Constellation of Hercules (alpha lyrae) whose exact location is firmly established; it is moving at a speed already ascertained at something in the region of 12 miles per second.
All these astronomical data deserve to be mentioned in relation to the two verses from the Qur'ân. Since it is possible to state that they appear to agree perfectly with modern scientific data.

The Expansion of the Universe

The expansion of the Universe is the most imposing discovery of modern science. Today it is a firmly established concept and the only debate centres around the way this is taking place.
It was first suggested by the general theory of relativity and is backed up by physics in the examination of the galactic spectrum; the regular movement towards the red section of their spectrum may be explained by the distancing of one galaxy from another. Thus the size of the Universe is probably constantly increasing and this increase will become bigger the further away the galaxies are from us. The speeds at which these celestial bodies are moving may, in the course of this perpetual expansion, go from fractions of the speed of light to speeds faster than this.
The following verse of the Qur'ân (surah 51, verse 47) where God is speaking, may perhaps be compared with modern ideas:
"The heaven, We have built it with power. Verily. We are expanding it."
'Heaven' is the translation of the word sama' and this is exactly the extra-terrestrial world that is meant.
'We are expanding it' is the translation of the plural present participle musi'una of the verb ausa'a meaning 'to make wider, more spacious, to extend, to expand'.
Some translators who were unable to grasp the meaning of the latter provide translations that appear to me to be mistaken, e.g. "we give generously" (R. Blachere). Others sense the meaning, but are afraid to commit themselves: Ramidullah in his translation of the Qur'ân talks of the widening of the heavens and space, but he includes a question mark. Finally, there are those who arm themselves with authorized scientific opinion in their commentaries and give the meaning stated here. This is true in the case of the Muntakab, a book of commentaries edited by the Supreme Council for Islamic Affairs, Cairo. It refers to the expansion of the Universe in totally unambiguous terms.

khaled ibnwaled
22-10-08, 09:22 PM
August the 2nd 1990 Saddam Hussain's forces crashed the defenses of oil rich Kuwait in fear of an Iraqi invasion into Saudi Arabia. The United States and her coalition allies poured into the Arabian Peninsula to form a deterrent that would be known as Desert Shield. The result was a series of diplomatic talks, negotiations and count negotiations that rapidly declined into a no hope situation. On August the 17th 1991 the Desert Shield became Desert Storm.

The conflict was witnessed by millions through the IF, CNN and the BBC showing propaganda of the systematic eradication of Saddam's forces by a coalition far superior in technological, political and economic power. However what was little known was that from the outset the war was engineered, controlled and manipulated by an elite group. A group which had created the illusion of a man with power at the head of a million strong army on the verge of going nuclear. A man who had gained control of the 1/5 of the World's oil overnight. However in reality he was merely a pawn in amongst many pawns. Just a puppet in a grand master plan with the Gulf War as a well orchestrated stepping stone. The orchestrates of the War were by no means strangers to controlling major World events. In fact they have done so for centuries.

From the shadows they have engineered every major war, revolution and recession. They control everything you read, everything you hear and everything you see. They have managed to indoctrinate an entire populace to their way of thinking and have infiltrated key positions in places of authority and it is from the shadows they have created a new political order, a new economic order and most sinister a new religious order. Their ultimate aim is total global domination and they will stop at nothing to reach their goal. The goal that was outlined in a speech given by a former President of the United States, George Bush "What is at stake is more than one small country it is a big idea a New World Order".

However the origins of this Global plan were not created in the offices of the White House. In reality their roots lay in another war this time the year is 1095 and the place Claremont, France. 11th century Europe was ruled by the church which held a firm grip on the hearts and minds of the people. This power enabled Pope Erwin II to wage war on the Muslim Caliphate and crusade in what he called a War of the Cross to recapture the land of Jerusalem. It had been under Muslim rule since the year 637 but in 1099 this rule was brought to a bloody and sudden end. In the name of the Cross women were raped and murdered, children were put to the sword and it is said that the blood ran in the streets knee high to the horses. Out of this land of bloodshed and terror a group of men arose which would stop at nothing to get what they wanted no matter what the cost. Twenty years after Jerusalem was taken the Dome of the Rock was seized by a group of warrior monks calling themselves The Knights of the Temple of Solomon or most simply the Knights Templers.

In Jerusalem the Templers began to deviate further and further away from the practices of Christianity. They learned the secret arts of the Kabala and ancient form of Jewish magic along with its dark rights and rituals. The Jews have learned the arts from the pagans of ancient Egypt during the times of enslavement to the Pharaoh and develop them into Babylon for the time of Navakanazar. In 1307 King Philip of France arrested them for charges of denial of Christ, homosexuality and idol worship as well as magic. In 1314 Pope Claymont V declared all Templates heretics to Christianity ordering all their properties to be seized. Their leader Chekthemolay was captured and burnt. The Templace was cornered and just when it seemed they were finished forever a glimmer of hope arose from a seemingly certain end they were to find a safe haven as well as an ally but not in France in fact in a country in a desperate struggle for independence against the English. The country of Scotland. The Scotland's hope of independence has died with the death of William Wallace. However to the King of Scotland Robert the Bruce the arrival of the Templace gave him a new secret weapon. Their experience gained over two hundred years of fighting against the mighty armies of Islam had made them expert in combat and warfare and more than a match for any army brought before them. In 1314 the Templers allied with Robert the Bruce and his army took to the field of Ballack Burn in the long awaited showdown with the English. Robert the Bruce's four sight paid off the 25,000 strong English army suffered a humiliatingly defeat at the hands of only six and a half thousand men. The dream of an independent Scotland had finally been achieved. The Templers had brought themselves back from the brink of destruction and never again will they allow themselves to be destroyed. This time they will control the country by controlling its Kings and in order to preserve their secret order the Templers would have to die or more precisely the name would have to die. The Templers who had escaped Europe were finally laid to rest in Rovelin Chapel Scotland (as shown in picture Beside) which stands to this day as sign of their presence in Britain. Their descendants became the true power of Scotland. In 1603 the death of Queen Elizabeth I left England without an heir to the throne by virtue of decent King James V of Scotland became King of England in doing so Scotland and England joined to form a new kingdom and the power that the Templers held over Scotland spread to give them a firm grip on the whole of Great Britain. For over a hundred years the Templers concealed their activities fading into the background until they were little known and little remembered. However they did not seize to keep a firm grip on Britain. All the time they were planning, regrouping and infiltrating positions of power in all corners of the kingdom. In 1717 the Templers made their reappearance in Europe they had grown in both number and strength and were now ready to coin a new identity free from their reputation of the past and given credibility by none other than the monarchy and aristocracy of England and the name they chose for themselves was a name that would be known by many but understood by a few [I slightly disagree with the name "freemasons" It comes from French "frerés masons" i.e. masonic brothers. Silly English people shortened & translated it to Freemasons]

The new identity in the grand jury of its members afforded the Masons with respect and dignity. The first World member of the Free Masons was Fredrick, Prince of Wales. The latest members include Prince Philip the Duke of Edinborough and consort to the current Queen of England Elizabeth II who herself is a grand patron to the Masons. However behind closed doors the Free Masons were free to indulge in the secret rights and rituals handed down to them by their ancestors and these became the basis of their levels of membership called Degree. The Free Masons were not content with power in Britain alone their ambitions were far greater. In the years to come the World and America being pledged by wars and revolutions each more devastating than the other. However these were not the as commonly believed the spontaneous effects of the downtrodden people but in fact schemes created by the exclusive few driven by hunger for absolute power. All this would take place from the very country from which they had fled centuries earlier and will come to the base for the Global domination.

In 18th century France the majority of the population was very poor while the aristocracy and royalty lived a life of luxury and extravagance, there existed a wide gulf between the two classes. The Free Masons would use this to make the pledge for power resulting in the biggest upheaval in French history. The Masons took advantage of the growing atmosphere of anger amongst the French and used it to achieve their own aims for the carefully planned propaganda war. They completely controlled the media system and used it to sway the tide of public opinion. The newspapers were geared into calling for the end of monarchy and the establishment of the society based on liberty, equality and finality. The Masons vast amount of wealth were used to influence the political landscape of France. Politicians funded by the Masons promoted the Masonic ideology the secret lodges of the Masons were opened to the members of the French army, high ranking officers and generals were indoctrinated to the Free Masons way of thinking. With the people the politicians and the military of France under Masonic control the Masons could finally strive. On the 14th of July 1789 a group of people stormed the Basteel a prison in Paris. This sign of resistance against the French authorities triggered off a massive response all over France. People in villages and towns expressed their hatred for the system symbolized by the monarchy but it was not until 1793 that the French anger would be cooled. On the 21st of January of the same year King Louis XVI was beheaded in front of a crowd holding an end to the French monarchy and paving the way for another Masonic state in Europe. With the monarchy gone it seemed as if nothing stood between the Masons and complete control of France however what took place would leave the Free Masons in a serious dilemma and what was to come next was not exactly in accordance with the Masonic plan.

A young soldier by the name of Napoleon Bonaparte was about to lead France into a bloody war with Europe and instead of dancing to the Masonic tune Napoleon declared himself the Emperor of France. Napoleon was forced to abdicate from his throne in 1814 and was exiled to the island of Corsica. However in 1815 Napoleon arrived in Paris again raising a new army ready for a fresh war in Europe. The Masons had a big problem on their hands. Britain and her Masonic allies could not afford to maintain a long term war against Napoleon without risking bankruptcy. Help came from an unlikely source Nathan Rothschild was the head of a leading banking family but because of their status as Jews they were forced to work from the shadows of others. Rothschild seized the opportunity to liberate his people and often alone demanding in return recognition of the Jews as equals to the European counterparts under right to openly do business. If the Masons refused the money could always go to Napoleon. The Masons had no choice but to accept and the loan transaction was completed. In 1815 British, Dutch and Russian soldiers landed in Waterloo, Belgium where they met Napoleons forces and defeated them. Napoleon was captured this time never to return France was finally under Masonic control. Although historians made little mention of the Masonic involvement in the revolution the Masons themselves have to reveal their shadowy movements during this important period in history. In 1904 Marc Vadourasambo a Free Mason set before a pact audience "Free Masonry has worked in a hidden but constant manner to prepare the revolution we are then in complete agreement the Free Masonry with the only offer of the revolution and the applause which I receive from the left and which I am little accustomed proves gentlemen that you acknowledge with me that it was Masonry which made French Revolution."

When the so called founding fathers of America landed on the Plymouth rock not only they bring with them disfranchised people they also brought the Free Masonic elements of Europe. The injustices which the fathers of America were escaping from in Europe was also to be found in the new land in the form of a tyrannical British regime. In order to gain complete dominance of the new state the Masons had used the same methods they had used to gain control of France. Although the British monarchy was run by the Masons the American war of independence was a necessary action and the people involved in the war were expendable for the Masons to fulfill their dream. The emotions of the people were manipulated into anger and just like France anger turned into war this time however previous mistakes would not be repeated. The defeat Masons faced against Napoleon and his army in Europe taught the Mason's a lesson. Any forth coming leaders of the resistance must follow the Masonic agenda and the best way to do this was to ensure the leader himself was a Mason and the leader who took the war to the British was none other than George Washington.

On the 4th of July 1776 declaration of independence was made. On the 17th of October 1781 the British were finally defeated and surrendered the colonies to the Americans and the World's first Masonic state was born a nation that would represent Masonry in every way. A sign of the Masonic presence in America is plainly visible on the dollar bill which carries the picture of George Washington the first Free Masonic president in the World and the picture of the Free Masonic symbol of the so called "All Seeing One Eye."

Historically the control and manipulation of political opinion has been the Free Masons main weapon in gaining control of countries and states. Once in control of the rulers and politicians of a country laws and political structures could be changed in accordance with their agenda however since restricting the body does not necessarily mean restricting the mind. The Free Mason recognizes that their plan for a Global government hinges completely on subduing the masses to their agenda and thus eliminating opposition to their cause and the greatest threat to their plan causing more danger than any army or law is a threat of a free thinking mind. In order to eliminate this threat and to achieve their objective the Masons have set about the boldest plan ever devise the complete control of every aspect of human life, Your Life and the weapons they are using against you are in your very homes entertaining you and your children and gradually indoctrinating you without you even realizing. In today's society people are spending more and more time engaged with modern media. Television, Cinema, Computer Games, The Internet, Popular Fiction and Popular Music are integral part of their lives. Yet these provide a vast expanse on information which you are taking either consciously or subconsciously into your mind. Information on society ranging from ideals and morals and the difference between right and wrong to the way societies and economies should be structured is past before you every single day.

These media play a significant role in providing the basis for determining an individuals view of the World and everything that exists. Thus any one group in complete control of this information placed on these media will in effect have the power to indoctrinate practically the entire populace of the World to their way of thinking and it is this fact the Free Masons are exploiting. The Masons are using the entertainment industry in particular to condition people to their way of thinking either openly or subliminally. The methods they use vary but the goal is the same to impose their beliefs, their ideology and their objectives on you in such a way that you begin to think of them as your own. Evidence of their presence within popular entertainment is wide spread. Masonic involvement in the industries is not a new thing. Hail is one of histories great composers, Wolf Gang Amadeus, Mozart a Free Mason himself composed a symphony which was an open display of Free Masonry. The symphony is based on a story taken from an ancient Egyptian mythology Avysus and Cyrus. The pagan rights of ancient Egyptian mythology form through the Kabala one of the fundamental aspects of Free Masonry. It is from these same pagan origins of Egypt that the symbol of the One Eye Stems.

Evidence of the Free Masonic presence is also commonly found in the popular music of more recent times. Michael Jackson hails today the King of pop regarded as the greatest entertainer of all times responsible for producing best selling albums in the World may not be known to be linked with the Free Masons. However the cover of his "Dangerous" album had some interesting features on it the Free Masonic symbol of the One Eye can be found and also the picture of a watery Lake behind which laid burning flames. It seems as though anyone entering into the water would really be entering into the fire. The cover also has on it a picture of a bald headed man well known to the occult as Alistair Crowley. He himself was a Free Mason who became a Satanist and wrote the book "The New Law of Man" which stated in it that it would one day replace the Qur'ân as the law of man.

Links between Free Masonry and the occult do not end there. The products of the Masonicaly controlled music industry are riddled with subliminal satanic messages. Back tracking is the means of placing recorded messages into sound tracks in such a way that they only become intelligible when the track is replayed backwards. When its played forwards however the listener would be totally unaware that a message is being played. Although the listener may be unaware that subconscious mind can pick up and understand the messages and in the long term these can be stored in the subconscious mind and may actually effect the person's behavior or judgment. In many ways back tracking is a form of hypnotism or brain washing and has the power to be very destructive. The first example of back tracking is from the famous female artist Madonna. It features on one of her most famous albums and is taken from the song "Like a Prayer". However as you will hear it is not god that the prayer appears to be directed at but Satan. When played backwards the words "Oh hear us Satan" are clearly audible. The Free Masonic One Eye has also been featured on the video for one of Madonna's songs where Madonna actually appears with the One Eye coming out from her forehead. She also appears on a video for one of her songs where she is standing on some writing closer examination revealed that this writing is actually Arabic the language of the Qur'ân.

Another example of back tracking is taken from the group "The Eagles" and the song is called "Hotel California". The words when played backwards "Yeah Satan" can be clearly heard. As well as containing this message the song itself is a story in its own right. The California of the song is not a hotel but is actually a street in America called California. It is on this very street that the headquarters of a church were founded but it was not the type of church the one may think instead it is a church that some have called "The Church of Satan". It was headed and founded by Anthony Sans Delivy the author of the Satanic Bible. It appears the teachings of this church may have become the integral belief of many famous personalities in the entertainment industry from rock groups to more main stream artists some have gone as far as promoting the Church and its beliefs. One alleged member of the church is the lead singer of the Rolling Stones Mick Jagger who wrote the song "Sympathy for the Devil". It seems that what originally started as a Christian Organization later turned into a heretic religion even to the Christians and now has Satanic elements mixed in. The entire entertainment world is rife with evidence of the Free Masons presence openly or subliminally their agenda of beliefs and ideals are propagated.

This is specially evident within the film industry on the big screen and the small screen from big budget Hollywood films to simple cartoons the Masons have not let anything to chance in promoting their message of a global government. Matt Growning the creator of one of the most popular cartoon series in television history "The Simpsons" is a self confessed anarchist. Matt Growning himself has openly declared that he wants to get his own political ideas across within his work but he wanted to do this in such a way that people would find it easy to accept his ideas and the means he chose to this was a clever full cartoon called "The Simpsons". So what exactly the Simpsons are teaching us and our children? There are many lessons being programmed into us these include disregard for authority either parental or governmental the bad manners and disobedience is the way to attain status amongst people and that ignorance is trendy and cool where as knowledge is unfashionable. However what is especially worrying is the Masonic undertones of one episode in particular. The episode in which the father figure of the family Homer Simpson becomes obsessed with the group called the stone cutters. Upon joining the group his fellow members find a birth mark on him the mark that makes the rest of the group declare him to be the chosen one but with his new found honor and dignity he Homer Simpson fools himself into thinking that he is god. Some may dismiss it as nothing more than a children cartoon a bit of harmless fun but the influence it has on the audience makes it a very effected means of propaganda indoctrinating a people without them even realizing. Its very creators admit that they are propagating their political ideas to the audience in a covert manner. Ideas spread through the domestic television can reach a far wider audience than movies in cinema and it is through this media that a new concept is being introduced. the concept of one global leader.

Famous for his novel "The Jungle Book" Rudyard Kippling another Free Mason wrote a book called "The Man Who Would One Day be King" This was later made into a big budget Hollywood film starring Sean Connery, Michael Kane and Saeed Jaffery. The book is a story of two soldiers that journey to a country on the edge of India. A country that was once rumored to contain great riches that once belonged to Alexander the Great. Upon reaching the country the two soldiers are captured by the local inhabitants a people called Kafirs named after their country Kafiristan. When the two men are about to be killed a necklace is discovered around the neck of one of the soldiers engraved on it is the symbol of the Masonic One Eye. The Kafirs revere him as their god and a tribute to him the divine attribute of immortality. The man himself first regards himself as a King and then his new found power begins to regard himself really as being a god.

From the Muslim perspective if not that of others the similitude's that can be drawn from the story are very interesting. The Muslim scriptures called Hadith contains many prophecies of the Prophet Muhammad (peace be upon him). In these it is prophesized that a man would arrive from amidst the Kaffirs which means infidels in Islam who would be recognized by his One Eye and would be made a World leader claiming first to be a King and later to be a god and that he would seem immortal until an appointed time.

In another film a concept of global leader and global government is also strongly propagated. In 1996 the film "Independence Day" broke all box office records becoming the 7th highest ranking films of all times is entranced audiences around the World with a fictional story of an Alien invasion on Earth however deep within the film subliminal messages can be found indicating the Free Masonic presence and a Free Masonic agenda. In the film there is a military base known as "Area 51" it is from here that the military offensive is launched on which the salvation of the whole world and the future of its inhabitants depends. The entrance to its installation is a pyramid on which is engraved the symbol of the One Eye. The film shows the U.S.A as the four runner in establishing a global offensive involving all the nations of the world an offensive which is devised, controlled and commanded by one man. One overall leader. The film is a part of an upsurge in an upsurge of films and television serials on topics of Aliens, UFO's and invasions threatening the whole of mankind. These are gradually fuelling the growing interest of public unrest on the issue. This is just one of the many ways in which Free Masons are paving the way for their global government. The Free Masons are using a number of approaches to drive fear into the hearts of the masses instilling in them the need for greater protection and thereby the need for greater security. A need that could only be fulfilled by a Worldwide coalition government protecting the interests of all human beings across the globe. "I occasionally think how quickly our differences worldwide would vanish if we were facing an Alien threat from outside this world and yet I ask you is not an Alien force already amongst us".

Other tactics that the Masons are using in order to bring about a one world government and a need for a global security force controlled by them is to allow crime rates to sore thus creating fear for personal and national security. The drugs industry according to official estimates is in terms of monetary value one of the largest industries in the world. The countries of the world are currently involved in trying to solve this problem on a national and international scale. The USA for example has a huge and growing drugs problem the direct result of which is being soaring crime rates which continue to increase at an alarming rate. Backed by the growing levels of public demands for tough action the government has justifications to use heavy handed overt and covert operations to combat the drugs problem and satisfy the public opinion. However certain disturbing facts about the American drugs war throw a shadow of doubt upon its credibility and motives of the government. It is commonly believed that during the 1960's J. Edgar Hoover the then chairman of the FBI allowed the drugs trade to flourish within the African American community in an attempt to undermine the black communities uprising within the American society.

During the 1980's with the threat of communism taking over central America money was urgently required to finance the rebellion movement against communism and to raise this the CIA allowed drugs to be traded into America. Revelations by the American senator Jack Bloom who was part of an investigatory committee into the matter confirms this.

Historically the Free Masons have used or created problems within the society to turn and manipulate events in accordance with their agenda. The rising drug problems in America gives the authorities all the justification needed to use stronger heavy handed tactics on an even wider scale. Already major Trans Atlantic operations as well as American and Latin American operations have been undertaken to combat the drugs epidemic. It will not be long before there is a significant backing for strong global offensive. Distortion of the facts and usage of manufactured and biased statistics of the tools of Free Masonic governments of today as well as creating a public need for a greater national and global security, rising rates of crime, drug abuse and increasing threat of terrorism acts serve the purpose of promoting greater control of the masses. Advances in technology is a way forward for the Free Masons, these allow the actions of all individuals in society to be monitored, checked and recorded. Information is their key. the more information they have on individuals the more accurately they can predict their actions and the way they think and the easier they are to manipulate control and subdue. The Free Masons are creating a society and in a society choices but an illusion technology is there to restrict the choices you have and the choices you do have are the actual facts of products of the manipulated mind that has been steered into a predefined direction controlled the masses means the complete control of every aspect of human life, Your Life!!!

shocking acts of terrorism, soaring crime rates, increasing incidences and violence are propounded by film media and government reports are alike creates strong public sympathy and support for harsh tactics and surveillance techniques more and more technology can be introduced and the level of monitoring and surveillance can be increased until individuals are monitored to a level more befitting a totalitarian state. Public opinion will once again be manipulated to give Masons justification for their actions and make their goals easier. the means to monitoring the masses and storing all personal information on individuals in society on a massive database is already underway. Rapid movements are taking place towards storing personal information on individuals on plastic such as banking detail, driving license information and national insurance details. Apparently these details are stored on separate cards for plans are well underway to merge all the information on one identity card. The consequence would be complete monitoring of all purchases and transactions and personal details of an individual on the touch of a button.

In 1992 the Vice Chancellor of the British Supreme Court Nicholas Brown Mulkinson told the High Court that if the information obtained by the police in land revenue the social services, the health service and other agencies would be gathered together in one file the freedom of the individual will be greatly at risk. However the Free Masons through the governments controlled by them already have access to a vast array of information about you. They can already find out who you talk to on the telephone, where you work, where you shop, what you eat, what you wear, how much you are worth, what you earn and the list goes on and on. One identity card would allow even closer monitoring and enable a complete psychological profile to be compiled on every individual in society. Information which would make it very easy to predict control of manipulate actions. However there is a gap the Masons need to fill in by using hard currency an individual can evade detection and vital information is lost since hard currency transactions are untraceable. As a result moves are being made to replace hard currency with the system that relies totally on an electronic funds transfer. In other words the system that relies totally on cards. Trails and swindle have held the first signs of the move towards the introduction of smart cards and electronic money on a national scale in the UK. The mondex scheme is pioneered by net western midland banks and British telecom and is the first British trail of the smart card. Inside a smart card is a micro chip which calculates every single transaction not any financial transactions but records every single thing for which it is used. It can serve as a credit card, a building society passport, library card, travel card, phone card and quite possibly an identity card. The concept was pioneered in France which already has its own rigorous identity system.

Although an identity card would reveal much detail it would not be able to locate any one person precisely at any given instant time this would require some sort of tracking device that could be put on and detected where ever that person may be on the globe. The tracking device would be an all purpose micro chipped identification device or an electronic implant placed under the skin. These implants could then off a signal which could then be picked up by satellite on low earth orbit locating and identifying the subject. Although this may sound like the works of fiction it is however already well on its way to becoming reality. There are already approximately 48 global positioning satellites in orbit that are in use by the United States and her allies. These satellites can act upon incoming signals and pass down accurate information to the source of the signal about its location. At present the source of the signals are devices that attached tanks, battleships, aircraft or hand held instruments for accurate navigation purposes. The next step would be to introduce the device that created the source signal on every individual. Currently one form of device that has been created specifically as a signal source for the satellite is the electronic tag already a scheme using such tags on individuals is in operation in the UK. The justification used is that it is necessary to cope the growth in the population of the already over flowing prisons. The tag fits ocular around the offenders wrists and can monitored to see if the offenders are violating curfew regulations. Pilot tagging schemes are already in operation in greater Manchester, Bark Shaw and Norfolk with plans for expansion in other countries in the coming year. In an article of the Daily Telegraph stated the 13th of November 1997 Jack Straw the current British home secretary stated that electronic tagging has developed rapidly in the past few years as has peoples confidence in it. There is no argument that it has within it the scope for further significant development and with the people firmly under their watchful eye the Masons can now further advance their plans for global control manipulating them in accordance with their own ends and this manipulation would be achieved by any means necessary.

The Free Masons plan for complete global control by one governmental body means they must pave the way for complete global economic union, complete global legislatory and political union and complete global military union. On March the 25th 1957 with the creation of the European economic community the first significant steps in the creation of this global government were taken. Since then the EEC has become a testing ground for the new world order. With the basic tennets of freedom of movement between member states already established goods and people can move relatively freely within this one super state. The plans are already underway for the establishment of complete monitory union and the powers of the governmental body of Europe are growing everyday paving the way for complete political and legislatory union. All this will mean that eventually in the super state of the European economic community there will be one currency, one economy and one government and the government most certainly be a Masonic government. The three most important players of the European community are Britain, France and Germany. Britain and France have long been Masonicaly controlled nations. During World War II Germany was completely annexed by Britain and France along with the United States another Masonic nation and the Soviet Union. The sectors of Germany controlled by the former three countries are Masonic nations formed a separate political identity called West Germany and with the downfall of the Berlin wall west Germany has now taken over the former east Germany. Europe is not alone in its efforts to achieve super states status. America and Mexico are currently the only two members of NAPHTHA the North American Free Trade Agreement however the nations of the South are increasingly being pursued to join. with Masonic super state in both Europe and America firmly established global union would be a logical and easy progression. However there is another problem that the Masons need to contend with if they are to be the masters of this global union. By the 1970's it was becoming increasingly clear that the population of Europe and White America was rapidly declining unless something was done the expanding size of the population of third world nations would pose a serious threat to national security of Masonicaly controlled countries. Western consumer power and productivity would reduce and as a result they would be completely dependant on that of the third world population. Somehow the gap between Western population and third world population had to be a bridge to restore Western supremacy or more precisely Masonic supremacy at a global scale.

In the 1970's the president Jimmy Carter commissioned the global 2000 report the findings of the report blamed virtually all of the world problems on the population growth of the non-white people. The report went on as far as recommending the elimination of at least 2 billion people in third world nations off the face of the earth by the year 2000 in order to restore Western supremacy. Interestingly enough also in the 70's the AIDS Epidemic broke out claiming huge amounts of life in the third world nations as well as amongst the growing black and Hispanic population of America. It was said that the virus originated from green monkeys in Africa and was later past on to the local population through either acts of bestiality or through consuming them as food. From there on AIDS spread like wild fire across the African continent and later on to the rest of the world claiming millions of lives. However the story was just a smoke stream. On June 2nd 1988 The Los Angeles Times published an article refuting the idea that the human AIDS virus originated from green monkeys. It uncovered evidence that DNA composition of AIDS was totally inconsistent with that of green monkeys in fact it could be proven that the AIDS virus could not be found anywhere in nature and could only of ever survive in the human biological system. If the virus did not exist anywhere in nature the question is raised as to where exactly the virus all of a sudden stemmed from? On July the 4th 1984 The New Delhi newspaper in India called The Patriot published an article making the first detail charges of AIDS is being a counter biological warfare agent. An anonymous American Anthropologist has quoted claims of AIDS was genetically engineered of the US armies biological warfare laboratory at Ford Detrick near Fredrick. Then on October the 30th 1985 the Soviet Journal Glitter a Liternia Gazetta repeated the charges made by the Indian Newspaper making it an international controversy. All this however was easily passed off as a communist rhetoric by the Masonic west. However on October the 26th 1986 the Sunday Express became the first Western newspaper to run a front page story confirming the findings of the Indian and Soviet newspapers entitled "AIDS made in lab shocks". In this article the distinguished position Dr. John Seal and Prof. Jacob Seagall the retired director of the institute of biology at Berlin university both concluded that the AIDS virus was man made.

The out break of AIDS has been linked to vaccine programs around the world. The internationally respected London Times newspaper published an article of the front page story on May 11th 1987 entitled "Small Pocks Vaccine Triggered AIDS". The article establishes its direct correlation between the small pocks vaccine administered by the world health organization to an estimated 50-70 million people in different central African countries and the subsequent out breaks of AIDS in those regions. The world health organization is the medical wing of the United Nations. The evidence suggests that AIDS is a genetically engineered virus spread through vaccination programs in third world countries. Germ warfare against the innocent and the weak aimed at eliminating an entire populace of the face of the earth. AIDS is nothing other than a modern day final solution and all of this for the purpose of installing an economic policy that will give complete global domination to the Masonic West. However for the Free Masons economic domination on its own is not enough. In order to have Masonic government of the head of global union under complete Masonic control and economic union may suffice but to keep it there they need a military union and that union would be none other than the UN.

France and American are already ranked within the five major powers of its security council with the others being Russia and China. This means that they have enough power to VITO any motion passed. In December 1992 the president of the General Assembly declared that the UN must become a functional world parliament and went on to say that he UN should be equipped with its own intelligent service. However the UN has already attained military power. It operates its own army. An army that stood back while thousands of Muslims were killed by the serbs in Bosnia and instead implement an arms embargo that left Muslims by any means of self defense. When UN soldiers were sent to wage war against General Muhammad Farah Ideed during the months between June and October 1993. American helicopters fired on hospitals, houses and civilian crowds killing hundreds of unarmed people often attacked in which 71 died the head of the UN mission Admiral Jonathan Howard said "We knew what we were hitting it was well planned". This was a clear breach of the Geneva convention but when the US military attorney was confronted on these points his reply was that the Geneva convention did not apply to the UN forces on a technicality that the UN is not the signatory to the convention. In other words UN troops were free to commit any war crimes or atrocities they wanted and were above any law. In fact the UN far from bringing feast with as it claims instead has spread corruption in the land leaving a trail of death and destruction where ever it has gone.

Day that the cold war of a very existence of the Soviet Union when the Free Masons opt to the global government would take time. Now that communism has being destroyed it seems the Free Masons can at last use the UN to achieve their goals of the global government. Therefore having the entire world at their grasp with none to stand in their way also they thought whereas the Earth cries out because of the corruption and injustice they have spread over the land through the agonizing centuries of their domination. The world is witnessing the reawakening of an old warrior. Now the Free Masons have another enemy to contend with an enemy which they have thought that they have destroyed. An enemy that will never bow down to the evil and demonic plan of the Free Masons. That enemy is Islam and against it they have declared war.

However the Muslims have already been fore warned about an enemy that will face them. The last Prophet of God Muhammad (peace be upon him) said that a man will appear after the Muslims have conquered a Roman city called Constantinople. He will first appear as a tyrannical king then he will be claimed to be a Prophet and finally he will claim to be the Lord god himself. Already the first part of the prophecy has been fulfilled. Constantinople was conquered and renamed Istanbul. The prophet further fore told that this liar will start to conquer the world. Country by country, fortress by fortress, region by region, town by town and no place will remain un escaped except the two Holy cities of Mecca and Medina. He will possess powers to issue a command to the sky and it will rain and to the earth and it will produce crops. He will call to a false religion and bring something which resembles paradise and hell but that which resembles paradise will in fact be hell and that which resembles hell will in fact be paradise. He is the Dajjal meaning imposter and he will be born with one eye and your Lord is not one eyed!! It is also known that before the appearance of Dajjal a group of people will pave the way setting up the system to prepare the world for his arrival in other words these fore runners to the Dajjal and their system will bear all the characteristics of the Dajjal and he will be the final embodiment of these inhuman forms. The fore runners to the Dajjal are none others than the Free Masons. The one eye is one of the ways to recognize the Dajjal, the one eye is the symbol of the Free Masons. It is part of their beliefs and is taken from ancient Egyptian mythology. In their ideology it represents the supreme being sometime referred to as the great architect of the universe.

The Scholars of Islam say that the similitude of the Dajjal is that of the Pharaoh who carried by the Prophet Moses. The Pharaoh was a tyrannical leader who elevated himself in status and declared himself to be god. He used magicians to create illusions and fool the people and oppressed all who did not confirmed his false religion. Today the Free Masons weave another kind of magic. The illusions they create take the form of hidden or openly propagated messages in films, televisions, cartoons, music and all the other cogs in their well oiled media machine and this same media machine has continuously been put into action to slander and destroy the character of Islam. Following another trade of the Dajjal who goes further and slanders God directly. The Dajjal is an oppressor to all who do not follow him. He will have powers to increase the land harvest or destroyed depending whether the people follow him. Similarly the Free Masonic west through the World Bank hold the third world nations to ransom if they do not act in accordance with their wishes. Abundance of IMF development loans are often used to ensnare such nations and the unattainable interest payments keep them ensnared. They are forced to submit or face economic collapse and dire poverty. Another way in which the Dajjal will control the people either deluding them or forcing them to submit is by spreading disease. He will have the ability to spread disease or cure it. In fact he will be playing god and with this power he will delude many to his false religion. The Free Masons also play with peoples lives in this manner. Evidence exists showing that many viruses have created or mutated in military labs and later used an experiment on human beings and it has been established that AIDS is a man made tool used to suit the purposes of Masonic West.

The Dajjal shall try to strip God on all of His Divine attributes and claim them for himself. This arrogance is also the way of Free Masons who are engaged in replacing the laws of God with those that are man made and claiming justice across the land using technology to monitor all that you do trying to see and hear everything using genetics to alter and to improve the creation to reach their false standards. The arrogance knows no bounds and they obey no law but that of their own making. These are the fore runners to the Dajjal these are the Free Masons.

The Prophet Muhammad (pbuh) said that a time would come and the whole world would gather around to plan a destruction of the Muslims as if they were gathered around a table to take part in a meal. Today the nations of the world are doing just that around the circular tables of the United Nations general assembly hall. He also said that time of the Dajjal will be years of confusion people would believe a liar and disbelieve who is trustworthy and those who rebel against God will have a say in general affair. Today during the time perceiving the Dajjal there is also the time of confusion. The system set up by the fore runners have ensnared many Muslims away from truth using wealth and materialism and fulfillment of Earthly desires. A miserable betray. These times of tribulation are like a giants sib sorting out the true believers from the apostates and hypocrites. Many have adopted the life style and philosophy of Dajjal system retaining perhaps their Muslim name or clothing wearing like a badge to their identity and in every other way embracing whole heartedly the system that has been used to eradicate Islam.

Embracing the same system has stood back and did nothing when pregnant Muslim women at their bellies ripped over by serbs killing them. The same system that stand still whilst women and small girls are being raped in Kashmir. A system that stood still whilst mothers saw their children dragged away by soldiers during the night never to return. Simply because they spoke out of being refugees in their own homeland and the same system that said nothing to the tyrant that guest women and children to simply because they dance to the Masonic tune. For those who choose this system claim to love Allah and His messenger but hate what he has brought leave the guidance that is Islam and they had heird to the evil system of the Dajjal living their lives accordance with its rules and seeking from it worldly rewards disregarding the truth that is the laws of Allah. They are those who invite upon themselves the wrath of Allah.

The fore runners to the Dajjal have set up this system to destroy Islam either directly through military and economic conversion or indirectly using ideological warfare. They have divided and conquered in stilling diseases such as nationalism and races into the heart of the Ummah. Their biggest fear is Muslim unity and revival of the message brought by the last Prophet to mankind and everything they do is geared to prevent this. They have manipulated Muslims setting up and promoting divides. They have installed their own universal language compelling all to learn or be shut out and reducing Arabic to secondary and inferior language in society and what they have used most to keep the Muslims a bay is oil.

During World War I the Free Masonic governments have anicked to destroy the Islamic caliphate and anicked all its territories. The part now called Iraq was put British mandate and current borders were defined by them and through the Iran-Iraq war. After its independence the USA took over interest in Iraq in fear of purest Islamic uprising. The CIA aided the both parties rise to power making Saddam Hussein the leader of Iraq and an ally to the Masonic states. When Kuwait later started raising its oil prices it was destroying the war to an economy of Iraq. Threats were made but ignored. the situation worsen until finally Iraqi troops were mobilized to the border. The Free Masonic media the American media in particular portrayed this as a shock and an outrage.

However it is reported that the US ambassador to Kuwait had prior knowledge of the invasion and Iraq's intentions as did the CIA. After the Gulf War Saddam is still alive and Kuwait is being liberated it remains to be asked exactly what purpose the Gulf War served to its Free Masonic orchestraters. The Masonic West has long realized that the control of oil is vital to their economies. One of the main reasons is their reliance on cars and road transport however although technology exist to mass produce fully operational electric cars. All attempts to do so have been Vetoed. This is because oil is crucial to maintaining their world order without the wealth from oil Muslim economies would fall and without the puppet governments and leaders such as Saddam Hussein the Free Masonic West could not control the Muslim nation. Without the division of wealth and false leadership of these nations nothing would prevent the purest Islamic movements from coming to power. Poverty creates unity and Muslim unity is the greatest fear to the fore runners of the Dajjal.

The Gulf War serves many purposes to promote Western unity to create divides amongst the Muslim nations to act as a testing ground for entire arsenal of military weapons and cocktails of chemicals and drugs but most of all it serves to ensure a strong military presence in the middle east. The Dajjal has placed a strong hold in the very heart of Islam itself and laid a firm grip on the Muslim holy lands But although they plan Allah also plans and Allah is the best of planners. The final victory will be with the Muslims. ALLAHU AKBAR

So dear Muslim brothers & sisters where we stand right now. Just think about it for a moment sincerely.

GREAT SEAL OF THE UNITED STATES

According to Encarta Encyclopedia Great Seal of US is described as:

"Great Seal of the United States, official seal of the United States government. It is two-sided, having both an obverse and a reverse. Only the obverse has been cut as a die, but the design of the reverse has been copied and appears, for example, on the U.S. one-dollar bill.

The dominant figure on the obverse of the seal is an American eagle, shown with wings spread. On its breast the eagle bears a shield having 13 narrow vertical stripes, 7 white alternating with 6 red, which are surmounted by a broad horizontal stripe of blue. The eagle holds an olive branch in its right talon, a cluster of 13 arrows in its left, and in its beak a scroll on which appears the Latin motto E pluribus unum ("From many, one"). A cluster of 13 five-pointed stars, surrounded by a glory, appears above the eagle.

A pyramid, truncated near the top, is the central figure of the reverse side. The base of the pyramid is inscribed with the date 1776 in Roman numerals: MDCCLXXVI. At the zenith of the pyramid, within a triangle surrounded by a glory, appears the all-seeing eye of Divine Providence. Above the eye is inscribed the motto Annuit coeptis ("He has smiled on our undertakings"). Below the pyramid is a scroll bearing the motto Novus ordo seclorum ("New order of the ages")



This seal is also engraved on the dollar note of US, Underneath it which is written ‘ Novus Ordo Seclorum’ Translated as: ‘NEW SECRET ORDER’.

Now what does the Pyramid carrying one eye on its top means. Prophet Muhammad (SAW) 1400 years back warned us about Dajjal in following words: Narrated by Ibn Umar Once Allah's Apostle stood amongst the people, glorified and praised Allah as He deserved and then mentioned the Dajjal saying, "I warn you against him (i.e. the Dajjal) and there was no prophet but warned his nation against him. No doubt, Noah warned his nation against him but I tell you about him something of which no prophet told his nation before me. You should know that he is one-eyed, and Allah is not one-eyed."
Hadith 4.553(Sahih Bukhari Hadith)

MASONIC TEMPLES: There have been many Masonic Temples observed all around the world. A masonic church may look like a pyramid or has masonic symbols, if you closely observe the church present in Islamabad (f-8/4), the church's architecture looks like a pyramid and it has masonic symbols on it's walls.

SOCCER BALLS

Recently a soccer ball was made on which flags of different countries were printed. The flag of Saudia Arabia was also printed on it, which contains the Muslim Verse (Kalima)

MANY LEADERS & WELL KNOWN PEOPLE ARE FREE MASONS

"There is no doubt in my mind that Masonry is the cornerstone of America."
Dave Thomas
Founder of Wendy's International

"To me, Freemasonry is one form of dedication to God and service to humanity."
Norman Vincent Peale
Minister and Author

"Freemasonry embraces the highest moral laws and will bear the test of any system of ethics or philosophy ever promulgated for the uplift of man."
Douglas MacArthur
General of the Army

"The Masonic Fraternity is one of the most helpful mediating and conserving organizations among men, and I have never wavered from that childhood impression, but it has stood steadfastly with me through the busy, vast hurrying years."
George W. Truett
Southern Baptist Leader

"We represent a fraternity which believes in justice and truth and honorable action in your community...men who are endeavoring to be better citizens...[and] to make a great country greater. This is the only institution in the world where we can meet on the level all sorts of people who want to live rightly."
Harry S. Truman
President of the United States




Rt. Wor. Bro. Dr James Burnes Provincial Grand Master of Western India And first Master of Lodge Rising Star
Rt. Wor. Bro.Maneckji Cursetji, Pioneer of Freemasonry in western India [Taken from The Asian Age 24th December 2000]




B. P. Singh (3rd from left) and Grand Master of Free Masons of India Hari Mathur (4th from left)


Many of the world's most respected men-including business, Military, intellectual, political, and religious leaders-have been or are Masons.

[Picture Beside is a Banner of Grand Lodge of Free Masons of India] Swami Vivekananda - Motilal Nehru - C. Rajagopalachari - Fakruddin Ali Ahmed - Omdat-ul-Omrah - P.C. Dutt - Eddy Arnold - Roy Acuff - Edwin E. "Buzz" Aldrin - Gene Autry - Daniel C. Beard - Francis J. Bellamy - Irving Berlin - Simon Bolˇvar - Walter Boomer - Gutzon Borglum - Ernest Borgnine - Omar Bradley - James Buchanan - Arleigh Burke - Richard E. Byrd B. H. Carroll - Mark Clark - William Clark Dewitt Clinton - Ty Cobb - W. T. Connor - Jack Dempsey - James Doolittle - Arthur Conan Doyle - "Duke" Ellington - Henry Ford - Gerald Ford - [Below is the picture of Freemason's Lodge in Bombay] Benjamin Franklin - Clark Gable - James Garfield - Arthur Godfrey - Wolfgang von Goethe - Barry Goldwater - Samuel Gompers - John Hancock - Warren Harding - Jesse Helms - Sam Houston - Burl Ives - Andrew Jackson - Andrew Johnson - John Paul Jones - Benito Ju rez - Rudyard Kipling - Marquis de Lafayette - J. B. Lawrence - John Lejeune - Charles Lindbergh - John Marshall - George Marshall - Thurgood Marshall - Jos‚ Martˇ - Charles Mayo - Douglas MacArthur - Abner McCall - William McKinley - James Monroe - Wolfgang Mozart - Louis D. Newton - Norman Vincent Peale - J. C. Penney - John Pershing - James Polk - Paul Revere - Herbert Reynolds - Roy Rogers - Will Rogers - Franklin D. Roosevelt - Theodore Roosevelt - Thomas S. Roy - L. R. Scarborough - Jean Sibelius - "Red" Skelton - John Phillip Sousa - William Howard Taft - Danny Thomas - Lowell Thomas - Strom Thurmond - George W. Truett - Harry S. Truman - Joseph Warren - John Wanamaker - George Washington - John Wayne

khaled ibnwaled
22-10-08, 09:28 PM
ZOROASTRIANS-PARSIS-MAGIANS

INTRODUCTIONS

CONCEPT OF GOD IN ZOROASTRIANISM

QUALITIES OF GOD ACCORDING TO AVESTA

MUHAMMAD (PBUH) IN THE PARSI SCRIPTURES

Sanctity of Prophet's Companions

PROPHET MUHAMMAD (PBUH) IN DASATIR

Muhammad (pbuh) will be the Last Prophet:

The Epistle of Sasan I in Dasatir{important}



(I) INTRODUCTIONS

Zoroastrianism is an ancient Aryan religion that originated in Persia more than 2500 years ago. Though it has relatively few adherents, less than one hundred and thirty thousand in the whole world, it is one of the oldest religions. Zoroaster was the founder of Zoroastrianism, also commonly known as Parsi-ism. It is also known as the religion of fire worshippers and Magianism.

Pars Scriptures consist of 'Dasatir' and Vesta' or 'Zend-Avesta'. Dasatir is further divided into two parts: 'Khurda Dasatir' and 'kalan Dasatir'.

Avesta is further divided into 'Khurda Avesta' and 'kalan Avesta' also known as 'Zend' or 'Maha-Zend'.

The religious scriptures of the Parsis are found in two languages: Pahlawi (Pahlawi script resembles the present Persian script) and Zendi. Besides these two scripts, some religious literature is found in cuneiform writing. Some Parsis consider the 'Zend Avesta' to be more authentic than the Dasatir while the others consider Dasatir to be more authentic.

ZEND AVESTA IS DIVIDED INTO THREE PARTS

1) The first part contains Vendid

2) The second part contains Sirozahs, Yashts and Nyays.

3)The third part contains Gathas, Yasha, Visparad, Afrinagan Gahs and miscellaneous.

DASATIR:
Dasatir means a book of ten parts: 'Das' meaning 'ten' and 'tir' meaning 'a part'. Dasatir is also the plural of Dastur, which means law or religious code.

GOTOP

(II) CONCEPT OF GOD IN ZOROASTRIANISM:

God in Zoroastrianism is known as 'Ahura Mazda'. 'Ahura' means 'The Lord' or 'The Master' and 'Mazda' means 'the Wise'; hence 'Ahura Mazda' means 'the Wise Lord' or 'the Wise God'. Ahura Mazda stands for God, in a strictly monotheistic sense.
Qualities of God according to the Dasatir:

According to the Dasatir, Ahura Mazda has the following qualities:
(I) He is One.
(ii) Nothing resembles Him.
(iii) He is without an origin or end.
(iv) He has no father or mother, wife or son.
(v) He is without a body or form.
(vi) Neither the eye can behold Him, nor the power of thinking can conceive Him.
(vii) He is above all that you can imagine.
(viii) He is nearer to you than your own self.

GOTOP

(III) Qualities of God according to Avesta

According to the Avesta, the Gathas and the Yasna give various characteristics
to Ahura Mazda such as:

(I) Creator-

Yasna 31:7& 11

Yasna 44:7

Yasna 50:11

Yasna 5l:7

(ii) Most Mighty - the Greatest

Yasna 33:11

Yasna 45:6

(iii) Beneficent - 'Hudai'.

Yasna 33:11

Yasna 48:3

(iv) Bountiful - 'Spenta'

Yasna 43:4,5,7,9,11,13,15

Yasna 44:2

Yasna 45:5

Yasna 46:9

Yasna 48:3

Thus, in Zoroastrianism too, we find a concept of an eternal, omnipotent God. Several verses of Yasna praise the Lord as a Bountiful Creator.

GOTOP

(IV) MUHAMMAD (PBUH) IN THE PARSI SCRIPTURES

1. prophet Muhammad (Pbuh) in Zend Avesta

It is mentioned in Zend-Avesta-Farvardin Yasht chapter 28 verse 129,
Sacred Books of the East, volume 23, Zend Avesta Part II pg. 220:

"Whose name will be the Victorious. 'Soeshyant' and whose name will be 'Astvat-ereta'. He will be Soeshyant (The Beneficent one) because he will benefit the whole bodily world. He will be Astvat-ereta (he who makes the people). Bodily creature rise up because as a bodily creature and as a living being he will stand against the destruction of the bodily (being) creatures to withstand the drug of the two footed brood, to withstand the evil done by the faithful (idolaters and the like and the errors of the Mazdaynians)".

This Prophecy applies to no other person more perfectly than it does to Muhammad (pbuh):

a) The Prophet was not only victorious at Fatah Makkah but was also merciful when he let go the blood thirsty opponents by saying:

"There shall be no reproof against you this day".

b) 'Soeshyant' means the 'praised one' (refer Heisting's Encyclopedia), which translated in Arabic means Muhammad (pbuh).

c) Astvat-ereta is derived from the root word 'Astu' which in Sanskrit as well as in Zend means to praise'. The infinitive 'Sitauidan' in present day Persian means praising. It can also be derived from the Persian root word 'istadan' which would mean 'one who makes a thing rise up'. Therefore Astrat-ereta means the one who praised, which is the exact translation of the Arabic word 'Ahmed' which is another name for Prophet Muhammad (pbuh). The Prophecy clearly mentions both the names of the Prophet i.e. Muhammad (pbuh) and Ahmed (pbuh).

d) The Prophecy further says that he will benefit the whole bodily world and the Qur'ân testifies this in Surah AI-Ambiva chapter 21 verse 107:

"We sent thee not, but as a mercy for all creatures." [AI-Qur'ân 21:1 07]

2. Sanctity of Prophet's Companions:

In Zend Avesta Zamyad Yasht chapter 16 verse 95, Sacred Books of the East, Volume 23 Zend Avesta Part II pg. 308:
"And there shall his friends come forward, the friends of Astrat-ereta, who are friends: well thinking, well-speaking, well-doing, following the good law and whose tongues have never uttered a word of falsehood".

a) Here too Prophet Muhammad (pbuh) is mentioned by name as 'Astrat*ereta'.

b) There is also a mention of the Prophet's friends as companions who will be fighting the evil; pious, holy men having good moral values and always speaking the truth. This is a clear reference to the SAHABAHS.

3. Prophet Muhammad (pbuh) in Dasatir:

It is mentioned in the Dasatir that, 'The sum and substance of the prophecy is, that when the Zoroastrian people will forsake their religion and will become dissolute, a man will rise in Arabia. He will be a mercy unto the world. They will become masters of Persia, Madain, Tus, Balkh, the sacred places of the Zoroastrians and the neighboring territories. Their Prophet will be an eloquent man telling miraculous things."

This Prophecy relates to no other person but to Muhammad (PBUH).

4. Muhammad (pbuh) will be the Last Prophet:

It is mentioned in Bundahish chapter 30 verses 6 to 27 that Soesyant will be the last Prophet implying that Muhammad (pbuh) will be the last Prophet. The Qur'ân testifies this in Soorah Ahzab.

"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things."
[AI-Qur'ân 33:40]

khaled ibnwaled
22-10-08, 09:33 PM
http://allaahuakbar.in/atheist/evolution/index.htm

khaled ibnwaled
22-10-08, 09:36 PM
http://allaahuakbar.in/buddhism/index.htm

khaled ibnwaled
22-10-08, 09:44 PM
The King David Massacre:

The Massacre at Baldat al-Shaikh:

YEHIDA MASSACRE:

KHISAS MASSACRE:

QAZAZA MASSACRE:

The Semiramis Hotel Massacre:

The Massacre at Dair Yasin:

NASER AL-DIN MASSACRE:

Abu Shusha Massacre:

THE TANTURA MASSACRE:

BEIT DARAS MASSACRE:

THE DAHMASH MOSQUE MASSACRE:

DAWAYMA MASSACRE:

HOULA MASSACRE:

Salha Massacre:

SHARAFAT MASSACRE:

The Massacre at Qibya:

KAFR QASEM MASSACRE:

Khan Yunis Massacre:

The Massacre in Gaza City:

AL-SAMMOU' MASSACRE:

Aitharoun Massacre:

Kawnin Massacre:

Hanin Massacre:

Bint Jbeil Massacre:

Abbasieh Massacre:

Adloun Massacre :

Saida Massacre:

Fakhani Massacre:

Beirut Massacre:

The Massacre at the Sabra and Shatila Camps:

Jibsheet Massacre:

Sohmor Massacre:

Seer Al Garbiah Massacre:

Zrariah Massacre:

Homeen Al-Tahta Massacre:

Jibaa Massacre:

Yohmor Massacre:

Tiri massacre :

Al-Naher Al-Bared Massacre (Palestinian camp):

Ain Al-Hillwee Massacre (Palestinian Camp):

OYON QARA MASSACRE:

Siddiqine Massacre:

AL-AQSA MOSQUE MASSACRE:

THE IBRAHIMI MOSQUE MASSACRE:

THE JABALIA MASSACRE:

Aramta Massacre:

ERETZ CHECKPOINT MASSACRE:

Deir Al-Zahrani Massacre:

Nabatiyeh (school bus) Massacre:

The Sohmor Second Massacre:

Mansuriah Massacre:

Nabatyaih Massacre:

Qana Massacre:

Trqumia Massacre:

Janta Massacre:

24 Of June 1999 Massacres

Western Bekaa villages Massacre:

Although the Image that Israel distributes about herself is that of an oppressed nation, it is with heavy hearts that we present these crimes that stand for themselves for the brutality of the Israeli Army and the heartlessness of its soldiers who seem to have a thirst for blood. It is for the hope that the world may see a clearer picture that we present these painful facts. It is interesting to notice that today's media does not dwell on these crimes as they do on the Holocaust. They are reported in the news for a week or two and then swept into the sea of oblivion. Those who attempt to revive the true history of Israel are charged of being anti-Semitic. So with the hope to keep those memories in mind we present this shameful history of Israel that seems to have found that the role of Goliath is more interesting than that of David.

The King David Massacre: The King David Hotel explosion of July 22, 1946 (Palestine), which resulted in the deaths of 92 Britons, Arabs and Jews, and in the wounding of 58, was not just an act of "Jewish extremists" but a premeditated massacre conducted by the Irgun in agreement with the highest Jewish political authorities in Palestine-- the Jewish Agency and its head David-Ben-Gurion.
According to Yitshaq Ben-Ami, a Palestinian Jew who spent 30 years in exile after the establishment of Israel investigating the crimes of the ruthless clique heading the internal Zionist movement,
The Irgun had conceived a plan for the King David attack early in 1946, but the green light was given only on July first. According to Dr. Sneh, the operation was personally approved by Ben-Gurion, from his self-exile in Europe. Sadeh, the operations officer of the Haganah, and Giddy Paglin, the head of the Irgun operation under Menachem Begin agreed that thirty-five minutes advance notice would give the British time enough to evacuate the wing, without enabling them to disarm the explosion.
The Jewish Agency™s motive was to destroy all evidence the British had gathered proving that the terrorist crime waves in Palestine were not merely the actions of fringe groups such as the Irgun and Stern Gang, but were committed in collusion with the Haganah and Palmach groups and under the direction of the highest political body of the Zionist establishment itself, namely the Jewish Agency.
That so many innocent civilian lives were lost in the King David massacre is a normal part of the pattern of the history of Zionist outrages: A criminal act is committed, allegedly by an isolated group, but actually under the direct authorization of the highest Zionist authorities, whether of the Jewish Agency
during the Palestine Mandate or of the Government of Israel thereafter.

The following is a statement made in the House of Commons by then British Prime Minister Clement Attlee: On July 22, 1946, one of the most dastardly and cowardly crimes in recorded history took place. We refer to the blowing up of the King David Hotel in Jerusalem. Ninety-two persons lost their lives in that stealthy attack, 45 were injured, among whom there were many high officials, junior officers and office personnel, both men and women. The King David Hotel was used as an office housing the Secretariat of the Palestine Government and British Army Headquarters. The attack was made on 22 July at about 12' clock noon when offices are usually in full swing. The attackers, disguised as milkmen, carried the explosives in milk containers, placed them in the basement of the Hotel and ran away.

The Chief Secretary for the Government of Palestine, Sir John Shaw, declared in a broadcast: As head of the Secretariat, the majority of the dead and wounded were my own staff, many of whom I have known personally for eleven years. They are more than official colleagues. British, Arabs, Jews, Greeks, Armenians; senior officers, police, my orderly, my chauffeur, messengers, guards, men and women-- young and old-- they were my friends.

No man could wish to be served by a more industrious, loyal and honest group of ordinary decent people. Their only crime was their devoted, unselfish and impartial service to Palestine and its people. For this they have been rewarded by cold-blooded mass murder.

Although members of the Irgun'vai Leumi took responsibility for this crime, yet they also made it public later that they obtained the consent and approval of the Haganah Command, and it follows, that of the Jewish Agency.

The King David Hotel massacre shocked the conscience of the civilized world. On July 23, Anthony Eden, leader of the British opposition Conservative Party, posed a question in the House of Commons to Prime Minister Atlee of the Labor Party, asking the Prime Minister whether he has any statement to make on the bomb outrage at the British Headquarters in Jerusalem. The Prime Minister responded:Every effort is being made to identify and arrest the perpetrators of this outrage. The work of rescue in the debris, which was immediately organized, still continues. The next-of-kin of casualties are being notified by telegram as soon as accurate information is available. The House will wish to express their profound sympathy with the relatives of the killed and with those injured in this dastardly outrage. Back to top


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The Massacre at Baldat al-Shaikh:

January 30-31, 1947(Palestine) : This massacre took place following an argument which broke out between Palestinian workers and Zionists in the Haifa Petroleum Refinery, leading to the deaths of a number of Palestinians and wounding and killing approximately sixty Zionists. A large number of the Palestinian Arab workers were living in Baldat al-Shaikh and Hawasa, located in the southeast of Haifa. Consequently, the Zionists planned to take revenge on behalf of fellow Zionists who had been killed in the refinery by attacking Baldat al-Shaikh and Hawasa.
1. On the night of January 30-31, 1947, a mixed force composed of the First Battalion of Palmakh and the Carmelie brigade (estimated at approximately 150 to 200 Zionist terrorists) launched a raid against the two towns under the leadership of Hayim Afinu'am.]
2. They focused their attack on the outskirts of Baldat al-Shaikh and Hawasa. Taking the outlying homes by surprise as their inhabitants slept, they pelted them with hand grenades, then went inside, firing their machine guns.
3. The terrorist attack led to the deaths of approximately sixty citizens inside their homes, most of them women, elderly and children.
4. The attack lasted for an hour, after which the Zionists withdrew at 2:00 a.m., having attacked a large number of noncombatant homes.
5. According to a report written by the leader of the terrorist operation, "the attacking units slipped into the town and began working on the houses. And due to the fact that gunfire was directed inside the rooms, it was not possible to avoid
injuring women and children." Back to top


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YEHIDA MASSACRE:
13 December 1947 (Palestine) : men of the Arab village of Yehiday (near Petah Tekva, the first Zionist settlement to be established) met at the local coffee house when they saw a British Army patrol enter the village, they were reassured espeically that Jewish terrorists had murdered 12 Palestinians the previous day. The four cars stopped in front of the cafe house and out stepped men dressed in khaki uniforms and steel helmets. However, it soon became apparent that they had not come to protect the villagers. With machine guns they sprayed bullets into the crowd gathered in the coffee house. Some of the invaders placed bombs next to Arab homes while other disguised terrorists tossed grenades at civilians. For a while it seemed as if the villagers would be annihilated but soon a real British patrol arrived to foil the well organized killing raid. The death toll of 7 Arab civilans could have been much higher. Earlier the same day 6 Arabs were killed and 23 wounded when home made bombs were tossed at a crowd of Arabs standing near the Damascus Gate in Jerusalem. In Jaffa another bomb killed six more Arabs and injured 40. Back to top


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KHISAS MASSACRE:
18 December 1947(Palestine) : Two carloads of Haganah terrorists drove through the village of Khisas (on the Lebanese Syrian border) firing machine guns and throwing grenades. 10 Arab civilians were killed in the raid. Back to top


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QAZAZA MASSACRE:
19 December 1947(Palestine) : 5 Arab children were murdered when Jewish terrorists blew up the house of the village Mukhtar. Back to top


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The Semiramis Hotel Massacre:
5/7/1948(Palestine): The Jewish Agency escalated their terror campaign against Palestinian Arabs.
They decided to perpetrate a wholesale massacre by bombing the Semiramis Hotel in the Katamon section of Jerusalem, in order to drive out the Palestinians from Jerusalem. The massacre of the Semiramis Hotel on January 5, 1948, was the direct responsibility of Jewish Agency leader David Ben-Gurion and Haganah leaders Moshe Sneh and Yisrael Galili. If this massacre had taken place in World War II, they would have been sentenced to death for their criminal responsibility along with the terrorists who placed the explosives.
A description of the massacre of the Semiramis Hotel from the United Nations Documents follows, as well as the Palestinian Police report on the crime sent to the Colonial Office in London:
January 5, 1948. Haganah terrorists made a most barbarous attack at one o'clock in the early morning of Monday at the Semiramis Hotel in the Katamon section of Jerusalem, killing innocent people and wounding many. The Jewish Agency terrorist forces blasted the entrance to the hotel by a small bomb and then placed bombs in the basement of the building. As a result of the explosion the whole building collapsed with its residents. As the terrorists withdrew, they started shooting at the houses in the neighborhood. Those killed were: Subhi El-Taher, Moslem; Mary Masoud, Christian; Georgette Khoury, Christian; Abbas Awadin, Moslem; Nazira Lorenzo, Christian; Mary Lorenzo, Christian; Mohammed Saleh Ahmed, Moslem; Ashur Abed El Razik Juma, Moslem; Ismail Abed El Aziz, Moslem; Ambeer Lorenzo, Christian; Raof Lorenzo, Christian; Abu Suwan Christian family, seven members, husband, wife, and five children.
Besides those killed, 16 more were wounded, among them women and children. The following is a text of a cable by the High Commissioner for Palestine to the Colonial Office about the massacre:
Jerusalem. 0117 hours, Urban. At approximately 0117 hours, a grenade was thrown into the Semiramis Hotel, Katamon Quarter, causing superficial damage but no casualties. During the ensuing confusion, a charge was placed in the building and it exploded about one minute later, completely demolishing half the hotel. Witnesses have stated that the perpetrators arrived by way of the Upper Katamon Road in two taxis. Four persons are reported to have alighted from the first taxi, and one person, who apparently covered the main party, from the second. All were wearing European clothes Back to top


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The Massacre at Dair Yasin:

9/4/1948(Palestine): The forces of the Zionist gangs Tsel, Irgun and Hagana, fitted out with the Zionist terrorist strategy of killing civilians in order to achieve their aspirations, began stealing into the village on the night of April 9, 1948. Their purpose was to uproot the Palestinian people from their land by coming upon the inhabitants of the village unawares, destroying their homes and burning them down on top of those inside, thereby making clear to the entire world to what depths of barbarism Zionist had sunk. The attack began as the children were asleep in their mothers' and fathers' arms. In the words of Menachim Begin as he described events, "the Arabs fought tenaciously in defense of their homes, their women and their children." The fighting proceeded from house to house, and whenever the Jews occupied a house, they would blow it up, then direct a call to the inhabitants to flee or face death. Believing the threat, the people left in terror in hopes of saving their children and women. But what should the Stern and Irgun gangs do but rush to mow down whoever fell within range of their weapons. Then, in a picture of barbarism the likes of which humanity has rarely witnessed except on the part of the most depraved, the terrorists began throwing bombs inside the houses in order to bring them down on whoever was inside. The orders they had received were for them to destroy every house. Behind the explosives there marched the Stern and Irgun terrorists, who killed whoever they found alive. The explosions continued in the same barbaric fashion until the afternoon of April 10, 1948.
7 Then they gathered together the civilians who were still alive, stood them up beside the walls and in corners, then fired on them. 8 About twenty-five men were brought out of the houses, loaded onto a truck and led on a "victory tour" in the neighborhood of Judah Mahayina and Zakhroun Yousif. At the end of the tour, the men were brought to a stone quarry located between Tahawwu'at Shawul and Dair Yasin, where they were shot in cold blood. Then the Etsel and Layhi "fighters" brought the women and the children who had managed to survive up to a truck and took them to the Mendelbaum Gate.8 Finally, a Hagana unit came and dug a mass grave in which it buried 250 Arab corpses, most of them women, children and the elderly. 9 A woman who survived the massacre by the name of Halima Id describes what happened to her sister. She says, "I saw a soldier grabbing my sister, Saliha al-Halabi, who was nine months pregnant. He pointed a machine gun at her neck, then emptied its contents into her body. Then he turned into a butcher, and grabbed a knife and ripped open her stomach to take out the slaughtered child with his iniquitous Nazi knife."
10 In another location in the village, Hanna Khalil, a girl at the time, saw a man unsheathing a large knife and ripping open the body her neighbor Jamila Habash from head to toe. Then he murdered their neighbor Fathi in the same way at the entranceway to the house. 11 A 40-year-old woman named Safiya describes how she was come upon by a man who suddenly opened up his trousers and pounced on her. "I began screaming and wailing. But the women around me were all meeting the same fate. After that they tore off our clothes so that they could fondle our breasts and our bodies with gestures too horrible to describe." 12 Some of the soldiers cut off women's ears in order to get at a few small earrings.
13 Once news of the massacre had gotten out, a delegation from the Red Cross tried to visit the village. However, they weren't allowed to visit the site until a day after the time they had requested. Meanwhile the Zionists tried to cover up the evidence of their crime. They gathered up as much as they could of the victims' dismembered corpses, threw them in the village well, then closed it up. And they tried to change the landmarks in the area so that the Red Cross representative wouldn't be able to find his way there. However, he did find his way to the well, where he found 150 maimed corpses belonging to women, children and the elderly. And in addition to the bodies which were found in the well, scores of others had been buried in mass graves while still others remained strewn over street corners and in the ruins of houses. 14 Afterwards, the head of the terrorist Hagana gang which had taken part in burying the Palestinian civilians wrote saying that his group had not undertaken a military operation against armed men, the reason being that they wanted to plant fear in the Arabs' hearts. This was the reason they chose a peaceable, unarmed village, since in this way they could spread terror among the Arabs and force them to flee. 15 Back to top


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NASER AL-DIN MASSACRE:
13-14 April 1948(Palestine) : a contingent of Lehi and Irgon entered this village (near Tiberias) entered the village on the night of 13 April dressed as Arab fighters. Upon their entrance to the village the people went out to greet them, the terrorists met them with fire, killing every single one of them. Only 40 people survived. All the houses of the village were raised to the ground. Back to top


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Abu Shusha Massacre


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THE TANTURA MASSACRE:

May 15, 1948 (Palestine): "From testimonies and information I got from Jewish and Arab witnesses and from soldiers who were there, at least 200 people from the village of Tantura were killed by Israeli troops...

"From the numbers, this is definitely one of the biggest massacres," Teddy Katz an Israeli historian said Tantura, near Haifa in northern Palestine, had 1,500 residents at the time. It was later demolished to make way for a parking lot for a nearby beach and the Nahsholim kibbutz, or cooperative farm.

Fawzi Tanji, now 73 and a refugee at a camp in the West Bank, is from Tantura he said: I was 21 years old then. They took a group of 10 men, lined them up against the cemetery wall and killed them. Then they brought another group, killed them, threw away the bodies and so on, Tanji said. I was waiting for my turn to die in cold blood as I saw the men drop in front of me.

Katz said other Palestinians were killed inside their homes and in other parts of the village. At one point, he said, soldiers shot at anything that moved. Back to top


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BEIT DARAS MASSACRE:
21 May 1948(Palestine): after a number of failed attempts to occupy this village, the Zionists mobilized a large contingent and surrounded the village. The people of Beit Daras decided that women and children should leave. As women and children left the village they were met by the Zionist army who massacred them despite the fact that they could see they were women and children fleeing the fighting. Back to top


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THE DAHMASH MOSQUE MASSACRE:
11 July 1948 (Palestine): after the Israeli 89th Commando Battalion lead by Moshe Dayan occupied Lydda, the Israelis told Arabs through loudspeakers that if they went into a certain mosque they would be safe. In retaliation for a hand grenade attack after the surrender that killed several Israeli soldiers, 80-100 Palestinians were massacred in the mosque, their bodies lay decomposing for 10 days in the mid-summer heat. The mosque still stands abandoned today. This massacre spread fear and panic among the Arab population of Lydda and Ramle, who were then ordered to march out of these towns after they were stripped of all personal belonging by Israeli soldiers. Yetzak Rabin, Brigade Commander then says: - There was no way of avoiding the use of force and warning shots in order to make the inhabitants march ten to fifteen miles to the point where they met up with the legion-. Most of the 60,000 inhabitants of Lyda and Ramble came to refugee camps near Ramallah, around 350 lost their lives on the way through dehydration and son stroke. Many survived by drinking their own urine. The conditions in the refugee camps were to claim more lives. Back to top


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DAWAYMA MASSACRE:
On October 29 Palestine): the Israeli army brutally massacred about 100 women and children, precipitating a massive flight of people from that village on the western side of the Hebron mountains. Mr. Walid Khalidi, author of All That Remains, says that the Palestinian inhabitants at Dawayma faced one of the larger Israel massacres, though today it is among the least well-known.

The following are excerpts of a description of the massacre published in the Israeli daily Al ha Mishmar, quoted in All That Remains:

The children they killed by breaking their heads with sticks. There was not a house without dead one commander ordered a sapper to put two old women in a certain house and to blow up the house with them. The sapper refused the commander then ordered his men to put in the old women and the evil deed was done. One soldier boasted that he had raped a woman and then shot her!

A former mukhtar (head of a village) of Dawayma interviewed in 1984 by the Israeli daily Hadashot, also quoted by Mr. Khalidi, offered another description:

The people fled, and everyone they saw in the houses, they shot and killed. They also killed people in the streets. They came and blew up my house, in the presence of eye-witnesses the moment that the tanks came and opened fire, I left the village immediately. At about half-past ten, two tanks passed the Darawish Mosque. About 75 old people were there, who had come early for Friday prayers. They gathered in the mosque to pray. They were all killed.

About 35 families had been hiding in caves outside Dawayma, according to the mukhtar, and when the Israeli forces discovered them they were told to come out, line up, and begin walking. And as they started to walk, they were shot by machine guns from two sides we sent people there that night, who collected the bodies, put them into a cistern, and buried them, the mukhtar told the Israeli daily. Back to top


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HOULA MASSACRE:

26/10/1948 (Lebanon) :Houla is located in southern Lebanon, only a few kilometers from the Israeli border. When Arab volunteers gathered to liberate Palestine from "Israeli" occupation, they established their headquarters in Houla, on hills overlooking Palestine. The force was successful in fending off major attacks on Lebanese villages, but the fighters suddenly withdrew on October 26, 1948." "Jewish militants attacked the town to avenge the residents' support of Arab resistance forces. On October 31, Jewish militants dressed in traditional Arab attire entered the border village. Residents gathered to cheer the men, thinking Arab volunteer fighters had returned. They were wrong. The militants rounded up 85 people and detained them in a number of houses, firing live ammunition at the civilians and killing all but three. That was not enough. Jewish militants blew up the houses with dead corpses inside. They confiscated property and livestock. The three who survived the massacre, of whom one is still alive, and other town residents fled to Beirut. Following the armistice agreement between Lebanon and "Israel" in 1949, village residents returned to find their houses in rubbles and their farms burnt. Houla remains under Israeli occupation today, and has suffered the brunt of "Israeli" animosity towards Lebanon. Only 1,200 out of 12,000 people remain in the village. The Houla massacre was one of a series of massacres committed by "Israel" against Lebanese civilians. Back to top


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Salha Massacre: 1948 (Lebanon) : After forcing the population together in the mosque of the village, the occupation forces ordered then to face the wall, then started shooting them from behind until the mosque was turned into bloodbath, 105 person were mrytyred. Back to top


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SHARAFAT MASSACRE:
7 Febraury 1951(Palestine): Israeli soldiers corssed the armistice line to this village (5Km from Jerusalem) and blew up the houses of the Mukhtar and his neighbors. 10 were killed (2 elderly men,raeli soldiers corssed the armistice line to this village (5Km from Jerusalem) and blew up the houses of the Mukhtar and his neighbors. 10 were killed (2 elderly men, 3 woemen and 5 children) and 8 were wounded. Back to top


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The Massacre at Qibya:

14-15/10/1953 (Palestine): On the night of October 14-15, 1953 , this village was the object of a brutal "Israeli" attack which was carried out by units from the regular army as part of a pre-meditated plan and in which a variety of weapon types were used. On the evening of October 14, an Israeli military force estimated at about 600 soldiers moved toward the village. Upon arrival, it surrounded it and cordoned it off from all of
the other Arab villages. The attack began with concentrated, indiscriminate artillery fire on the homes in the village. This continued until the main force reached the outskirts of the village. Meanwhile, other forces headed for nearby Arab towns such as Shuqba, Badrus and Na'lin in order to distract them and prevent any aid from reaching the people in Qibya. They also planted mines on various roads so as to isolate the village completely. As units of the Israeli infantry were attacking the village residents, units of military engineers were placing explosives around some of the houses in the village and blowing them up with everyone in them under the protection of the infantrymen, who fired on everyone who tried to flee. These acts of brutality continued until 4:00 a.m., October 15, 1953, at which time the enemy forces withdrew to the bases from which they had begun.16 There was a particular sight the
memory of which remained in the minds of all who saw it: an Arab woman sitting on a pile of debris and casting a forlorn look into the sky. From beneath the rubble one could see small legs and hands which were the remains of her six children, while the
bullet-maimed body of her husband lay in the road before her.17 This vicious terrorist attack resulted in the destruction of 56 houses, the village mosque, the village school and the water tank which supplied it with water. Moreover, 67 citizens lost their lives, both men and women, with many others wounded.18 Terrorist Ariel Sharon, the commander of the "101" unit which undertook the terrorist aggression, stated that his leaders' orders had been clear with regard to how the residents of the village were to be dealt with. He says, "The orders were utterly clear: Qibya was to be an example to everyone."19 Back to top


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KAFR QASEM MASSACRE:
On October 29, 1956 (Palestine): the day on which Israel launched its assault on Egypt , units of Israel Frontier guards started at 4:00 PM what they called a tour of the Triangle Villages. They told the Mukhtars (Aldermen) of those villages that the curfew from that day onwards was to start from 5:00 PM instead of the usual 6:00 PM, and that the inhabitants are requested to stay home. The Mukhtar (Alderman) protested that there were about 400 villagers working outside the village and there was not enough time to inform them of the new times. An officer assured him that they will be taken care of.

Meanwhile, the officers positioned themselves at the village entrance. At about 4.55 PM, unaware of the ambush awaiting them, the innocent farmers started flocking in after a hard day of work. The Israeli soldiers started stepping out of their military trucks and ordered the villagers to line up. Then the officer in charge screamed "REAP THEM," and the soldiers riddled the bodies of the Palestinian villagers with bullets in cold blood. With the massacre practically over, the soldiers moved around finishing off whoever still had a pulse in him.

The government of Israel took great pains to hide the truth, but after the investigation was concluded, Ben Gurion, the Israeli Prime Minister, announced that some people in the Triangle had been injured by thefrontier guards. The press also was part of the conspiracy to cover up the incident. The Hebrew press wrote about a "mistake?" and a "misfortune" , when it mentioned the victims, and it was difficult to tell whom it meant. More absurd than the trial of accomplices was their light sentences. The court found Major Meilinki and Lt. Daham guilty of killing 43 people and sentenced the former to 17 years and the latter to 15 years. What was remarkable about the Israeli official attitude was that various authorities competed to lighten the killer's sentences. Finally, the committee for the release of prisoners ordered the remission of a third of the prison sentence of all those who were convicted. In September 1960, Daham was appointed in the municipality of the city of Ramle as officer for the Arab Affairs. Back to top


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Khan Yunis Massacre:

3/11/1956 (Palestine): Another massacre is committed on November 3, 1956 when the Israelis occupy the town of Khan Yunis and the adjacent refugee camp. The Israelis claim that there was resistance, but the refugees state that all resistance had ceased when the Israelis arrived and that all of the victims were unarmed civilians.
Many homes in Khan Yunis are raided at random. Corpses lie everywhere and because of the curfew no one could go out to bury them. (An UNRWA investigation later found that the Israelis at Khan Yunis and therefugee camp had murdered 275 civilians that day ).

After the Israelis withdrew from Gaza under American pressure, a mass grave was unearthed at Khan Yunis in March 1957. The grave contained the bodies of forty Arabs who had been shot in the back of the head after their hands had been tied. ("IMPERIAL ISRAEL", Michael Palumbo; London; Bloomsbury Publishing; 1990 pp. 30 - 32, citing UN General Assembly: Official Record, 11th session supplement, nop.) Back to top


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The Massacre in Gaza City:

5/4/1956 (Palestine): On the evening of Thursday, April 5, 1956, Zionist occupation forces fired 20-mm mortar artillery on the city of Gaza. The shelling was concentrated against the city center, which was teaming with civilians going about their day-to-day affairs.29 Most of the shelling was directed against Mukhtar Street, Palestine Square and nearby streets, as well as the Shuja'iyya district.30 As a result of this terrorist massacre carried out by gangs belonging to the Zionist Army against the Palestinian people, 56 people were killed and 103 were injured, the victims including men, women and children. Some of the wounded died subsequently, bringing the death toll to 60,
including 27 women, 29 men and 4 children.31 Back to top


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AL-SAMMOU' MASSACRE:
13 November 1966(Palestine): Israeli forces raided this village, destroyed 125 houses, the village clinic and school as well as 15 houses in a neighbouring village. 18 people were killed and 54 wounded. Back to top


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Aitharoun Massacre:

1975 (Lebanon) :The 1sraelis perpetrated this massacre starting with a booby-trapped bomb. Then Israeli's detained three brothers, and killed them. They threw Their bodies on the road. 9 cicvlians were killed, 23 were wounded. Back to top


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Kawnin Massacre:

15/10/1975(Lebanon): An Israeli tank deliberately ran over a car carrying 16 people, and none of them escaped death. Back to top


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Hanin Massacre :

16/10/1976(Lebanon): After a two- month siege and hours of shelling, the occupation forces stormed the village and turned it into a bloodbath. 20 perosn were mrtyred. Back to top


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Bint Jbeil Massacre :

21/10/1976(Lebanon):The crowded market was the target of a sudden barrage of Israeli bombs, slaughtering a lot of people. 23 were killed, 30 were wonded. Back to top


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Abbasieh Massacre :

17/3/1978 (Lebanon): During the invasion of 1978, the Israeli warplanes destroyed the
mosque of the town on the heads of the women, children and the elderly who used the holy place as a shelter from the heavy Israeli shelling.80 perosn were martyred. Back to top


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Adloun Massacre :

17/3/1978 (Lebanon): At Adloun on march 17, two cars carrying 8 passengers came under Israeli fire while they were on their way to Beirut. One passenger only escaped death. Back to top


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Saida Massacre :

4/4/1981 (Lebanon) :One of Saida's residential areas was targeted by the Israeli artillery which resulted in killing of many civilians and damaging to many buildings.20 person were killed, 30 were wounded. Back to top


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Fakhani Massacre :

17/7/1981 (Lebanon): A horrible massacre took place when Israeli warplanes raided a crowded residential area using the most developed weapons killing and wounding many citizens. 150 person were killed, 600 were wounded. Back to top


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Beirut Massacre :

17/7/1981 (Lebanon)Israeli warplanes staged several raids on many parts of Beirut, Ouzai, Ramlet Al baida, fakhani, chatila and the area of the Arab University, killing many citizens. 150 person were killed, 600 were wounded. Back to top


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The Massacre at the Sabra and Shatila Camps:

A number of events led to the decision of an extremist terrorist group of the Lebanese kata'ib forces and forces belonging to the Zionist Army to carry out massacres against the Palestinians. From the beginning of the Zionist invasion of Lebanon, the Zionists and their agents were working toward being able to extirpate the Palestinian presence in Lebanon. This may be seen from a number of massacres of which the world heard only little, carried out by Israeli forces and militias under their command in the Palestinian camps in south Lebanon (al-Rushaidiya, 'Ayn al-Hilu, al-Miya Miya, and others).32 This massacre was thus the outcome of a long mathematical calculation. It was carried out by groups of Lebanese forces under the leadership of Ilyas Haqiba, head of the kata'ib intelligence apparatus and with the approval of the Zionist Minister of Defense, Ariel Sharon and the Commander of the Northern District, General Amir Dawri. High-level Israeli officers had been planning for some time to enable the Lebanese forces to go into the Palestinian camps once West Beirut had been surrounded.33
Two days before the massacre began - on the evening of September 14 - planning and coordination meetings were held between terrorist Sharon and his companion, Eitan. Plans were laid to have the kata'ib forces storm the camps, and at dawn, September 15, Israel stormed West Beirut and cordoned off the camps. A high-level meeting was held on Thursday morning, September 16, 1982 in which Israel was represented by General Amir Dawri, Supreme Commander of the Northern Forces.
The job of carrying out the operation was assigned to Eli Haqiba, a major security official in the Lebanese forces. The meeting was also attended by Fadi Afram, Commander of the Lebanese Forces.34 The process of storming the camps began before sunset on Thursday, September 16,35 and continued for approximately 36 hours.

The Israeli Army surrounded the camps, providing the murderers with all the support, aid and facilities necessary for them to carry out their appalling crime. They supplied them with bulldozers and with the necessary pictures and maps. In addition, they set off incandescent bombs in the air in order to turn night into day so that none of the Palestinians would be able to escape death's grip. And those who did flee - women, children and the elderly - were brought back inside the camps by Israeli soldiers to face their destiny.36 At noon on Friday, the second day of the terrorist massacre, and with the approval of the Israeli Army, the kata'ib forces began receiving more ammunition, while the forces which had been in the camps were replaced by other, "fresh" forces.37 On Saturday morning, September 18, 1982, the massacre had reached its peak, and thousands of Sabra and Shatila camp residents had been annihilated. Information about the massacre began to leak out after a number of children and women fled to the Gaza Hospital in the Shatila camp, where they told doctors what was happening. News of the massacre also began to reach some foreign journalists on Friday morning, September 17.38
One of the journalists who went into the camps after the massacre reports what he saw, saying, "The corpses of the Palestinians had been thrown among the rubble that remained of the Shatila camp. It was impossible to know exactly how many victims there were, but there had to be more than 1,000 dead. Some of the men who had been executed had been lined up in front of a wall, and bulldozers had been used in an attempt to bury the bodies and cover up the aftermath of the massacre. But the hands and feet of the victims protruded from the debris."
Hasan Salama (57 years old), whose 80-year-old brother was killed in the massacre, says, "They came from the mountains in thirty huge trucks. At first they started killing people with knives so that they wouldn't make any noise. Then on Friday there were snipers in the Shatila camp killing anybody who crossed the street. On Friday afternoon, armed men began going into the houses and firing on men, women and children. Then they started blowing up the houses and turning them into piles of rubble."40 Author Amnoun Kabliyouk [p. 10] writes in his book about the tragedy of a young Palestinian girl who, like the rest of the children in the camp, faced this horrific massacre. Thirteen years old, she was the only survivor out of her entire family (her father, her mother, her grandfather and all her brothers and sisters were killed). She related to a Lebanese officer, saying, "We stayed in the shelter until really late on Thursday night, but then I decided to leave with my girl friend because we couldn't breathe anymore. Then all of a sudden we saw people raising white flags and handkerchiefs and coming toward the kata'ib saying, 'We're for peace and harmony.'
And they killed them right then and there. The women were screaming, moaning and begging [for mercy]. As for me, I ran back to our house and got into the bathtub